(Occult - Philosophy - Religion) - Index of Angels, Magical PDF

Index of Angel names, magical words, and names of God
Twilit Grotto -- Esoteric Archives Contents Prev Name index Next Timeline
ABCDEFGHIJKLMNOPQRSTUVWXYZ
Abbreviations:
A: Arbatel of Magic
E: Book of Enoch (Charles tr.)
G: Grand Grimoire
GV: Grimorium Verum
H: Heptameron, Peter de Abano
J: Liber Juratus (Sworn Book of Honorius)
K: Key of Solomon (ed. Mathers)
L: Lemegeton
P: Picatrix, ed. Pingree, 1986
T: Johannes Trithemius, De Septem Secundeis, 1508
TS: Testament of Solomon
a: J 1
Aabidandes: GV
aadon (angel of the 2nd month): J 1
aaen (angel of the day of Mercury): J 1
Aalacho (11th hour of the night): L 3
aall (angel of the day of Mercury): J 1
Aamon (demon): G
Aariel (aerial spirit): L2
aarom (angel of the 2nd month): J 1
http://www.esotericarchives.com/solomon/nameindx.htm (1 of 340) [23.07.2001 00:55:10]

aaron (angel of the day of Saturn): J 1
Ab, Ben, Ve-Ruach, Ha-Qadesch, i.e. the Father, the Son, and the Holy Spirit: K
Ab: K
Aba (angel, minister of Sarabotes): H
Ababaloy: GV
Abac: K
Abaddon: K
Abael (aerial spirit): L2
Abai (11th hour of day): H
Abai: K
Abalam: L 1
abalay: J 5
Abalidoth (angel, minister of Sarabotes): H
abanay: J 5
Abariel: K; (aerial spirit): L2
Abasdarhon (angel of the 5th hour of the night): L 3
abba: J 2
Abbadaia (name of God): J 1
Abbadia: J 5
Abbaton: K
abbdya: J 5

Abdizu: P iv ix 40
abdizuel: J 5
Abdon (name of God): J 1, 5; K
Abdou: J 5
abdyel (angel of the 1st month): J 1
Abednego: K; L 1
Abedumabal: GV
Abelais: K
Abelech: K
abelul ([Hebrew] name of 4th month): J 1
Abeor: H; L 1, 2
abercaysdon (angel of 7th month): J 1
Aberer: L 1, 2
Abezithibod: TS
Abiel: G; (angel of the zodiac) L 3
Abigar (demon): G
Abim: H
Abiram: L 1
Ablati: GV
ablayeyll (angel of the day of Venus): J 1

Ableymez: P iii ix 5
Abliemel: P iv ix 55
Aboc (aerial spirit): L2
Aboezra: GV
abrac: H; (angel of the 5th month): J 1; L 1, L 2
Abracadabra: K
Abrach: K
abrachasyn (angel of the day of the Moon): J 1
Abracio (name of God): J 1, 5
ABRAGATEH: K
abragini (name of the Sun in Autumn): H; J 5
ABRAHACH: K
ABRAHAM: K
abramacyn (angel of the day of the Moon): J 1
abranoryn: J 1
Abrasiel (lesser angel of the 7th hour of the day): L 3
Abraye: H
abraym (Name of the Sun in Spring): H; J 5
Abriel (aerial spirit): L2
abrimael [A: Abrinael]: J 5

abrinael: J 5
Abrine: P iv ix 52
Abrulges (aerial spirit): L2
abrutim: P iv ii 4
abry (angel of the 7th month): J 1
abrys (angel of the 3rd month): J 1
abrysaf (angel of the 11th month): J 1
absamon (angel of the 2nd month): J 1
abuifor (angel of the 3rd month): J 1
Abuiori (angel of the second heaven): H
Abumalith (angel, minister of Maymon): H
Abuzaha (angel, minister of Arcan): H
abytan: J 1
abytasy: J 1
Acarfa: P i iv 13
acatyery: P i v 27
Acderuz: P iii x 14
Achad: K
Achadan: H
Achael: L 3
achaiah [A: Akaiah] : J 5

Achalich: P iv ix 43
Achaya: P iv ix 34
Acheliah: K
Achides: K
Achiel: L 3
Achim: H
Achol (aerial spirit): L2
ACHSAH: K
Acim (angel): H
Acimoy (angel): H
Acithael: J 5
Acreba (aerial spirit): L2
Acriuz: P iii x 14
Actarie: P iv vi 13
Acteras (aerial spirit): L2
acya: J 1
acyor: J 1
Aczabi: P iv vii 23
Adan (aerial spirit): L2
adar: J 1

Adares: TS
Adiel (angel of the zodiac): L 3
adiutor: J 5
Admenita: P iii vii 30
admyel: J 1, 5
Admyhel: J 1, 4, 5
Adnar'el: E
ADNI HMLK NAMN: K
ADNI, Adonaï: K
Adonaêl: TS
Adônaêl: TS
Adonaêth: TS
ADONAI ELOHIM: K
ADONAI ELOHIM TZABAOTH: K
ADONAI ELOHIM TZABAOTH SHADDAI: K
ADONAI MELEKH: K
ADONAI TZABAOTH: K
Adonai: K
Adonay, Adonai: G; GV; H; J 1, 2, 3, 4; L 1, 2, 3, 4
Adoniel: J 1; K; (angel of 12th hour of the night): L 3

Ador: GV
ADRAI: K
Adramelech: K
Adrapan (angel of the 9th hour of the night): L 3
Adricanorom: GV
Adrieb: P iv ix 45
adriel: J 5
Adroziel (angel of the 4th hour of the night): L 3
adryyaac: J 1
aduachiel, advachiel: J 5
Adulex: P iv ix 61
adyanienyn: J 1
adyell: J 1
Adyeruz: P iii x 9
adyysar: J 1
adziryell: J 1
ÆCHHAD: K
Ægalmiel: K
ael: J 1
aesal: J 1
aezonyn: J 1

affaryell: J 1
affaterim (name of the Moon in Winter): H; J 5
affetihe: P i v 27
Affihuz: P iii x 12
Affimuz: P iii x 14
Affludita: P iii vii 30
affrye: J 1
Afrayuz: P iii ix 12
Afriduz: P iii ix 12
agal: J 2, 3
Agalierap: GV
Agalierept: GV
AGALMATUROD: K
Agapiel (aerial spirit): L2
Agares (demon): G; L 1
Agason: GV
Agchoniôn: TS
Agenos: J 2
agessomagy [S: agessomay]: J 2
Agiel: K

Aginafez: P iii ix 14
Agion (typo for Aglon?): G
agios: J 3
Agla (acronym/name of God): G; GV; H; J 1, 3, 5; K; L 1, 2, 3, 4
Aglaasis: GV
Aglai [S2: Agla]: J 5; K
Aglanabrath: G
Aglas (aerial spirit): L2
AGLASIS: GV
AGLATA: K
AGLATAI: K
Agle: G
Aglo (10th hour of night): H
Aglon: G
Agloros: J 2, 3
agnvs: J 5
agnyel: J 1
Agor (aerial spirit): L2
Agra (aerial spirit): L2
agrasnydyn: J 1

agrirazcor [S: agrnazcor]: J 2
agusita (Name of the Moon in Spring): H; J 5
agyos: J 5
Ahadyz: P iii ix 14
Ahariz: P iii x 10
Aharyulez: P iii x 10
Ahatyz: P iii vii 21
Ahayuaraz: P iii x 10
AHIH, Eheieh: K
Ahudememora: P iv vi 13
ahyell: J 1
Aia: H
Aiel (angel associated with sign of Aries): H; L 3
aiguap: J 1
Aim: L 1
AIMA: K
AIN SOPH: K
Ajel (angel of zodiac): L 3
Akae: E
Akton: TS
AL, El: K

al: J 1
alacaorynyll: J 1
Alachuc (angel of 11th hour of night): L 3
Aladia: H
Aladiah: J 5
Alahue: P i iv 14; iv ix 41
Alaphar: L 3
Alath: TS
ALAZAION: K
ALBAMACHI: K
Albelda: P iv ix 49
Albhadur (aerial spirit): L2
Albimex: P iv ix 62
Albotain: P i iv 3
Albotayn: P iv ix 30
albune: P i v 27
albuth: J 5
albylyn: J 1
Alcab: P iv ix 46
Alcalb: P i iv 19

Alchamar: P iv vii 23
ALCHEEGHEL: K
ALDAL: K
Aldebaran: P i iv 5; ii xii 45; iv ix 32
Aldirah: P i iv 8
Aldire: P iv ix 35
Aldrusy (aerial spirit): L2
Aleasi (aerial spirit): L2
ALEPH and the TAU: K
ALEPH, BETH, BETH, NUN, VAU, RESH, VAU, CHETH, HE, QOPH, DALETH, SHIN, the Sacred
name of Twelve Letters of which each letter is the Name of an Angel: K
ALEPH, DALETH, NUN, IOD (ADNI, Adonai): K
Aleph, Mem, Shin: K
Aleph: K
alesemony [S: alesemonoy]: J 2
alethon: J 5
Alfareon: J 5
Alfarg posterior: P iv ix 55
Alfarg primus: P iv ix 54
Alferiel (aerial spirit): L2
Alfrael: L 3

alfyton: J 1
alg: J 1
Algafra: P i iv 16; iv ix 43
Algamidirus: P ii xii 45
Algarf almuehar: P i iv 28
Algebha: P i iv 11; iv xi 38
ALH, Eloah: K
alheniel: J 5
Alhueriz: P iii x 10
alibin: J 5
Alichil: P i iv 18; iv ix 45
Aliel (aerial spirit): L2
Alimiel: L 4
alimos: J 5
Aliscot: G
Aliseon: GV
ALIVN, Elion: K
alkin: J 5
ALKOMAS: K
Alla: G

Allatori (class of spirits): K
allay: J 5
Allazoôl: TS
Alleborith: TS
Alli: G
Alloces: L 1
Almadiel (aerial spirit): L2
Almariziel: L 3
Almas: L 3
Almasor (aerial spirit): L2
Almay: J 5
almeos: J 5
Almesiel (aerial spirit): L2
Almices: P i iv 6
Almiquedam: P i iv 27
ALMIRAS, Master of Invisibility: K
Almizen: P iv ix 33
Almodar (aerial spirit): L2; L3
Almoel (aerial spirit): L2
Almonoyz: L 3
Almouzin (name of God): G

almur: J 1
almyon: J 1
alnamya: J 1
Alnath: P i iv 2;iv ix 29
Alnaym: H; P iv ix 48
alneyryn: J 1
Alpha et Omega: G; H; J 1, 2, 3, 4, 5; K; L 2, TS
ALPHA: H; L 1
alphanay: J 5
Alphaneos: J 5
Alphariza: L 4
alphay: J 5
alpheyeyll: J 1
Alphrois: GV
alrasachysyn: J 1
alsemaya [S: alsemaia]: J 2
alseyryn: J 1
alson: J 1
Alstha (vel Elsta) [S: Alscha]: J 4
Altarib (head of the sign of Winter): H; J 5

Althor (aerial spirit): L2
altym: J 1
Aluiel: GV
alycas: J 1
alyel: J 1
alyeyll: J 1
alymdrictels: GV
alymyon: J 2
alysaf: J 1
alzamoy: J 2
alzeyeyll: J 1
am: J 1
amabael (an angel of Winter): H; J 5
amabiel: H; J 5
Amabyhel: J 5
Amacor: H; L 1
amaday, Amadai (The name of the earth in the Spring): H; J 5
amadyell: J 1
Amael: J 1
Amaimon, Amaymon: L 1

Amalekites or Aggressors;: K
Amalym: L 3
aman: J 1
Amandiel (aerial spirit): L2
amarya: J 1
Amaryel: J 1
Amasiel (aerial spirit): L2
amasya: J 1
Amathia: L 2
Amatiel (an angel of the Spring): H; J 5
AMATOR: K
Amay: G
amayl: J 1
Amayn: J 5
Amazin: G
ambanyel: J 1
ambayeyryn: J 1
ambiel: J 5
Ambri (aerial spirit): L2
Ambriel: J 5; L 3
amdalysyn: J 1

Amduscias: L 1
AMECH: K
Ameclo: GV
Amediel (aerial spirit): L2
Ameleouth: TS
Amelson: L 3
Amenadiel: L 2
Ameniel: L 3
Amerany: L 3
Ameta (aerial spirit): L2
Amicram: L 2
Amides: H; K; L 1
Amiel (aerial spirit): L2 (2)
Amioram: L 1, 3
Amiorem: L 1
Amiorent: L 1
Amirez: P iii ix 6
Amisiel: L 3
Amisor: GV
amixiel: J 5

Ammiel: L 3
amnanyneylyn: J 1
amnediel: J 5
amnica: J 2
amnixiel: J 5
Amon: L 1
Amonazy: L 3
AMOR: K
Amorule: H
Amoyr (aerial spirit): L2
ampheneton: J 5
Amphinethon: J 1
amrael: J 1
Amriel (aerial spirit): L2; L3
amutiel: J 5
Amy: L 1
amya: J 1
amyel: J 1
an: H; J 1, 5
ana: J 5

Anaath: TS
anab: J 5
ANABONA: K; L 4
Anabotas: GV
Anabotos: GV
anabrochz: J 5
Anachiel: K
Anael: GV; H; L; L2(aerial spirit); J 1, 5; L 3; P iv vii 23; T
anaenym: J 1
ANAI: K
ANAIRETON: K
Anakim or Anarchists: K
Ananel: E
Anaphaxeton: K
Anapheneton: K
Anaphexeton (name of God): H; L 1
ANAPHODITION: K
Anapion: L 3
anasen: J 5
Anathay: H
Anathi: G

Anatreth: TS
anay: J 5
anaya: J 1
Anayl (angel of first heaven): H
Anazachia: K
Anbetayl: P lv ii 23
ancilla: J 2
Ancor: H; K; L 1
Ancora: P iv vi 13
Andararuz: P iii x 11
Andas (minister of Varcan, angel of Sunday): H
andas: J 1
andebal: J 5
Andras: L 1
Andrealphus: L 1
andri: J 5
Andromalius: L 1
Andros (aerial spirit): L2
Andruchiel (aerial spirit): L2
Andulez: P iii ix 14; x 9

Anehutyora: P iv vi 13
anenyel: J 1
Anepheneton: J 1, 5
Anephexeton (=Anaphexeton): H; L 2
Anereton: GV
Anethi: J 1, 5
aneylyn: J 1
aneynyn: J 1
Angaras: P iv ix 62
angellus: J 5
angiseil: J 5
Angrecton: GV
ANI: K
Anic: H
Aniel: H; J 5; K; L2 (aerial spirit); L3
animiter: J 1
Animurez: P iii x 9
Aniphinethon: J 5
Anitor: H; K; L 1
Annathra: P i iv 9; iv ix 36

Annauel: J 5
Annediex: P iv ix 36
Annucel: P iv ix 47
Annuncia: P iv ix 31
Anostêr: TS
Anoyr (aerial spirit): L2
Ansoel (aerial spirit): L2
Anston: GV
Ansuil: L 3
Anthiachar [S: anthiathar]: J 4
antidotum: J 2
ANTOR: K
antorayeyll: J 1
antquyel: J 1
anunalbeh: J 1
Anuxi: P iv ix 56
Anyhyt: P iii vii 30
Anzil: P iv ii 19
aol: J 1
APHARCAR: K
Aphiel: L 3

Apiel (aerial spirit): L2
Apollo: A
Apologia-Sedes, Apologiae Sedes: H; L 1
Appiniel: L 3
apripos: J 5
aprops: J 5
Aqua: G
AQUACHAI: K
Aquarius: J 1, 5; K; L 3; P i iv 6, 25-27; v 24, 25; ii x 81; xi 33-35; xii 32, 40, 45, 50; iii ii 12; iii 23; vii
16; iv ii 7, 15
Aquiel (angel of the fourth heaven): H
araaht [S: haraaht]: J 2
ARABONAS: K
arabyell: J 1
arac: J 1
Arach (aerial spirit): L2
aradon: J 1
'Araêl: TS
Arafos (aerial spirit): L2
Araklba: E

Aralim, Thrones, or the Strong: K
Araniel: L 3
Araqiel: E
Arara: TS
ARARITHA: K
ararygugel: J 1
ARATHRON: K
Aratiel (aerial spirit): L2
araton: J 1
Aratosael': TS
Aratron (Olympic spirit of Saturn): A
Arauchiah: K
Arayl (aerial spirit): L2
Araz: P iii vii 27
ARBARON: K
Arbatel (revealing angel): A
Arbiel (aerial spirit): L2
Arcan (angel of the air ruling on Monday, king): H
archangels: TS
ARCHARZEL: K
Archiel: L 3

Archima: H; J 5
Archyna: J 1, 5
Arcisat (aerial spirit): L2
Ardahuz: P iii ix 13
ardarael (autumn): H; J 5
Ardauz: P iii vii 25; ix 3
Ardens: J 2
ardesiel: J 5
Ardu: TS
ardyel: J 1
Arean (aerial spirit): L2
Aredafir: P iv ix 38
Arehanah: K
Arel, Angel of Fire: K
Arepach (aerial spirit): L2
AREPO: K
ARESION: K
arfanyel: J 1
Arganatos: G
Arhuz: P iii ix 15

aricasom: J 1
Aridiel (aerial spirit): L2
Ariel (angel): J 5; K; L 3; Ariel (name of God): G; (one of the four rulers of the Elements): K
Aries: J 1, 5; K; P i iv 2, 3; v 18; ii ii 2; iii 8, 9; x 48; xi 2-5; xii 2, 3, 40, 55; iii ii 1, 2; iii 13; v 3; vi 1; vii
36; ix 12-14, 17; iv ii 2, 6, 8; vi 13; L 3, 4
Arifiel (aerial spirit): L2
Arios: G
Armadiel: L 2
armael: J 5
Armany (aerial spirit): L2
Armapy: L 3
armaquieyeyll: J 1
Armaros: E
armatas (name of the Moon in Summer): H; J 5
Armen: E
Armena (aerial spirit): L2
Armesiel (aerial spirit): L2
Armez: P iii ix 12
Armiel: J 5; L 3
Arminez: P iii x 8
Armmyel: L 3

Armon: J 5; L 4
Armoniel (aerial spirit): L2
Armosiel: L 3
Armosy: L 3
Armulez: P x 12
arnaeyll: J 1
ARNAMON: K
Arnebiel: L 3
Arnen (aerial spirit): L2
arneth: J 5
Arnibiel (aerial spirit): L2
Aroan (aerial spirit): L2
arobylyn: J 1
Aroc (aerial spirit): L2
Arois (aerial spirit): L2
arothatamal [S: Arathotamal.]: J 2
Aroziel (aerial spirit): L2
arphel: J 5
ARPHETON: K
Arquil: P iv ii 24

Arquyl: P iii vii 32
Arragon (angel of the fifth heaven): H
Arrexe: P iv ix 56
Arrexhe: P i iv 29
arsabon: J 1
arsafael: J 1
Artaqifa: E
Artino (aerial spirit): L2
ARTOR: K
Arôtosael: TS
aryeyl: J 1
aryeylyn: J 1
aryhyryel: J 1
arylyn: J 1
arzaf: J 1
Arzuz: P iii ix 5
as: J 1
ASAC: K
Asach: GV
ASACRO: K
Asael: E

asaf: J 1
Asahel (aerial spirit): L2
Asaliah: J 5
Asamie: H
asaphyn: J 1
Asaraie: H
Asasiel (an angel of Thursday): H
Asassayel: J 5
Asath: GV
Asbeel: E
Asbibiel (aerial spirit): L2
Ascala: GV
ASCOBAI: K
Asel: L 3
Aseliel: L 2
Asfa'el: E
ASHAI: K
ASHER EHEIEH: K
Asher: K
Ashtaroth (demon, =Astaroth, qv): K

Asimel: L 2
Asimiel (aerial spirit): L2
aslaom: J 1
Asmadiel (aerial spirit): L2
Asmaiel (aerial spirit): L2
Asmiel (aerial spirit): L2; L 3
ASMODAL: K
Asmoday (demon): L 1
asmodel: J 5
Asmodeus (demon, cf Asmoday): K; TS
Asonja: E
Asophiel: GV; K
Asoriel (aerial spirit): L2
Aspar (aerial spirit): L2 (2)
Asphiel (aerial spirit): L2
Asphor (aerial spirit): L2
Aspiel (aerial spirit): L2 (2)
aspyn: J 1
Assaba (aerial spirit): L2
Assaibi (angel, minister of Maymon): H

Assaiel: L 3
ASSAMAIAN: K
Assarez: P iv ix 32
assassaiel: J 5
Assaylemaht (vel Assailamath): J 2, 3
asser: J 5
ASSIMONEM: K
Assuel (aerial spirit): L2
ASTACHOTH: K
Astael (aerial spirit): L2
Astagna (angel of the fifth heaven): H
Astamatis: P iii x 3
Astarot (=Astaroth, demon, grand duke): G
Astaroth (demon): A; GV; L 1
Astarte: K
Asteraôth (=Astaroth, qv): TS
Astib (aerial spirit): L2
Astor (aerial spirit): L2
Astrachios: GV
Astrocon: L 3
Astrofiel: L 3

astronday: J 5
Astroniel: L 3
Astroschio: GV
astyeylyn: J 1
asueyryn: J 1
Asuriel (aerial spirit): L2
asymolyn: J 1
asyramon: J 1
Asyriel: L 2
asyzat: J 1
aszrus: J 1
ataliel: J 5
atalsloym: GV
Atarf: P i iv 10
Atarfa: P iv ix 37
Ateh: K
Atel (angel of the fourth heaven): H
ateriathos: J 4
ATHAMAS: K
athanathos [S: "Athanathos"]: J 3, 5

Athanatos: H; K
Athaya: P i iv 7
athemay (name of the Sun in Summer): H; J 5
Athenatos: L 1
atheniel: J 5
Athesiel (aerial spirit): L2
atheton [S: arethon]: J 2
Athiel: L 3
Athionadabir: J 1, 5
Athir (4th hour of night): H
athithael: J 5
athlas: J 1
Athor: K
Atmefex: P iv ix 61
Atniel (aerial spirit): L2
Atrax: TS
Atriel (aerial spirit): L2
Aty: H
Aub: K
Audurez: P iii x 9

aula: J 2
Auleyuz: P iii x 8
Aumauliz: P iii x 8
aumeal: J 1
Aunuhiz: P iii x 9
Auphanim, Wheels: K
aurach: J 5
Aurel: TS
Auriel: K
autarylyn: J 1
Autothith: TS
AVEN: K
Axaula: P iv ix 47
AXINETON: K
Axiôphêth: TS
Axosiel (aerial spirit): L2
Ay: H; J 5
ayhal: J 2
ayhos: J 2
Ayib: K
Ayin: K

aylatricyn: P i v 27
aymsylyn: J 1
ayn: P i v 27
Ayperos (demon): G
Aysaram: J 1
azac [S: azat]: J 2
Azael: TS
azahat: J 2
azaithon: J 4
Azarel: K
Azarfa: P iv ix 40
azariel: J 5
Azazel: E
azday: J 1
Azebene: P iv ix 44
azelechias [S: azelethias]: J 3
Azemo (aerial spirit): L2
Azeruch: P iv ix 44
azeruel: J 5
Azerut: P iv ix 41

Azia: H
Aziel: J 5; L 3; P iv ix 53
Azimech: P i iv 15; iv ix 42
Azimel (aerial spirit): L2
azimor: J 5
Azobra: P i iv 12; iv ix 39
Azoraya: P i iv 4
Azoraye: P iv ix 31
AZOTH: K
azrayeylyn: J 1
azryel: J 1
Azubene: P i iv 17
Azuhafez: P iii ix 4
azyel: J 1
azyger: J 1
ba: J 1
Baaba (aerial spirit): L2
Baajah: L 3
Baal (demon): A; K; TS
Baal, Belphegor, Moloch, Adramelech: K

Babel (angel of the second heaven): H
Babiel (angel of the third heaven): H
bacapel: J 1
baceda: J 5
Bachanael (angel of first heaven): H
Bachiel: L2 (aerial spirit); L3
bachramyn: J 1
Bachue [S: bachuc?]: J 4
Baciar (aerial spirit): L2
Baciel (angel of the fourth heaven): H
bacoraye: J 1
BACUHABA: K
BACURABON: K
badeylyn: J 1
Bae: TS
Bael (demon. See also Baal): G; L 1
Baël: K
baell (angel): J 1
Bagiel: L 3
Baharam: P iii vii 24; lv ix 60
Bahaze: P iii vii 24

bahoraelyn: J 1
Baix: P iv ix 63
Bakiel: L 3
balair: J 2
Balam: L 1
Balay (angel of first heaven): H
BALDACHIA (the Seat of): K; L1
BALDACHIENSIS: H; L 1
BALDOI: K
balganaychyn: J 1
Balidet (angel, minister of Maymon): H
Baliel: H; L 3
balma: J 2
balna: J 2
balsamus: J 2
Balsur (aerial spirit): L2
BALTAZARD: GV
Balthial: TS
BALUTH: K
balyel: J 1

Bangiel: L 3
baniel: GV
banorsasty: J 1
banyelyn: J 1
Baoxas (aerial spirit): L2
baquylaguall: J 1
bar: G; J 1
Baraborat (angel of the second heaven): H
BARACATA: K
barachiel: G; J 5
barachyel: J 1
baranyell: J 1
Baraqel: E
Baraqijal: E
Barbatos (demon): G; L 1
barbiel: J 5
Barbil (aerial spirit): L2
Barbis (aerial spirit): L2
barbyts: J 1
barcaran: J 1

Barchia: P iv vii 23
Barchiel [A: Barbiel]: J 5; L2 (aerial spirit); L 4
BARESCHAS: GV
Baresches: GV
Barfas (aerial spirit): L2
barfiell: J 1
Barfos (aerial spirit): L2
bargar: J 1
Bargis: P iii vii 19, 21; iv ix 59
Barhaot: P iv vi 13
Barhurez: P iii ix 16
Barhuyex: P iv ix 63
barhyl: J 1
bariaccoca [S: bariactoca]: J 2
bariachacha: J 2
Bariel: K; L2 (aerial spirit); L 3
Bariz: P iii vii 24
barkalyn: J 1
BARMIEL: L 2
Barmos: L 3
barneyeyl: J 1

Barol (2nd hour of night): H; K
Baros (aerial spirit): L2
Barquiel: L 3
Barsafael: TS
barsslylyn: J 1
Barsu (aerial spirit): L2
Bartzachiah: K
BARUC: K
Baruch (aerial spirit): L2; J 1, 5
Baruchas: L 2
Baruchiachel: TS
baryel: J 1
barylaguy: J 1
basiaccor [S: basiactor]: J 2
Basiel (aerial spirit): L2
basihas: J 2
Basilion: L 3
bastaylyn: J 1
Bat: K
Batarel: E

Batarjal: E
BATHAT: H; L 1, 2
Bathim (demon): G
Bathin: L 1
Bathinadir: J 5
Baviel: L 3
BAXASOXA: K
bayealadyn: J 1
Bazazeth: TS
bazihos: J 2
Beal: L 1
Bebal: L 1
bec: J 1
becabalaf: J 1
becar: J 1
Bechaud: GV
Bectue: P iv ix 49
BEDALIEL (angel): K
Bedary (aerial spirit): L2
Bedizez: P iii ix 11

Bedrimubal: GV
BEDRIMULAEL: K
Beefinez: P iii x 14
Beel: H
beell: J 1
Beelzeboul: TS
Beelzebub (demon): K; TS
Béelzébuth: GV
beerel: J 1
Befranzy: L 3
Behartyon: P iv vi 13
behea: J 4
behebos: J 2
Behel: L 3
behelthoi [S: behelthor]: J 2
behem [S: bohem]: J 2
behemiy [S: leheimoy]: J 2
Behemoth: E
behenmyhat [S: behetmiyhat]: J 2
behenos [S: lehenos]: J 2
Beheydraz: P iii x 8

Beheymerez: P iii x 8
Behibilyon: P iv vi 13
beht: J 2
Bel: H; L 1
BELAMITH: K
Belbel: TS
beldor: GV
belehothol [S: belohothoi]: J 2
Beleth: L 1
belhores: J 2
beliabii: J 5
Belial: L 1
Belligeron: J 5
Belphegor: K
Belsay (aerial spirit): L2
belymoht [S: helymoht]: J 2
Belzebut (demon; cf. beelz..): G
BEN: K
Benase: E
BENE: K

benenonyll: J 1
Benethnays: P iii vii 26
Benez: GV
Bengiel: L 3
BENI ELOHIM, Sons of the Elohim: K
BENIEL: K
Benodiel (aerial spirit): L2
Benoham (aerial spirit): L2
benyh: J 1
BEODONOS: K
BERALANENSIS: H; L 1
beraquiel: J 1
beraquyell or beraquyel: J 1
Beratiel: L 3
Berferiel: J 5
Berhunez: P iii x 12
Beriel: L 3
Berifay or Berisay: H
Berith: L 1
berithz: J 5

Berka'el: E
Beron (1st hour of night): H; K
beron: P iv vii 3
BEROTH: K
beryel: J 1
Beryenuz: P iii x 9
beryon: J 1
Beryudez: P iii x 9
besapha: J 2
Beshael: L 3
Betasiel (aerial spirit): L2
Beth: K
Betha: J 1, 5
bethan: J 5
bethar: J 2
Bethel almoda: P iv vii 23
bethnael: J 5
Bethniehus: P iv ix 59
Bethor (Olympic spirit of Jupiter): A
bethtaez: J 1
Betiel: L 3

Betzahuech: P iii vi 1
Bevael: L 3
Beydehydiz: P iii vii 25
Beydeluz: P iii ix 4; iv ix 61
Beyduriz: P iii x 12
beyne: P i v 27
Beyteyl: P iii vii 30, 31
bezezay: J 2
Biael: L 3
Bianakith: TS
Bidiel: L 2
Bifrons (demon): L 1
Bilet (angel, minister of Arcan): H
Bileth (demon, var. of Beleth): L 1
Bime.: L 1
BINAH: K
BINAHEL: K
Biqa: E
Biuz: P iii vii 21
BLAUTEL: K

Bobêl: TS
boel: J 1, 5
Böel: K
boell: J 1
Bofar (aerial spirit): L2
bofealyquyn: J 1
Bohel: J 5
boho: J 2
bohorim: P i v 27
Bolfry (demon): L 1
bolon: J 2
bon: J 2
Bonyel (aerial spirit): L2
Borachiel: L 4
Borasy (aerial spirit): L2
borayeyll: J 1
borayn: P i v 27
Bored: K
bornaylon: J 1
boros [S: horos]: J 2

borzac: J 1
bosephar: J 2
bostyhal [S: bostihal]: J 2
Bothothêl: TS
Botis (demon): G; L 1
Bramiel: L 3
Bramsiel (aerial spirit): L2
Brandiel: L 3
Brasiel: L 3
Brasim: G
Brazo: GV
BRIAH: K
briamathon [S: brihamathon]: J 2
Brieus: TS
brihamocon: J 2
brofylyn: J 1
Brufiel (aerial spirit): L2
BRULEFER: GV
Brumiel: L 3
Brymiel (aerial spirit): L2
Bucafas (aerial spirit): L2

BUCON: GV
Budar (aerial spirit): L2
Budarim (aerial spirit): L2
Budiel (aerial spirit): L2
Buer (demon): G; L 1
Bufanotz: L 3
Bufiel (aerial spirit): L2
Buldumêch: TS
bulerator: GV
Bulis (aerial spirit): L2
Bultala: TS
Bune: L 1
Buniel (aerial spirit): L2
Burchat (angel of the fourth heaven): H
Burfa (aerial spirit): L2
Buriel: L 2
Burisiel (aerial spirit): L2
Busasejal: E
Busiel (aerial spirit): L2
BUSTIRA: K

byenyell: J 1
byny: J 1
byrnchata [S: barnothata]: J 2
bysserios: J 5
Caadacohot: P i iv 25
Caadaldeba: P i iv 23
Caadalhacbia: P i iv 26
Caadazod: P iv ix 52
Caaddebolach: P i iv 24
cabake loch: J 1
Cabariel: L 2
Cabarim (aerial spirit): L2
Cabiel (aerial spirit): L2; Cabiel [A: Gabiel]: J 5; L 3
Cabil: P iv ix 33
Cabost: G
Cabron (aerial spirit): L2
cabueyryn: J 1
CABUSTIRA: K
cabyn: J 1
Cacodaemones (class of angels): A

cacyrylyn: J 1
cadanagyn: J 1
CADAT: GV
CADATO: K
Cadomir: GV
Cados: H
Cadriel (aerial spirit): L2
Cael: L 3
Cäerra: K
caffrnbryn: J 1
cafiel: J 1
Cahadabula: P iii ix 13
Cahael: L 3
cahegilihos [S: cahegililos]: J 2
cahethel: J 5
Cahil: P iv ii 25
cahuene: P i v 27
Cahyluz: P iii ix 5
caiel: J 5
Caila: GV
Caim.: L 1

Cajael: L 3
Cajaiel: L 3
Cakiel: L 3
Calamichan: J 5
Calbat: H
CALDURECH: GV
Calerna (11th hour of night): H
Calevodium: GV
Caliel: J 5
Calim (aerial spirit): L2
calion [S: calyon]: J 2
Calmiron: GV
Calniso: GV
Caluel (angel of the second heaven): H
Calvarnia (aerial spirit): L2
calyrxon: J 1
Calzas (angel of the fifth heaven): H
Camael: J 5
Camar: P iii vii 33
Camarom: L 3

Camary: L 3
Cambriel (aerial spirit): L2; L 3
Cameron: GV
Cameso: GV
CAMIACH: K
Camiel (aerial spirit): L2; L 3
Camor (aerial spirit): L2
Camory (aerial spirit): L2
Camosiel: L 3
CAMUEL: L 2
Camyel (aerial spirit): L2
cananyn: J 1
canast phasis [S: canastphasis]: J 2
canazay: J 2
canazpharis: J 2
Cancer: J 1, 5; K; L 3; P i iv 9, 11; v 5, 16, 34; ii iii 9; x 87; xi 12-14; xii 11, 42, 55; iii ii 5; iii 16; ix 15,
17; iv ii 5, 10, 12, 16; TS
candones: J 2
canel: J 1
CANELOAS: K
Caniel (aerial spirit): L2

Canis: P ii ii 1
canofylyn: J 1
canona: J 5
Cantine: H
canueyl: J 1
Capabili (angel of the fourth heaven): H
capeyell: J 1
caphael: J 5
caphamal [S: caphanial]: J 2
caphanal [S has caphanal corrected to caphaval]: J 2
caphar: J 2
caphiziel: J 5
Caphriel (angel): H
Capricorn: J 1, 5; K; L 3; P i iv 23-25; ii iii 8; ix 6, 7; xi 30-32; xii 29, 43, 49; iii ii 11; iii 22; vii 16; ix
11, 16; xi 131; iv ii 12
Capriel (aerial spirit): L2
capsa: J 2
Captiel: L 4; P iv vii 23
Caput: P i ii 5; v 1, 8, 9, 30, 34; ii iii 6; iii i 10
Capziel: J 1
Caracasa: J 5

caram: J 1
Carasiba (aerial spirit): L2
Caratasa (an angel of the Spring): H
caratheos: J 2
carathos [S: caratheos]: J 2
Carba (aerial spirit): L2
carbyel: J 1
carcyell: J 1
Cardiel (aerial spirit): L2; L 3
CARDIEL: K
Caremaz: L 3
carfzoneyll: J 1
Carga (aerial spirit): L2
cariactera: J 2
Cariel (aerial spirit): L2
caristomon [S: caristomnon]: J 2
Carman: L 3
Carmax (angel, minister of Samax): H
carmelos: J 2
carmelychos [S: carmelithos]: J 2

Carmiel (aerial spirit): L2
carmolehos: J 2
Carnaduyz: P iii vii 21
carnby: J 1
Carnel, Carnol (aerial spirit): L2
Carnesiel: L 2
Carniel (aerial spirit): L2
Carnodiel (aerial spirit): L2
Caron (aerial spirit): L2
Carpiel (aerial spirit): L2
Carsiel (aerial spirit): L2
Cartael (aerial spirit): L2
cartemat: J 1
cartyel: J 1
Carueyiz: P iii vii 21
caruphylyn: J 1
carybyfyn: J 1
Casael (aerial spirit): L2
Casbriel (aerial spirit): L2
Cashael: J 5
Cashiel: L 3

Casiel: L2 (aerial spirit); L3
CASILY: GV
casmaram: J 5
Casmaran (Summer): H
Casmiel: G; GV
Casmiroz: L 3
casmuch: J 1
Casoly: GV
caspa: J 1
Caspiel: L 2
Cassael: K
Cassiel: H; K; L 3
cassylon: J 1
cassziel: J 5
Castiel (an angel of Thursday): H
CASTUMI: K
Casuijah: L 3
Casziel: J 1, 5
cathalihel [S: cathaliel!]: J 2
cathanathel [S: chathanathel]: J 2

cathneylyn: J 1
Catrudiz: P iii x 9
catuhe: P i v 27
Cauda: P i ii 5; v 9, 20; ii iii 8; v 2; iii i 10
Cavayr (aerial spirit): L2
caybeinynyn: J 1
Cayimuz: P iii x 9
Caynaurez: P iii x 8
caypharim: P iv ii 3
Cayros (aerial spirit): L2
caysaac: J 1
cazaihel [S: tazaihel]: J 2
Cazul (aerial spirit): L2
CColomaithos [S: colomarthos vel colomarnthos].: J 4
CEBON: K
Cechiel: L 3
CEDAHI: K
Cediel: L 3
CEDRION: K
cefafin: J 5

cefanya: J 1
Cegnel: L 3
cehogethos [S: tehogethos]: J 2
cehognos [S: tehognos]: J 2
Cehuz: P iii ix 6
celabryll: J 1
Celan: P iii vii 33
Celez: P iii vii 33
Celiel: L 3
Celuz: P iii ix 17
celydael: J 1
Celyuberon: P iv vi 13
cemaguyll: J 1
Cemluz: P iii ix 15
cemon [S: megnoncemon]: J 2
cenhe: P i v 27
Centus: P iv ix 62
ceradadyn: J 1
Cerim: P iii vii 33
Cerreton: GV
Cesiel: L 3

cetabyel: J 1
cetenoylyn: J 1
cethal [S: cethalsam]: J 2
Cevorym: L 3
ceyabgos: J 1
Ceylez: P iii ix 12
ceytatynyn: J 1
cezozoy: J 2
ch [R: th]: J 1
Chabiel: L 3
Chabri (aerial spirit): L2
Chabrion: L 3
Chabriz: L 3
Chades: J 4
Chadiel: L 3
Chadros: L 3
Chael: L 3
chagnoro [S: thagnoro]: J 2
chaharon [S: choharon]: J 2
Chahel: L 3

CHAI: K
CHAIA: K
Chaiel: L 3
Chaigidel, Shells: K
CHAIOTH HA-QADESCH, Holy Living Creatures: K
Chaioth: K
chalchyphay: J 1
chalos: J 2
Chameray: L 3
Chameron: GV
Chamiel (Chamiol) [Sl2731:Chomiel] (aerial spirit): L 2; L3
Chamoriel (aerial spirit): L2
Chamos (aerial spirit): L2
chamyquiol [S: thamyqiol]: J 2
Chanaei (aerial spirit): L2
chanakiah [A: Kavakiah]: J 5
chanaym [S: thanaym]: J 2
Chansi (aerial spirit): L2
chanyham [S: thanyh_a_m]: J 2
Charaby: L 3

Charara: TS
Charas (aerial spirit): L2
Chardiel: L 3
Chariel (aerial spirit): L2
Charmy: L 3
Charny: L 3
Charobiel (aerial spirit): L2
Charoel (aerial spirit): L2
Charpon: L 3
Charsiel (aerial spirit): H; L2
Charuch: L 3
charusihoa: GV
Chasan, Angel of Air: K
Chaschmalim, or the Brilliant (or Lucid Ones): K
CHASHMALIM: K
Chasiel: L 3
Chasor (aerial spirit): L2
chauakiah: J 5
CHAVAH: K
Chazael: L 3
Chaziel: L 3

Chechiel: L 3
cheduryel: J 1
Chedusitaniel (angel of the third heaven): H
cheibib [S: guygucheibib]: J 4
chelahel: J 2
chemon: J 4
Chemosh (demon): A
chenathon: J 2
Chengiel: L 3
Chenibranbo: GV
Cherasiel: L 3
Chermel: L 3
Chermiel (angel of the third heaven): H
cherobalym: J 2
CHEROS: K
Cherub of the Ark: K
Cherub: J 5; K
Cherubim: E, GV; K; TS
cherubin [S: cherubyn]: H; J 1, 2
cheryon: J 1

Cheth: K
Chetiel: L 3
Chetivel: L 3
chetonay [S: theconay]: J 2
chetorab: J 2
CHEVON: K
chiathar [S: thiathar]: J 2
chiel [S: thiel]: J 2
chihamon [S: chihamõ] (vel chilamon): J 2
chiros: J 5
chirotecas [S: chirothechas]: J 1
chnblaman [S: chublalaman or chn..?]: J 2
CHOKMAH: K
CHOKMAHEL: K
Chokmahiel: K
chomochomacanay [S: chomo chomothanay]: J 2
Chora: L 1
Choreb: L 3
choremal: J 2
Choriel: L 3

choro: J 2
choto [S: chotorim]: J 2
Chrasiel: L 3
Chremas: L 3
Chremoas (aerial spirit): L2
christ: J 1, 5
Chroel: L 3
Chrubas (aerial spirit): L2
Chrusiel: L 3
Chrymas: L 3
Chuba (aerial spirit): L2
Churibal (aerial spirit): L2
Chushel: L 3
Ciajah: L 3
ciarhuht [S: tiarihuht]: J 4
Cimeies: L 1
cinamomum: J 2
cirael: J 5
Cirecas (aerial spirit): L2
cirhos: J 1, 5
Citgara (aerial spirit): L2

ciuitas: J 2
Clamor (aerial spirit): L2
Claniel (aerial spirit): L2
clarapalos: J 2
Clauneck: GV
clementissime: J 5
Clemialh: GV
Clisthert: GV
CLISTHERT: GV
Clyssan (aerial spirit): L2
Cobusiel (aerial spirit): L2
cocab: J 1
Cociz: P iii ix 16
Codriel (aerial spirit): L2
Coelis: G
coicragon [S: coictagon]: J 2
colehon: GV
Coliel (aerial spirit): L2
colnaphan: J 2
columba: J 2

Comadiel: L 3
COMATOS: K
Comial: L 3
Commissoros (an angel of the Spring): H; J 5
Commutaff, commvtaf (name of the Sun in Winter): H; J 5
CONAMAS: K
Coniel (angel of the third heaven): H
consolatio: J 2
coouachoros [S: cumachoros]: J 2
COPHI: K
Corabael (angel of first heaven): H
Corat (angel of the third heaven): H
Core (an angel of the Spring): H; J 5
Corez: P iii ix 1
Coreziel: L 3
corithico: J 2
corosay: J 5
corphandonos: J 2
corquenal: J 2
Correncymon (vel Correrimon) [S, S2: Porcenthimon]: J 4

Corson: L 1
cossuro: J 1
costyryn: J 1
cozomerag: J 3
crastozios [S: custrosihos]: J 2
crathon [S: c_n_thon]: J 2
craton: J 2
CREATOR: K
crehamuos [S: "crehamnos"]: J 3
crememon: J 2
cremymyel [S: c_e_mymyhel]: J 2
Creon: GV
crihicos [S: c_i_hicos]: J 2
crimisaiber [S: crymyzaiber]: J 2
CRIPON: K
crisolsay: GV
cristapholis [S: christopholis]: J 2
cristolepha [S: Christolepha]: J 2
cristos: J 2
crogohen [S: cragohen]: J 2
cromemon: J 2

crosay: J 2
Crosiel: L 3
Cruchan (aerial spirit): L2
Cruhiel (aerial spirit): L2
ctarari (an angel of Winter): H; J 5
Cubi (aerial spirit): L2
Cubiel (aerial spirit): L2
Cuel: TS
Cugiel (aerial spirit): L2
cullya: J 1
Culmar (aerial spirit): L2
Cumariel (aerial spirit): L2
Cumeriel (aerial spirit): L2
cumyryel: J 1
Cuphal (aerial spirit): L2
Cupriel (aerial spirit): L2
Cuprisiel (aerial spirit): L2
Curaniel (angel of first heaven): H
Curasin (aerial spirit): L2
Cureviorbas: GV

Curiel (aerial spirit): L2
Curifas (aerial spirit): L2
Curmas (aerial spirit): L2
Cursas (aerial spirit): L2
Cursiel: L 3
Cusiel (aerial spirit): L2
Cusriel (aerial spirit): L2
Cusyne (aerial spirit): L2
Cynabal (minister of Varcan, angel of Sunday): H
Cynosbaton: TS
cyophagros [S: cytophagros]: J 2
cyzamanyn: J 1
Daael: L 3
Dabiel: L 2
Dabraylez: P iii x 8
Dabriel (angel of first heaven): H
Dabrinos (aerial spirit): L2
DABUEL: K
Dachael: L 3
Dachiel: L 3

dadyel: J 1
dadyell: J 1
daffrypeyl: J 1
dafngel: J 1
Dagiel: H; L3; (aerial spirit): L2
Dagnel: L 3
Dagon (demon): A
DAH: K
Dahanuz: P iii ix 7
Dahaydanuz: P iii ix 13
Dahiel: L 3
Dahyeliz: P iii x 8
daihyr [S: dalihir]: J 2
Dajiel: L 3
Dalé: K
Daleth: K
DALMAI: K
DALMAII: K
DALMALEY: GV
Dalmay: GV
dalqiel: J 5

dalya: J 1
dalyell: J 1
DAMA: K
Damael (angel of the fifth heaven): H
damahiah [A: Damabiah]: J 5
Damar: L 3
Damarsiel (aerial spirit): L2
Damasiel: L 3
Dameriel: L 3
Damery: L 3
Damiel: K; L 3
DAMNATH: K
Damyel: L 3
Dan: E
Danael: J1; L2 (aerial spirit)
Danel: E
daner: J 5
DANI: K
Daniel: J5; K; (aerial spirit): L2
Danjal: E

Danochar: GV
danpy: J 1
danroc: J 1
Dansor: L 3
Dantalion: L 1
danyel: J 1
danyturla: J 1
dapsyon: J 1
Darbori (aerial spirit): L2
Dardariel: L 3
Dardiel (angel of Sunday): H
dardihel: J 5
dardyhel: J 5
dargoyeyll: J 1
Darmexim: P iv ix 59
Darosiel: L 3
Darquiel (angel of first heaven): H
Darquiz: P iii vii 21
Daruz: P iii ix 1
daryel: J 1

daryenyn: J 1
Dashiel: L 3
Dathan: L 1
Dathiel: L 3
datquiel: J 5
Datziel: L 3
Dayadebuz: P iii vii 25
Daziel: L 3
Deamiel (angel of first heaven): H
debroz: J 5
DECAION: K
decapochen: J 2
decaponde: J 2
Decarabia: L 1
Decariel (aerial spirit): L2
decarpe: J 2
Decaytus: P iii x 13
December: P iv vii 24
DEDULSAIRA: K
defensor: J 5
Degaliel: K

Degayus: P iv ix 64
degyon: J 1
Deharayuz: P iii ix 3
Dehataryz: P iii ix 5
Dehedeyz: P iii vii 21
Dehedyz: P iii ix 6
dehel: J 2
Deheniz: P iii ix 17
Deherix: P iv ix 36
Deheriz: P iii ix 16
Dehetarix: P iv ix 62
Deheydemiz: P iii vii 25
Deheydex: P iv ix 59
Deheyfez: P iii ix 4
Dehycayz: P iii ix 14
Dehydemes: P iv ix 60
Dehydemez: P iii ix 3, 13
Dehydez: P iii ix 2
Dehymez: P iii ix 4
deihel: J 2

Deilas (aerial spirit): L2
Deinatz: L 3
Deliel: L 4
delmusan: GV
Deloth: J 4
delqua: J 1
delthis: J 2
Demanoz: L 3
Demaor: L 3
Demarae: L 3
Demarot: L 3
DEMAS: K
Demasor: L 3
Deme: P iii vii 21
Demediel (aerial spirit): L2
Demehuz: P iii ix 2
Demerix: P iv ix 62
Demeuz: P iii ix 12
Demeymes: P iv ix 61
Demoriel: L 2

Denaryz: L 3
Denôê: TS
Denediz: P iii ix 17
Deneriz: P iii ix 15
denos: J 3
depymo: J 2
depymon: J 2
DERISOR: K
Deriuz: P iii ix 1
Derix: P iv ix 59
Deriyenuz: P iii x 12
Deriz: P iii ix 2,6, 16
Dermez: P iii ix 2
Dermiz: P iii vii 19
Derniz: P iii ix 11
dersam: J 1
Deryes: P iii vii 21
Deryx: P iv ix 63
DESTATUR: K
detryeyll: J 1
Deus: J 1, 2, 5; P i pr. 1, 2, 4; i 1; ii 5; iv 33; v 5, 39; vi 1; vii 1, 4; ii v 5; x 20; xii 53, 58, 59; iii vii, 1, 16-

21, 23-26, 28-33; viii 4; xii 1, 2; iv i 1, 4, 9; iv 61, 63; vi 13; vii 62; ix 27
Devachiah: K
devil: L 1; J 1
dewhel [S: dem hel]: J 2
Deydex: P iv ix 62
Deydez: P iii ix 5
Deyluz: P iii x 9
Deytuz: P iii x 8
Deytyz: P iii ix 1
DIES: K
Dihymez: P iii ix 14
DINOTOR: K
dirachiel: J 5
dirigalii: J 5
Diruez: P iii ix 5
disdros: J 5
Dius: P iv ix 58
Diviel (aerial spirit): L 2; L3
Divorcon: G
Dobiel (aerial spirit): L2

Dodiel (aerial spirit): L2
domathamos: J 2
domengos: J 2
domina: J 2
Dominus: P i pr. i, 2; vii 4; ii x 39; iii vii 29
domogetha [S: domogentha]: J 2
Domol: GV
Domoras: L 3
Domos: GV
domus: J 2
DONACHIEL (angel): K
DONE: K
Donecepheron: K
donmedo: GV
DONNIMA: K
DOPHALIA: K
doppeyl: J 1
Doremiel (angel of the third heaven): H
Doriel (aerial spirit): L2
Dormason: L 3
Dorochiel: L 2

dorsamot: GV
Drabiel: L 3
Drabros (aerial spirit): L2
drabundin: J 5
Draco: P i ii 5; v 1, 8, 9, 20, 30, 34; ii iii 8; v 2; iii i 10
Dracon: L 3
dragin: GV
DRAGNE: GV
Dragon (aerial spirit): L2
Dramaz: L 3
Dramiel (aerial spirit): L2
Dramozyn: L 3
Drapios (aerial spirit): L2
Drasiel (aerial spirit): L2
Drelmech: L 3
dridmoyl: J 5
Dromiel: L 3
Drubiel (aerial spirit): L2
Druchas: L 3
drudromoy: J 5

Drufiel: L 3
Drusiel (aerial spirit): L2
Dryades (class of spirits): A
Dubarus (aerial spirit): L2
Dubiel (aerial spirit): L2
Dubilon (aerial spirit): L2
Dubraz: L 3
DUCHIEL (angel): K
Dudael: E
duhomelathus: J 2
Duidain: E
dulcissime: J 5
Dumaso: GV
Dumogon: G
Dumosson: GV
dunedryneylyn: J 1
Dusiriel (aerial spirit): L2
duymas [S: dvynas]: J 1
dyaforim: P iv ii 3
dyhamelathos [S: dihamelathos]: J 2

Dyndez: P iii ix 12
Earos (aerial spirit): L2
Earviel (aerial spirit): L2
ebalohe: J 2
Ebla: E
EBMISHA: K
Ebra (aerial spirit): L2
ecchothas: J 5
Edoniel: J 1; K
Edriel (aerial spirit): L2; L3
Eduz: P iii ix 11
effygmato: J 1
Efiel (aerial spirit): L2 (2)
egge: J 1
egibiel: J 5
egiviel: J 5
Egribel: P iv ix 46
egyhel [S: egihel]: J 2
egyrion: J 5
egyryon: J 1, 5
ehehii: J 5

EHEIEH ASHER EHEIEH: K
EHEIEH: K
ehenyton: J 1
EHERES: K
Eheye: L 1
Eiael: J 5
Eie: H
EL ADONAI TZABAOTH: K
EL CHAI: K
El Gebil: K
El Shaddaï: K
EL, IAH, IAH, IAH: K
El: G; H; J 1; K; L 1, 2
ELAMOS: K
Elamyz: L 3
Elanel: L 3
elbedagrin: J 1
Elbelda: P i iv 22
Elburion: TS
Elcar (aerial spirit): L2

Elechym: L 3
Eleéth: TS
Elelogap: GV
Elemental spirits: K
elemiah: J 5
ELEMIATH: GV
Eleminator: J 2
eleyson: J 5
Elh: G
Eli: K
Elia: K
Elias: G
Elibra: H
Eliel (aerial spirit): L2
Eligor: L 1
Eligos: L 1
ELIM: K
ELIMIGITH: K
Elion: H; K; L 1, 2
Eliphamasai: L 4

Elitel (aerial spirit): L2
Elivisa: GV
Elmoym: L 3
ELOAH VA-DAATH: K
ELOAH: K
eloe: J 1
ELOHA: K
Elohe: H; L 1, 2
ELOHI TZABAOTH: K
ELOHI: K
Elohim (name of God): GV; H; K; L 1, 2
ELOHIM GIBOR: K
Elohim qeber, Elohim: K
Elohim Tzabaoth: K
ELOHINU: K
Eloim (=Elohim, name of God): G
'Elome'el: E
elomich: J 5
Elomnia: L 4
elon: J 5
Eloy: H; J 1, 2

ELOYM: GV
elscha: J 1, 5
Ely: J 1, 5
Elyminator [S: Eleminator]: J 3
elynzy: J 1
elyon: J 1
elyorem: J 1, 5
elysafan: J 1
elysu: J 1
elzephares: J 1, 5
EMAGRO: K
Emalon: L 3
Emanuel, Emanvel: G; J 1, 4, 5; K; L 1
Emarfiel: L 3
Emarion: L 3
Emarziel: L 3
Ematyel: L 3
emaunel: J 5
Emeriel: L 3
EMETH: K

EMIAL: K
Emirex: P iv ix 63
Emirez: P iii ix 16
Emmanuel: H, TS
EMOII: K
Emoniel: L 2
Emuel (aerial spirit): L2
ENAM: K
Enariel: L 3
Enatiel: G
Enatriel: L 3
endiran: J 5
enediel: J 5
Enedil: P iv ix 30
Enenuth: TS
Enépsigos: TS
Enêpsigos: TS
Enmanuel: GV
entissime: J 5
EOMIAHE: K

Eparinesont: GV
ERA: K
ERADIM: K
Erae: E
eralyn: J 1
ercell: J 5
erchothas: J 1
Erdaz: P iii ix 12
Erdegel: P iv ix 42
EREL: K
ergediel: J 5
erhagel [S: exagal]: J 2
erihel [S: exihel]: J 2
erihona: J 1, 5
ERIONAS: K
ERLY: GV
Ermaziel: L 3
Ermiel: L 3
Ermoniel (aerial spirit): L2
Eros: TS
erpyon: J 1

ERYGION: K
eryon: J 1, 5
eryona: G; J 5
Escavor: GV
ESCERCHIE: H; L 1, 2
ESCH: K
Escha: H; J 5
Eschiel: K
escor: J 5
Eserchie (=Escerchie): H
esfylyn: J 1
esmaadyn: J 1
Esmony: GV
ESPIACENT: K
Espoel (aerial spirit): L2
essaf: J 1
Estio: G
Estiot: GV
Esytio: G
Esytion: G

Ethiel (aerial spirit): L2
ethion: J 5
Etimiel (aerial spirit): L2
Etitnamus, Etituamus: G
Euchey: GV
Evadar: L 3
Evandiel: L 3
Evanuel: L 3
Evarym: L 3
evebychay: J 5
exaccodan [S: exactodan]: J 2
Exagiel: J 5
Exaula: P i iv 20
excelse: J 5
excludo [S: exluso]: J 2
exdromal: J 5
Exe: H
exhator: J 2
exhedon [S: exheton]: J 2
exhehal: J 4

exheruz [S: exhernz]: J 2
exiophiam: J 2
Existion (var. of Exstion): G
Existioneriona: G
EXISTON: K
exmegan: J 2
exmogon: J 2
exnotheyn: J 4
Exstion: G
EXTABOR: K
Ey: H
Eydulez: P iii ix 4
EYE-SARAY: L 1
eye: H; J 5
ezeleaz: J 2
Ezeqeel: E
ezethomos: J 4
ezey: J 5
eznyah: J 1
EZOIIL: K
ezomathon: J 4

Ezparez, Ezphares: G
Fabariel (aerial spirit): L2
Fabelleronthou: GV
Fabiel: G; L2 (aerial spirit)
faceyeyll: J 1
facifon: J 5
Fadrulez: P iii x 9
fagamesy: J 2
fagamesym: J 2
fais [S: fals]: J 2
falason: J 1
falsari: P iv ii 12
Famaras: L 3
Famiel (angel of the third heaven): H
Famoriel: L 3
fanyel: J 1
farabyn: J 1
faranyeal: J 1
Fardaruz: P iii x 9
fariel: J 5

farlae: J 5
Farlas (winter): H
Farmos: L 3
fartis: J 1
faryelyn: J 1
Faseua (aerial spirit): L2
father, the: J 1, 2, 3, 4, 5
Faurix: P iv ix 63
Faytamurez: P iii x 8
Faytoliz: P iii x 11
Fealech: L 3
fedraza: P i v 27
fegem: P i v 27
Felut: GV
Femol (aerial spirit): L2
Femurez: P iii x 8
Fenadros: L 3
Fendeyuz: P iii x 14
fenestra: J 2
Feniz: P iii x 9

Fenosiel: L 3
fenyturla: J 1
FERETE: K
ferlucifin: J 5
Feruz: P iii ix 12
ferymay [S: ferimay]: J 2
festatui, Festativi (name of the earth in Summer): H; J 5
FET: K
feya: J 1
Feyeduz: P iii x 14
Feyleuz: P iii x 14
Feymeluz: P iii x 12
Feymeriz: P iii x 12
feynon: J 1
Fide arrach: P iv vii 23
filiach: J 5
Fimarson: L 3
fimtilis: J 5
fintingon: J 2
Firiel: GV
Flaef (angel, minister of Sarabotes): H

Flauros: L 1
Fleruty: GV
Fleurety (demon, leut. gen.): G
flum: J 2
flumen: J 2
Focalor: L 1
fons: J 2
Foras (demon): L 1
Forau (demon): G
Forneus (demon): L 1
fortis: J 5
Fortitudo: J 5
Foruz: P iii ix 2
foylyon: J 1
Fraciel (angel of the fifth heaven): H
Framion: L 3
Framoth: L 3
Franedac: L 3
frangam: GV
Frasmiel (aerial spirit): L2

Fremiel: L 3
frenil: J 5
Friagne (angel of the fifth heaven): H
Frimost: GV
Fromezyn: L 3
Fronyzon: L 3
froseithz: J 5
Frucissière: GV
Frutimière: GV
Fubentroty: GV
fuheylyn: J 1
fullarite: J 5
fundamentum: J 2
Furamiel: L 3
Furcas: L 1
Furfur: L 1
Furiel: L 3
Fursiel (aerial spirit): L2
Furtur: L 1
Fustiel: L 3

Futiel (aerial spirit): L2 (2)
Futiniel: L 3
fysfyn: J 1
g: J 1
Gaap (demon): L 1
gabal: J 1
gabalyel: J 1
gabanael: J 1
Gabarnish: GV
Gabiel: L 3, 4
Gabio (aerial spirit): L2
Gabots: G
Gabrael (angel of first heaven): H
Gabriel, gabryel (archangel): A; E; H; J 1, 2, 5; K; L 3, 4; P iv vii 23; T; TS
Gabrinoz: L 3
gabrynyn: J 1
gabyon: J 1
gadabany [S: Gadalany]: J 2
Gadara: TS
gadeff: J 1
Gadiel: K; L 3

Gadix: P iv ix 61
Gadreel: E
gahit: J 2
gal: J 1
galatihel [S: galetihel]: J 4
galbyel: J 1
Galdel (angel of the fifth heaven): H
galgal: J 1
galiht: J 2
Gallina: P ii ii 1
galmus: J 1
galnel: J 1
galuf: J 1
Galym: L 2
Gamael: L 3
Gamaliel or obscene: K
gamasgay: J 2
Gamchicoth or the Disturbers of Souls: K
GAMIDOI: K
Gamiel: L 2

Gamigin: L 1
GAMORIN DEBALIN: K
Gamsiel: L 3
gamviel [A: Cambiel]: J 5
Gamyel: L 2, 3
gamyhal: J 2
gandryel: J 1
ganeytania: P iv ii 8
garacap: J 1
Garadiel: L 2
garamanas: J 2
garasyn: J 1
garbona [S: gartona]: J 2
GARDON: K
gargatel (an angel of the Summer): H; J 5
Gariel (aerial spirit): L2
gariliam: J 5
Garnasu (aerial spirit): L2
Garnesiel: L 2
garytan: J 1

Gashiel: L 3
gasoryn: J 1
GASPARD: GV
gastaset: J 1
gastiel: J 5
gaszyel: J 1
gaviel (an angel of the Summer): H; J 5
gaym: J 5
gazay: J 4
gebarbaya: J 1
Gebiel: L 3
gebrutim: P iv ii 4
GEBURAH: K
GEBURAHEL: K
Geburim or Violent Ones: K
gebyn: J 1
gecabal: J 2
geccaholzer [S: gettahol]: J 2
gecebamia: J 5
gechora [S: "gethora"]: J 3
gechoramy [S: "gethoramy"]: J 3

gechors [S: "gethos"]: J 3
Geciel: L 3
gecramathiol [S: gec_u_mathihol]: J 2
gedanabasy [S: Gedalanasy]: J 2
gedebandi: J 2
gederanay: J 2
Gediel: L 2, 3, 4
Gedobonal: L 4
gedonomay: J 2
GEDULAH: K
GEDULAHEL: K
gedulyn: J 1
gefrel: J 5
Gefusieon: J 5
gegemahelay: J 2
gegenol [S: gegegnol]: J 2
gegnognal: J 2
gegohomos: J 2
GEGROPHEIRA: K
Geguhay: J 4

gehamas [S: gelamas]: J 2
gehangno [S: geliãgno]: J 2
Gehel [S: gahel, gegel]: J 2, 3
gehemizay [S: gehemyzai]: J 2
gehen: J 2
gehenignor [S: gehemgnor]: J 2
geherahel: J 2
gehiszefyhor [S: gehszesihol]: J 2
Gehor: J 4
gehoraia: J 2
geht: J 2
geiama [S: gesama]: J 2
geiemamagnosam: J 2
gelamagos: J 3
gelbaray: J 2
Gelemoht: J 1, 5
geles: J 2
gelgemona [S: gelgemana]: J 2
geliel: J 5
geliesmoy: J 2

gelior: J 2
gelisedon: J 5
Gelomiros: L 4
gelomitro: J 5
gelomyhel: J 3
Gelon: J 1, 5
gemahol: J 2
gemaht: J 2
gemail: J 2
gemal: J 2
gemama: J 2
Gemary: L 3
Gematzod: L 3
gemehegate [S: gemehagate]: J 2
Gemehehon: J 4
gemehihel: J 2
gemehol: J 2
gemelam [S: Geromelam]: J 2
Gemen: GV
gemesnay: J 5
gemessyon [S: gemession]: J 2

Gemethor: J 4
Gemezin: L 3
gemiazay [S: gemiazai]: J 2
Gemini: J 1, 5; K; L 3, 4; P i iv 6-8; v 28; ii x 71, 86; xi 9-11; xii 8, 42, 55; iii ii 4; iii 15; iv ii 4
gemizacol: J 2
gemoht: J 2
gemol: J 2
GEMON: K
Gemory: L 1
gemõthar: J 2
gemotheon: J 3
gemyha: J 2
gemyhacal: J 2
gemyochar [S: gemy~hothar]: J 2
genair [S: genayr]: J 2
Genamchor [S: genamohor (?)]: J 4
Genapherim: L 3
Genarytz: L 3
genathely: J 2
Genathores: J 2

genay: J 2
Genealogon: J 2
genenogal [S: gentvogal]: J 2
Geneon: GV
generamoseht: J 2
genges: J 2
Geniel: J 5
Genii: K
GENIO: L 1
geno: J 2
genocomel: J 2
genomos: J 2
genomythoo [S: genomythos]: J 2
Genon: L 4
Genonem: J 1, 5
genorabal: J 2
Genos: J 2, 4
genotheram: J 2
genozabal: J 2
genyda: J 1

genynatol: J 2
genython [S: genithon]: J 2
genzi: J 2
Geofriel: J 5
geogremay: J 2
Geolym: J 2
geon: J 5
Gepheel: L 3
geraguaht: J 2
geramathiel [S: geramathihel, geramacihel]: J 2
gerathar: J 2
gerehoinuhaziol [S: gerehona hazihal]: J 2
Gereinin: L 4
Geremiah (name of the Earth in Winter): H
geremon: J 5
gerenia: J 5
gereon: J 5
gergeon: J 2
gergion: J 2
gergohen: J 2
Geriel (aerial spirit): L2; L 3

geristel: J 2
geriston: J 2
Geriz: P iv ix 29
gerizo: J 2
gernb [S: gerub?]: J 2
gerohanathon [S: Ierohanathon]: J 2
geromagol: J 2
geromay: J 2
geromaziel [S: geromazihel]: J 2
geromol: J 2
geronehos: J 2
Geror: L 4
gerot: J 3
gerozay: J 2
Gerthiel: L 3
gesatham [S: gethasam]: J 2
gesemon: J 2
Gesiel: L 3
gesõmay [S has a bar over the om]: J 2
gesrus: J 5

gessemon: J 2
gessenazi [S: gessevazi]: J 2
gessydomy [S: gessidomy]: J 2
geth: J 2
gethage: J 2
Gethidnhal: J 4
Gethiel: L 3
gethor: J 2
gethorem: J 2
Getiel: L 3
getymay [S: ietimay]: J 2
geuaguolos [S: genagnolos]: J 2
geumyturla: J 1
geuolyam [S: genuliam]: J 2
geuomoly [S: genomoloy]: J 2
geuoz [S: genoz]: J 2
geuozempha [S: genozem pha]: J 2
geuozepha [S: genozepha]: J 2
Gevael: L 3
gey: J 1

geys: J 2
geysethon [S: gezsethon]: J 2
Gezael: L 3
gezagam: J 4
gezamahel: J 2
gezamanay [S: gezamanuai]: J 2
gezamay [S: gezamai]: J 2
gezamel: J 2
Gezamyhor: J 4
gezconos: J 2
gezegatha: J 2
gezelihos: J 3
Gezemachal [S: gezemathal]: J 4
gezeno: J 3
gezero: J 2
gezetiz: J 2
gezezihor [S: gesezihor]: J 2
Geziel: L 3
gezihel: J 4
Gezomel: J 4
gezomelyhon: J 4

gezomothon: J 4
Gezor: J 4
Gezozay: J 4
Ghedoriah: K
GHEMINAIRA: K
GHEVIALAIRA: K
ghu [S2: glm; S: glm vel ghu]: J 3
Gida'ljal: E
Giel: L 3
gielotheon [S: grel..]: J 2
giethy: J 2
gigithios: J 4
gigoro: J 2
gihelerathon [S has gilzelerethon corrected to gihelerethon]: J 2
GILTHAR: K
Gimel: K
gimon: J 1
giseleccor [S: giselector]: J 2
Glanos: TS
Glasyabolas (demon): G

Glasya-Labolas (demon): L 1
glereleon: J 2
gloria: J 2, 5
gloriose: J 5
Gnachiel: L 3
Gnadiel: L 3
Gnaheel: L 3
Gnakiel: L 3
Gnaliel: L 3
Gnamiel: L 3
gnanatores: J 2
Gnaphiel: L 3
Gnashiel: L 3
Gnasiel: L 3
Gnathiel: L 3
Gneliel: L 3
Gnethiel: L 3
Gnetiel: L 3
gnohemgnor: J 2
Gnome (class of spirit): G; K

Gnomus: G
gnoyoemel [S: gnoyemal]: J 2
gnynzy: J 1
Goap (demon, var. of Gaap): L 1
God: J 1, 3; L 1
Godens: G
GODIEB: K
Godiel (aerial spirit): L2 (2)
GODU: K
Gofgamel (vel Gasgamyel) [S: Gasgamel]: J 4, 5
Gofgamep, GofGamep: J 1, 5
GofGar: J 5
Gohathay: J 4
Golab or incendiaries: K
GOLADES: K
GOLDAPHAIRA: K
golum: J 1
GOMEH: K
GOMERT: GV
gomraoryn: J 1
gonay: J 2

gortaray: J 2
gorthz: J 5
gosamyn: J 2
Goth: G
gozimal: J 2
gozogam: J 2
gracomessihos [S: gcomessihos]: J 2
gracosihos [S: gucosihos]: J 2
graguomoyuhos [S: gragnomoysihos]: J 2
Gram [R: Grani]: J 1
gramaht [S: g_u_maht]: J 2
gramyhel [S: g_u_myhel]: J 2
granal: J 2
granatum femina: J 2
Granozyn: L 3
Granyel: L 3
GRASSIL: K
Gremiel (aerial spirit): L2
grenatail: J 3
grephemyon: J 2

grisolis: J 5
gromyazay [S: gromyhazay]: J 2
gronyeyll: J 1
Guabarel (an angel of autumn): H
guabryel: J 1
guabryza: J 1
Guael (angel of the fifth heaven): H
guahiros: J 4
gualaly: J 1
gualbarel: J 5
guamazihel: J 2
guanrynasnihe: J 1
guara: J 2
guardians: E
guathamal [S: gnathamal]: J 2
guatyell: J 1
Gudiel (aerial spirit): L2
Guebdemis: P iv ix 60
Guernus: P iv ix 64
guesupales: J 1

guetazamanay [S: genetazamanay]: J 2
Gueydenuz iv ix 60
Gueylus: P iv ix 62
gulahentihel: J 4
Guland: GV
gulyon: J 1
gumyel: J 1
guomagnos [S: gnomãgnos]: J 2
Guomon: J 4
guryel: J 1
Gusion (demon): L 1
Gusoin [Sl.3825] (demon): G; L 1
GUTHAC: K
GUTHOR: K
Gutrix (angel, minister of Suth): H
GUVARIN: K
guygu: J 4
gybryll: J 1
gynbar: J 3
Gyram: J 1
h: J 1

Ha: H
Haa: H
Haagenti: L 1
haaiah: J 5
Haajah: L 3
haamiab [A: Chaamiah]: J 5
haayn: J 1
Habaiel (angel of first heaven): H
Habalon: L 3
habatal [S: halatal]: J 2
habena: J 2
Habiel: L 3
habifumaht [S: habisumaht]: J 2
habobel: J 2
habuiah [A: Chabuiah]: J 5
habysanhat [S: habysanahat]: J 2
hacacoharona [S: hacatoharona]: J 2
hacaha [S: hataha]: J 4
hacama: J 2
hacaphagan: J 2

hacaros [S: hacacaros]: J 2
hacarraz [S: hacaraz]: J 2
hacaz [S: hataz]: J 2
hacazmazy [S: "hacazamazay"]: J 3
hacca: J 2
haccho [S: hoccho]: J 2
haccisamel [S: hamhaniel]: J 2
Hachael: L 3
hachagnon: J 3
hachamol: J 2
hachay: J 2
hachemathan [S: hachamathan]: J 4
hacnlam: J 2
hacoronathos: J 2
Hacoronoz: P iii vii 17
hacoylyn: J 1
HacrisentHeon [sic] [S: hacrisientheon].: J 4
hacronaaz: J 2
hadalomob: J 2
Hadiel: L 3

hadozamyr: J 2
hadyon [S: Adyon. Sl.3885 has an "h" in the far left margin, and an "S" just to the left of "Adyon".]: J 3
Hadyz: P iii ix 4
haebal: J 2
Hael [S: halel]: J 2; L3; GV
haemor: J 2
hafar: J 2
hagamal [S: haganal]: J 2
haganal: J 2
hagasa: J 2
hagen [S: hage~]: J 2
hagenalis: J 2
hagenerõ [S: hagenoron]: J 2
hagenorem: J 2
hagenorozom: J 2
hagenoy: J 2
hagiathar: J 4
hagibar [S: hagihar]: J 4
hagigel: J 2
HAGIOS: H; L 2, 3
Hagith (Olympic spirit of Venus): A

hagmal: J 2
hagnaht: J 2
hagnathos: J 2
hagnolam [S: hognolam]: J 2
hagnyhosio: J 2
HAGOS: L 1
hagramos: J 2
haguliaz [S: hagnliaz?]: J 2
hagyhal [S: hagihal]: J 2
hagyhamal [S: lagyhamal]: J 2
hagynol: J 2
hahahel: J 5
Hahaiah: J 5
hahasiah [A: Hachasiah]: J 5
Hahaydiz: P iii ix 13
hahel: J 2
HAHLII: K
Hahuez: P iii vii 24
hahuiah [A: Chahuiah]: J 5
hahyeylyn: J 1

Haiaiel: J 5
haihaca [S: haihatha]: J 4
haihala [S: hayhala]: J 2
haihatha [S: haihacha]: J 4
haihos: J 2
haila: J 2
hailos: J 2
haiozoroy: J 3
HA-KABIR: K
Hakamiah: J 5
hal: J 2
hala: J 2
halabee: J 2
halabeht: J 2
halabethen: J 2
halabre: J 2
halaco: J 2
halaguha [S: hasagitha]: J 2
halaiz: J 2
halathon: J 4

haley [S: halay]: J 2
halg [S: lialg]: J 1
halimot [S: halmiot]: J 2
halion: J 1
Halla: J 2, 4
hallehuma [S: hallehmua?]: J 2
hallemassay: J 2
hallenomay: J 2
halmay: J 2
halmon: GV
halmoth [S: halmoht]: J 2
halmye: J 2
halna [S: halua]: J 2
halnal [S: hainal corrected to haiual]: J 2
halomora: J 3
halos: J 2
halpha: J 2
Halphas: L 1
Haluiel (angel of the fourth heaven): H
halyasal [S: heliasal]: J 2
halylyn: J 1

halymyz [S: halunyz or halnuyz?]: J 2
halzamyhol: J 2
hama~samel [S: hamansamel hamazamoly]: J 2
hamabihat: J 2
hamacal: J 2
hamacon: J 2
hamae: J 2
hamagra [S: crosaihamagra]: J 2
hamagrata [S: hamag_a_ta]: J 2
hamagron: J 2
hamalamyn: J 2
hamaliel: J 5
hamamabyhon [S: hamamalyhon]: J 2
Hamamyl: J 4
Hamamyn: J 4
hamanal: J 2
hamanatar [S: hamanacar]: J 2
hamanzathon: J 4
Hamar benabis: P iv vii 23
hamaraziohs: J 2

hamaristigos: J 2
Hamarym: L 3
Hamarytzod: L 3
Hamas (aerial spirit): L2
hamat: J 2
hamatha: J 2, 3
hamathalis: J 2
hamathamal: J 2
hamay: J 2
Hamayz: L 3
hamegnar: J 2
hamel: J 2
Hameriel: L 3
Hamerix: P iv ix 63
hamezeaza: J 2
HAMICATA: K
Hamicchiahel (uel Hamathahol) [S: Lamyntnahel vel lamycthiahel]: J 2; J3
Hamiel: J 5
hamiht: J 2
hamina: J 1

haminos [S: hamynos]: J 2
hamissirion: J 2
hamissiton: J 2
hammlstiahel: J 3
Hamnas [S: hãnas]: J 4
Hamnos: J 4
hamognal: J 2
hamol: J 2
hamon: J 2
Hamorphiel (aerial spirit): L2
hamos: J 2
hamphimethon [S: Amphymethon]: J 3
hamsahel: J 2
hamtauery: P i v 27
Hamurez: P iii x 9
hamy: J 3
hamye: J 2
hamyhel [S: hamihel]: J 2
hamyhon: J 3
hamylos [S: hanylos]: J 2
hamyly: J 2

hamynal: J 2
hamynos: J 2
hamynosia: J 2
hamynyr: J 2
hamyphyn: J 2
hamyr: J 2
hamyristos: J 2
hamyrrios [S: hamirrios]: J 2
hamysschon [S: hamisschon]: J 2
hamyssithon [S: hamyssython]: J 2
hamyssitoy [S: hami..]: J 2
hamython: J 2
hamyuos [S: "haminos"]: J 3
hanacor: J 2
hanacristos: J 3
hanael: J 5
hanagai: J 2
hanagnil [S: hanagiul]: J 2
Hanahel: J 5
hanaipos: J 3

hanamyhos: J 2
hananehos: J 3
Hananel: E
hananyhos: J 2
hanaramay: J 2
Hanasichonea [S: hanasichovea]: J 4
hanataiphar: J 2
hanathar: J 2
hanathesion [S: hanthesion]: J 2
hanathie [S: hiehanathihe]: J 2
hanathoios: J 2
hanathos: J 2
hanazay (vel Halacazay): J 3
hanazihatel [S: hanaziachachel]: J 2
hancor (=Ancor, qv): J 2
Handabuz: P iii vii 25
Handemotuz: P iii x 4
handos: J 2
hanethi (vel hamethy): J 4
Haniel: K

Hanimidiz: P iii x 8
hanomos: J 2
hanosae [S: hanosal]: J 2
hanothos: J 2
hanrathaphael: J 5
hantaraceret: P iv ii 16
hanthomos [S: amhomos]: J 2
hanthonomos [S: hanchonomos]: J 2
Hanun (angel of first heaven): H
hanyell: J 1
hanythel: J 2
haoalos [S: "hagalos"]: J 3
hapasyri [S: hapasiry]: J 2
haphasy: J 2
haphiles: J 2
haphin [S: haphyn]: J 2
haphot: P iv ii 7
haptamygel: J 2
HA-QADESH: K
HA-QADOSCH BERAKHA: K
Ha-Qadosch: K

hara: J 4
harab [S: horalo]: J 2
Harab-Serapel, or the Ravens of Death: K
haracrihuz.: J 4
haragaia: J 2
harahel [A: Harachel]: J 5
harakel: J 5
haramalon: J 3
haramanay: J 2
haramcha: J 2
haramen [S: haram~]: J 2
haramua [S: haramna]: J 2
haranamar: J 2
harapheiocom [S: harapheiocon]: J 4
harasynuhon: J 2
harathaciel [S: harathacihel]: J 2
harathamam [S: harathynam]: J 2
harathar: J 2
harayn: J 2
HARCHIEL: K

harcon [S: hacton]: J 2
Hardiel: L 3
hareryn: J 1
harethena: J 2
hariagal: J 2
hariagil: J 2
Hariaz: L 3
Hariel: J 5
hariobal [S: hariabal]: J 2
hariomagalathar: J 3
harion: J 2
harionathar [S: harionathor]: J 3
hariothos: J 2
harissim: J 2
haristeiz: J 2
HARISTUM: GV
harmarlemaht: J 2
Harmary: L 3
Harmiel: L 3
Harmiz: P iii vii 21

harmum: P iv ii 10
harnany [S: harana hamany]: J 2
Harngo: J 4
Harnuz: P iii ix 7
Harpax: TS
Haruz: P iii vii 32
haryham [S: hariham]: J 2
haryhat [S: harihat]: J 2
hasa: J 2
hasacapria [S: hasacapha]: J 2
hasagiri: J 2
hasagnanamar: J 2
hasaguar [S: hasagnar]: J 2
hasamypa: J 2
hasaram [S: hazaram]: J 2
hasasylgason: J 1
hasaymam [S: hasayman]: J 2
Ha-Shamain: K
hasihezamay: J 2
hasilihatel [S: hasilihacel]: J 2
hasomgeri: J 2

hassahamynel: J 2
hassailamaht, hassailemaht: J 3
hassenethon [S: hassenothy~]: J 2
hassinilop [S: hassimilop]: J 2
hasuayeyl: J 1
hasyn: J 1
hatagamagon: J 3
hatamar [S: hacãman]: J 2
hatamas: J 2
hatamyhel [S: hatamy hel]: J 2
hatanathos [S: hacanathos]: J 2
hatanazar: J 2
hataz: J 2
hatazaihos: J 2
Hathaman [S: hathamam]: J 4
hathamanos: J 2
hathamathay: J 2
hathamaym [S: hathanaym]: J 2
hathamir [S: hathamyt]: J 2
hathamyr: J 2

hathanathay [S: hata..]: J 2
hathanathon [S: hathanaton]: J 2
hathanathos: J 2
Hathanathyos [S: hathanathios]: J 4
Hathanayos: J 4
hathezihatos [S: hathezihacos]: J 4
hathomas: J 2
hatiagra [S: hanhaga]: J 2
Hatiel: L 3
Hatim: H
hatimairos [S: latimairos]: J 2
hator [S: hacor]: J 2
Hau: H
haurane: P iv 27
haya: J 1
Haydayuz: P iii ix 13
Hayes: G
Haylon: L 3
haymal: J 2
haymasa: J 2

haynosiel: J 2
hayr [S: hair]: J 2
Hayranuz: P iii x 8
Hayras: GV
Haytiz: P iii ix 16
Hayz: P iii ix 11
Hayzoym: L 3
hazaa: J 2
hazab: J 2
hazabamoht: J 2
hazabanas: J 2
hazabanos: J 2
hazabat: J 2
hazachon [S: nazachon]: J 2
Hazacol: J 4
hazagatha: J 2
hazagny [S: hazanuy?]: J 2
hazaheimn: J 2
Hazaiacol: J 4
hazaias: J 2
hazaihemaht: J 3

Hazailzemaht (uel Hasaylemath) [S: Hazailemaht]: J 2
hazaimegnos [S: hazai megnos]: J 2
hazalathon [S: hazabathon]: J 4
Hazamathar: J 4
hazamathon: J 2
hazamegos: J 2
hazamgeri: J 2
hazamguhem [S: hazamagnhem]: J 2
hazamyha: J 2
hazana: J 2
hazanathay: J 2
hazanather [S: hazanathar]: J 2
hazanebal: J 2
hazanechar [S: hazanethar]: J 2
Hazaniel: L 3
hazarach: J 2
Hazaram (vel hazacam) [S: Hazacam]: J 2; J3
hazaramagos: J 3
hazareme: J 2
hazarob: J 2

hazaron: J 2
hazat: J 2
hazata [S: hazaca]: J 2
hazataniel [S: hazacamel]: J 2
hazatha: J 2, 4
hazatham [S: hazathan]: J 2
Hazathar: J 2, 4
Hazathay: J 4
Hazeme: J 4
hazenethon: J 2
hazeoyon: J 2
haziactor [S: hariactar]: J 2
haziamahar [S: hazaamahat]: J 2
haziber [S: haziler]: J 2
Haziel [S: hazihel]: J 2, 5
hazihem [S: hazihe~]: J 2
hazilihatel [S: haziliacel]: J 2
hazimelos: J 3
hazocha: J 2
Hazomathon: J 4

HAZOR: K
hazoroz: J 2
Hazothynathon [S: hazethynathon]: J 4
He: GV, H; K
Head_of_Days: E
headless demon: TS
hearel: J 1
hebalthe: J 2
Hebdegabdis: P iv ix 60
hebel: J 2
hebiot [S: hebehoth]: J 2
hebrel: J 2
hebros [S: hebos]: J 2
hecamazihel [S: "hechamazihel"]: J 3
Heckiel: L 3
hecobay [S: hecohay]: J 2
hecohy: J 3
hecoy: J 2
Hedefiuz: P iii x 8
Hediel: L 3
Hedilez: P iii x 11

Hediz: P iii ix 7
Hedurez: P iii x 8
Hedus: P iv ix 64
Hedyuz: P iii ix 17
He'el: E
heel: J 2
heelmelazar [S: helmelazar]: J 2
Hefemyhel [S: hesemyhel]: J 4
heg: GV
Hegemothon: J 4
hegernar: J 2
hegeto [S: hegetti]: J 2
Hegnel: L 3
Hegneydiz: P iv ix 60
hegonele: J 2
hegrogebal: J 2
hehelilem: J 2
hehemornhos [S: hehem ruhos]: J 2
Heheydiz: P iii ix 3
hehomail: J 2

hehortahonas [S: heortahonos]: J 2
Heihasai [S: heihazay]: J 4
Heihazar: J 4
Hekiel: L 3
Helahenay: J 4
helamon: J 2
helaph: J 2
Helatay: J 4
helda: J 2
Heldemiz: P iii x 9
HELECH: K
helee: J 2
helemasay: J 2
Helemetiz: P iii x 2
Hel'emmelek: E
Hel: G; J 1, 2, 5; L 4
hela: J 2
helestymeym [S: heleshimeym]: J 2
heleys [S: heleis]: J 2
helgezamay: J 2

helgezorabal [S: hel gerozabal]: J 2
helgyon: J 2
Heli: G; L 4
helial [S: helyal]: J 2
heliam [S: heliã]: J 2
helichos [S: helycos]: J 2
Helihel: J 4
helihotas [S: helyhotas]: J 2
helimoht: J 2
HELION: L 4
HELIOREN: H; L 1, 2
heliothon: J 2
heliothos [S: helihothos, helyothos, heliotheos]: J 2
heliozo: J 2
helipos [S: helypos]: J 2
heliscemaht, helischemaht, helisemaht: J 2, 3
Helisoe: L 1
helissan: J 5
helitihay: J 2
Hellemay: J 4
Hellestymon [S: helesschymon]: J 4

Hellison: L 4
HELLUJON: L 4
hellyel [S: helliel]: J 2
helma: J 2, 3
helmam [S: helmay]: J 2
helmamy: J 2
Helmas: L 3
helmelazar: J 2
HELOI: L 4
helomany: J 2
HELOMI: L 4
Helon: GV; J 5
helos [S: helas]: J 2
helotey [S: heloty]: J 2
Heloy: GV; J 1, 2, 3, 5
helralathos [S: helralacos]: J 2
helsa: J 2
helseron: J 2
helsethor: J 2
helsezope: J 2

heltamay [S: helcamay]: J 2
heluhama [S: helnhama]: J 2
Hely: J 1, 3, 5
helyccheym [S: helytychcym]: J 2
helyemath [S: heliemath]: J 2
helyhem: J 2
helyhemon [S: "helihemon"]: J 3
helyhene: J 2
helyhor [S: hely_h_oth]: J 2
helymaht: J 2
helymal: J 2
helymam: J 2
helymar [S: helimat]: J 2
helymoht: J 2
helymothos: J 2
helymyhot: J 2
helyna: J 2
helyne: J 2
helynon: J 2
helyot [S: helyhot]: J 2

helyphamassay [S: helipha Massay]: J 2
Helysemath: J 2
Helyuz: P iii ix 15
helzoleam: J 2
hemal: J 2
hemay: J 2
hemdamyhos: J 2
hemeb: J 2
hemegnol: J 2
hemehegon: J 2
hemel: J 2
hemelamp: J 2
hemesna [S has hemesua corrected to hemesva]: J 2
hemiclopos [S: hemyclopos]: J 2
Hemiruliz: P iii x 12
hemol: J 2
hemones: J 2
hemthemos: J 2
hemuoleha [S: hemnoleha]: J 2
hemya: J 2
Hemyluz: P iii ix 15

hemyna: J 2
henahihel: J 2
henaly [S has henaly corrected to hevaly]: J 2
henbezepha: J 2
hendeb: P iv ii 6
Hendeliz: P iii x 9
hendon: J 2
henecyman: J 2
henehenbem [S: hen henbem]: J 2
henemos: J 2
henethemos [S: henethonos]: J 2
Heniz: P iii ix 16
henloramyht [S: helomyht henboramyht]: J 2
henlothant: J 2
henomos [S: henozios]: J 2
henoranaht: J 3
hensazatha: J 2
henthon: J 2
hentynethel: J 4
henzan: J 2

Heon: GV
hepatir: J 2
Hephesimireth: TS
Hephiel: L 3
Her: G
HERACHIO: K
heracruhit: J 4
heractodam: J 2
Heramael: GV
heramathon: J 2
Herdehus: P iv ix 60
heremogos: J 2
heremynar: J 2
HERENOBULCULE: K
Heresiel (aerial spirit): L2
herezemyhel: J 2
herihegil: J 2
herina [S: henina]: J 2
heriona (vel haryona): J 4
herlo: J 2

hermelazar [S: herinelazar]: J 2
Hermeniz: P iii x 9
Hermiel: L 3
Hermon (aerial spirit): L2
Herne (aerial spirit): L2
heroniodios [S: heremodios]: J 2
Herphatz: L 3
Herus: P iv ix 58
herymyhothon: J 2
hesaca: J 2
hesacro: J 2
hesacrohen [S: hesacohen]: J 2
hesamem [S: hesame~]: J 2
hesaphopanos: J 2
hesapope [S: hesapopa]: J 2
hesehengnon: J 2
hesely: J 2
hesemelaht [S: hesomelaht]: J 2
Heshael: L 3
hesihel: J 2
HESION: K

hesiothil: J 2
hespnhos: J 2
hessicomalon [S: hessicomal on]: J 2
hessymatel [S: helsimathal]: J 2
hestimpandos [S: hestnnpandos]: J 2
hesuogem [S: hesuoge~]: J 2
HETABOR: K
Hetaytoz: P iii x 8
hetha: J 2
hethaeneho: J 2
hethelilem: J 2
hethemel: J 2
hetidyham [S: hetidihum]: J 2
Hetiel: L 3
hetihel [S: vel hehhel vel helier]: J 4
hety: J 2
heuagnolothegos [S: hagenolo thegos]: J 2
Hevael: L 3
Hey: H
Heya: H

Heyaydez: P iii vii 25
Heydaheydez: P iii ix 13
Heydeyuz: P iii ix 3
Heydinez: P iii x 12
Heydurehiz: P iii x 9
Heyediz: P iii x 9
Heyemiz: P iii x 10
heyerim: P iv ii 12
Heylil: P iii vii 17
heyll: J 1
Heyluz: P iii ix 5
heymemy [heymeiny?]: J 2
Heyudez: P iii x 9
Hezael: L 3
hezaladuha: J 2
hezdmyel [S: hezemyhel]: J 2
hezegon: J 2
hezehengon: J 2
hezelam [S: hezeladam]: J 2
hezelym: J 2

Hezemegnor [S: heze..]: J 4
hezemtinethel [S: hezemtynethel]: J 4
hezetogamyal [S: hezetogamyhal]: J 2
hezidiham [S: hezidih_u_m]: J 2
heziephiat: J 2
hezole: J 2
hiacon: J 2
hialamun [S: "hialamum"]: J 3
hiatregilos: J 2
Hicpacth: GV
hie: J 2
hiebros: J 2
Hielma (uel hyhelyma) [S: Helma]: J 2
hiemaraym [S: hiemarayn]: J 4
hiesacco [S: hiefacto]: J 2
hihel: J 2, 3
hihelma: J 3
hillebata: J 2
Hilujaseph: E
HIMESERE: K
Hipeton: K

hiramay: J 3
hirbaionay: J 3
hisihel: J 2
hisistos: J 2
hiskyros: J 5
hisomomelyhon [S: hisonomelihon]: J 2
Hissam (aerial spirit): L2
hisychon [S: hysithon]: J 2
HITA: K
hizemazihe: J 2
hizgeocir [S: hizguor]: J 2
HOA: K
Hobraiym: L 3
hocho [S: hotho]: J 2
hocleiste (uel Athanathos): J 3
hocroel, hocroell (angel): J 1
hoctomegos [S: hoccomegos]: J 2
HOD: K; L 4
hoesemolas [S: hesemolas]: J 2
hofely (vel zozely) [S: Hosely]: J 4

Hofob: J 1, 5
hohalym: J 2
hoheihos: J 2
Hoi: GV
Holbeke: J 1
holithos: J 2
holopherno: J 2
holy ghost, the: J 1, 2, 5
Homadiel: K
homal: J 2
homen: J 2
hometibymal [S: hometibimal]: J 2
HOMNORCUM: GV
Homonoreum: GV
HOMORION: K
homos: J 2
homuogenthon [S: honmou~ genthon]: J 2
homy: J 2
homyhal: J 2
Hon (vel Lynozathemos): J2; J 4

Hondehoyuz: P iii ix 3
hone: GV
honethe: J 2
honzimorib (vel horysmorb) [S: "Homzmorp" corrected from "Honzmab"]: J 4
honzmorib: J 5
Honzmorp: J 1, 5
hoparathos: J 2
horaciotos: J 2
HORAH: K
horalathos [S: horalatos horetha horalothos]: J 2
horamylichos [S: horamylithos]: J 2
horay: J 2
horecha [S: horetha]: J 2
horel: J 2
Hores: J 5
Horha: J 1 ; J5
horiel: GV
horihos: J 2
Horiston (vel Horystyon) [S: Horistion]: J 4
Horlon (vel Cadion): J 1, 3, 5
horpovaboceo [S: hornobahoceo]: J 2

horryon: J 1
Horta: G
Hosb: J 1, 5
hosbeke: J 5
Hosbor [S: Hostor]: J 4
hosbr: J 5
Hosel [S2: vosel]: J 4
Hosga: J 1, 5
hosiel [S: hosyel]: J 2
hospitium: J 2
Hospsk: J 5
hosschyhon [S: hosschihon]: J 2
hostosion: J 2
hotanas [S: hetonas]: J 2
Hotarid: P iv vii 23
hotarins [S: hetarius]: J 2
Hotarit: P iii vii 32
hotheihos [S: hoteihos]: J 2
hothemegalon [S: hothomegalon]: J 2
hothos [S: hothes]: J 2

hoton: J 2
Hoviel: L 3
hozoperbiar: J 2
HQDVSh BRVK HVA: K
huanathois [S: hitanathois]: J 2
Huaruyz: P iii ix 11
Huazfat: P iii vii 19
hubisenaar: J 3
HUDAC: K
Hueheyulyez: P iii x 9
Huenadul: P iii ix 11
Huenehenilez: P iii x 9
Hueryreliz: P iii x 14
Huetudiz: P iii x 10
Hueydez: P iii ix 15
Hueyfeduez: P iii x 14
Hueyquitaroz: P iii x 11
Hueytayroz: P iii x 9
Hueyz: P iii ix 7
Hugras: G

Huictiigaras: GV
Hujael: L 3
Humastrau (angel of first heaven): H
Humaziel: L 3
Humots: GV
Huphaltiel (angel of the third heaven): H
Huratapal, hurathaphel (an angel of Sunday): J 5
huriel: J 2
Hursiel (aerial spirit): L2
husale: J 2
husurnhnut [S: husurnhu~t]: J 2
hutanathas [S: hycanathas]: J 2
HUZNOTH: K
HVL: K
Hy: H
hy~bos [S: hymbos]: J 2
Hydriel: L 2
hyeyll: J 1
hyhanenyr [S: hilovenyr]: J 4
hymacton: J 2
hymaliassenon: J 2

hymeylyn: J 1
hymon: J 2
hymycros [S: hymicros]: J 2
Hyn: H
hynaliha: J 2
Hyniel (angel of the fifth heaven): H
Hytyz: P iii ix 6
hyzy: J 1
iabaioge: J 2
iabamiah [A: Iibamiah]: J 5
Iabamiah: J 5
iaboha: J 3
Iacô: TS
Iachadiel: K
iachar [S: Iathar]: J 2
Iacuhosia [S: ramhosia]: J 2
Iae: TS
IAH (name of God): K
Iah Iah Iah: K
Iaha: K

Iahhel: J 5
IAHT: K
Ialon: J 2
Iamam [S: iamã]: J 2
iamaramos: J 2
Iambres: TS
Iameth: TS
Iammeze [S: iam~eze]: J 2
Iamozia: J 2
Iamye: J 2
Iamyhara (uel Hamyhamyharam) [S: Amyhara]: J 3
Ianemyer (vel Zanamyher): J1; J3; J5
Iannes: TS
ianua: J 2
IAPHAR: K
Iaphat: K
iarachon: J 2
iaratham: J 2
iasamaht: J 2
iasol: J 2

Iassuarim: L 3
IAT: K
Iathama [S: iochama]: J 4
Iathôth: TS
Iax: TS
Iazabal: J 2
Iazamathan: J 4
Iazeriel: J 5
Ibajah: L 3
ibasil: GV
Ichthion: TS
Icosiel: L 2
Idael: J 1
IDEODANIACH: K
IDEODOC: K
Ieô: TS
Iealô: TS
iebasaly: J 3
ieblaray: J 2
iebozihel: J 3
iecely [S: ieceley]: J 4

iechampanidos [S: iethampanydos ietham panydos]: J 2
Iechar [S: "iethar"]: J 2, 3
iechoiaphor [S: iethosaphor]: J 2
iechomancha [S: iecomantha]: J 4
Iechonay [S: iethonay]: J 4
iechonomos [S: iethonomos]: J 2
Iechor [S: iethor]: J 2
iechori [S: iethori]: J 2
iechro [S: iethro]: J 2
iecnaphaton [S: ietna..]: J 2
Iecoharnampde [S: iecohornampda]: J 4
Iecologos [S: yetologos]: J 2
iecomagol: J 3
Ieconail [S: ietonail]: J 2
ieconomarum [S: "ieconomaril]: J 3
iecor: J 2
iecoragnos: J 2
iecormay: J 2
Iecornamas [S: iecornanas]: J 4
iecornazay: J 3

Iecornenay: J 4
Iecoruame [S: iecorname]: J 2
iecremai: J 2
Iecrohaly [S: iecrahaly]: J 4
Iecromagnos: J 2
Iecromal: J 4
iecromaym [S: ietromaym]: J 2
iecronamayhala: J 2
iecrosahal: J 2
iecrosamay [S: Ietosamay]: J 2
iegal: J 2
Iegemagnolon: J 2
Iegomaday: J 4
Iegonomay: J 4
Iegromos: J 2
ieguoram [S: "iegnorã"]: J 3
iehalragen [S: zehalrage~]: J 2
iehenas: J 2
iehenua [S: iehemia]: J 2
iehetmagay [S: iehennagay]: J 2

iehir: J 2
iehorna: J 2
Iehuiah [A: Iechuiah]: J 5
Ieiael: J 5
Ieialel: J 5
Ieiazel [A:Ihiazel]: J 5
ieizobol: J 2
Ielahiah: J 5
Ielama: J 2
Ielamacrom: J 2
Ielamagar: J 2
ielesamen: J 2
Iôelet: TS
Ieliel: J 5
ielomiuctos [S: Ielomynctos]: J 2
iemalis: J 2
iemamoht [S: gemamoht]: J 2
iemay: J 2
iemazai: J 2
iemeamor : J 2
iemenay: J 2

Iemozihel [S: iemazihel]: J 2
iemymehel: J 2
Iemyrohal: J 2
ienazar: J 2
ienemeros: J 2
ienenegal: J 2
ienomos [S: genomos]: J 2
IERAHLEM: K
ieranyhel: J 2
ieraphay: J 4
ierasiai [S: ierafiai]: J 2
ierathayazai [S: ietachamazai]: J 2
Ierathel: J 5
Ieremabal: J 2
Ieremon (vel ysemon) [S: Seremon]: J1; J4; J5
Ieremyhel: J 2
Ierezonay [S: ietoronay]: J 4
iergohen: J 2
ieristo: J 2
Ierobalym: J 2

ierolen [S: serolen]: J 2
Ierolognos: J 2
ieromegnos: J 2
Ieropaêl: TS
ierothyhon: J 2
ierozabal: J 2
ierthon: J 2
iesagal [S: iosagat]: J 2
iesamahel [S: iesamshel]: J 2
iesamana [S adds iesamanay]: J 2
iesan [S: hazalzetã]: J 2
iesar: J 2
Iesel [R: lesel]: J 4
iesenenay [S: iesenemay]: J 2
iesmar: J 2
iesomabel: J 2
Iesomathon: J 4
iesse: J 2
iessonay: J 2
ietemothon [S: iezemothon]: J 3

iethemathon: J 4
iethemuahos [S: iethenmahos]: J 2
iethohal: J 3
iethomagihal: J 2
iethonay [S: iethonas]: J 2
ietrafagon [S: iecrafagon]: J 2
Ietrinaiccho [S: ietrmantho]: J 2
Iezabal: J 2
Iezahel: J 2
Iezalel [A: Ieiazel]: J 5
Iezamathel [S: iezamamel]: J 2
iezamycrathon [S: iezanycathon]: J 2
Iezecromay: J 4
Iezeduhos: J 2
iezehator: J 4
iezel: J 4
iezelem: J 2
iezema: J 2
iezemalo: J 2
Iezemeloht: J 4
iezemo: J 2

Iezemon [S: lezemon]: J 2
iezemonos: J 4
iezemy: J 4
iezeragal [S: rezeregal]: J 2
iezerom [S: iezekom]: J 2
iezetihel: J 4
iezey: J 2
Iezibathel: J 2
Iezochor: J 4
iezolen: J 2
Iezolnohit: J 2
iezomay [S: zezomay]: J 2
iezorahel: J 2
Iezoramp [S: iezoray]: J 4
iezoro: J 2
IH, Yah: K
Ihelur: J 1, 5
IHH: K
IHShVH, Yeheshuah (the mystic Hebrew Name for Joshua or Jesus): K
IHV: K

IHVH (Jehovah, name of God): A
IHVH AChD: K
IHVH ALHINV: K
IHVH, Tetragrammaton: K
IIAI, Yiai: K
Ijasusa'el: E
Ilfiey: J 5
Ilioram: G
ilnostreon: GV
Ima (angel): H
IMACHEDEL: K
Imamiah: J 5
IMANEL: K
IMATO: K
imperatrix: J 2
Impermutabilis: J 5
in substantia: J 5
Ina (angel): H
Inachiel (aerial spirit): L2
incõmensurabilis: J 5

incorruptibilis: J 5
ineffabilis: J 5
INESSENFATALL: L 1
inestimabilis: J 5
inmense: J 5
INNON: K
inuisibilis: J 5
Iobohe: J 2
Iochomeros [S: iethomeros]: J 2
IOD, HE, VAU, HE: K
IOD: K
Iohabos: J 2
iohel: J 2
Ioht: J 1, 4, 5
Iole: J 2, 4
iolehelney [S: iolehemey]: J 2
iomorihel: J 2
Iomoyhot: J 2
IONA: K
IONAH: K
IONIEL, one of the two Princes of the Universe: K

iosacchin [S: iosaithyn]: J 2
iosany: J 2
iosathin [S: iosathyn]: J 2
iose: J 2
Iosel: J 4
ioselimen: J 2
iosey: J 2
iosoihel: J 2
iotha: J 2
iothe: J 2
iothesezatha: J 2
iothileta: J 2
iotho: J 2
Iothosym: J 4
iothun [S: iothim]: J 2
Iozihon: J 2
Ipos: L 1
irasym [S: Irasim]: J 2
Irel (angel of the fifth heaven): H
Irion: G

IRLY: GV
Irmanotzod: L 3
Ischiros, Ischyros: G; H
ISCYROS: L 1
Ishim: K
Isiael (angel of the fifth heaven): H
Isis: A
iskyros [S: "yskyros"]: J 3
Ismoli (angel, minister of Samax): H
Itael: L 3
ITEMON: L 1
Ithoth: TS
Ithuriel: K
Itrasbiel (aerial spirit): L2
Itules (aerial spirit): L2
iubiter (Jupiter): J 1
Iudal: TS
Iudarizê: TS
Iuestre (vel Celieste) [S: Yrestre]: J 4
Iuestre: J 1, 5

Iupiter (cf. Jupiter): P i iii 2; iv 33; v 1, 8, 13, 22, 27, 34; ii iii 6, 14, 15; vi 6, 7; x 3, 9, 15-18, 43-47, 58,
82; xii 4, 13, 15, 24, 35, 40, 42-46, 48, 50, 51, 55, 57; iii i 4; iii 2, 5, 11, 33; vii 2, 3,10, 18-22; ix 2, 12; xi
71; iv ii 20, 24; iv 5, 23, 40, 42, 44, 55, 57-59; v 11; vi 3; vii 1, 23; ix 59
Iupyter: J 5
iuste: J 5
IZACHEL: K
Izamiel: L 3
Izashiel: L 3
izthanacihe [S: izthamhihe]: J 2
Ja: H
Jaajah: L 3
Jaajeh: L 3
Jachiel: L 3
Jachoroz: L 3
JACOB: K
Jadiel: L 3
Jael: L 3
Jafanym: L 3
Jagiel: L 3
JAH: H; L 1, 2, 4
Jamedroz: L 3
Jameriel: L 3

Jamua: G
Janael (angel of first heaven): H
Janediel: L 3
Janic: H
Janiel: H; L2 (aerial spirit); L3
Janna: G
Janofiel: L 3
Janor (second hour of day): H
Janothyel: L 3
Japhael: L 3
Japhet: K
Japuriel: L 3
Jariahel (angel of the second heaven): H
Jashiel: L 3
Jasphiel: L 3
Jastrion: L 3
Jasziel (aerial spirit): L2
Jatael: L 3
Jatroziel: L 3
Javael: L 3

Javiel: L 3
Jaym: H
Jayon (10th hour of day): H
Jazel (angel of the fifth heaven): H
Je: GV; H
Jebiel: L 3
Jechiel: L 3
Jefischa: L 3
Jehoshua: K
Jehova, Jehovah: GV; L 1, 2, 3
Jehovam (=Jehova, name of God): G
Jeia: H
Jen: H
Jenaziel: L 3
Jeniel: L 3
Jenotriel: L 3
Jeqon: E
Jeresous (angel of the second heaven): H
Jermiel: L 3
Jesu: J 3

Jesubilin: GV
Jethim: J 2
Jetrel: E
Jezel: L 3
Jezisiel: L 3
Jmonyel: L 3
JOD HE VAU HE (=YHVH, Jehovah, qv): GV
Jod: GV; L4
Jomjael: E
Jonadriel: L 3
Josata: GV
Joshua: K
Josta: GV
Joth He vau Deleth: J 1
JOTh: G; H; L 1
Jovial spirits: K
Jumyel: J 1
Junyel: J 1
Jupiter: A, L 1, 3; T
Kabriel: L 3
Kachiel: L 3

Kadie (angel of the third heaven): H
KADOS: GV
KAHITA: K
KAILOETH: GV
Kameron: G
Kanorsiel: L 3
Kaph: K
KAPHU: K
Karer: J 5
Karex: J 1, 5
kariel [S: karihel]: J 2
KARKAHITA: K
Karron: L 3
Kasbeel: E
Kasdeja: E
Katanikotaêl: TS
Kathos: L 3
Ke'el: E
keineryon: J 1
Keriel (aerial spirit): L2

Kerub (angel): K
Kerub, (one of the four rulers of the Elements): K
Kerubim: K
kery: J 1
kesphiomoma: J 5
KETHER: K
KETHERIEL!: K
keyalyn: J 1
Keyhven: P iii vii 17
Khaniael: K
Kheel: L 3
Khil: GV
Kingael: L 3
Kirabar: G
kiriel [A: Kyriel]: J 5
kirihel: J 2
Klepoth: GV
Klippoth: GV
Klothod: TS
Klothon: TS

Kludun: TS
Kmiel: L 3
Kokabel: E
Kokaviel: K
Kokphnêdismos: TS
kolfayelyn: J 1
Koronez: P iii vii 17
Kphiel: L 3
Kralym: L 3
Kranos: L 3
Kranoti: L 3
Kriel: L 3
Kronos: TS
Kshiel: L 3
Kumeatêl: TS
Kumentaêl: TS
Kuno[s]paston: TS
kurgos: TS
Kurtaêl: TS
KUZU: K
KVKB, Kokav, Mercury: K

kyrion: J 2
kyris: J 2
Kyryos: J 1, 5
l: J 1
la: J 1
labana: J 1
labdaio: J 2
labelas: J 1
labimegas [S: labnnegas]: J 2
labyel: J 1
labynegual [S: labynegnal]: J 2
lacham [S: latham]: J 2
Lachiel: L 3
lacramagnal [S: lacamagal]: J 2
lacyel or lantyel: J 1
ladaiedon: J 2
Ladiel (aerial spirit): L2
Ladrotzod: L 3
laell: J 1
laeradonyn: J 1

lafayel: J 1
lafyel: J 1
lagay: J 2
Lama (angel of the fifth heaven): H
Lamael (aerial spirit): L2
lamagil: J 2
lamah [A: Lauiah]: J 5
lamahyhel: J 2
Lamajah: L 3
lamal: J 2
lamam: J 2
lamamathios [S: lamathios]: J 2
lamanazamir [S: lamanazamyr]: J 2
Lamandy [S: lamandi]: J 4
lamar: J 2
Lamarhon: L 3
Lamas (aerial spirit): L2
Lamdomathon: J 4
Lamechalal: TS
LAMECK: GV

Lamed: K
Lamediel: L 3
LAMEDIN: K
Lameht (vel Lameth) [S: Lameth]: J2; J3
lameley: J 2
lamely: J 2
lamen: J 2, 3
Lameniel (aerial spirit): L2
Lameros: L 3
Lamerotzod: L 3
Lamersy: L 3
Lameson: L 3
Lameth [S: Lameht]: J 2, 3
lamezai: J 2
Lamiara: J 5
LAMIDECK: GV
Lamiel: L 3
lammaramos: J 2
lamochyamon [S: lamochiamon]: J 2
lamtara: J 1
lamua [S: lamna?]: J 2

Lamuanaht [S: lamnavaht]: J 4
lamuay [S: lamnay]: J 2
lamyara: J 5
lamyhar: J 2
lamyhel: J 2
lãmyhel: J 2
lanamyhel [S: iãnamyhel]: J 2
lanamyr [S has a bar over the an.]: J 2
lanar: J 2
lanaymos: J 2
landamelyhon: J 2
landamos: J 2
landelyn: J 1
landethe pharon [S: bandethepharon]: J 2
landothes: J 2
lanerecabal [S: laverecabal]: J 2
lang: J 1
Langael: L 3
Lanifiel: L 3
lanos: J 2

Lanoziel: L 3
lanpda [S has lanpda corrected to laupda]: J 2
lanpdan: J 2
lanpta: J 2
lanthamos: J 2
Lantrhots: L 3
lapdaas [S: lapdas]: J 2
lapdaihadon: J 2
lapdamozyhon [S: lapda mozihon]: J 2
lapdamylon: J 2
Lapheriel: L 3
Laphor (aerial spirit): L2
Laquel (angel of the second heaven): H
Larael (aerial spirit): L2
Larfos (aerial spirit): L2
Larfuty: L 3
largitor: J 5
Lariel (aerial spirit): L2; L3
larmanail: J 2
Larmich: L 3

Larmol (aerial spirit): L2
Larphiel (aerial spirit): L2
laryagathyn: J 1
Las (aerial spirit): L2
Lashiel: L 3
latebayfanysyn: J 1
latham: J 2
Latiel: L 3
Latisten: H
latrityn: P i v 27
latumine: P i v 27
Lauday: GV
laymateram [S: laymatham]: J 2
laymos: J 2
layna: J 2
layralosyn: J 1
Lazaba (aerial spirit): L2
lazahemor: J 2
LAZAI: K
Lazamar [S: lazamair]: J 4
LBNH, Levanah, the Moon: K

lc: J 1
lebathon [S: lebachon]: J 2
Lebes: L 4
lebrachiel: J 1
Lecabel: J 5
leccos [S: lectos]: J 2
lechanagihel [S: lethanagihel]: J 2
Lechisihel: J 4
lechom [S: lethom]: J 2
lecton: J 2
Ledrion: GV
legelime, legelyme: J 2
legenale: J 2
legmes: J 2
Legomezon: J 4
Legomothay: J 4
Legornezon: J 4
legos: J 2
legyn: J 2
lehahiah [A: Lehachiah]: J 5

lehemuyos: J 2
Lehuz: P iii vii 27
Leiste (vel Trayeste) [S: Leyste]: J1; J4; J5
lelahel: J 5
lelalyon: J 1
lemahat: J 2
lemaht (uel Lenthath) [S: semaht]: J 2
lemaiho: J 2
lemar: J 2
Lemaron: L 3
lematalmay: J 2
lemay: J 2
lemdihon: J 2
Lemdomethon: J 4
lemdra: J 5
lemechiel [S: lemethiel]: J 2
lemegos: J 2
lemehyel [S: lemyhel]: J 2
lemeliham [S: lemelih_u_m]: J 2
lemenron: J 3

lemesey: J 2
Lemodac (aerial spirit): L2
lemogethon: J 4
lemohot [S: lemehot]: J 2
Lemozar: L 3
lemozay [S: lemazai]: J 2
Lemur: L 3
lemyar: J 2
lenat [S: lenat corrected to levat]: J 2
lenayon: J 1
lenezothos [S: lenozothos]: J 3
Lengael: L 3
Leo: J 1, 5; K; L 3; P i iv 11-13; v 16, 18, 24, 25, 32; ii ix 2; x 52, 54, 84; xi 15-17; xii 14, 39, 43-45; iii ii
6; iii 17; vii 40; ix 14; iv ii 6; vi 13
leonbon: J 2
leosamaht: J 2
leosamaty: J 2
leosemaht: J 2
lephez: J 2
lephons [S: lephorijs]: J 2
lephoris: J 2

leprehoc [S: leprohot]: J 2
leprodoz: J 2
lepyron: J 1
Leraje: L 1
Leraye: L 1
lesebator [S: lesehator]: J 4
Letahaymeriz: P iii ix 4
letahemor [S: lota..]: J 2
Lethasiel: J 4
lethellete, lethellethe: J 1, 5
lethomai [S: lethomay]: J 2
lethonas: J 2
lethos: J 2
letiel: J 2
letytyeylyn: J 1
leuiah, leuuiah, Leviah: J 5
Levanah: L 1
Leviathan: E
Leviel: L 3
Leyelgane: P iv ix 65

Leyequerich: P iv ix 65
Leyequin: P iv ix 65
Leyequir: P iv ix 65
Leyeric: P iv ix 65
Leyerus: P iv ix 65
Leyexeris: P iv ix 65
leynaht: J 3
leyndra: J 1, 5
leyrayell: J 1
Leyste: H
lezahel: J 2
lezaydi: J 1
lezen: J 2
lezorial [S: lezorihal]: J 2
lhavala: GV
Liachidi: H; L 1
lialon: J 2
liamintho: GV
libares: J 1
libarre: J 1
liber: J 2

liberatrix: J 2
libes: J 5
Libiel (aerial spirit): L2
Libra: J 1, 5; K; L 3; P i iv 6, 16-18, 33; v 30; ii iii 9; x 56; xi 21-23; xii 20, 46, 55; iii ii 8; iii 19; v 3; vii
16; iv ii 8
lihares [S: lyhares]: J 2
lihelma: J 3
Lilith, the Demon Queen of debaucheries: K
lilium: J 2
Lion-bearer: TS
liricom: J 5
lithon: J 3
liulay: J 5
Lobquin (angel of the fifth heaven): H
loccosi [S: loctosy]: J 2
Loch [S: hazemeloth]: J 4
Lochos: J 4
lodeho: J 2
Lodiel (aerial spirit): L2
Lodir: GV

loeloon: J 1
loemgemar [S: lornigemar]: J 2
Logos: J 4
Lomor (aerial spirit): L2
lomtecy [S: Iometety]: J 2
lomyht: J 2
lon: J 2
lopheo: J 2
Loray (demon): G
Lord_of_glory: E
Lord_of_kings: E
Lord_of_Spirits: E
Lord_of_the_mighty: E
Lord_of_the_rich: E
Lord_of_wisdom: E
lothanan: J 2
lothios: J 2
lothos: J 2
loynar: J 2
lubiras: J 5
lucharanochyn: J 4

Luciel (aerial spirit): L2
Lucifer (demon): G; GV; L 1
Lucifuge, Lucifuge Rofocale (demon, prime minister): G; K
luetundium: J 5
lulyaraf: J 1
lumen: J 2
Luna: J 2; L 1, 3; P i ii 4; iii 2; iv 1, 2, 6, 18, 31, 33; v 1, 5, 6, 8, 9, 11-14, 16-19, 23-25, 29, 31, 33, 34;
vii 1; ii i 2; iii tit., 1-12, 14-16; v 3; vi 6, 7; x 8, 9, 35-38, 46, 52, 54, 74-79, 87; xii 11, 25, 36, 39-41, 43-
45, 47, 49-51, 55-57, 59; iii i 9; iii 2, 10, 11, 33; vi 1; vii 8, 15, 32, 33; viii 1; ix 7, 11-15, 17; xi 1, 71, 96;
iv ii tit., 1-10, 12, 14-17, 22, 25; iii 2; iv 4, 21, 34, 38, 41, 52, 55, 59, 64; v 11; vi 8, 13; vii 9, 20, 23, 31,
39, 41, 47; ix 29-49, 51-56, 64
Lunar spirits: K
Lustifion: L 3
lux: J 5
Luziel (aerial spirit): L2
lx [R: lh]: J 1
ly: J 1
Lycurgos: TS
lyncodoneyl: J 1
MA: K
maadon: J 1
maalyel: J 1

maarym: J 1
maasyell: J 1
mabareylyn: J 1
Mabiel: L 3
mabynt: J 1
Macader: P iv ix 58
macalon: J 2
Macariel: L 2
MACBAL: K
maccasor: J 1
MACH: K
machanon [S: mathanon]: J 2
machar: J 2
Machariel: L2 (aerial spirit)
Machasiel: H (angel of the fourth heaven)
Machatan: H
Machatori or Machator (angel): H
machelaglilos: J 2
Machen: H
machitilon: J 2

Machmag: L 3
Machon: H
Maciem: P iv ix 59
macnayelyn: J 1
macratyf: J 1
macrya: J 1
madaaios [S: madiaaios]: J 2
maday: J 1
Madiel: H; L 3
Madilon: GV
Madim, Mars: K
Madimiel: K
madin: J 1
madoin: GV
Mador (aerial spirit): L2
madrat: J 1
Madriel (aerial spirit): L2
maduch: J 1
Madurez: P iii x 14
Mael: H; L 3
mafatyn: J 1

Mafayr (aerial spirit): L2
Mafriel: L 3
Mafrus (aerial spirit): L2
maga: J 2
magaal: J 2
Magael (aerial spirit): L2
magal: J 2
magalhamethor [S: Megal..]: J 2
magamagol: J 2
magdyell: J 1
magelhel [S: magel hel]: J 2
mageyoméne: TS
magiel [S: hatamagiel]: J 4; L3
Magnael: L 3
magnarht: J 2
Magni (aerial spirit): L 2
magnl [S: magul?]: J 2
magnol: J 2
Magnus (uel magnys): J 2
magnyuya: J 1

magol: J 2
magos: J 1
Magots: G
Magras: P iv ix 60
Magreuse: G
Maguth (angel, minister of Suth): H
Mahabeyuz: P iii ix 4
Mahagnuz: P iii ix 14
Mahalalel: E
Maharahetym: P iii x 11
Maharaz: P iii vii 25; ix 3
mahasiah: J 5
mahatioten [S: mahatihoten]: J 2
Mahaty: P iii vii 21
Mahaz: P iii ix 12
mahaziel [S: mahazihel]: J 2
Maher: P iii vii 27
Maherimeyz: P iii x 9
Mahiel: L 3
Mahue (aerial spirit): L2

mãhy: J 1
Mahydebyz: P iii vii 25
Maiel: L 3
maihol: J 2
MAIPHIAT: K
mairathal: J 2
MAITOR: K
Maius: P i v 27
Makael: L 3
Malachim, or the Kings: K
malamay [S: malamai]: J 2
Malaparos: J 4
Malapatas: J 4
malaquiram: J 1
Malcha: GV
malchidael: J 5
Malcho: L 3
Malgaras: L 2
Malgron (aerial spirit): L2
Malguel (aerial spirit): L2
malichidael: J 5

malihagnathos [S: malihãgnathos]: J 2
MAL-KA: K
Malkhiel: K
MALKUTH: K
Maloht: J 1, 4, 5
Malphas: L 1
malquia: J 1
malquyel: J 1
malquyell: J 1
Maltiel (angel of the third heaven): H
malysan: J 1
mamail: J 2
mamiah [A: Mumiah]: J 5
mamica: J 1
mamyel: J 1
man: J 1
manacham [S: manathã]: J 2
manadel [A: Monadel]: J 5
manay: J 2
mancyel: J 1

Mandesumini: G
Mandousin: GV
mandragores.: GV
mandyel: J 1
Maneloym: L 3
Maneyloz: L 3
Maniel (aerial spirit): L2
manos: J 2
Mansi (aerial spirit): L2
manstitan: J 5
mantanius: J 1
Mantayriz: P iii x 12
manua: J 2
manuat: J 1
Manuel: L 3
manyhas [S: manyahas]: J 2
manyny: J 1
manyt: J 1
Maphueluz: P iii x 9
Mara smyt: P iii vii 36

maraama: J 2
marab: J 2
marachihel [S: marathihel nat]: J 2
Marachy: L 3
Marae (aerial spirit): L2
Maranus: P iv ix 64
Maras (aerial spirit): L2
marathal: J 2
marathos: J 2
maray: J 3
marayhathol: J 2
Marayuz: P iii ix 7
Marbas (demon): G; L 1
Marchiel: L 3
Marchosias: L 1
Marcius: P iv vii 43
marcurie (Mercury): J 1
Marderô: TS
Mardiel: L 3
Mareaiza[Sl2731:Morcaza] (aerial spirit): L2
Marech: P iii vii 24

marenell: J 1
Mareso: GV
Marfiel: L 3
Marguns (aerial spirit): L2
marham: J 1
marhyll: J 1
maria genitrix: J 2
Marianu (aerial spirit): L2
Mariel: L2 (aerial spirit); L3
Marifiel: L 3
marimoe: J 1
Marinata: H
marmamor [S: marmamo]: J 2
Marmaraô: TS
Marmaraôth: TS
Marmarath: TS
marmaryn: J 1
Maroch: L 3
MARON: K
Maroth (aerial spirit): L2

marothon: J 2
marquesnam: J 1
Marrech: P iv vii 23
Mars: J 1, 5; L 3; P i iii 2; iv 2, 6, 31, 33; v 14, 18, 30; ii iii 8, 11,14, 15; vi 7; x 4, 9, 19-21, 28, 48-50,
83; xi 2, 3; xii 2, 12, 16, 23, 27, 37, 39-41, 43-45, 48, 50, 51, 55, 56; iii i 5, 6; iii 2, 6, 11; v 3; vii 4, 6, 11,
16, 23-25, 29, 36, 37; ix 3, 13; iv ii 21, 25; iv 7, 24, 32, 37, 41-43, 53, 55, 56, 59; v ii; vi 4, 13; vii 44; ix
60; T
Martial spirits: K
Martino: GV
mary: J 1, 4, 5
marybyn: J 1
maryel: J 1
maryhel [S: marihel]: J 4
marylyn: J 1
Maseriel: L 2
Masgabriel (angel of the fourth heaven): H
Mashel (aerial spirit): L2
Masiel: L 3
Mastuel (aerial spirit): L2
masulaef: J 1
masym [S: themaremasym]: J 2
matasignais (name of the Moon in Autumn): H; J 5

mater: J 2
mathacon [S: mathathon]: J 2
mathar [S: Acathar]: J 2
matharihon: J 2
Mathiel (angel of the fifth heaven): H
Mathlai (angel of the second heaven): H
mathois: J 3
Mathon: G; H (5th hour of night); J2; J4; K
mathyall: J 1
Matiel: L 3
Matiz: P iii ix 2
MATMONIEL: K
matraton: J 5
Matuyel (angel of the fourth heaven): H
MATZPATZ: K
Maxar: P iv ix 59
may: J 2
mayeylyn: J 1
Maylez: P iii ix 6
maymogos [S: naymogos]: J 2

Maymon (king, angel of the air ruling on Saturday): H
Maz: P iii ix 2
mazay: J 4
mazica: J 1
Maziel [S: gnaramaziel]: J 2; L2 (aerial spirit); L3
meahil: J 2
Mebahel: J 5
Mebahiah: J 5
Mebduliz: P iii x 9
Mebguedex: P iv ix 59
mechay [S: methay]: J 4
Mechiel: L 3
Meda: P iii vii 32
Medar (aerial spirit): L2
Medariuz: P iii x 14
Mediat (angel of the air ruling on Wednesday): H
Medusiel: L 3
medyhos: J 2
Meegius: P iii vi 1
mefenyel: J 1
Megal: J 2, 3, 4

megale: J 2, 3
megall [S: megalis]: J 4
megalon: J 4
megalos: J 2
megnon: J 2
megon: J 2
megonhamos: J 2
megos: J 2
megual [S: "megnal"]: J 3
meguon [S: "megnon"]: J 3
megus: J 2
Mehahiah: J 5
Mehe: P iii vii 33
mehekiel [A: Mecheiel]: J 5
Mehendiz: P iii ix 6
Mehenediz: P iii ix 13
Meheyediz: P xii ix 3
mehisrampna: J 4
meholim [S: mehohin]: J 2
Mehyelus: P iv ix 64

Mehyras: P iv ix 60
Meichidael.: GV
melahel: J 5
MELAKIM, Kings: K
Melanas: L 3
melany: GV
Melas: J2; L2 (aerial spirit)
Melcha (aerial spirit): L2
Melchal: TS
melche: J 1, 5
MELCHIAEL: GV
Melchidael: GV
MELCHIOR: GV
Melchon (aerial spirit): L2
Mel'ejal: E
MELEKH: K
Meletaz: P iii ix 7
Meliel (aerial spirit): L2
meliha: J 3
Melkejal: E

melos: J 2
Melrotz: L 3
Mêltô: TS
melyon [S: melion]: J 2
melyson: J 1
Mem: K
Membrot: G
MEMEON: K
memmamiccos [S: menmamitos]: J 2
memomiccos [S: memomittos]: J 2
memothemath: J 2
memyel, memyell: J 1
mena [S: menya]: J 2
MENADIEL: L 2
Menador (aerial spirit): L2
Menarchos: L 3
Menariel (aerial spirit): L2
Menarym: L 3
Menas: L 3
Menasiel: L 3
Mendrion: L 3

menehon: J 4
Menemeyduz: P iii x 8
Menesiel: L 3
Menhueriz: P iii x 11
Meniel [A: Menkiel]: J 5; L3
MENOR: K
Menoriel: L 3
menya: J 2
Menydez: P iii x 9
meon: GV
mepathon: J 2
Merach (aerial spirit): L2
Meras (aerial spirit): L2
Merasiel (aerial spirit): L2
merassamaty [S: merasamacy]: J 2
meray: J 4
Mercoph: L 3
Mercurial spirits: K
Mercurius: P i iii 2; v 23, 28, 33; ii iii 6, 14, 15; v 3; vi 7; x 7, 9, 31-34, 68-73, 86; xi 2; xii 6, 8, 17, 22,
31, 33, 40, 44, 49, 55; iii i 6, 8; iii 2, 9, 11, 33; vii 7, 14, 32; ix 6, 16; iv ii 8, 10, 17, 21, 24; iv 26, 34-36,
44, 55, 56, 59; v 11; vi 7, 10; vii 48, 61; ix 63

Mercury: J 1, 5; L 1, 3; T
Meresyn: L 3
Merhuyez: P iii ix 6
merhyll: J 1
Meriel: L 3
merkernon: J 1
merkerpon: J 5
merloy: GV
Merniz: P iii ix 17
MEROD: K
Merosiel (aerial spirit): L2
Meroth (aerial spirit): L2
MERROÉ: GV
Mersilde: GV
MERTALIA: K
meryel: J 1
merygall: J 1
MESHACH: K
Mesial: L 3
Mesriel: L 3

Messamarathon (vel Azeffamadathon): J 4
Messiach: K
messihel: J 2
messyas, Messias: G; J 1, 5
Metathiax: TS
METATRON (great angel, who is the Prince of the Angels): GV, K
Metayruz: P iii x 9
METEMAUZ: K
methalamathon: J 2
METHE: K
methonomos: J 2
methos: J 2
Methraton: K
Metiel: L 3
Metlurez : P iii x 8
Metnegayn: P iv ix 61
metorylyn: J 1
Metosite: GV
METRATOR: K
Metziel: L 3
Meviel: L 3

Meyefurez: P iii x 11
Meyer: P iv ix 63
Meylus: P iv ix 62
Meyneluz: P iii ix 7
Meytaryz: P iii ix 15
Meyurneyz: P iii x 9
micemya [S: mtemya]: J 2
Michael [A: Mihael, Mikael] (archangel): A; E; H; J 1, 2, 5; K; L 1, 3; P iv vii 23; T; TS
michathon: J 5
Michiael: GV
micho [S: mycho]: J 2
michoyn [S: mycholhyn]: J 2
micron [S: mitron]: J 2
MIDAEL Chief and Captain of the Celestial Army: K
Miel: H; J 5; L 3
MIES: K
Mihel: J 5; L 3
Mihyraz: P iii ix 13
Milki'el: E
Milliel (angel of the second heaven): H

Miltas: P iv ix 64
Miltaz: P iii ix 17
minathil [S: mynathil]: J 2
Minosel: H
MINOSON: GV
MIRAEL Chief and Captain of the Celestial Army: K
miserecordia: J 5
misericordiæ: J 5
misericordiam: J 2
misertrix: J 2
Misiel (aerial spirit): L2
Missabu (angel, minister of Arcan): H
Misteri: P iii vii 19, 21
Mitey: G
Mitrathon: G
Mitraton: GV; H (angel of the second heaven)
Mizrael: J 5
mochora [S: mothora]: J 2
moderiel: J 5
Modiat (angel of the air ruling on Wednesday, var. of Mediat): H

mogal: J 2
Molael (aerial spirit): L2
Moloch: K; TS
Momel (aerial spirit): L2
MOMERTON: K
momoht [S: memoht]: J 2
Monachiel: K
Monael (aerial spirit): L2
Monasiel: L 3
mone [= Moon]: J 1, 5
monhon: J 1, 3, 5
monocogristes: J 3
monorail: J 2
Monosriel: J 5
monoym: J 5
montazyn: J 1
montyelyn: J 1
monychyon: J 1
monyham: J 2
monyteon: J 1
Moon, moone: E; J 1, 5; L 1, 3; T; TS

Moracha (aerial spirit): L2
Morael (aerial spirit): L2
Morail: GV
Morax: L 1
morayeyll: J 1
Morias (aerial spirit): L2
Moriel (aerial spirit): L2
morothochiel [S: morothothiel]: J 2
Mortoliel (aerial spirit): L2
most_secret_ones: E
mothana [S: mochana]: J 2
motheham: J 2
Moym, Moyn: G
moys: J 4
Moziel (aerial spirit): L2
Mozm (var. of Moym): G
Mubrynayz: P iii ix 17
Mudirel (aerial spirit): L2
mulier: J 2
Munefiel (aerial spirit): L2

MUOBOII: K
Murahe (aerial spirit): L2
Muriel: J5; K
Murmur: L 1
Mursiel: L2 (aerial spirit); L3
muryon: J 1
MUSALIA: K
MUSIL: K
Musiniel (aerial spirit): L2
Musiriel (aerial spirit): L2
Musisin: GV
Musor (aerial spirit): L2
Mustery: P iv vii 23
Musuziel (aerial spirit): L2
muthon: J 2
Muviel: L 3
myacha: J 1
mybacaiab [S: mybancaiab]: J 2
mybhahal [S: nybahal]: J 2
mychael: J 5

mychathomos: J 2
mychaze: J 1
mychyn: J 2
mycracosmos [S: myc_a_cosmos]: J 2
mycraton: J 1
myeraton: J 1
mygerozoma [S: nygerozoma]: J 2
myhabal: J 2
myhamy: J 3
myhayhos [S: myhaylos]: J 2
myhel: J 5
myheon: J 2
myheragyn: J 2
myheromos [S: myleromos]: J 2
mymyhel: J 2
mynab: J 2
mynael: J 1
mynamchanamaycha [S: mynãtanamaytha]: J 2
mynaron: J 2
myphos [S: nyphos]: J 2
myrahel: J 2

myrecagil: J 2
myremoht: J 2
Myrezyn (aerial spirit): L2
myryel: J 1
myschyel: J 1
myssyn: J 1
mytinab [S: mythynab]: J 2
Naajah: L 3
naamab: J 1
naaseyn: J 1
Naberius: L 1
nabnell: J 1
naboon: J 1
nabramala [S: nahamala]: J 2
nabsuf: J 1
nabyafsyn: J 1
nabyalyn: J 1
naccameryf: J 1
nacery: J 1
nachairo [S: nachano]: J 2

nachall: J 1
nachama [S: nathama]: J 4
naclya: J 1
nacpas: J 1
nactif: J 1
Naderabar [S: vaderabar]: J 4
Nadrel (aerial spirit): L2
Nadriel: L 3
Nadroc (aerial spirit): L2
Nadrusiel (aerial spirit): L2
nadys: J 1
nafac: J 1
Naffayz: P iii x 8
naffreynyn: J 1
nafya: J 1
Nagael: L 3
Nagedarom [S: vagedarom]: J 4
nagem: J 2
nagenay: J 2
nagron: J 1

Nahalon: L 3
Nahaym: P i iv 21
Nahema, the Demon of Impurity: K
Nahiel (aerial spirit): L2
nahuzihis: J 2
Nalael (aerial spirit): L2
NALE: K
namacar: J 2
Namael: L 3
namathar: J 4
Nameal: L 3
Namedor: L 3
Nameron: L 3
Nameroyz: L 3
Nameton: L 3
namor [S: namar]: J 2
namylyn: J 1
Nanael: J 5
nanagen [S: navagen]: J 2
Nangariel: K
Nanitaynuz: P iii x 8

nanyseyorar: J 1
Naphael: L 3
napybael: J 1
Naquirus: P iv ix 61
nar: J 5
naragal: J 2
Naras (aerial spirit): L2
narath: J 1
naratheos: J 2
narbeyll: J 1
Narcoriel: L 3
Narel: E
nargeron: J 1
nariel (or vriel): J 5
Narmiel (aerial spirit): L2
Naromiel (angel of the fourth heaven): H
narraabylyn: J 1
Narsial (aerial spirit): L2
Narzael (aerial spirit): L2
Nasael: L 3

nascyasori: J 1
Nasiniel (aerial spirit): L2
Nasnia (3rd hour of day): H
Nasnia: K
naspaya: J 1
naspyell: J 1
nassa: J 1
nassam: J 1
Nassar (aerial spirit): L2
Nastegeon: J 5
Nastoriel: L 3
Nastros (aerial spirit): L2
Nastrus: L 3
Nastul: L 3
nastyfa: J 1
nasyby: J 1
nasyel: J 1
Natalon (12th hour of day): H
Naôth: TS
Nathalon: K

natham: J 2
nathanathoy: J 5
nathaniel: J 5
nathanothasy: J 1
nathanothay: J 5
natharathon: J 2
Nathath: TS
Natheel: L 3
nathi: J 1, 5
Nathmiel: L 3
nathoes [S: nathes]: J 2
Nathriel (aerial spirit): L2
natryel: J 1
Naveriel: L 3
Naveron: L 3
Naveroz: L 3
Naviel: L 3
Naycahua: P iii ix 11
Naydrus: GV
naylyn: J 1
naym [S: ietharnaym]: J 2

nazaihemaht: J 3
naziathos [S: nazihathos]: J 2
nazihacol: J 2
nazihatel: J 2
neapry: J 1
Nebiros (demon, maréch. de camp.): G
Nebirots: GV
necad: J 1
necamya: J 1
nechamyha: J 4
nechir: J 5
Nechorym: L 3
neciel: J 5
Necol: P iv ix 39
necpys: J 1
Nedabor: L 3
Nedarym: L 3
Nedeyrahe: P iv ix 34
Nedriel (aerial spirit): L2
Nedroz: L 3

Nedruan: L 3
nedylar: J 1
nedyr: J 1
Nefarym: L 3
Neforuz: P iii x 12
Nefrias: L 3
Nefthada: TS
negal: J 2
negemar: J 2
negemezihol: J 2
negen: J 2
negero: J 2
neginather: J 2
negiogge [S: negioggen]: J 2
negon: J 2
negora: J 2
neguabel [S: negnabel]: J 2
nehehom [S has nehehom corrected to vehehom]: J 2
nehel: J 2
nehihahon: J 2

nehubaell: J 1
nekyff: J 1
Nelapa (angel of the second heaven): H
nelchael [A: Nelkael]: J 5
Neliel: L 3
nelomannathar [S: velomanathar]: J 3
neloreos mohan [S: velozeosmohu; the "u" has an "n" written above it.]: J 3
nelos: J 2
Nemamiah: J 5
Nemariel (aerial spirit): L2
nemenomas [S: nemenomos]: J 2
nemenomos: J 2
nenanryn: J 1
neodamy: J 2
neomahil: J 2
neomail: J 2
neothatir: J 2
nepenyelyn: J 1
Nephalez: P iii x 14
Nephilim or Voluptuous Ones;: K
Nephthada: TS

neptaliam: J 5
Neqael: E
Nerastiel: L 3
Neriel (aerial spirit): L2
Nermas: L 3
Neron (9th hour of day): H; K
nerothinay: J 2
Nesbiros: GV
nesfis: P iv 27
nesgnyraf: J 1
Nestoriel: L 3
Nestorii: L 3
Nestoroz: L 3
Neszomy: L 3
nethi: J 2
Netoniel: K
Netos (7th hour of night): H; K
NETZACH: K
neyeyll: J 1
neynehos [S: phateneyneos]: J 2

Neyrgat: P iv ix 62
niangaroryn: J 1
nidar: GV
nili: J 5
nimieri: P iv 27
Nisa: GV
nisan: J 1
nisquem: J 1
Nithael: J 5
nitthaiah: J 5
nm [S: vm]: J 1
Noaphiel: K
Noard: GV
Nodar (aerial spirit): L2
noelma: GV
noga: J 1
Nogahiel: K
Noguiel (aerial spirit): L2
nohorim: P iv 27
Nolicheil: J 5

nomemal: J 2
nomeros: J 2
nomios: J 5
nomygon: J 1, 5
norizane: J 2
noryel: J 1
nosmyel: J 1
nosulaceps: J 1, 5
NOTH: K
nothi: J 5
noymos: J 1, 5
noynemal: J 2
Nuberus (demon): G
nubes: J 2
Nufeneguediz: P iii vi 1
Nun: K
nupuryn: J 1
nuthaiah [A: Nithhaiah]: J 5
nutrix: J 2
nuyym: P iv 27
NVGH, Nogah, Venus: K

nyazpatael: J 1
nybyryn: J 1
nycheos: J 2
nycromyhos.: J 2
nydeht: J 2
nydoccicib [S: nydocricib]: J 2
nyenyolyn: J 1
nyguedam: J 1
Nymphes (class of spirits): A
nyrylyn: J 1
nysan: J 1
nytheromathum: J 2
nyzozoronba [S: nyzozoroba]: J 2
oadyon: J 1
Oarios: G
Oaspeniel (aerial spirit): L2
Obdadia (vel Abladya) [S: Abbadya]: J 4
Obizuth;: TS
Occymomos: J 1, 5
Occymomyon: J 1, 5

occynonenon: J 5
Och (Olympic spirit of the Sun): A
Ochothas: J 5
Ocleiste, ocleyste: J 1, 5
OCTINOMON: K
OCTINOMOS (name of the conjurer): H; L 1, L 2
October: P iv vii 24
Octynnomos: J 5
Odiel (aerial spirit): L2
Oemiel (aerial spirit): L2
Ofisiel (aerial spirit): L2
ohoc: J 1
Ol: L 3
olyab: J 1
Olyaram: G
olydeus: J 1, 5
olyeyll: J 1
Olympic Spirits (class of angels): A
Omael: J 5
Omalharien: L 3

Omary: L 3
omaza (vel Phet): J 4
Ombonar: J 1, 5
Omedriel: L 3
OMEGA: H; L 1
Omeliel: K
Omerach: L 3
Omiel (aerial spirit): L2
omis [S: onus]: J 2
omor: GV
Omyel (aerial spirit): L2
omyell: J 1
On: GV; H; J 1, 5; K; L 1, 2, 3
onath: J 5
onay: J 5
Onayepheton: K
ONEIPHETON: K
ONEMALIA: K
Onera: G
Oneypheon: K
onfilmetoii: J 5

onlepot: J 5
Onoitheon, Onoytheon: J 5
Onoskelis: TS
onoxyon (angel of the day of Saturn): J 1
Onoytheon (name of God): J 1
ONZO: K
OPERA: K
Ophannin: E
ophicen: J 5
Ophiel: A (Olympic spirit of Mercury); K
opron: J 5
Opyron: J 1, 5
oragon: J 2
Orariel (aerial spirit): L2
Orasim (var. of Brasim): G
orchyne: J 1
orfyell: J 1
OrHa: J 5
Orias: L 1
Oriel: G (demon?); L2 (aerial spirit); L3

Oriet: GV
Orifiel: T
Orion: J 1, 5
oriphiel: J 5
oristion, Oristyon: J 1, 5
ORISTON: H; L 1, 2
Orjares: E
orleunyon: J 1
Ormael: L 3
Ormas: L 3
Ormenu (aerial spirit): L2
Ormezyn: L 3
Ormyel: L 3
ornath: J 5
Ornias: TS
Ornich (aerial spirit): L2
Orobas: L 1
OROII: K
Orpemiel (aerial spirit): L2
Orphaniel: H

orpheniel: J 5
Orphiel: L 3
ORTAGU: K
ortophagon: J 2
ortus: J 2
oryel, oryell: J 1, 5
Oryhel: J 1, 5
Oryn (aerial spirit): L2
orynyn: J 1
oryon: J 5
Oryoram: G
os: J 5
Osael (angel of the fifth heaven): H
Osanna: J 5
Ose: L 1
OSIANDOS: K
Osmadiel: L 3
osmyn: J 1
Ossidiel (aerial spirit): L2
Osurmy: GV
Otheos: J 2, 4, 5; L 1

Othie: G
Othiel (aerial spirit): L2
Otim (aerial spirit): L2
Ouia: G
Ourer (7th hour of day): H; K
ourylyn: J 1
Ouyar: GV
ovis: J 5
OYZROYMAS: K
paafyryn: J 1
Paajah: L 3
paamyel: J 1
Pabel (angel of the fourth heaven): H
paciencia: J 5
pacifica: J 2
pacrel: J 1
pacrifon: J 1
pactryell: J 1
pacyta: J 1
Padiel: L 2

Paffran (angel, minister of Samax): H
Pafiel (aerial spirit): L2
pagnlan: J 1
pahaliah: J 5
Pahamcocyhel: J 5
pahanitoriel: J 5
Paimon: L 1
Paimoniah: K
palathoros [S: pallathoros]: J 2
palliticatos [S: pallititatos]: J 2
paltamus: J 1
PALTELLON: K
paltifur: J 1
paltnya: J 1
palyel: J 1
palylet: J 1
palytam: J 1
PAMERSIEL: L 2
pamhynyel: J 1
pamilihel [S: pamylihel]: J 2

Pammon: L 3
PAMOR: K
Pamory: L 3
pamphilos: J 2
Pamyel: L 3
Pan: GV
Panael: L 3
PANCIA: GV
panconuegos [S: pancomnegos]: J 2
Pandiel (aerial spirit): L2
Pandor (aerial spirit): L2
Pandroz: L 3
panetheneos: J 2
Panezur: L 3
Pangael: L 3
PANI: K
Paniel: L2 (aerial spirit); L3
panis: J 5
PANORAIM HEAMESIN: K
panten: J 1
panteron: J 1

pantheon: J 1, 5
PANTHON: GV
panyon: J 1
paphalios: J 2
PAPUENDOS: K
Parabiel (aerial spirit): L2
parachbeyll: J 1
Paracletos: H
PARACLETUS: L 1
paraclitus: J 1, 5
paramyhot [S: paramyhoc]: J 2
paranyemol: J 5
Paras (aerial spirit): L2
Parasiel: K
parhaya: J 1
Pariel (aerial spirit): L2
Parinoscon: G
parithomegos: J 2
Parius (aerial spirit): L2
Parniel: L2 (aerial spirit); L3

paron: GV
Parsifiel (aerial spirit): L2
paryel: J 1
paryneos [S: parineos]: J 2
Parziel: L 3
Pasiel: L 3
pasntes: J 5
Pasriel: L 3
passamaht: J 2
pastama: J 1
PATACEL: K
pataceron: J 1
pataron: J 1
PATHATUMON: L 1
PATHEON: K
Pathier (aerial spirit): L2
PATHTUMON: K
Patiel: L2 (aerial spirit); L3
Patir: J 2, 3, 4
patnelyn: J 1

Patrozyn: L 3
patyel: J 1
Paul (Saint): K
PAUMACHIAE: H; L 1
Pax: J 5
paxon: J 1
paxonyon: J 1
paxylon: J 1
paysthar: J 5
pazehemy: J 1
pazomyhol [S: pazamyhol]: J 2
pbab: J 5
Pe: K
Peatham: GV
peb: J 1, 5
pegal: J 1
Pegiel: L 3
pegner: J 1
Pelariel (aerial spirit): L2
peloym: GV
Pelusar (aerial spirit): L2

Pemael (angel of the third heaven): H
Pemiel: L 3
Pemoniel: L 3
Penador (aerial spirit): L2
Penaly: L 3
Penargos: L 3
Penat (angel of the third heaven): H
Penatiel: L 3
Penel: J 5
Penemue:: E
Peniel (aerial spirit): H; L2
Penoles: L 3
PENTAGNONY: GV
PENTAGRAMMATON: K
pep: J 5
pergamidam: J 5
Periel: L 3
peripaton [S: pipaton]: J 2
Perman: L 3
Permaz: L 3

Permiel: L 3
Permon: L 3
perpheta: J 5
Persiel: L 3
Petan: G
Peter (Saint): K
pethio: J 2
petonahal [S: peconahal]: J 2
peunt: GV
Phaa: H
phabal: J 2
phabogheton [S: phaboghecon]: J 4
phabos: J 2
phagnora: J 2
phagor: J 2
phagora [S: phagora]: J 2
PHAIAR: K
Phaleg (Olympic spirit of Mars): A
phalezethon: J 4
phalomagos: J 2

phalomgros: J 2
phalymyt: J 2
phamal: J 2
Phaniel (aerial spirit): L2
Phanuel: E; L2 (aerial spirit)
pharamepht [S: pharameht]: J 2
pharamnee [S: pharampnee]: J 2
pharanhe [S: pharanehe]: J 2
pharen: J 2
pharene: J 2
Pharol (aerial spirit): L2
Pharon (aerial spirit): L2
phasamar: J 2
phate: J 2
pheamycros [S: pheamicros]: J 2
pheleneos: J 2
phelior: J 2
pheta: J 5
phetalon [S: phethalon]: J 2
phetalonamie [S: phethalonamie]: J 2
phetaloym [S: phethaloym]: J 2

Phêth: TS
phicrose: J 2
philei: J 2
philosen: J 5
phin: J 5
phitach: J 5
phnerezo [S: phnerezo corrected to phverezo]: J 2
Phnunoboêol: TS
phobos: J 2
phodel: J 3
Phoenix: L 1
pholior [S: pholihor]: J 2
phomos [S: hephomos]: J 2
Phorlakh, Angel of Earth: K
Phorsiel: L 3
Phorsy: GV
Phthenoth: TS
Phul (Olympic spirit of the Moon): A
pie: J 2
Pigmies (class of spirits): A

piissime: J 5
PINE: L 4
pinmybron: J 1
PIRICHIEL: L 2
pirirm: J 5
Pisces: J 5; K; L 3; P ii x 85; xi 36-38; xii 35, 41, 55; iii iii 24; ix 12,15; iv ii 17
Pischiel (aerial spirit): L2
Piscis: P i iv 27-29; v 22, 23, 34; ii x 46; xii 51, 55; iii ii 13
Pithona: G
PLAIOR: K
Plamiel: L 3
Platiel: L 3
Pleiades: TS
Pliades: P iv ix 31
Plorim: GV
pmla: J 1
Poemi: G
Poiel: J 5
polimas: J 1
polypon: J 1

pons: J 2
porho: J 1, 5
Porna (angel of the third heaven): H
porta: J 2
portenthymon: J 1, 5
portus: J 2
postadar: J 1
postremus: J 1
Potencies: K
potentissime: J 5
potian: J 5
Potiel (aerial spirit): L2
power, angels of: E
Praredun: GV
Prasiel (aerial spirit): L2
Prasiniel: L 3
Praxeel (aerial spirit): L2
Praxiel: L 3
predolmassay: J 2
Premy: GV
Prenostix: L 3

PRERAI: L 1
prihici [S: prihiti]: J 2
primellus: J 5
PRIMEUMATON: K; L 1, 2, 3
primogenitus: J 5
princeps: J 2, 5
principalities: E
principium: J 1, 5
PRION: K
pristorides: J 5
probihos: J 3
Procel: L 1
PROCULO: GV
PROFA: K
PROFAS: K
protector: J 5
prothabeon: J 5
prothophares: J 5
Prumosy: GV
Pruslas (demon): G

puella: J 2
PUERI: K
PUIDAMON: K
Pursan (demon): G
Purson (demon): L 1
puteus: J 2
Putisiel: L 3
pynsylon: J 1
pyon: J 1
pyrteplyn: J 1
pysses (Pisces): J 1
q~uor: J 1
Qadosch: K
Qoph: K
Quabriel: L 3
Quabrion: L 3
Quehinen: P iv ix 58
quelamya: J 5
Quemis: P iv ix 58
quemon: J 1

quenanel: J 1
Quenol: L 3
Queriel: L 3
Quermiex: P iv ix 58
Quesdor: L 3
queue: P i v 27
Queyhuc: P iv ix 48
quibari: P i v 27
Quibda (aerial spirit): L2
Quirix: L 3
quislep: J 1
quisyell: J 1
Quitta (aerial spirit): L2
Quosiel: L 3
quybon: J 1
quyhym: J 1
quyron: J 1
ra: J 1
RA: K
raacpel: J 1
Raajah: L 3

raam: P i v 27
raamyell: J 1
rabaly [S: rabali]: J 2
rabannie: P i v 27
Rabarmas: J 1, 5
Rabas (aerial spirit): L2
rabasadail: J 2
Rabdos: TS
Rabianara, rabianira (name of the earth in Autumn): H; J 5
Rabiathos [S: rabihathos]: J 4
Rabiel (aerial spirit): L2
Rablion (aerial spirit): L2
Raboc (aerial spirit): L2
rabsylyn: J 1
Rabuch: J 5
Rabur: H; J 1, 5
rabyhel [S: rabihel]: J 2
Rabyz: P iii ix 17
Rachiel (an angel of Friday): H
rachyn: J 1

raconcall: J 1
racyelyn: J 1
racyno: J 1
radix: J 2
radyel: J 1
Rael (angel of the second heaven): H
Rafael: TS
raffylyn: J 1
ragael: J 1
ragahal: J 2
ragahel: J 2
ragen: J 2
rageyel: J 1
ragia: J 2
ragiomab: J 2
ragion: J 2
Ragna: J 2, 3
ragnaht: J 2
ragnali [S: ragnali ranal corrected to raguali ranal]: J 2
ragnathi: J 2

ragua: J 3
raguam: J 2
Raguel: E
Rahumel (angel of the fifth heaven): H
raictotagti [S: rai_?_totagn]: J 2
Rakhaniel: K
ramagay: J 2
ramaht: J 2
ramasdon: J 1
Ramay: J 2, 4
Ramaziel: L 3
Rameel: E
ramel: J 2
Rameriel: L 3
Ramersy: L 3
Ramesiel: L 3
Ramica (aerial spirit): L2
Ramlel: E
Ramna: J 4
ramuel: J 1
Rana (6th hour of night): H

Rana: K
ranahel [S: tanahel]: J 2
ranaihel [S: ramaihel]: J 2
ranal: J 2
Ranciel (aerial spirit): L2
raneyl: J 1
Raniel (angel of the third heaven): H
Ranix: P iv ix 64
ransyel: J 1
Rapha: TS
Raphael: A; E; H; J 1, 2, 5; K; L 3; P iv vii 23; T; TS
Raphaim, or Cowards: K
Raphan: TS
Raphiel: L 3
Rapsiel (aerial spirit): L2
rapynes: J 1
rapyon: J 1
raqiel: J 5
Raquie: H
Raquyel: J 5

rarafeyll: J 1
rarorhyll: J 1
rasahanay: J 2
Rasamarathon: J 1, 5
rasamen: J 2
rasay: J 2
rasaym [S: iasym]: J 2
rasegar: J 1
rasersh: J 1
rashyel: J 1
rasiohs [S: rasihos]: J 2
rassy: J 1
Rath: TS
rathan: J 5
Rathanael: TS
Rathiel: L 3
rathion: J 2
Ratziel: L 3
Raubeil: P iii vii 21
Raubel: P iv ix 37

Raubeyl: P iii vii 25
Raucahehil: P iii vii 24
Raucayehil: P iii vii 19
Raum: L 1
Raus: P iii vii 19
Rayel (angel of the fifth heaven): H
Rayetanz: P iii x 1
raym: J 5
raymara: J 2
rayoryn: J 1
Raysiel: L 2
Rayziel: L 3
RAZIEL: K
razyarsady: J 1
razyell: J 1
re: J 1
Rebiel: L 3
RECABUSTIRA: K
rechihamos: J 2
Reciel (aerial spirit): L2
recreatrix: J 2

RECTACON: K
redemtrix: J 2
Redimez: P iii ix 1
reealologon: J 2
refaebylyon: J 1
reffylyn: J 1
Regael: L 3
regina aurora: J 2
REGION: K
regnya: J 1
regon: J 2
Rehael: J 5
Reiiah [A: Reiiel]: J 5
reiial: J 5
reil: J 5
Rekhodiah: K
relamye: J 2
relmalaguoram [S: relmalagnoram]: J 2
reloymal [S: regoymal]: J 2
relyon: J 1

remafydda: J 1
remanthar [S: remanathar]: J 3
remasym: J 2
Remasyn: L 3
remay [S adds renay]: J 2
remelthot [S: remelthet]: J 2
remelyhot [S: remelihot]: J 3
remiare: J 5
Remiel: E
remolithos [S: remohthos]: J 2
Rengliel: L 3
reniayeyll: J 1
Reniolithos (vel Remolohos [S, S2: "Remolithos"]: J 3
requiel: J 5
res: J 1
resamarathon: J 5
resaram: J 2
resaym: J 2
Resh: K
resphaga: J 2

Rethel: J 1, 5
Retragrammaton (typo for Tetragrammaton?): G
reuilsemar [S: renylsemar]: J 2
reycat: J 1
riahaccon [S: riahacton]: J 2
Riajah: L 3
ribbarim: P iv ii 3
Richel (aerial spirit): L2
Rimezyn: L 3
Rion: G
robrinez: J 5
robyca: J 1
Rocobem: G
Roehel [A: Raehel]: J 5
roel: J 5
Roêlêd: TS
Roelhaiphar: K
Rofocale (see Lucifuge): G
rofynyel: J 1
rogay: J 3
rognohon [S: rognhon]: J 2

rogonbon: J 2
rogor: J 2
romasim: J 2
romayl: J 1
Romiel (aerial spirit): L2; L 3
Romyel (aerial spirit): L2
romyel: J 1
ronala: J 2
ronayeyll: J 1
Ronove: L 1
Roquiel: P iv ii 20
Rorêx: TS
Roriel (aerial spirit): L2
ros: J 2
rosa: J 2
ROTAS: K
Rothon: J 1, 5
rothos [S: rochos]: J 2
Ruach: K
RUACHIAH: K

Ruax: TS
rubbelyn: J 1
Rubiel (angel): G
rubyeyel: J 1
Rudefor: L 3
ruffar: J 1
rufibian: J 5
ruhos: J 2
Rumael: E
Rumjal: E
Rymaliel: L 3
saaysac: J 2
sabaarna [S: sabarna]: J 2
sabaday: J 1
sabahel: J 2
sabahot [S: sadahot]: J 3
sabal: J 2
sabam [S: satam]: J 2
Sabaot (=Sabaoth): G
Sabaoth: GV; J1, 5; TS

sabar [S: sabat]: J 2
Sabas (aerial spirit): L2
sabat: J 1
Sabbac: H
Sabbatum: P iv ii 19, 23
Sabiel: L 3
sablachom [S: sablathom]: J 2
Sabnach: L 1
Sabrael: TS
Sabrathan: L 3
sabsacom: J 2
Sabunê: TS
sabybyall: J 1
sacadyel: J 1
Sacamap: J 4
Sacas: P iii vii 17
saccail: J 2
saccamaht [S: lattamaht]: J 2
saccynyel: J 1
sacdon: J 1
Sachael: L 3

Sacharios: J 4
Sachiel: H; K; L 3
sachir: J 5
Saclay: H
sacqiel: J 5
sacra: GV
sacramagay [S: secumagay]: J 2
sacramalaip: J 2
sacramathon [S: sacramathan]: J 4
sacramay: J 2
sacramazaym: J 4
sacramyzan: J 4
sacrarium: J 2
sacrehos [S: satrehos]: J 2
Sacriel (angel of the fifth heaven): H
Sacromaahe [S om.]: J 4
sacromehas [S: secomehal]: J 2
Sacromohem: J 4
sacronalon [S: setronalon]: J 2
sacronomay [S: saconomay]: J 2

sacstoyeyn: J 1
sadail: J 2
sadam: J 2
sadamiel: J 2
Sadar (aerial spirit): L2
Saday, Sadai: H; J 1, 2, 4, 5; L 1, 2
sadayne [S: ordayne]: J 2
Saddiel (aerial spirit): L2
Sadedali (5th hour of day): H; K
Sadiel: L 2 (aerial spirit); L 3
Sadiniel: L 3
saduch: J 2
saduhe [S: saduht]: J 2
Sadyon (vel Herlon): J 3; J5
Saefarn (aerial spirit): L2
Saefer (aerial spirit): L2
Saemiel (aerial spirit): L2
saffyell: J 1
saforac: J 1
Safuelor: J 1

safyda: J 1
sagaht: J 3
Sagani (class of spirits): A
Sagatana: GV
Sagel: L 3
Sagiel: L 3
Sagittarius: J 1, 5; K; L 1, 3; P i iv 6, 20-22; v 34; ii x 45, 82; xi 27-29; xii 26, 48, 55; iii ii 10; iii 21; ix
11, 12; iv ii 10
sagnaht: J 2
sagnanar: J 2
Sagnel: L 3
sagomossyn [S: fagomossyn]: J 2
sagriel [A: Tagriel]: J 5
saguaht [S: sagnaht]: J 3
Sagun: H
Sahael: L 3
sahalat [S: sahaletromar]: J 2
sahaman: J 1
sahamuhã [S: sahamuhum!]: J 2
Sahel: L 3
sahgragynyn: J 1

Sahiel: L 3
sahinyel: J 1
sahuhaf: J 1
saibaiol: J 2
Saima: J 4
salaht: J 2
salaihel: J 2
salail: J 2
salaior: J 2
salaiz: J 2
Salam (12th hour of night): H; K
salamaht: J 2
Salamandrae: G
salamatha: J 2
Salamia (angel): H
salamothono [S: salomothono]: J 2
salamyel: J 1
salamyhym: J 3
salatabel [S: salatambel]: J 2
salatehen: J 2

salatelli: J 2
salatelly [S: salatelli]: J 2
salathaam [S: lalathaam]: J 2
salatiae: J 2
Salatiel [S: sabatihel]: J 4
salatoham: J 2
salatyal [S: salatial]: J 2
Salay: H
salchmeon: J 5
saleht [S: laleht]: J 2
salem: J 2
salemanasay [S: salemanasai]: J 2
Saleos: L 1
salepatir: J 2
saletha: J 2
Salguyel: J 5
salha: J 1
salhy: J 1
Salla (4th hour of day): H; K
Sallaht: J 1
Sallales (angel, minister of Mediat): H

salmana: J 2
salmatha: J 2
salmatihal: J 2
Salmay: GV
salmazaiz: J 2
salmeht: J 2
Salmel: J 5
Salnaquil: P iv iii 2
saloht: J 2
saloseey [S: salasay corrected to salaseey]: J 2
salpha: J 2
salquihel: J 2
salus: J 2, 5
Salvor (aerial spirit): L2
salyhelethon [S: "salihelethon"]: J 3
salym [S: salephusalym]: J 2
salyon: J 1
samachily [S: samachili]: J 2
Samael: H; J1; J5; K (or jugglers); L3; P iv vii 23
samagoy: J 2

Samahel: J 5
samahot: J 3
samaht: J 2, 4
samal: J 2, 3
samalanga: J 2
samalerihon: J 2
samalyhon: J 2
samamar: J 2
samanachor: J 2
samanathos: J 2
samanay [S: samãnay]: J 2
samanazay: J 2
samanlay: J 2
samar: J 2
samaril [S: samara]: J 2
samatihel [S: lamatihel]: J 2
Samax (king, angel of the air ruling on Tuesday): H
samay: J 2, 4
samaychel [S: sanayhel]: J 2
samayelyn: J 1

samayhel [S: samyhel]: J 2
samaym: J 5
samayrlyazer [S: lamairhazer]: J 2
Samazaraht [S: samazataht]: J 4
Samazarel: J 4
samaziel [S: famazihel]: J 2
samaziho: J 2
sameht: J 2
Samekh: K
samel: J 2
Samelon: L 3
samennay: J 2
Sameon: L 3
Sameriel: L 2
Sameron: L 3
Samerym: L 3
samhel: J 2
samhyell: J 1
Samiel: L 2 (aerial spirit); L 3
samiht: J 2
samina [S: sam~a]: J 2

saminaga: J 2
Samjaza: E
Samlazaz: E
samma [S: sam~a]: J 2
sammazihel: J 2
samna: J 2
samochia [S: samothia]: J 2
SAMOEL: K
samohaya [S: samohaia]: J 2
samoht: J 2
Samores maymon: P iv vii 23
Samoy: GV
Samsapeel: E
samua [S: samna, senma]: J 2
Samuel: L 3; T
Samy: J 4
samyb: J 2
samychy [S: samychi]: J 2
Samyel: J 1; L 2 (aerial spirit)
samyey: J 2

samyha: J 2
Samyhahel [S: samyhehel]: J 4
samyhan: J 2
samyhas [S: samayhas]: J 2
Samyhel: J 2, 5
samyl: J 2
samysarach: J 1
Samyyhel [S: samyhel]: J 4
sanaday: J 2
Sanael: L 3
sanaioho [S: senaibi]: J 2
sanamam [S: sanam&atlde;]: J 2
sanamathocos [S: sanamathotos]: J 2
sananazihel [S: sanazihel]: J 2
sanatihel [S: sanacihel]: J 2
Sanayfar: L 3
sanaziel [S: sanazihel]: J 2
sancti: J 2
sanctissima: J 2
Sandalphon: K

sandalson: J 1
sandamruch: J 5
Sandaruz: P iii x 9
saneinas: J 1
sanfael: J 1
SANGARIEL (angel): K
Sangiel: L 3
sangos: J 1
Saniel: L 3
sanihay: J 1
sansany: J 1
Santanael (angel of the third heaven): H
santon: J 1
sanytyell: J 1
saphar [S: saphur]: J 2
saphara: J 2
Saphathoraél: TS
saphay: J 2
saphiamon: J 2
saphomoron: J 2
saphor: J 2

saphorenam: J 2
saphoro: J 2
saphrez [S: saphiez]: J 2
saphya [S: saphia]: J 2
Sapiel (angel of the fourth heaven): H
sapientia: J 5
sapinon [S: sapynon]: J 2
Sar: H
Sarabotes (king, angel of the ait reigning on Friday): H
sarabyhel [S: sarabihel]: J 2
Sarach (aerial spirit): L2
saracu: J 1
Saraehelyhel [S: samehelihel]: J 4
Sarael (aerial spirit): L2
sarahihel: J 3
Saraht [S: sarahe]: J 4
saraht: J 2
saramany: J 2
saramel: J 2
Saranana: L 4

sarananuf: J 1
Sarandiel: L 3
Saraphiel: L 3
sarapiel: J 5
Saraqael: E
sarara: E
saratihai: J 2
saraumay [S has saraumay corrected to ?sarammay]: J 2
Saraye: H
Sarca: P iii vii 30
sarcihate: J 2
Sardiel: L 3
Sarfiel: L 3
sarib: J 3
Sariel: E; L2 (aerial spirit)
sarimalip: J 2
SARION: K
saripel: J 5
sarmalaip: J 2
sarman: J 1

Sarmon: L 3
Sarmozyn: L 3
sarnelohatehus [S: sarvelo hatehus]: J 3
saromegall [S: filiomegal]: J 2
saron: J 1
Saroy: GV
sarramazili: J 2
sarranay: J 2
sarsac: J 1
sarsall: J 1
sarthamy: J 3
sartharay: J 3
Sarviel (aerial spirit): L2
sarycam: J 1
saryel, saryell: J 1
sarynõ: J 1
Saryyel: J 5
Sasael: L 3
Sasajah: L 3
sascunyel: J 1
sascy: J 1

sase: J 1
sasnyeil: J 1
saspy: J 1
Sasquiel: L 3
Sassur (9th hour of night): H; K
sastyracnas: J 1
sasuyell: J 1
satabis [S: satabis]: J 2
Satael (an angel of Tuesday): H
satalmagu: J 2
Satan (devil): A
Satan: E, K; TS
Satanachia (demon, grand gen.): G; GV
Satanackia: GV
Sataniciae: GV
Satans: E
Satarel: E
Satariel or concealers: K
satel: J 5
sathabmal [S: sathabinal]: J 2

sathabynhel: J 2
sathamac [S: lathamat]: J 2
sathamenay: J 2
sathamyanos: J 2
sathamyham: J 2
Sathan (Satan): J 1; L 1
sathanael: J 2
sathanos [S: lathanos]: J 2
satharios: J 2
sathonomay [S: sathomanay]: J 2
Satiel: L 3
Satifirl (aerial spirit): L2
satihel: J 5
SATOR: K
satpach: J 1
Satquiel, satquyel: J 1, 5; P iv vii 23
satuel: J 1
SATURIEL: K
Saturn: J 1, 5; L 1, 3, T
Saturnites: K

Saturnus: P i ii 4; iii 2; iv 2, 6, 31, 33; V 8, 15, 24, 31; ii iii 8, 14, 15; v 2; vi 6, 7, ix 6, 7; x 2, 9, 11-14,
41, 42, 81; xii 7, 10, 18, 21, 29, 32, 39-41, 43-45, 47-50, 55, 56; iii i 3, 6; iii 2, 4, ii 2, 4. 11, 33;vii 2, 9,
10, 16-19, 23, 38; viii tit., 2, 3; ix 1, 11; iv ii 3, 19; iv 5, 22, 39, 55, 59; vi 2, 3, 8, 11; vii 8, 9, 31, 44; ix
58
Satyhel: J 5
satymn: J 1
Satziel: L 3
Savael: L 3
Savaniah: K
Saviel: L 3
sayher: J 2
Saylemaht: J 3
saymanda: J 4
Sazamay: J 4
Sazamaym: J 4
sazanachoray: J 2
sazanyhel [S: cazanyhel]: J 2
sazaratha: J 2
sazatham [S: samzatham]: J 3
Saziel: J 4; L 3
scamburion: J 5
SCEABOLES: K

scetaburous: J 5
SCHECHINAH: K
scheliel: J 5
SCHEMES-AMATHIA: H; L 1
SCHEMES: L 2
schemhamphoras, [S2: semenphoras; S: shemhamphorash], sememphoras: J 1, 5
Scheva: G
Schii: K
Schioel: K
Schyphaon: J 5
Scingin: GV
Scirlin: GV
Scorpio: J 1, 5; K; L 3; P i iv 18-20, 33; v 14, 25; ii i 2; ix 4; x 50, 83; xi 24-26; xii 23, 41, 47; iii ii 9; iii
20; vii 29,36, 37; iv ii 9
SCYRLIN: GV
scyystalgaona: J 5
Sealiah: J 5
Sebach (aerial spirit): L2
sebanay: J 2
sebanthe: J 2
sebar [S: sehar]: J 2

sebarnay: J 2
sebemuay [S: selamnay]: J 2
sebranay: J 2
secalmana: J 2
secasehagihon [S: secasehogyhon]: J 2
secastologyhon [S: secastologihon genagnolos]: J 2
sechamy [S: "sethamy"]: J 3
Sechce (vel Sethye) [S: Sethce]: J 4; J5
SECHEZZE: K
sechoiro [S: sethoiro]: J 2
Sechothamay [S: sethothamay]: J 4
sechyel: J 1
secomathal: J 2
Secozam [S: lecoram]: J 4
Secozomay: J 4
secranal: J 4
secray: J 2
secrmagnol [S: secromagnol]: J 2
Sedames: G
Sedomazay [S: sedomasay]: J 4

SEDON: K
Seehiah: J 5
Seere: L 1
SEFONIEL, one of the two Princes of the Universe: K
Segaht: J 3
Segal: GV
seghehalt: J 2
segher: J 2
SEGILATON: K
SEGON: K
Segrael: GV
segyhon: J 4
sehan: J 2
sehã [S: sehant?]: J 2
seheliel: J 5
Sehix: P iv ix 63
sehon: J 2
sehor: J 2
Sehumeny: J 4
seiha: J 2
seihel: J 2

Sekiel: L 3
selapati: J 2
selchora: J 3
Selehe: P iv ix 35
sellaht: J 5
sellal: J 5
selmahat: J 2
selmar: J 2
selops: J 5
selyypon: J 1
sema thiotheos [S: semathyotheos]: J 2
semacheher [S: sematheher]: J 2
semagar: J 2
semagel: J 2
semaharon: J 2
semahel: J 2
semaht: J 2
semail: J 2
semal: J 2
semale: J 2

semalet: J 2
semalgay: J 2
semalsay: J 2
semaly: J 2
semam: J 2
semamarym [S: semamarim]: J 2
semana: J 2
semanay: J 2
semar: J 2
semarnail: J 2
semasgyy: J 2
semassaer: J 2
Semathy (uel Senrathy): J 2
semay: J 2
semazihar: J 2
semear: J 2
semegey: J 2
semeham: J 2
semehel: J 2
Semeht (uel semeth): J 2, 3

semelay: J 2
semeliha [S: semeltha]: J 2
sememamos [S: sememanos]: J 2
sememay: J 2
semenos: J 2
Semenoyn [S: semonoyn]: J 4
semeol: J 1
semession: J 2
semethay: J 2
semezai [S: semazai]: J 2
semezi hel [S: semezihel]: J 2
semhazylyn: J 1
semhel: J 2
semichros [S: semicros]: J 2
semiha: J 2
Semiphoras: G
semiramoht [S: lemiramoht]: J 2
semita: J 2
Semitis: K
Semjaza: E
semnay: J 2

semohit [S: zemohit]: J 2
Semoht (vel Gymath, vel Lemoth) [S: Lemoth]: J 2, 3
semoiz: J 2
Semorgizethon [S: sezorgizechon]: J 4
semozhat [S: semobzhat]: J 2
semozihot: J 2
semua [S: samna]: J 2
semuazliel [S: semnazliel]: J 2
semyday: J 2
semyha: J 2
semyhahes: J 2
semyhamaym [S: lemyhamaym]: J 2
semyharicht [S: semyhariht]: J 2
semyhel: J 2
semyhor: J 2
semyhot: J 2
semyhylym: J 1
semylihel: J 2
semymarithaton [S: semymartchaton]: J 2
semyna themas [S: Seminathemas]: J 2

semynar: J 2
semyr [S: sennyr]: J 2
semysenue [S: semysenne?]: J 2
senac: J 2
senachar: J 2
senadar [S: senadae]: J 2
Senael: L 3
senahel [S: senasel]: J 2
Senales: J 2, 4
senam: J 2
senar: J 2
senather: J 2
senayhel: J 2
senegalon: J 4
Sengael: L 3
seniquiel: J 1
senon [S: lenon]: J 2
senos: J 2
senosecari: J 2
senoz: J 2

senuales [S: sennales]: J 2
senyha: J 2
sepha: J 2
sephamanay: J 2
sepharaym: J 2
sepharma [S: sephalzna]: J 2
sephastaneos: J 2
sephatihel: J 2
sephatya: J 1
sephay: J 2
SEPHERIEL: K
sephet: J 2
sephey [S: sephei]: J 2
sephezium [S: sephezimu]: J 2
sephormay: J 2
sephoros: J 2
Sephosiel: K
sephyron: J 5
sepizihon: J 2
seplatihel: J 2
Sequiel (aerial spirit): L2

Serabilem: GV
serail: J 2
Seraph: GV; K; K (one of the four rulers of the Elements)
seraphie: P iv ii 9
Seraphiel: H; L 3
Seraphim, Fiery Ones: GV, K; TS
Seraphin: E; J 1
Seraphyn: J 1, 2
Seraquiel (angel): H
seray: J 2
seremanay [S: setemanay seremany]: J 2
seremyhal: J 4
sereryel: J 1
Sergen: GV
Sergomazar: J 4
Sergulath: GV
Sergutthy: GV
serihon [S: seryhon]: J 2
Serognegnos (uel seregneguos): J 2
seroguomay [S: serognomay]: J 2

Seronea: J 4
serpens: J 5
Serquanich: L 3
Sersael: L 3
Serugeath: GV
seruph (or nathaniel): J 5
Serviel: L 3
seryel: J 1
seryhon: J 2
sesalihel: J 2
sessle: GV
Setchiel (angel of the third heaven): H
Sethô: J 1
sethar: J 2
Sethee: J 5
sethei: J 2
sethemaesal: J 2
Sethiel: L 3
sethoham: J 2
sethor: J 2

Setiel: L 3
sexagip: J 5
seymaly: J 2
sezamagua [S: "sezamagna"]: J 3
sezehacon: J 4
sezimel: J 2
seziol: J 2
sezior: J 2
sezyhel [S: sezihel]: J 2
shabtai/Saturn?: TS
SHADAI: L 4
Shaddai, Shaddaï: K
SHADRACH: K
Shamain: H
Shax: L 1
ShBThAI, Shabbathai, Saturn: K
SHEMA: K
Shemeshiel: K
Shin: K
ShMSh, Shemesh, the Sun: K
shocodothos [S: sehocodothos zehocodos]: J 2

sichiron: J 2
sicragalmon [S: sicagalmon]: J 2
sicromagal: J 2
sicromemior [S: sicrogamõ]: J 2
sicrozegamal [S: sicrozeganial?]: J 2
SID, the Great Demon: K
SIDRAGOSAM: GV
Siely: P iv ix 35
sihotil [S: honl]: J 2
Silat: GV
sillezaleht: J 2
silymal [S: silimal]: J 2
silymythu [S: silimythu]: J 2
Simapesiel: E
simazihel [S: simaziel]: J 2
SIMULATOR: K
Sinchateriel: J 5
Singambuth: GV
siothos: J 2
Sirchade: GV

Sitael: J 5
Sitgara: L 2
Sitri: L 1
SITTACIBOR: K
slevor: GV
snazihel [S: senazihel]: J 2
socagamal: J 2
socalma: J 2
socalmata: J 2
Sochas (aerial spirit): L2
Socodiah: K
Socohiah: K
socromagnol [S: socromgnol]: J 2
soctaht [S: sotthaht]: J 2
soday: J 2
Sodiel (aerial spirit): L2
Sodierno: G
Sodirno: GV
Sodxer: G
sodyel: J 1

sohomythepoten [S: Sohomythepoten]: J 2
Sol: J 5; L 1, 4; P i iii 2; iv 2, 6, 31, 33; v 8, 16, 18, 24, 31, 32, 36, 44; ii iii tit., 1-7, 11, 12, 15, 16; v 3; vi
6; x 5, 9, 22-25, 39, 51-54, 82, 84; xi 1, 2, 39; xii 3, 14, 28, 39-51, 53, 55, 57-59; iii i 1, 6; iii 2, 7, 11, 33;
v 3; vi 4, 5; vii 5, 12, 27-29, 36-38, 40; viii tit., 1, 2; ix 4, 11-17; x 11; xi 1, 71, 74, 88, 92, 96, 106, 131;
iv i 12; ii 7, 12, 17, 22; iii 1, 2; iv 3, 20, 29, 37, 39, 52, 55; v 11; vi 5, 13; vii 8, 11, l3, 20, 38, 39, 41, 49;
ix 19, 61
Solar spirits: K
Soler (typo for Soter>): G
Soleviel: L 2
solin: J 5
Solymo: GV
Son: K
Son_of_Man: E
Soncas (angel of the fifth heaven): H
sonne (= the Sun): J 5
sonne, the (= the Son): J 1, 2, 5
Sophiel: K
sophornay: J 2
sorathim [S: lorathim]: J 2
Soriel (aerial spirit): L2 (2)
sornadaf: J 1
soromono: J 2
sorosomay [S: sorosamay]: J 2

sorozomay [S: sorozamay]: J 2
Soter (var. of Sother): G
sothal: J 2
Sotheano (aerial spirit): L2
Sother: J 1, 2, 5
sothiron: J 2
sothoneya: J 2
sozena: J 2
sozienziha [S: sozihenziha]: J 2
sozor (vel soror): J 2
spes: J 2
Sphandôr: TS
Sphendonaêl: TS
Sphênêr: TS
sphray: J 5
Spirits of the woods (class of spirits): A
spiritus: J 2
splendor: J 2, 5
sponsa filia: J 2
sponsus: J 5

Sporgon Go, sporgongo: J 1, 5
spugliguel (The head of the sign of the Spring): H; J 5
stanazihel: J 2
stancchel [S: stanithel]: J 2
stella aurea: J 2
steluyel: J 1
sterlunilon: J 5
stilmon [S: scilmon]: J 2
stimulamathon: J 5
Stimulamaton: G
Stimulator: GV
stoexhor: J 5
stola: J 2
Stolas: L 1
stomicopten [S: scomicopoten]: J 2
stomycros [S: scomycros]: J 2
strinabelion: J 5
Strubiel: L 3
strymay [S: sirymay]: J 2
Stymulamathon: J 1, 5

Suceratos (angel of the fourth heaven): H
sucyel: J 1
sugni: J 1
Suiajasel: L 3
Sun: E; L 1, 3, 4; T
suphniohet [S: suphn Iohel]: J 2
Suphonaym [S: sophonaym]: J 4
suphu: J 2
Suquinos (angel, minister of Mediat): H
surail: J 1
Surana: G
Surgat: GV
surgell or suryel: J 1
Suriel (aerial spirit): L2
suryel: J 1
Sustugriel: GV
susuagos: J 1
Suth (king, angel of the air governing Thurday): H
SUVANTOS: K
Svesy: G
syamathon [S: syliemathon]: J 2

sycromal [S: hicromal]: J 2
Syhel [S: sihel]: J 4
syimnoy: J 5
Sylereht [S: silereht]: J 4
Syloht [S: siloth]: J 2, 4
Sylphae: G
symalyel [S: simaliel]: J 2
Symiel: L 2
symychos [S: ieristosymythos]: J 2
syney: J 2
synoy: J 2
syon: G; J 2
Syrach: GV
systos [S: sistos]: J 2
sython [S: lython]: J 2
syumelyel: J 1
szarzyr: J 1
szeyeyll: J 1
szncaryell: J 1
TA: K

taanat: J 1
Taba'et: E
tabernaculum: J 2
tablic: J 1
Tabots: G
Tabrasol: GV
tabryell: J 1
tabynya: J 1
tacayhel: J 2
Tachael: L 3
Tachiel: L 3
tafanyelyn: J 1
Tafrac (8th hour of night): H; K
tagahel: J 3
Tagaririm, or Disputers: K
Tagiel: L 3
Tagla (name of God): G
Tagriel: J5; P ix 54
Tahaytuc: P iii ix 1
Tahiel: L 3

Tahix: P iv ix 59
Tahytos: P iv ix 58
Tajael: L 3
Talbit: P iii ix 11
talguaf: J 1
talgylueyl: J 1
Taliahad, Angel of Water: K
Taliel: L 3
TALMAÏ: K
talraylanrayn: J 1
talui: J 5
Talvi (Spring): H
talyel: J 1
Talyz: P iii ix 1
Tamael: H; L 3
TAMAII: K
Tam'aini: E
TAMEN: K
Tameriel: L 3
Tameruz: P iii x 8
Tamiel: L 3

Tamines: P iv ix 58
Tamiz: P iii ix 2
Tamlel: E
tamtyel: J 1
tamygell [S: tamygel]: J 2
tamyl: J 2
Tamyz: P iii ix 12
Taneha: H
TANGEDEM: K
Tangiel: L 3
tanyn: P i v 27
taphamal: J 2
Taphat: K
Tarajah: L 3
Tarchimache: GV
targuarra: J 5
Tarihimal: GV
tarmanydyn: J 1
Tarmiel (angel of the second heaven): H
Tarmytz: L 3

Taros (aerial spirit): L2
tarquam (an angel of autumn): H; J 5
Tarquaret (head of the sign of Autumn): H
tartalyn: J 1
tartalyon: J 1
Tartys: L 3
taryel, Tariel (an angel of the Summer): H; J 5
Tashiel: L 3
tatgryel: J 1
TATONON: K
Tau: GV; K
Taueduz: P iii x 10
Taul: GV
Taurus: J 1, 5; K; L 3, 4; P i iv 4-6; v 5, 6, 24, 25, 30, 31, 34; ii ix 3, 5; x 85; xi 2, 6-8; xii 5, 40, 41, 43,
55; iii ii 3; iii 14; vii 38; iv ii 3, 8
taututa: P iv 27
Tavael: L 3
Taydurez: P iii x 9
Tayhaciedez: P iii ix 12
Taymex: P iv ix 64
Tayros: P iv ix 59

Tayuz: P iii ix 11
Tebdeluz: P iii ix 14
tebethe: J 1
Tebondriel: J 5
Tediel: L2 (aerial spirit); L3
tegon.: J 2
teguamathal [S: tegnamathal]: J 2
Tehiel: L 3
TELANTES: K
telemoht: J 5
Teliel: L 3
Tely: GV
Temael: L 3
Temas: L 3
Temeyz: P iii ix 15
templum: J 2
temualamos [S: te~nalamos]: J 2
Tenaciel (angel of the third heaven): H
TENDAC: K
tenealogo: J 2

tenebyel: J 1
teneloyhos [S: teneloihos]: J 2
TENET: K
tenonem: J 5
tentercenta: J 5
Tephras: TS
TERATA: K
Terath (aerial spirit): L2
TERLY: GV
Terrae: G
Tesael: L 3
Tetagram (typo for Tetragram?): G
Teth: K
tethapiel: J 5
Tethel: J 5
Tetra: H
Tetragram: G
Tetragramathon, tetragramaton, Tetragrammaton: G; GV; H; J 1, 3, 5; K; L1, 2, 3, 4
TETRAGRAMMATON ELOHIM: K
TETRAGRAMMATON TZABAOTH: K
tetragramos [S: tetragrammos]: J 2

Tetrarchin: J 5
TEVENI: K
Teyluz: P iii ix 5
Tezael: L 3
tezamahal [S: cezamahal]: J 2
Thaazaron: L 3
thabal: J 2
thael [S: thahel]: J 2
thagail: J 2
thagromothon [S: thagromathon]: J 2
thahamathon: J 2
thahonos [S: thahanos]: J 2
Thainé: K
thalamus: J 2
Thalbus (aerial spirit): L2
Thallal: TS
thamal [S: thamahel]: J 2
thaman [S: thamam]: J 2
thamar: J 2
thamasal: J 3

thamazihel: J 2
Thamic (8th hour of day): H
Thamiel [S: tacayhelthamyel]: J 2; K (or Double-Headed Ones)
Thamur (6th hour of day): H; K
thanacon [S: thanathon]: J 2
Thanatiel (aerial spirit): L2
thanccha [S: tharialtha]: J 2
thanoctomas: J 2
thansethay: J 2
Thanu (3rd hour of night): H; K
Tharas (aerial spirit): L2
tharathos [S adds tronios _nomay_ nebay tharato_h_s]: J 2
tharhal [S: tharahal]: J 2
Thariel (aerial spirit): L2
tharietha [S: tharihetha]: J 2
Tharotheos [S: tarotheos]: J 4
Tharshis: K
Tharsis (one of the four rulers of the Elements): J5; K
Tharson (aerial spirit): L2
theageta: J 2

theal: J 2
thedony [S: theodony]: J 2
thefelyn: J 1
thega: J 2
thegos: J 2
thehe [S: ehehe]: J 2
THEIT: K
thelamoht: J 2
thelihem: J 2
theloy: J 5
thelthir [S: thelthis]: J 2
themaay [S: themay]: J 2
themamohi [S: themamoth]: J 2
themamoht: J 2
themare: J 2
themay: J 2
Themaz: L 3
themegoman: J 2
themelyhen [S: themelihen]: J 4
Themiz: P iii vii 21
themohan [S: themohn with a u above the n perhaps indicating that the transcriber couldn't determine

which was intended in his Ms.]: J 2
thenaly: J 2
thenuathol [S: themiathol]: J 2
THEODONIAS: H; L 1
theodonos [S: theodonas]: J 2
theodropham: J 5
theogethos [S: thehogethos]: J 2
theohon: J 2
theomegen [S: theomogen]: J 2
theomeguos [S: theomegnos]: J 2
theomiros [S: themyros]: J 2
theomithos [S: theomythos]: J 2
theomogenos: J 2
theomythos: J 3
theon: J 1, 2, 3, 4, 5
theonehos [S: theonthos]: J 2
Theoriel: L 3
Theos (uel Itheos): H; J 1, 2, 3, 5
theoton: J 2
theou: J 2

thephagayn [S: thephagagayn]: J 2
theromagen [S: theromogen]: J 2
thesirara: J 2
thetendyn: J 2
thethagranys [S: thethaganys]: J 2
Theu: GV
Thiel (angel of the second heaven): H
thihel: J 2
thimas: J 2
thiothot: J 2
thnitingren [S: thyntyngren]: J 2
Thoac (aerial spirit): L2
Tholomanos: J 4
tholumgay [S: tholinngay]: J 2
tholynthay [S: cho lymchay]: J 2
thomegen: J 2
thon [S: theon]: J 2
thoneihos [S: thoneos]: J 2
thophares: J 5
thothios: J 2
threhodios [S: trehodios]: J 2

Thribiel: L 3
thromahos (vel thromahnos): J 3
thrones: E
Thurcal (aerial spirit): L2
Thuriel (aerial spirit): L2
thurigium: J 2
Thurmytz: L 3
Thuros: L 3
thus: J 1
Tibiel: L 3
tichiz: J 5
tifrat: P iv ii 12
Tigara (aerial spirit): L2
Tiiel: L 3
TILATH: K
TILEION: K
TILONAS: K
TIMAYAL: K
Timez: P iii ix 7
Timo: GV

tintingethe [S: turtingethe]: J 2
TIPHERETH: K
TIRA: K
Tiragisneil: J 5
tirigel: J 4
tirimar: J 2
TISTATOR: K
TITACHE: K
Titeip: H
TIXMION: K
tobell: J 1
tobenor: J 1
tobyell: J 1
tocius: J 5
Tolima: G
tolomay: J 2
tolquaret: J 5
Tomas, a name of the Sun: E
tonelyn: J 1
tors: J 5

Tos: P iv ix 58
tosgac: J 1
tosgar: J 5
toupyel: J 1
Toz: P iii ix 1, 11
Trajael: L 3
tralyeylyn: J 1
tranfyel: J 1
TRANSIDIM: K
TRANSIN: K
Trasiel: L 3
Trimasael: GV
Trubas: L 3
Tual: L 3
tuam deprecor: J 2
Tuberiel: L 3
tubeylyn: J 1
Tubiel (head of the sign of Summer): H; J 5
Tugaros (aerial spirit): L2
Tuigaros: L 2
Tulmas: L 3

tulyell: J 1
Tumael: E
Turael: E
Turel: E
Turiel (angel of the third heaven): H
TURLOS: K
Turmiel: L 3
turris: J 2
Turtiel: L 3
turtur: J 2
Tus (minister of Varcan, angel of Sunday): H
Tutelar spirits (class of angels): A
tutheon: J 1, 5
Tuymeryz: P iii ix 14
tyaf: J 1
tyagra: J 1
tycmar [S: hafartitmar]: J 2
tyfonyon: J 1
tylzdyell: J 1
Tymez: P iii ix 17

tyngehen [S: cyngehen]: J 2
tyngeny: J 2
tynognale: J 2
Tyr: P iii vii 32
tysyryn: J 1
Tzabaoth: K
Tzaddi: K
Tzadiqel: K
Tzakiel: L 3
Tzangiel: L 3
Tzapheal: L 3
TZAPHNIEL: K
Tzaphqiel: K
TzDQ, Tzedeq, Jupiter: K
Tzedeqiah: K
Tzethiel: L 3
Tzisiel: L 3
uauis: J 2
ucham [R: veham]: J 1
Ucirnuel (angel of the second heaven): H

Udiel (aerial spirit): L2
ue [R: Ve]: J 1
Uli: G
Umariel: L 3
Umeyruz: P iii x 9
UMSA: K
UN: K
unryon: J 1
Uraniel: L 3
Urbaniel (aerial spirit): L2
Uriel [S: "uryhel"] (archangel): E; GV; H; J 3; TS; (aerial angel): L 2, 3
Ursa: P ii ii 1; iii vii 26
Ursiel (aerial spirit): L2
Uruel: TS
Uruêl: TS
Usiel: L 2
Usiniel (aerial spirit): L2
usion [S: usyon]: J 2, 3
usiryon: J 1
Ustael (angel of the fourth heaven): H
usyon [S: usion]: J 2, 3

Utiridan: J 5
V (=Vau): H
Va: H
Vaa: H
Vabiel: L 3
Vacdez: P iii vi 1
vaceyll: J 1
Vachat (var. of Bathat): H
Vadriel (aerial spirit): L2
Vadros (aerial spirit): L2
Vagael: L 3
Vagel: L 3
Vahajah: L 3
Vahejah: L 3
Vajael: L 3
Valac: L 1
Valefar (demon): G; L 1
validiol [S: valiaiol]: J 2
vallis: J 2
Valnum (angel of first heaven): H

Valuerituf: GV
Vameroz: L 3
Vamiel: L 3
Vanescor: L 3
Vanesiel: L 3
Vaniel: L 3
Vanosyr: L 3
Vaol: K
VAPHORON: K
Vapula: L 1
VARAF: GV
Varcan (angel of the air runing on Sunday): H
Varf: GV
Variel: L 3
Varios: G
Varmay: L 3
Varpiel (aerial spirit): L2
varthalyn: J 1
vas: J 2
Vasariah: J 5

Vasenel (aerial spirit): L2
Vashiel: L 3
Vaslos (aerial spirit): L2
Vassago: L 1
Vathmiel: L 3
Vatiel: L 3
Vau: K
Vay: H
Vaycheon: G
Vaziel: L 3
veal: J 1
VEGALE: K
Ve-Ha-Aretz: K
vehemuos [S: behemmos]: J 2
Vehiel: K
Vehuel: J 5
vehuiah: J 5
vehych: J 1
Veil: L 3
Vel (angel of the second heaven): H
Velel (angel of the second heaven): H

VELOUS: GV
velum cella: J 2
Vemael: L 3
Vemasiel: L 3
Vemedeyz: P iii x 9
Venahel (angel of the second heaven): H
Venaydor: L 3
Venehulez: P iii x 12
Venerean spirits: K
Venesiel: L 3
VENIBBETH: K
Venochnabrat: G
Venomiel: L 3
Ventariel: L 3
Venus: J 1, 5; L 1, 3; P i ii 4; iii 2; iv 33; v 1, 5, 6, 8, 13, 16, 22, 33, 34; ii iii 6, 12, 14, 15; vi 6, 7; ix 5; x
6, 9, 20, 26-30, 46, 55-67, 85; xi 2; xii 5, 9, 19, 20, 30, 34, 40, 46, 48-50, 55, 57; iii i 7; iii 2, 8, 11, 33; v
3; vii 4, 6, 13, 30, 31; ix 5, 15; xi 96; iv ii 8, 20, 23; iv 8, 25, 32, 38, 40, 43, 55, 56, 59; v 11; vi 6; vii 23,
43, 60, 61; ix 62; T
Vepar: L 1
Vequaniel: L 3
vera peccatorum medicina: J 2

verbum: J 5
verchiel: J 5
verday: J 1
veremedyn: J 1
vermias: GV
vermis: J 5
versiel: J 5
vertus: J 5
Vessur (aerial spirit): L2
Vesturiel: GV
Vetuel (angel of first heaven): H
veualiah: J 5
Vevaphel: K
veyn: J 1
via: J 2
Vianuel (angel of the fifth heaven): H
Videgoram: G
VILLAQUIEL: K
Vine: L 1
Vionairaba (angel of the fourth heaven): H
Viordy: GV

virga: J 2
Virgo: J 1, 5; K; L 1, 3; P i iv 6, 13-15; v 13, 28; ii xi 18-20; xii 17, 40, 45, 55; iii ii 7; iii 18; iv ii 7, 17
Virtues: K
vita: J 2, 5
vitrea: J 2
vitulus: J 5
vlysacyaia: J 1
vmahel [A: Umabel]: J 5
vna malum: J 2
vnaraxidyn: J 1
vnlylyn: J 1
Vonton: G
vos [S: Avs(?)]: J 1
Vraniel (aerial spirit): L2
vridithian: J 5
Vriel (aerial spirit): L2 (2); J 5
vsararyeyll: J 1
vsiologihon [S: ustio..?]: J 2
vsion [S: usyon]: J 2
vsiryon: J 5

vsiston: J 5
vsyon [S: usion]: J 2
vsyryon: J 5
Vuael (angel of first heaven): H
Vual: L 1
vueryn: P i iv 27
VULAMAHI: K
Vulcaniel: L 3
Vulnavij: GV
vyxasmyon: J 1
Watchers: E
Xamyon: L 3
Xanoriz: L 3
Xanthir: L 3
Xanthyozod: L 3
Xantiel: L 3
Xantropy: L 3
Xantros: L 3
Xemyzin: L 3
Xemz: P iv vii 23

Xermiel: L 3
Xernifiel: L 3
Xerphiel: L 3
Xymalim: L 3
y (=Yod, Yaw): H; J 1
ya: H; J 1, 5
yabassa: J 1
yabtasyper: J 1
yadna: J 1
YAH: K
Yahel: K
yahnt: J 1
YAII: K
yalgal: J 1
yalsenac: J 1
YAMENTON: K
yamla: J 1
Yanor: K
yar: J 1
yaran: J 5
yareth: J 5

YARON: K
yaryel: J 1
Yashiel: K
yasmyel: J 1
yasrozyn: J 1
yassar: J 1
yatayell: J 1
YAYAI: K
yayat: J 1
yayell: J 1
yayin: J 1
Yayn (first hour of day): H; K
Yayon: K
Yazemiz: P iii vii 27
ycolmazay [S: ycolmazai]: J 2
ydolmassay: J 2
ydroel: J 5
ye: J 1
yebel: J 1
Yebil: P iv ii 22

yebyryn: J 1
yedemkyeyl: J 1
YEH: K
yehuyha: P i v 27
Yekahel: K
yel: J 1
yelbrayeyell: J 1
yelur: J 5
yemay [S: iemay]: J 2
YEMETON: K
yeremon: J 5
YES-CHET: K
YESHIMON: K
yesmachia: J 1
YESOD: K
Yetaydez: P iii x 10
Yetayroz: P iii x 11
yetulmassaye [S: yenilmassay]: J 2
YEVIE: K
YEZE: K

yfaramel [S: "ylaramel"]: J 3
yfaryamy: J 1
YIAI: K
ylurahyhel: J 5
Ym: J 5
ymalihor: J 2
ymas: G; J 2, 5
ymathon: J 2
ymei: J 5
Ymeynlethon: J 1, 5
ymiamos: J 2
ymos: J 2
ymraell: J 1
ymuathon: J 2
ynel: J 1
yoas: J 1
yocaleme: J 1
YOD HE VAU HE: K
Yod: K
YOVA: K
ypalis [S: ypolis]: J 2

ypile: J 2
ypomehiles: J 3
ysa: J 2
ysael: J 1
ysail: J 2
ysameht: J 2
ysamya [S: ysamyha]: J 2
ysaramana: J 5
ysaray: J 2
ysathay: J 2
ysiscos [S: ysistos]: J 2
Yskyros: J 1, 5
ysmarelion: J 5
ysmas: J 1, 5
ysrael: J 1
ystana: J 1
ysyston: J 1, 5
ythanay: J 5
ytrnt: J 1
yturahihel: J 5

yvestre: J 5
Zaadalahbia: P iv ix 53
Zaadebola: P iv ix 51
Zaajah: L 3
zaan: J 5
zaare: P i v 27
zaarmethihail [S: zaarmatihail]: J 2
Zaazenach: L 3
zabahal: J 2
zabahat: P i v 27
zabaihon [S: labayhon]: J 2
zabay: J 2
zabayel [S: zabahel]: J 2
zabday: J 2
zabele: J 5
zabin: J 5
Zabriel (aerial spirit): L2
zabuather: J 1, 5
zacahel [S: zatahel]: J 2
zacdon: J 1

Zachamay: J 4
Zachamos: J 4
Zachana: J 4
Zachariel: J 5; L 2, 3; T
zachhar [S: zathhar]: J 2
Zachiel: L 3
Zachriel: L 3
Zaciel: L 3
Zackiel: L 3
ZACRATH: K
zadaanchyos [S: zadanthios]: J 2
zadan: J 5
zadanay: J 5
ZADES: K
Zadiel: L 3
zadkiel: J 5
zagahel [S: zaguhel]: J 2
Zagan: L 1
Zagiel: L 3
zagnam: J 2
zagnel [S: zagnhel or ?zaguhel]: J 2

ZAGVERON: K
zahamany: J 2
zahamir [S: zahamyr]: J 2
zahayr: J 5
ZAHIPHIL: K
Zahudaz: P iii ix 16
ZAINON: K
Zajel: L 3
zalamatha: J 2
Zalay: GV
zalcycyll: J 1
Zaliel (angel of the fifth heaven): H
zallaehatos [S: zallachatos]: J 2
ZALMAII: K
zalymebor [S: zalimebor]: J 2
zalymylos: J 2
zama: J 2, 3
zamaanel: J 1
zamachamar [S: zamathamar]: J 2
zamachoray: J 2

Zamael: J5; K
Zamahyl: P iii vii 33
ZAMAII: K
Zamanyl: J 4
zamaram: J 2
zamarzathon: J 4
zamath [S: zaniath?]: J 2
zamatihel: J 2
zamay: J 4
Zamazchel [S: zamazthel]: J 4
zamazihal: J 2
zamazynyn: J 1
Zamiel: L 3
zamiht: J 2
zammazazay [S: zamma zazay]: J 4
Zamor (aerial spirit): L2
zamoyma: J 3
zamyel: J 1
Zamyn: J 4
zamynel: J 2

zamyrel: J 2
zanaile [S, S2: zanailt]: J 3
zanay: J 2
Zaniel (angel of first heaven): H
zanogromos: J 2
zanothoros: J 2
zapkiel: J 5
Zaqiel: E
zarafyll: J 1
zarahoren [S, S2: "zarahoron"]: J 3
zaralamay: J 2
Zaramahe [S: zaramahem]: J 4
Zaramohem [S: zaramahem]: J 4
zaramyhel: J 2
zaraney: J 5
zaraphamy: J 4
Zarathiel [S: zarachiel]: J 4
zarayll: J 1
Zardiel: L 3
Zarel: GV
Zariatnatmik (name of God): G

ZARMESITON: K
zarmioch: J 5
ZARON: K
zarsayeyll: J 1
zarthaiual [S: zarchamal]: J 2
zaryalyn: J 1
zasamar: J 2
Zasnor: L 3
Zasviel: L 3
zaszyell: J 1
zathon [S: zamayzathon]: J 4
Zauceb: P iv vi 13
Zavael: L 3
zay [S: zai]: J 2, 4
Zayin: K
zaynos: J 2
zazacco [S: zazaico]: J 2
zazaiham: J 2
ZAZAII: K
Zazamanp [S: zazomanp]: J 4

zazamar [S: zamamar]: J 2
zazarahel: J 2
zazarharon [S: zazar haron]: J 2
ZAZEAN: K
zaziel: J 1
Zazyor: L 3
ZEBAOTH (=Sabaoth, Tzabaoth, a name of God): H; L 1, 2, 3
zebial: J 2
zebracal: J 2
Zebul: H
zechar: J 2
ZECHIEL (angel): K
zechor [S: zethor]: J 2
zecromanda: J 4
zedabanay [S: Zedalanay]: J 2
zedach: J 2
zedaich [S: zedaizh]: J 2
zede: J 2
Zedeesia: K
Zedeezia: K

ZEDEREZA: K
Zedet: J 1
Zedezias: K
zedrociel: J 5
zefaell: J 1
zegahaton [S: zegahathon]: J 2
Zegiel: L 3
Zegomothay: J 4
zehanphaton [S: zahan..]: J 2
zehemphagon: J 2
zeherem: J 2
zehetyn: J 2
zehez: J 2
zeheziehelmos [S: zehe ziehelmos]: J 2
zelamye: J 2
Zelebs'el: E
Zelezyon [S: zelezion]
zelfayeyll: J 1
zelidron: J 5
zelimal: J 2
zelmora: J 3

zely: J 2
zelybron: J 1
zelyhon [S: zelihon]: J 2
zelym: J 2
zemabar: J 3
zemahal [S: hemahel]: J 2
zemaher: J 2
zemayl: J 1
zemazadair [S: zemadazan]: J 2
zemazphar [S: zemasphar]: J 2
zemegamary: J 2
zemehet: J 2
zemeihacon [S: zemeihaton]: J 2
zemelaza: J 2
zemeney: J 2
zemey [S: zemei]: J 2
Zemeyel: P iv ii 21
zemeziham [S: zemoziham]: J 2
Zemoel: L 3
zemohay: J 2

zemolym: J 2
zemonoma: J 2
zemothor: J 2
zemyhot: J 2
zenam: J 1
Zenard: K
zenaziel: J 2
zenel: J 2
zenelyhos: J 2
zenolozihon: J 2
zenon: J 2
Zenoroz: L 3
zenos: J 2
zenozmyhel: J 2
zeomaphar: J 2
zeomasphar [S: zeomaspar]: J 2
zeomonriel [S: zomonrihel]: J 2
Zepar: L 1
zepharonay: J 2
zephastonomos: J 2

zephyrs, spirits of all: E
Zequebin: P iv ix 51
zeregal: J 2
Zeriel (aerial spirit): L2
zeromay [S: seromay]: J 2
zeron: J 2
zerothay: J 2
Zeschar: L 3
zetchora [S, S2 om.]: J 3
zethemalo: J 2
zetheneran [S: zethenaram]: J 2
zethesaphir: J 2
Zethiel: L 3
zetogamyaal [S: zetegomyhal]: J 2
ZEVANION: K
ZEVARON: K
zezael [S: zehahel]: J 2
zezamanay: J 2
zezecca [S: zezetta]: J 2
zezegta: J 2
zezehas: J 2

Zeziel: L 3
zezihel [S: sezihel]: J 2
zezocha [S: zezoca]: J 2
zezochthiam: J 2
zezor [S: rezor]: J 2
zezoray [S: zezocay]: J 2
zezorias [S: zehorias]: J 2
ZIANOR: K
zicaran: J 1
ZIDEON: K
zihanati: J 2
zihoton: J 2
Ziminiar: L 1
zimphoros [S: zymphoros]: J 2
ZIO: K
ZITANSEIA: K
Zobaa marrach: P iv vii 23
Zodiel: L 3
Zoeniel (aerial spirit): L2
Zoesiel: L 3

Zohal: P iii vii 17; iv vii 23
zohanphaton: J 2
ZOHAR: K
Zohara: P iii vii 30; iv vii 23
zolmazathol: J 2
zoma: J 2, 3
ZOMEN: K
zomize [S: zomye]: J 2
zomyhel: J 2
zopascanelyhos: J 2
ZOPHIEL: K
zorol: J 2
Zosiel (aerial spirit): L2
zosomeraht: J 3
Zotiel: E
Zoymiel: L 3
zozagam: J 2
zozena: J 2
Zôrôêl: TS
ZUMECH: K

zuriel: J 5
zyhazanagar [S: zihazanagar]: J 2
Zymeloz: L 3
Twilit Grotto -- Esoteric Archives Contents Prev Name index Next Timeline

The Testament of Solomon
Twilit Grotto -- Esoteric Archives Contents Prev Testament Next timeline
The Testament of Solomon, translated by F. C. Conybeare
This HTML edition by Joseph H. Peterson, Copyright © 1997. All rights reserved.
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This text is an Old Testament Pseudepigraphic catalog of demons summoned by King Solomon, and how
they can be countered by invoking angels and other magical techniques. It is one of the oldest magical
texts attributed to King Solomon, dating First to Third Century A.D. Translation is by F. C. Conybeare,
Jewish Quarterly Review, October, 1898. I have noted the original page numbers like this: [1]. I have
renumbered the footnotes to follow each verse. Compare with the translation of D. C. Duling in The Old
Testament Pseudepigrapha, volume 1, Edited by James H. Charlesworth, Doubleday, 1983, p. 935 ff.
[15]

(translated from the codex of the Paris Library, after the edition of Fleck, Wissensch. Reise, bd. ii. abth.
3)
Greek title:--
1. Testament of Solomon, son of David, who was king in Jerusalem, and mastered and controlled all
spirits of the air, on the earth, and under the earth. By means of them also he wrought all the transcendent
works of he Temple. Telling also of the authorities they wield against men, and by what angels these
demons are brought to naught.
Of the sage Solomon.
http://www.esotericarchives.com/solomon/testamen.htm (1 of 26) [23.07.2001 00:55:15]

Blessed art thou, O Lord God, who didst give Solomon such authority. Glory to thee and might unto the
ages. Amen.
2. And behold, when the Temple of the city of Jerusalem was being builded, and the artificers were
working thereat, Ornias the demon came among them toward sunset; and he took away half of the pay of
the chief-deviser's (?) little boy, as well as half his food. [16] He also continued to suck the thumb of his
right hand every day. And the child grew thin, although he was very much loved by the king.
3. So King Solomon called the boy one day, and questioned him, saying: "Do I not love thee more than
all the artisans who are working in the Temple of God? Do I not give thee double wages and a double
supply of food? How is it that day by day and hour bt hour thow growest thinner?"
4. But the child said to the king: "I pray thee, O king. Listen to what has befallen all that thy child hath.
After we are all released from our work on the Temple of God, after sunset, when I lie down to rest, one
of the evil demons comes and takes away from me one half of my pay and one half of my food. Then he
also takes hold of my right hand and sucks my thumb. And lo, my soul is opressed, and so my body
waxes thinner every day."
5. Now when I Solomon heard this, I entered the Temple of God, and prayed with all my soul, night and
day, that the demon might be delivered into my hands, and that I might gain authority over him. And it
came about through my prayer that grace was given to me from the Lord Sabaoth by Michael his
archangel. [He brought me] a little ring, having a seal consisting of an engraved stone, and said to me:
"Take, O Solomon, king, son of David, the gift which the Lord God has sent thee, the highest Sabaoth.
With it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build
up Jerusalem. [But] thou [must] wear this seal of God. And this engraving of the seal of the ring sent thee
is a Pentalpha."
6. And I Solomon was overjoyed, and praised and glorified the God of heaven and earth. And on the
morrow I called the boy, and gave him the ring, and said to him: "take this, and at the hour in which the
demon shall come unto thee, throw this ring at the chest of the demon, and say to him: 'In the name of
God, King Solomon calls thee hither.' And then do thou come running to me, without having any
misgivings or fear in respect of aught thou mayest hear on the part of the demon."
7. So the child took the ring, and went off; and behold, at the [17] customary hour Ornias, the fierce
demon, came like a burning fire to take the pay from the child. But the child according to the instructions
received from the king, threw the ring at the chest of the demon, and said: "King Solomon calls thee
hither." And then he went off at a run to the king. But the demon cried out aloud, saying: "Child, why
hast thou done this to me? Take the ring off me, and I will render to thee the gold of the earth. Only take

this off me, and forbear to lead me away to Solomon."
8. But the child said to the demon: "As the Lord God of Israel liveth, I will not brook thee. So come
hither." And the child came at a run, rejoicing, to the king, and said: "I have brought the demon, O king,
as thou didst command me, O my master. And behold, he stands before the gates of the court of thy
palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if I
will only bring him unto thee."
9. And when Solomon heard this, he rose up from his throne, and went outside into the vestibule of the
court of his palace; and there he saw the demon, shuddering and trembling. And he said to him: "Who art
thou?" And the demon answered: "I am called Ornias."
10. And Solomon said to him: "Tell me, O demon, to what zodiacal sign thou art subject." And he
answered: "To thw Water-pourer. And those who are consumed with desire for the noble virgins upon
earth . . . . . [there appears to be a lacuna here], these I strangle. But in case there is no disposition to
sleep, I am changed into three forms. Whenever men come to be enamoured of women, I metamorphose
myself into a comely female; and I take hold of the men in their sleep, and play with them. And after a
while I again take to my wings, and hie me to the heavenly regions. I also appear as a lion, and I am
commanded by all the demons. I am offspring of the archangel Uriel, the power of God."
11. I Solomon, having heard the name of the archangel, prayed and glorified God, the Lord of heaven
and earth. And I sealed the [18] demon and set him to work at stone-cutting, so that he might cut the
stones in the Temple, which, lying along the shore, had been brought by the Sea of Arabia. But he,
fearful of the iron, continued and said to me: "I pray thee, King Solomon, let me go free; and I will bring
you all the demons." And as he was not willing to be subject to me, I prayed the archangel Uriel to come
and succour me; and I forthwith beheld the archangel Uriel coming down to me from the heavens.
12. And the angel bade the whales of the sea come out of the abyss. And he cast his destiny upon the
ground, and that [destiny] made subject [to him] the great demon. And he commanded the great demon
and bold Ornias, to cut stones at the Temple. And accordingly I Solomon glorified the God of heaven
and Maker of the earth. And he bade Ornias come with his destiny, and gave him the seal, saying:
"Away with thee, and bring me hither the prince of all the demons."
13. So Ornias took the finger-ring, and went off to Beelzeboul, who has kingship over the demons. He
said to him: "Hither! Solomon calls thee." But Beelzeboul, having heard, said to him: "Tell me, who is
this Solomon of whom thou speakest to me?" Then Ornias threw the ring at the chest of Beelzeboul,
saying: "Solomon the king calls thee." But Beelzeboul cried aloud with a mighty voice, and shot out a
great burning flame of fire; and he arose, and followed Ornias, and came to Solomon.
14. And when I saw the prince of demons, I glorified the Lord God, Maker of heaven and earth, and I
said: "Blessed art thou, Lord God Almighty, who hast given to Solomon thy servant wisdom, the assessor
of the wise, and hast subjected unto me all the power of he devil."

15. And I questioned him, and said: "Who art thou?" The demon replied: "I am Beelzebub, the exarch of
the demons. And all [19] the demons have their chief seats close to me. And I it is who make manifest the
apparition of each demon." And he promised to bring to me in bonds all the unclean spirits. And I again
glorified the God of heaven and earth, as I do always give thanks to him.
16. I then asked of the demon if there were females among them. And when he told me that there were, I
said that I desired to see them. So Beelzeboul went off at high speed, and brought unto me Onoskelis,
that had a very pretty shape, and the skin of a fair-hued woman; and she tossed her head.
17. And when she was come, I said to her: "Tell me who art thou?'' But she said to me: "I am called
Onoskelis, a spirit wrought ...[?shabtai/Saturn?], lurking upon the earth. There is a golden cave where I
lie. But I have a place that ever shifts. At one time I strangle men with a noose; at another, I creep up
from the nature to the arms [in marg: "worms"]. But my most frequent dwelling-places are the precipices,
caves, ravines. Oftentimes, however, do I consort with men in the semblance of a woman, and above all
with those of a dark skin. For they share my star with me; since they it is who privily or openly worship
my star, without knowing that they harm themselves, and but whet my appetite for further mischief. For
they wish to provide money by means of memory (commemoration?), but I supply a little to those who
worship me fairly."
18. And I Solomon questioned her about her birth, and she replied: "I was born of a voice untimely, the
so-called echo of a man's ordure [1] dropped in a wood."
[1. For the demon born of an echo we have an analogue in the Hebrew Bath Kol, "the daughter of a
voice." In the Gnostic Hymn to Hermes, edited by Dieterich, Abrasax, p 19, we read, l. 104...]
19. And I said to her: "Under what star dost thou pass?" And she answered me: "Under the star of the full
moon, for the reason that the moon travels over most things." Then I said to her: "And [20] what angel is
it that frustrates thee?" And she said to me: "He that in thee [or "through thee" is reigning." And I thought
that she mocked me, and bade a soldier strike her. But she cried aloud, and said: "I am [subjected] to
thee, O king, by the wisdom of God given to thee, and by the angel Joel."
20. So I commanded her to spin the hemp for the ropes used in the building of the house of God; and
accordingly, when I had sealed and bound her, she was so overcome and brought to naught as to stand
night and day spinning the hemp.
21. And I at once bade another demon to be led unto me; and instantly there approached me the demon
Asmodeus, bound, and I asked him: "Who art thou ?'' But he shot on me a glance of anger and rage, and
said: "And who art thou?'' And I said to him: "Thus punished as thou art, answerest thou me?" But he,
with rage, said to me: "But how shall I answer thee, for thou art a son of man; whereas I was born an
angel's seed by a daughter of man, so that no word of our heavenly kind addressed to the earth-born can
be overweening. Wherefore also my star is bright in heaven, and men call it, some the Wain, and some
the dragon's child. I keep near unto this star. So ask me not many things; for thy kingdom also after a

little time is to be disrupted, and thy glory is but for a season. And short will be thy tyranny over us; and
then we shall again have free range over mankind, so as that they shall revere us as if we were gods, not
knowing, men that they are, the names of the angels set over us."
22. And I Solomon, on hearing this, bound him more carefully, and ordered him to be flogged with
thongs of ox-hide, and to tell me humbly what was his name and what his business. And he answered me
thus: "I am called Asmodeus among mortals, and my business is to plot against the newly wedded, so
that they may not know one another. And I sever them utterly by many calamities, and I waste away the
beauty of virgin women, and estrange their hearts."
23. And I said to him: "Is this thy only business?" And he answered me: "I transport men into fits of
madness and desire, when they have wives of their own, so that they leave them, and go off by [21] night
and day to others that belong to other men; with the result that they commit sin, and fall into murderous
deeds."
24. And I adjured him by the name of the Lord Sabaôth, saying: "Fear God, Asmodeus, and tell me by
what angel thou art frustrated." But he said: "By Raphael, the archangel that stands before the throne of
God. But the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk." I again
asked him, and said: "Hide not aught from me. For I am Solomon, son of David, King of Israel. Tell me
the name of the fish which thou reverest." And he answered: "It is the Glanos by name, and is found in
the rivers of Assyria; wherefore it is that I roam about in those parts."
25. And I said to him: "Hast thou nothing else about thee, Asmodeus?" And he answered: "The power of
God knoweth, which hath bound me with the indissoluble bonds of yonder one's seal, that whatever I
have told thee is true. I pray thee, King Solomon, condemn me not to [go into] water." But I smiled, and
said to him: "As the Lord God of my fathers liveth, I will lay iron on thee to wear. But thou shalt also
make the clay for the entire construction of the Temple, treading it down with thy feet." And I ordered
them to give him ten water-jars to carry water in. And the demon groaned terribly, and did the work I
ordered him to do. And this I did, because that fierce demon Asmodeus knew even the future. And I
Solomon glorified God, who gave wisdom to me Solomon his servant. And the liver of the fish and its
gall I hung on the spike of a reed, and burned it over Asmodeus because of his being so strong, and his
unbearable malice was thus frustrated.
26. And I summoned again to stand before me Beelzeboul, the prince of demons, and I sat him down on
a raised seat of honour, and said to him: "Why art thou alone, prince of the demons?" And he said to me:
"Because I alone am left of the angels of heaven that came down. For I was first angel in the first heaven
being entitled Beelzeboul. And now I control all those who are bound in Tartarus. But I too have a child,
and he haunts the Red Sea. And on any suitable occasion he comes up to me again, being subject to me;
and reveals to me what he has done, and I support him.
[22]
27. I Solomon said unto him: "Beelzeboul, what is thy employment?" And he answered me: "I destroy

kings. I ally myself with foreign tyrants. And my own demons I set on to men, in order that the latter may
believe in them and be lost. And the chosen servants of God, priests and faithful men, I excite unto
desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and I bear them on to
destruction. And I inspire men with envy, and [desire for] murder, and for wars and sodomy, and other
evil things. And I will destroy the world."
28. So I said to him: "Bring to me thy child, who is, as thou sayest, in the Red Sea." But he said to me: "I
will not bring him to thee. But there shall come to me another demon called Ephippas. Him will I bind,
and he will bring him up from the deep unto me." And I said to him: "How comes thy son to be in the
depth of the sea, and what is his name? "And he answered me: "Ask me not, for thou canst not learn from
me. However, he will come to thee by any command, and will tell thee openly."
29. I said to him: "Tell me by what angel thou art frustrated." And he answered: "By the holy and
precious name of the Almighty God, called by the Hebrews by a row of numbers, of which the sum is
644, and among the Greeks it is Emmanuel [1]. And if one of the Romans adjure me by the great name of
the power Eleéth, I disappear at once."
[1. The text must be faulty, for the word Emmanuel is the Hebrew. The sum 644 is got by adding together
the Greek numbers.]
30. I Solomon was astounded when I heard this; and I ordered him to saw up Theban [1] marbles. And
when he began to saw the marbles, the other demons cried out with a loud voice, howling because of
their king Beelzeboul.
[1. We hear of Pentelic marble in Strabo, but the reference in the text may be to Thebes in Egypt.]
31. But I Solomon questioned him, saying: "If thou wouldst gain a respite, discourse to me about the
things in heaven." And Beelzeboul said: "Hear, O king, if thou burn gum, and incense, and bulb of the
sea [1], with nard and saffron, and light seven lamps in an earthquake [2], thou wilt firmly fix thy house.
And if, being pure [3], [23] thou light them at dawn in the sun alight, then wilt thou see the heavenly
dragons, how they wind themselves along and drag the chariot of the sun."
[1. Perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on Mediterranean
shores, e.g. in Tunisia.
2. Perhaps "in a row," should be read.
3. For the condition here insisted on cp. Dieterich, Abrasax, p. 141, where in an incantation ceremonial
purity is similarly insisted on. The ritual of a magic papyrus given by Dieterich, p. 169, is very similar to
that here prescribed in the Testament.]
32. And I Solomon, having heard this, rebuked him, and said: "Silence for this present [1], and continue
to saw the marbles as I commanded thee." And I Solomon praised God, and commanded another demon

to present himself to me. And one came before me who carried his face high up in the air, but the rest of
the spirit curled away like a snail. And it broke through the few soldiers, and raised also a terrible dust on
the ground, and carried it upwards; and then again hurled it back to frighten us, and asked what questions
I could ask as a rule. And I stood up, and spat [2] on the ground in that spot, and sealed with the ring of
God. And forthwith the dust-wind stopped. Then I asked him, saying: "Who art thou, O wind?" Then he
once more shook up a dust, and answered me: "What wouldst thou have, King Solomon?" I answered
him: "Tell me what thou art called, and I would fain ask thee a question. But so far I give thanks to God
who has made me wise to answer their evil plots."
[1. So Luke xxii. 51.
2. For the use of spittle to produce a cure or other effect in a magical way, cp. Mark vii. 33 and viii. 23. In
John ix. 6, Jesus, we read, "spat on the ground, and made clay of the spittle, and anointed the eyes with the
clay." Of this magic use of spittle Pliny, in his Natural History, gives numerous examples. It was common
in antiquity.]
33. But [the demon] answered me: "I am the spirit of the ashes (Tephras)." And I said to him: "What is
thy pursuit?" And he said: "I bring darkness on men, and set fire to fields; and I bring homesteads to
naught. But most busy am I in summer. However, when I get an opportunity, I creep into corners of the
wall, by night and day. For I am offspring of the great one, and nothing less." Accordingly I said to him:
"Under what star dost thou lie?" And he answered: "In the very tip of the moon's horn, when it is found
in the south. There is my star. For I have been bidden to restrain the convulsions of the hemitertian fever;
and this is why many men pray to the hemitertian fever, using these three names: Bultala, Thallal, [24]
Melchal. And I heal them." And I said to him: "I am Solomon; when therefore thou wouldst do harm, by
whose aid dost thou do it?" But he said to me: "By the angel's, by whom also the third day's fever is
lulled to rest." So I questioned him, and said: "And by what name [1]?" And he answered: "That of the
archangel Azael." And I summoned the archangel Azael, and set a seal on the demon, and commanded
him to seize great stones, and toss them up to the workmen on the higher parts of the Temple. And, being
compelled, the demon began to do what he was bidden to do.
[1. Cp. Acts iv. 7.]
34. And I glorified God afresh who gave me this authority, and ordered another demon to come before
me. And there came seven spirits [1], females, bound and woven together, fair in appearance and comely.
And I Solomon, seeing them, questioned them and said: "Who are ye?" But they, with one accord, said
with one voice [2]: "We are of the thirty-three elements of the cosmic ruler of the darkness [3]." And the
first said: "I am Deception." The second said: "I am Strife." The third: "I am Klothod, which is battle."
The fourth: "I am Jealousy." The fifth: "I am Power." The sixth: "I am Error." The seventh: "I am the
worst of all, and our stars are in heaven. Seven stars humble in sheen, and all together. And we are called
as it were goddesses. We change our place all and together, and together we live, sometimes in Lydia,
sometimes in Olympus, sometimes in a great mountain."
[1. The Pleiades seem to be referred to. Cp. Job xxxviii. 31, in the Revised Version: "Canst thou bind the

cluster of the Pleiades?" They had a malign influence. The grouping of evil spirits by sevens is common in
Babylonian and Jewish folk-lore. As examples I may cite the Testamentum of Reuben, ch. 2, and the
seven evil spirits of the N.T. Possibly, however, the Seven Planets are here in question; though this is
unlikely, for they do not tally with the description given.
2. Rom. xv. 6 has the same phrase. For "thirty-three" we should read "thirty-six" elements. Note that later
in the Testament these seven spirits are not among the Kosmokrators, a proof that the document before us
is a composite one.
3. Paul speaks of the Kosmokrators in Eph. vi. 12: "Our wrestling is not against flesh and blood, but
against the principalities, against the powers, against the world-rulers of this darkness." See Iren. Haer. I.
i. 10.]
35. So I Solomon questioned them one by one, beginning with the first, and going down to the seventh.
The first said: "I am Deception, I deceive and weave snares here and there. I whet and excite heresies.
But I have an angel who frustrates me, Lamechalal."
[25]
36. Likewise also the second said: "I am Strife, strife of strifes. I bring timbers, stones, hangers, my
weapons on the spot. But I have an angel who frustrates me, Baruchiachel."
37. Likewise also the third said: "I am called Klothod [1], which is Battle, and I cause the well-behaved
to scatter and fall foul one of the other. And why do I say so much? I have an angel that frustrates me:
"Marmarath."
[1. Fabricius, Cod. Pseudepigr. V.T. vol. I, p. 1047, reads Klothon, which must be i.q. Kludun, which
Hesychius explains thus: ...]
38. Likewise also the fourth said: "I cause men to forget their sobriety and moderation. I part them and
split them into parties; for Strife follows me hand in hand. I rend the husband from the sharer of his bed,
and children from parents, and brothers from sisters. But why tell so much to my despite? I have an angel
that frustrates me, the great Balthial."
39. Likewise also the fifth said: "I am Power. By power I raise up tyrants and tear down kings. To all
rebels I furnish power. I have an angel that frustrates me, Asteraôth."
40. Likewise also the sixth said: "I am Error [1], O King Solomon. And I will make thee to err, as I have
before made thee to err, when I caused thee to slay thy own brother [2]. I will lead you into error, so as to
pry into graves [3]; and 1 teach them that dig, and I lead errant souls away from all piety, and many other
evil traits are mine. But I have an angel that frustrates me, Uriel."
[1. Cp. Testam. of Symeon, ch. 3.

2. See I Kings ii. 25.
3. A reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself.]
41. Likewise also the seventh said: "I am the worst, and I make thee worse off than thou wast; because I
will impose the bonds of Artemis. But the locust [1] will set me free, for by means thereof is it fated that
thou shalt achieve my desire . . . . . . . . . . . .. . . . . For if one were wise, he would not turn his steps
toward me."
[1. This refers to the closing incident narrated in the Testament, the sacrificing by Solomon of five locusts
to Moloch. Tatian, Orat. ad Graecos, cap. 12, speaks of Artemis magos. She is the same as Hecate.]
42. So I Solomon, having heard and wondered, sealed them with my ring; and since they were so
considerable, I bade them dig the foundations of the Temple of God. For the length of it was 250 cubits.
And I bade them be industrious, and with one murmur of joint protest they began to perform the tasks
enjoined.
[26]
43. But I Solomon glorified the Lord, and bade another demon come before me. And there was brought
to me a demon having all the limbs of a man, but without a head. And I, seeing him, said to him: "Tell
me, who art thou?'' And he answered: "I am a demon." So I said to him: "Which?" And he answered me:
"I am called Envy. For I delight to devour heads, being desirous to secure for myself a head; but I do not
eat enough, but am anxious to have such a head as thou hast."
44. I Solomon, on hearing this, sealed him, stretching out my hand against his chest. Whereon the demon
leapt up, and threw himself down, and gave a groan, saying: "Woe is me! where am I come to? O traitor
Ornias, I cannot see!" So I said to him: "I am Solomon. Tell me then how thou dost manage to see." And
he answered me: "By means of my feelings." I then, Solomon, having heard his voice come up to me,
asked him how he managed to speak. And he answered me: "I, O King Solomon, am wholly voice, for I
have inherited the voices of many men. For in the case of all men who are called dumb, I it is who
smashed their heads, when they were children and had reached their eighth day. Then when a child is
crying in the night, I become a spirit, and glide by means of his voice. . . . In the crossways [1] also I
have many services to render, and my encounter is fraught with harm. For I grasp in all instant a man's
head, and with my hands, as with a sword, I cut it off, and put it on to myself. And in this way, by means
of the fire which is in me, through my neck it is swallowed up. I it is that sends grave mutilations and
incurable on men's feet, and inflict sores."
[1. This seems the sense of enodiais, unless understood, trivialibus dis, "to the demons of the wayside or
cross-road." Hecate was such a goddess, and in C.I. 26 we have mention of a daimon enodia, the Latin
Trivia. As a subst. the neut. plur. enodia: = blisters caused by walking, in Theophr, Sud. 15.]
45. And I Solomon, on hearing this, said to him: "Tell me how thou dost discharge forth the fire? Out of
what sources dost thou emit it?" And the spirit said to me: "From the Day-star [1]. For here hath not yet

been found that Elburion, to whom men offer prayers and kindle lights. And his name is invoked by the
seven demons before me. And he cherishes them."
[1. Or, "from the Orient."]
46. But I said to him: "Tell me his name." But he answered: "I cannot tell thee. For if I tell his name, I
render myself incurable. But he will come in response to his name." And on hearing this, I Solomon said
to him: "Tell me then, by what angel thou art frustrated?" And he answered: "By the fiery flash of
lightning." [27] And I bowed myself before the Lord God of Israel, and bade him remain in the keeping
of Beelzeboul until Iax [1] should come.
[1. Bornemann conjectures "a guardian or watcher." But the angel Iax recurs below in # 86.]
47. Then I ordered another demon to come before me, and there came into my presence a hound, having
a very large shape, and it spoke with a loud voice, and said, "Hail, Lord, King Solomon!" And I Solomon
was astounded. I said to it: Who art thou, O hound?" And it answered: "I do indeed seem to thee to be a
hound, but before thou wast, O King Solomon, I was a man that wrought many unholy deeds on earth. I
was surpassingly learned in letters, and was so mighty that I could hold the stars of heaven back. And
many divine works did I prepare. For I do harm to men who follow after our star, and turn them to . . . .
[1] And I seize the frenzied men by the larynx, and so destroy them."
[1. The MS. has a vox nihili. Can it mean "her that is born of echo" (see above, p. 19, n. 8).?]
48. And I Solomon said to him: "What is thy name?" And he answered: ''Staff" (Rabdos). And I said to
him: "What is thine employment? And what results canst thou achieve?" And he replied: ''Give me thy
man, and I will lead him away into a mountainous spot, and will show him a green stone tossed to and
fro, with which thou mayest adorn the temple of the Lord God."
49. And I Solomon, on hearing this, ordered my servant to set off with him, and to take the finger-ring
bearing the seal of God with him. And I said to him: "Whoever shall show thee the green stone, seal him
with this finger-ring. And mark the spot with care, and bring me the demon hither. And the demon
showed him the green stone, and he sealed it, and brought the demon to me. And I Solomon decided to
confine with my seal on my right hand the two, the headless demon, likewise the hound, that was so huge
[1]; he should be bound as well. And I bade the hound keep safe the fiery spirit so that lamps as it were
might by day and night cast their light through its maw on the artisans at work.
[1. The text seems corrupt here.]
50. And I Solomon took from the mine of that stone 200 shekels for the supports of the table of incense,
which was similar in appearance. And I Solomon glorified the Lord God, and then closed round the
treasure of that stone. And I ordered afresh the demons to cut marble for the construction of the house of
God. And I Solomon prayed to the Lord, and asked the hound, saying: "By what angel [28] art thou

frustrated?" And the demon replied: "By the great Brieus [1]."
[1. Briareus is suggested by Bornemann as the right reading, but with little probability, since Briareus
would not have been turned into an angel.]
51. And I praised the Lord God of heaven and earth, and bade another demon come forward to me; and
there came before me one in the form of a lion roaring. And he stood and answered me saying: "O king,
in the form which I have, I am a spirit quite incapable of being perceived. Upon all men who lie prostrate
with sickness I leap, coming stealthily along; and I render the man weak, so that his habit of body is
enfeebled. But I have also another glory, O king. I cast out demons, and I have legions under my control.
And I am capable of being received [1] in my dwelling-places, along with all the demons belonging to
the legions under me." But I Solomon, on hearing this, asked him: "What is thy name?" But he answered:
"Lion-bearer, Rath [2] in kind." And I said to him: "How art thou to be frustrated along with thy legions?
What angel is it that frustrates thee?" And he answered: "If I tell thee my name, I bind not myself alone,
but also the legions of demons under me."
[1. dektikos seems here to bear this sense, as also in the fragment of a very old commentary on the
Shepherd of Hermas in the Oxyrhynchus papyri. part i, by Grenfell and Hunt, 1898, p. 9. The dwelling-
places are the persons of whom the spirit, good or evil, takes possession. So in the Docetic Acta Iohannis
(ed. M.R. James) the Christ says: "I have no dwelling, and I have dwellings; I have no place, and I have
places; I have no temple, and I have temples. ... Behold thyself in me who address thee."
2. radinos, "slender tapering" is suggested by Bornemann as the true reading, because a "staff" might be
such.]
52. So I said to him: "I adjure thee in the name of the God Sabaoth, to tell me by what name thou art
frustrated along with thy host." And the spirit answered me: "The 'great among men,' who is to suffer
many things at the hands of men, whose name is the figure 644, which is Emmanuel; he it is who has
bound us, and who will then come and plunge us from the steep [1] under water. He is noised abroad in
the three letters which bring him down [2]."
[1. The allusion is to the swine of Gadara.
2. The three characters are apparently the numbers 644.]
53. And I Solomon, on hearing this, glorified God, and condemned his legion to carry wood from the
thicket. And I condemned the [29] lion-shaped one himself to saw up the wood small with his teeth, for
burning in the unquenchable furnace for the Temple of God.
54. And I worshipped the Lord God of Israel, and bade another demon come forward. And there came
before me a dragon, three-headed, of fearful hue. And I questioned him: "Who art thou?" And he
answered me: "I am a caltrop-like spirit [1], whose activity in three lines. But I blind children in women's
wombs, and twirl their ears round. And I make them deaf [2] and mute. And I have again in my third

head means of slipping in [3]. And I smite men in the limbless part of the body, and cause them to fall
down, and foam, and grind their teeth. But I have my own way of being frustrated, Jerusalem being
signified in writing, unto the place called 'of the head [4]." For there is fore-appointed the angel of the
great counsel, and now he will openly dwell on the cross. He doth frustrate me, and to him am I subject."
[1. Tribolaios. The tribolos was a three-spiked instrument, thrown on the ground to wound horses' feet.
2. bubá, an unknown word.
3. a word of doubtful sense.
4. i.e. Golgotha. The old legend was that Adam's skull reposed in this spot, and that the cross was planted
upon it.]
55. "But in the place where thou sittest, O King Solomon, standeth a column in the air, of purple... [1]
The demon called Ephippas hath brought [it] up from the Red Sea, from inner Arabia. He it is that shall
be shut up in a skin-bottle and brought before thee. But at the entrance of the Temple, which thou hast
begun to build, O King Solomon, lies stored much gold, which dig thou up and carry off." And I
Solomon sent my servant, and found it to be as the demon told me. And I sealed him with my ring, and
praised the Lord God."
[1. The meaning of the last part of this compound is unknown.]
56. So I said to him: "What art thou called?" And the demon said: "I am the crest of dragons." And I bade
him make bricks in the Temple. He had human hands.
57. And I adored the Lord God of Israel, and bade another demon present himself. And there came
before me a spirit in woman's form, that had a head without any limbs [1], and her hair was dishevelled.
And I said to her: "Who art thou?" But she answered: "Nay, who art thou? And why dost thou want to
hear concerning me? But, as thou wouldst learn, here I stand bound before thy face. Go [30] then into thy
royal storehouses and wash thy hands. Then sit down afresh before thy tribunal, and ask me questions;
and thou shalt learn, O king, who I am."
[1. Here we seem to have the Greek head of Medusa transformed into a demon.]
58. And I Solomon did as she enjoined me, and restrained myself because of the wisdom dwelling in me
[1]; in order that I might hear of her deeds, and reprehend them, and manifest them to men. And I sat
down, and said to the demon: "What art thou?" And she said: "I am called among men Obizuth; and by
night I sleep not, but go my rounds over all the world, and visit women in childbirth. And divining the
hour I take my stand [2]; and if I am lucky, I strangle the child. But if not, I retire to another place. For I
cannot for a single night retire unsuccessful. For I am a fierce [3] spirit, of myriad names and many
shapes. And now hither, now thither I roam. And to westering parts I go my rounds. But as it now is,

though thou hast sealed me round with the ring of God, thou hast done nothing. I am not standing before
thee, and thou wilt not be able to command me. For I have no work other than the destruction of children,
and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths
with a bond, and the ruin of their minds, and paining of their bodies."
[1. The Sophia, identified by Philo and the early Fathers with the Logos, is supposed to have entered into
and taken possession of Solomon as it afterwards did with Jesus.
2. stamatihu, an unknown verb.
3. xalepón.]
59. When I Solomon heard this, I marvelled at her appearance, for I beheld all her body to be in darkness.
But her glance was altogether bright and greeny, and her hair was tossed wildly like a dragon's; and the
whole of her limbs were invisible. And her voice was very clear as it came to me. And I cunningly said:
"Tell me by what angel thou art frustrated, O evil spirit?" By she answered me: "By the angel of God
called Afarôt, which is interpreted Raphael, by whom I am frustrated now and for all time. His name, if
any man know it, and write the same on a woman in childbirth, then I shall not be able to enter her. Of
this name the number is 640 [1]." And I Solomon having heard this, and having glorified the Lord,
ordered her hair to be bound, and that she should be hung up in front of the Temple of God; that all the
children of Israel, as they passed, might see it, and glorify the Lord God of Israel, who had given me this
authority, with wisdom and power from God, by means of this signet.
[1. Bornemann (Zeitschr. f.d. Hist. Theol. 1844, p. 38) gives the tale of figures. r = 100; a = 1; f = 500; a =
1; m = 8; l = 30. Total 640.]
[31]
60. And I again ordered another demon to come before me. And the came, rolling itself along, one in
appearance like to a dragon, but having the face and hands of a man. And all its limbs, except the feet,
were those of a dragon; and it had wings on its back. And when I beheld it, I was astonied, and said:
"Who art thou, demon, and what art thou called? And whence hast thou come? Tell me."
61. And the spirit answered and said: "This is the first time I have stood before the, O King Solomon. I
am a spirit made into a god among men, but now brought to naught by the ring and wisdom vouchsafed
to thee by God. Now I am the so-called winged dragon [1], and I chamber not with many women, but
only with a few that are of fair shape, which possess the name of xuli, of this star. And I pair with them
in the guise of a spirit winged in form, coitum habens per nates. And she on whom I have leapt goes
heavy with child, and that which is born of her becomes eros. But since such offspring cannot be carried
by men, the woman in question breaks wind. Such is my role. Supposed then only that I am satisfied, and
all the other demons molested and disturbed by thee will speak the whole truth. But those composed of
fire [2] will cause to be burned up by fire the material of the logs which is to be collected by them for the

building in the Temple."
[1. pterodrákun, a word not in the lexicons.
2. Tà dè dià pyrós.]
62. And as the demon said this, I saw the spirit going forth from his mouth, and it consumed the wood of
the frankincense-tree, and burned up all the logs which we had placed in the Temple of God. And I
Solomon saw what the spirit had done, and I marvelled.
63. And, having glorified God, I asked the dragon-shaped demon, and said: "Tell me, by what angel art
thou frustrated?" And he answered: "By the great angel which has its seat in the second heaven, which is
called in Hebrew Bazazeth. And I Solomon, having heard this, and having invoked his angel, condemned
him to saw up marbles for the building of the Temple of God; and I praised God, and commanded
another demon to come before me.
64. And there came before my face another spirit, as it were a woman in the form she had. But on her
shoulders she had two other heads with hands. And I asked her, and said: "Tell me, who art thou?" And
she said to me: "I am Enêpsigos, who also have a myriad names." And I said her: "By what angel art thou
frustrated?" But she said to me: "What seekest, what askest thou? I undergo changes, like the goddess I
am called. And I change again, and pass into possession of another shape. And be not [32] desirous
therefore to know all that concerns me. But since thou art before me for this much, hearken. I have my
abode in the moon, and for that reason I possess three forms. At times I am magically [1] invoked by the
wise as Kronos. At other times, in connexion with those who bring me down, I come down and appear in
another shape. The measure of the element [2] is inexplicable and indefinable, and not to be frustrated. I
then, changing into these three forms, come down and become such as thou seest me; but I am frustrated
by the angel Rathanael, who sits in the third heaven. This then is why I speak to thee. Yonder temple
cannot contain me."
[1. mageyoméne.
2. Perhaps "the place or size of the heavenly body."]
65. I therefore Solomon prayed to my God, and I invoked the angel of whom Enépsigos spoke to me, and
used my seal. And I sealed her with a triple chain, and (placed) beneath her the fastening of the chain. I
used the seal of God, and the spirit prophesied to me, saying: "This is what thou, King Solomon, doest to
us. But after a time thy kingdom shall be broken, and again in season this Temple shall be riven asunder
[1]; and all Jerusalem shall be undone by the King of the Persians and Medes and Chaldaeans. And the
vessels of this Temple, which thou makest, shall be put to servile uses of the gods; and along with them
all the jars, in which thou dost shut us up, shall be broken by the hands of men. And then we shall go
forth in great power hither and thither, and be disseminated all over the world. And we shall lead astray
the inhabited world for a long season, until the Son of God is stretched upon the cross. For never before

doth arise a king like unto him, one frustrating us all, whose mother shall not have contact with man.
Who else can receive such authority over spirits, except he, whom the first devil will seek to tempt, but
will not prevail over? The number of his name is 644 [2], which is Emmanuel. Wherefore, O King
Solomon, thy time is evil, and thy years short and evil, and to thy servant shall thy kingdom be given
[3]."
[1. I conjecture the sense which the word must bear in this context.
2. xmd.
3. This prophecy corresponds roughly to the one which Lactantius, Instit. Div. lib. iv. c. 18, quotes from
an apocryphal Book of Solomon.]
66. And I Solomon, having heard this, glorified God. And though I marvelled at the apology of the
demons, I did not credit it until it came true. And I did not believe their words; but when they were [33]
realized, then I understood, and at my death I wrote this Testament to the children of Israel, and gave it to
them, so that they might know the powers of the demons and their shapes, and the names of their angels,
by which these angels are frustrated. And I glorified the Lord God of Israel, and commanded the spirits
to be bound with bonds indissoluble.
67. And having praised God, I commanded another spirit to come before me; and there came before my
face another demon, having in front the shape of a horse, but behind of a fish. And he had a mighty
voice, and said to me: "O King Solomon, I am a fierce spirit of the sea, and I am greedy of gold and
silver. I am such a spirit as rounds itself and comes over the expanses of the water of the sea, and I trip
up the men who sail thereon. For I round myself into a wave [1], and transform myself, and then throw
myself on ships and come right in on them. And that is my business, and my way of getting hold of
money and men. For I take the men, and whirl them round with myself, and hurl the men out of the sea.
For I am not covetous of men's bodies, but cast them up out of the sea so far. But since Beelzeboul, ruler
of the spirits of air and of those under the earth, and lord of earthly ones, hath a joint kingship with us in
respect of the deeds of each one of us, therefore I went up from the sea, to get a certain outlook [2] in his
company.
[1. Cp. Jude 13. That Jude here indulges in no mere metaphor is clear from the words which follow, which
embody the belief detailed in the Testament of Solomon, p. 40.
2. "descent, or spiritual assault."]
68. "But I also have another character and role. I metamorphose myself into waves, and come up from
the sea. And I show myself to men, so that those on earth call me Kuno[s]paston [1], because I assume
the human form. And my name is a true one. For by my passage up into men, I send forth a certain
nausea. I came then to take counsel with the prince Beelzeboul; and he bound me and delivered me into
thy hands. And I am here before thee because of this seal, and thou dost now torment me [2]. Behold

now, in two or three days the spirit that converseth with thee will fail, because I shall have no water."
[1. Cf. Pliny, Nat. Hist. 24. 74 "Cynosbaton, alii Cynospaston, alii neurospaston vocant; folium habet
vestigio hominis simile. Fert et uvam nigram, in cuius acino nervum habet, unde neurospastos dicitur."
The human form revealed itself in the footstep, which the leaf resembled.
2. basaníxeis. Cp. Matt. viii. 6, 29; xiv. 24; Mark v. 7.]
69. And I said to him: "Tell me by what angel thou art frustrated." [34] And he answered: "By Iameth."
And I glorified God. I commanded the spirit to be thrown into a phial along with ten jugs of sea-water of
two measures each [1]. And I sealed them round above the marbles and asphalt and pitch in the mouth of
the vessel. And having sealed it with my ring, I ordered it to be deposited in the Temple of God. And I
ordered another spirit to come before me.
[1. Cp. John ii. 6.]
70. And there came before my face another enslaved spirit, having obscurely the form of a man, with
gleaming eyes, and bearing in his hand a blade. And I asked: "Who art thou? But he answered: "I am a
lascivious spirit, engendered of a giant man who dies in the massacre in the time of the giants." I said to
him: "Tell me what thou art employed on upon earth, and where thou hast thy dwelling."
71. And he said: "My dwelling is in fruitful places, but my procedure is this. I seat myself beside the men
who pass along among the tombs, and in untimely season I assume the form of the dead; and if I catch
any one, I at once destroy him with my sword. But if I cannot destroy him, I cause him to be possessed
with a demon, and to devour his own flesh, and the hair to fall off his chin." But I said to him: "Do thou
then be in fear of the God of heaven and of earth, and tell me by angel thou art frustrated." And he
answered: "He destroys me who is to become Saviour, a man whose number, if any one shall write it on
his forehead [1], he will defeat me, and in fear I shall quickly retreat. And, indeed, if any one write this
sign on him, I shall be in fear." And I Solomon, on hearing this, and having glorified the Lord God, shut
up this demon like the rest.
[1. Rev. ix. 4; xiii, 16, 17.]
72. And I commanded another demon to come before me. And there came before my face thirty-six
spirits, their heads shapeless like dogs, but in themselves they were human in form; with faces of asses,
faces of oxen, and faces of birds. And I Solomon, on hearing and seeing them, wondered, and I asked
them and said: "Who are you?" But they, of one accord with one voice, said [1]: "We are the thirty-six
elements, the world-rulers [2] of this darkness. But, O King Solomon, thou wilt not wrong us nor
imprison us, nor lay command on us; but since the Lord God has given thee authority over every spirit, in
the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the
other spirits, from ram and bull, from [35] both twin and crab, lion and virgin, scales and scorpion, archer,
goat-horned, water-pourer, and fish.

[1. Acts ii. 1.
2. kosmokratores. Cp. Paul, Eph. vi. 12; Origen, c. Celsum, viii, 58.]
73. Then I Solomon invoked the name of the Lord Sabaoth, and questioned each in turn as to what was
its character. And I bade each one come forward and tell of its actions. Then the first one came forward,
and said: "I am the first decans of the zodiacal circle, and I am called the ram, and with me are these
two." So I put to them the question: "Who are ye called?" The first said: "I, O Lord, am called Ruax, and
I cause the heads of men to be idle, and I pillage their brows. But let me only hear the words, 'Michael,
imprison Ruax,' and at once I retreat."
74. And the second said: "I am called Barsafael, and I cause those who are subject to my hour to feel the
pain of migraine. If only I hear the words, 'Gabriel, imprison Barsafael,' at once I retreat."
75. The third said: "I am called Arôtosael. I do harm to eyes, and grievously injure them. Only let me
hear the words, 'Uriel, imprison Aratosael' (sic), at once I retreat . . . . .[1]"
[1. There seems to be a lacuna here.]
76. The fifth said: "I am called Iudal, and I bring about a block in the ears and deafness of hearing. If I
hear, 'Uruel Iudal,' I at once retreat."
77. The sixth said: "I am called Sphendonaêl. I cause tumours of the parotid gland, and inflammations of
the tonsils, and tetanic recurvation [1]. If I hear, 'Sabrael, imprison Sphendonaêl,' at once I retreat.''
[1. The Greek medical terms which stand in the Greek text are found in Hippocrates, Galen, and Cuel.
Aurel.]
78. And the Seventh said: "I am called Sphandôr, and I weaken the strength of the shoulders, and cause
them to tremble; and I paralyze the nerves of the hands, and I break and bruise the bones of the neck.
And I, I suck out the marrow. But if I hear the words, 'Araêl, imprison Sphandôr,' I at once retreat."
79. And the eight said: "I am called Belbel. I distort the hearts and minds of men. If I hear the words,
'Araêl, imprison Belbel,' I at once retreat."
80. And the ninth said: "I am called Kurtaêl. I send colics in the bowels. I induce pains. If I hear the
words, 'Iaôth, imprison Kurtaêl,' I at once retreat."
81. The tenth said: "I am called Metathiax. I cause the reins to ache. If I hear the words, 'Adônaêl,
imprison Metathiax,' I at once retreat."

82. The eleventh said: "I am called Katanikotaêl. I create strife [36] and wrongs in men's homes, and send
on them hard temper. If any one would be at peace in his home, let him write on seven leaves of laurel
the name of the angel that frustrates me, along with these names: Iae, Ieô, sons of Sabaôth, in the name of
the great God let him shut up Katanikotaêl. Then let him wash the laurel-leaves in water, and sprinkle his
house with the water, from within to the outside. And at once I retreat."
83. The twelfth said: "I am called Saphathoraél, and I inspire partisanship in men, and delight in causing
them to stumble. If any one will write on paper these names of angels, Iacô, Iealô, Iôelet, Sabaôth, Ithoth,
Bae, and having folded it up, wear it round his neck or against his ear, I at once retreat and dissipate the
drunken fit."
84. The thirteenth said: "I am called Bobêl (sic), and I cause nervous illness by my assaults. If I hear the
name of the great 'Adonaêl, imprison Bothothêl,' I at once retreat."
85. The fourteenth said: "I am called Kumeatêl, and I inflict shivering fits and torpor. If only I hear the
words: 'Zôrôêl, imprison Kumentaêl,' I at once retreat."
86. The fifteenth said: "I am called Roêlêd. I cause cold and frost and pain in the stomach. Let me only
hear the words: 'Iax, bide not, be not warmed, for Solomon is fairer than eleven fathers,' I at [once]
retreat."
87. The sixteenth said: "I am called Atrax. I inflict upon men fevers, irremediable and harmful. If you
would imprison me, chop up coriander [1] and smear it on the lips, reciting the following charm: 'The
fever which is from dirt. I exorcise thee by the throne of the most high God, retreat from dirt and retreat
from the creature fashioned by God.' And at once I retreat."
[1. Pliny, Nat. Hist. xx. 20, notes the same use of coriander: "Seminis grana tria in tertianis devorari
iubent aliqui ante accessionem, vel plura illini fronti." The Testament evidently belongs to Pliny's age.]
88. The seventeenth said: "I am called Ieropaêl. On the stomach of men I sit, and cause convulsions in
the bath and in the road; and wherever I be found, or find a man, I throw him down. But if any one will
say to the afflicted into their ear these names, three times over, into the right ear: 'Iudarizê, Sabunê,
Denôê,' I at once retreat."
89. The eighteenth said: "I am called Buldumêch. I separate wife from husband and bring about a grudge
between them. If any one write down the names of thy sires, Solomon, on paper and place it in the ante-
chamber of his house, I retreat thence. And the legend written shall be as follows: 'The God of Abram,
and the God of Isaac, and the God of Jacob commands thee -- retire from this house in peace.' And I at
once retire."
[37]
90. The nineteenth said: "I am called Naôth, and I take my seat on the knees of men. If any one write on

paper: 'Phnunoboêol, depart Nathath, and touch thou not the neck,' I at once retreat."
91. The twentieth said: "I am called Marderô. I send on men incurable fever. If any one write on the leaf
of a book: 'Sphênêr, Rafael, retire, drag me not about, flay me not,' and tie it round his neck, I at once
retreat."
92. The twenty-first said: "I am called Alath, and I cause coughing and hard-breathing in children. If any
one write on paper: 'Rorêx, do thou pursue Alath,' and fasten it round his neck, I at once retire... [1]"
[1. There must here be a lacuna in the text.]
93. The twenty-third said: "I am called Nefthada. I cause the reins to ache, and I bring about dysury. If
any one write on a plate of tin the words: 'Iathôth, Uruêl, Nephthada,' and fasten it round the loins, I at
once retreat."
94. The twenty-fourth said: "I am called Akton. I cause ribs and lumbic muscles to ache. If one engrave
on copper material, taken from a ship which has missed its anchorage, this: 'Marmaraôth, Sabaôth,
pursue Akton,' and fasten it round the loin, I at once retreat."
95. The twenty-fifth said: "I am called Anatreth, and I rend burnings and fevers into the entrails. But if I
hear: 'Arara, Charara,' instantly do I retreat."
96. The twenty-sixth said: "I am called Enenuth. I steal away men's minds, and change their hearts, and
make a man toothless (?). If one write: 'Allazoôl, pursue Enenuth,' and tie the paper round him, I at once
retreat."
97. The twenty-seventh said: "I am called Phêth. I make men consumptive and cause hemorrhagia. ,If
one exorcise me in wine, sweet-smelling and unmixed by the eleventh aeon [1], and say: 'I exorcise thee
by the eleventh aeon to stop, I demand, Phêth (Axiôphêth),' then give it to the patient to drink, and I at
once retreat."
[1. A Gnostic reference. Just above "eleven fathers" were mentioned.]
98. The twenty-eighth said: "I am called Harpax, and I send sleeplessness on men. If one write
'Kokphnêdismos,' and bind it round the temples, I at once retire."
99. The twenty-ninth said: "I am called Anostêr. I engender uterine mania and pains in the bladder. If one
powder into pure oil three seeds of laurel and smear it on, saying: 'I exorcise thee, Anostêr. Stop by
Marmaraô,' at once I retreat."
100. The thirtieth said: "I am called Alleborith. If in eating [38] fish one has swallowed a bone, then he
must take a bone from the fish and cough, and at once I retreat."

101. The thirty-first said: "I am called Hephesimireth, and cause lingering disease. If you throw salt,
rubbed in the hand, into oil and smear it on the patient, saying: 'Seraphim, Cherubim, help me!' I at once
retire."
102. The thirty-second said: "I am called Ichthion. I paralyze muscles and contuse them. If I hear
'Adonaêth, help!' I at once retire."
103. The thirty-third said: "I am called Agchoniôn. I lie among swaddling-clothes and in the precipice.
And if any one write on fig-leaves 'Lycurgos,' taking away one letter at a time, and write it, reversing the
letters, I retire at once. 'Lycurgos, ycurgos, kurgos, yrgos, gos, os [1].'"
[1. botrydón, for which Bornemann conjectures boystrofydón. There is a parallel in a magic papyrus
edited by Dieterich (Abraxas, p. 185).]
104. The thirty-fourth said: "I am called Autothith. I cause grudges and fighting. Therefore I am
frustrated by Alpha and Omega, if written down."
105. The thirty-fifth said: "I am called Phthenoth. I cast evil eye on every man. Therefore, the eye much-
suffering, if it be drawn. frustrates me."
106. The thirty-sixth said: "I am called Bianakith. I have a grudge against the body. I lay waste houses, I
cause flesh to decay, and all else that is similar. If a man write on the front-door of his house: 'Mêltô,
Ardu, Anaath,' I flee from that place."
107. And I Solomon, when I heard this, glorified the God of heaven and earth. And I commanded them
to fetch water in the Temple of God. And I furthermore prayed to the Lord God to cause the demons
without, that hamper humanity, to be bound and made to approach the Temple of God. Some of these
demons I condemned to do the heavy work of the construction of the Temple of God. Others I shut up in
prisons. Others I ordered to wrestle with fire in (the making of) gold and silver, sitting down by lead and
spoon. And to make ready places for the other demons in which they should be confined.
108. And I Solomon had much quiet in all the earth, and spent my life in profound peace, honoured by all
men and by all under heaven. And I built the entire Temple of the Lord God. And my kingdom was
prosperous, and my army was with me. And for the rest the city of Jerusalem had repose, rejoicing and
delighted. [39] And all the kings of the earth came to me from the ends of the earth to behold the Temple
which I builded to the Lord God. And having heard of the wisdom given to me, they did homage to me in
the Temple, bringing gold and silver and precious stones, many and divers, and bronze, and iron, and
lead, and cedar logs. And woods decay not they brought me, for the equipment of the Temple of God.
109. And among them also the queen of the South, being a witch, came in great concern and bowed low
before me to the earth. And having heard my wisdom, she glorified the God of Israel, and she made

formal trial of all my wisdom, of all love in which I instructed her, according to the wisdom imparted to
me. And all the sons of Israel glorified God.
110. And behold, in those days one of the workmen, of ripe old age, threw himself down before me, and
said: "King Solomon, pity me, because I am old." So I bade him stand up, and said: "Tell me, old man,
all you will." And he answered: "I beseech you king, I have an only-born son, and he insults and beats
me openly, and plucks out the hair of my head, and threatens me with a painful death. Therefore I
beseech you avenge me.
111. And I Solomon, on hearing this, felt compunction as I looked at his old age; and I bade the child be
brought to me. And when he was brought I questioned him whether it were true. And the youth said: "I
was not so filled with madness as to strike my father with my hand. Be kind to me, O king. For I have not
dared to commit such impiety, poor wretch that I am." But I Solomon on hearing this from the youth,
exhorted the old man to reflect on the matter, and accept his son's apology. However, he would not, but
said he would rather let him die. And as the old man would not yield, I was about to pronounce sentence
on the youth, when I saw Ornias the demon laughing. I was very angry at the demon's laughing in my
presence; and I ordered my men to remove the other parties, and bring forward Ornias before my
tribunal. And when he was brought before me, I said to him: "Accursed one, why didst thou look at me
and laugh?" And the demon answered: "Prithee, king, it was not because of thee I laughed, but because
of this ill-starred old man and the wretched youth, his son. For after three days his son will die untimely;
and lo, the old man desires to foully make away with him."
112. But I Solomon, having heard this, said to the demon: "Is that true that thou speakest?" And he
answered: "It is true; O king." And I, on hearing that, bade them remove the demon, and that they should
again bring before me the old man with his son. I bade them [40] make friends with one another again,
and I supplied them with food. And then I told the old man after three days to bring his son again to me
here; "and," said I, "I will attend to him." And they saluted me, and went their way.
113. And when they were gone I ordered Ornias to be brought forward, and said to him: "Tell me how
you know this;" and he answered: "We demons ascend into the firmament of heaven, and fly about
among the stars. And we hear the sentences which go forth upon the souls of men, and forthwith we
come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of
destruction; and if a man does not die by some untimely disaster or by violence, then we demons
transform ourselves in such a way as to appear to men and be worshipped in our human nature."
114. I therefore, having heard this, glorified the Lord God, and again I questioned the demon, saying:
"Tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels
intermingle." And he answered: "Just as things are fulfilled in heaven, so also on earth (are fulfilled) the
types [1] of all of them. For there are principalities, authorities, world-rulers [2], and we demons fly
about in the air; and we hear the voices of the heavenly beings, and survey all the powers. And as having
no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. And
men seeing us imagine that the stars are falling from heaven. But it is not really so, O king; but we fall

because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like
lightnings [3] in the depth of night and suddenly. And we set cities in flames and fire the fields. For the
stars have firm foundations in the heavens like the sun and the moon."
[1. Cp. Heb. viii. 5.
2. Cp. Rom. viii. 38.
3. Luke x. 18: "I beheld Satan as lightning fall from heaven." June 13.]
115. And I Solomon, having heard this, ordered the demon to be guarded for five days. And after the five
days I recalled the old man, and was about to question him. But he came to me in grief and with black
face. And I said to him: "Tell me, old man, where is thy son? And what means this garb?" And he
answered: "Lo, I am become childless, and sit by my son's grave in despair. For it is already two days
that he is dead." But I Solomon, on hearing that, and knowing that the demon Ornias had told me the
truth, glorified the God of Israel.
116. And the queen of the South saw all this, and marvelled, [41] glorifying the God of Israel; and she
beheld the Temple of the Lord being builded. And she gave a siklos [1] of gold and one hundred myriads
of silver and choice bronze, and she went into the Temple. And (she beheld) the altar of incense and the
brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the
lamp-stand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and
silver, and bronze, and wood, and the folds of skins dyed red with madder. And she saw the bases of the
pillars of the Temple of the Lord. All were of one gold ... [2] apart from the demons whom I condemned
to labour. And there was peace in the circle of my kingdom and over all the earth.
[1. A shekel. Philo has the form síklos, i. 468. síglos is the usual spelling in the LXX.
2. There seems to be here a lacuna in the MS.]
117. And it came to pass, which I was in my kingdom, the King of the Arabians, Adares, sent me a letter,
and the writing of the letter was written as follows: --
"To King Solomon, all hail! Lo, we have heard, and it hath been heard unto all the ends of
the earth, concerning the wisdom vouchsafed in thee, and that thou art a man merciful
from the Lord. And understanding hath been granted thee over all the spirits of the air, and
on earth, and under the earth. Now, forasmuch as there is present in the land of Arabia a
spirit of the following kind: at early dawn there begins to blow a certain wind until the
third hour. And its blast is harsh and terrible, and it slays man and beast. And no spirit can
live upon earth against this demon. I pray thee then, forasmuch as the spirit is a wind,
contrive something according to the wisdom given in thee by the Lord thy God, and deign
to send a man able to capture it. And behold, King Solomon, I and my people and all my

land will serve thee unto death. And all Arabia shall be at peace with thee, if thou wilt
perform this act of righteousness for us. Wherefore we pray thee, contemn not our humble
prayer, and suffer not to be utterly brought to naught the eparchy subordinated to thy
authority. Because we are suppliants, both I and my people and all my land. Farewell to
my Lord. All health!"
118. And I Solomon read this epistle; and I folded it up and gave it to my people, and said to them:
"After seven days shalt thou remind me of this epistle. And Jerusalem was built, and the Temple was
being completed. And there was a stone [1], the end stone [42] of the corner lying there, great, chosen
out, one which I desired lay in the head of the corner of the completion of the Temple. And all the
workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the
pinnacle of the holy Temple, and were not strong enough to stir it, and lay it upon the corner allotted to
it. For that stone was exceedingly great and useful for the corner of the Temple."
[1. Cp. I Pet. ii. 6, 7, who combines in the same way Ps. cxviii. 22 and Isa. xxviii. 16. Cp. Matt. xxi. 42,
Mark xii, 10, Luke xx, 17.]
119. And after seven days, being reminded of the epistle of Adares, King of Arabia, I called my servant
and said to him: "Order thy camel and take for thyself a leather flask, and take also this seal. And go
away into Arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring
in front of the mouth of the flask, and (hold them) towards the blast of the spirit. And when the flask is
blown out, thou wilt understand that the demon is (in it). Then hastily tie up the mouth of to flask, and
seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. And if on the
way it offer thee gold or silver or treasure in return for letting it go, see that thou be not persuaded. But
arrange without using oath to release it. And then if it point out to the places where are gold or silver,
mark the places and seal them with this seal. And bring the demon to me. And now depart, and fare thee
well."
120. Then the youth did as was bidden him. And he ordered his camel, and laid on it a flask, and set off
into Arabia. And the men of that region would not believe that he would be able to catch the evil spirit.
And when it was dawn, the servant stood before the spirit's blast, and laid the flask on the ground, and
the finger-ring on the mouth of the flask. And the demon blew through the middle of the finger-ring into
the mouth of the flask, and going in blew out the flask. But the man promptly stood up to it and drew
tight with his hand the mouth of the flask, in the name of the Lord God of Sabaôth. And the demon
remained within the flask. And after that the youth remained in that land three days to make trial. And
the spirit no longer blew against that city. And all the Arabs knew that he had safely shut in the spirit.
121. Then the youth fastened the flask on the camel, and the Arabs sent him forth on his way with much
honour and precious gifts, praising and magnifying the God of Israel. But the youth brought in the bag
and laid it in the middle of the Temple. And on the next day, I King Solomon, went into the Temple of
God and sat in deep distress about the stone of the end of the corner. And when [43] I entered the Temple,
the flask stood up and walked around some seven steps and then fell on its mouth and did homage to me.
And I marvelled that even along with the bottle the demon still had power and could walk about; and I

commanded it to stand up. And the flask stood up, and stood on its feet all blown out. And I questioned
him, saying: "Tell me, who art thou?" And the spirit within said: "I am the demon called Ephippas, that is
in Arabia." And I said to him: "Is this thy name?" And he answered: "Yes; wheresoever I will, I alight
and set fire and do to death."
122. And I said to him: "By what angel art thou frustrated?" And he answered: "By the only-ruling God,
that hath authority over me even to be heard. He that is to be born of a virgin and crucified by the Jews
on a cross. Whom the angels and archangels worship. He doth frustrate me, and enfeeble me of my great
strength, which has been given me by my father the devil." And I said to him: "What canst thou do?'' And
he answered: ''I am able to remove [1] mountains, to overthrow the oaths of kings. I wither trees and
make their leaves to fall off." And I said to him: "Canst thou raise this stone, and lay it for the beginning
of this corner which exists in the fair plan of the Temple [2]?'' And he said: "Not only raise this, O king;
but also, with the help of the demon who presides over the Red Sea, I will bring up the pillar of air [3],
and will stand it where thou wilt in Jerusalem.''
[1. Cp. the faith which removes mountains.
2. Bornemann suggests that the gate of the Temple called Beautiful (Acts iii. 2, 10) is referred to.
3. I conjecture the sense.]
123. Saying this, I laid stress on him, and the flask became as if depleted of air. And I placed it under the
stone, and (the spirit) girded himself up, and lifted it up top of the flask. And the flask went up the steps,
carrying the stone, and laid it down at the end of the entrance of the Temple. And I Solomon, beholding
the stone raised aloft and placed on a foundation, said: "Truly the Scripture is fulfilled, which says: 'The
stone which the builders rejected on trial, that same is become the head of the corner.' For this it is not
mine to grant, but God's, that the demon should be strong enough to lift up so great a stone and deposit it
in the place I wished."
124. And Ephippas led the demon of the Red Sea with the column. And they both took the column and
raised it aloft from the earth. And I outwitted these two spirits, so that they could not shake the entire
earth in a moment of time. And then I sealed round with my [44] ring on this side and that, and said:
"Watch." And the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed
to me. And there the pillar was hanging of enormous size, in mid air, supported by the winds. And thus
the spirits appeared underneath, like air, supporting it. And if one looks fixedly, the pillar is a little
oblique, being supported by the spirits; and it is so to day.
125. And I Solomon questioned the other spirit which came up with the pillar from the depth of the Red
Sea. And I said to him: "Who art thou, and what calls thee? And what is thy business? For I hear many
things about thee.'' And the demon answered: "I, O King Solomon, am called Abezithibod. I am a
descendant of the archangel. Once as I sat in the first heaven, of which the name is Ameleouth -- I then
am a fierce spirit and winged, and with a single wing, plotting against every spirit under heaven. I was

present when Moses went in before Pharaoh, king of Egypt, and I hardened his heart. I am he whom
Iannes and Iambres invoked homing [1] with Moses in Egypt. I am he who fought against Moses [2] with
wonders with signs."
[1. oíkoyxúmenoi in the MS., a vox nihili. If we had the apocryph of Iannes and Iambres we might
understand the reference.
2. 2 Tim. iii. 8.]
126. I said therefore to him: "How wast thou found in the Red Sea?" And he answered: "In the exodus of
the sons of Israel I hardened the heart of Pharaoh. And I excited his heart and that of his ministers. And I
caused them to pursue after the children of Israel. And Pharaoh followed with (me) and all the Egyptians.
Then I was present there, and we followed together. And we all came up upon the Red Sea. And it came
to pass when the children of Israel had crossed over, the water returned and hid all the host of the
Egyptians and all their might. And I remained in the sea, being kept under this pillar. But when Ephippas
came, being sent by thee, shut up in the vessel of a flask, he fetched me up to thee."
127. I, therefore, Solomon, having heard this, glorified God and adjured the demons not to disobey me,
but to remain supporting the pillar. And they both sware, saying: "The Lord thy God liveth, we will not
let go this pillar until the world's end. But on whatever day this stone fall, then shall be the end of the
world [1]."
[1. This legend of the heavy cornerstone and of the spirits supporting a column in the Temple reappears in
the Georgian Acts of Nouna in the fourth century. There it is a huge wooden column that is lifted by spirit-
agency, when the king and workmen had failed to move it into place. The spirits support it in the air
before letting it sink into its place. These Acts will shortly appear in an English translation by Miss
Wardrop in the forthcoming number of the Studie Biblica, Clarendon Press, 1898.]
[45]
128. And I Solomon glorified God, and adorned the Temple of the Lord with all fair-seeming. And I was
glad in spirit in my kingdom, and there was peace in my days. And I took wives of my own from every
land, who were numberless. And I marched against the Jebusaeans, and there I saw Jebusaean, daughter
of a man: and fell violently in love with her, and desired to take her to wife along with my other wives.
And I said to their priests: "Give me the Sonmanites (i.e. Shunammite) to wife [1]." But the priests of
Moloch said to me: "If thou lovest this maiden, go in and worship our gods, the great god Raphan and the
god called Moloch." I therefore was in fear of the glory of God, and did not follow to worship. And I said
to them: "I will not worship a strange god. What is this proposal, that ye compel me to do so much?" But
they said: ". . . . . [2] by our fathers."
[1. Song of Sol. vi. 12.

2. utheìs (sic) stands in the MS.; perhaps taîs theaîs should be read.]
129. And when I answered that I would on no account worship strange gods, they told the maiden not to
sleep with me until I complied and sacrificed to the gods. I then was moved, but crafty Eros brought and
laid by her for me five grasshoppers, saying: "Take these grasshoppers, and crush them together in the
name of the god Moloch; and then will I sleep with you." And this I actually did. And at once the Spirit
of God departed from me, and I became weak as well as foolish in my words. And after that I was
obliged by her to build a temple of idols to Baal [1], and to Rapha, and to Moloch, and to the other idols.
[1. Fem. So Rom. xi. 4.]
130. I then, wretch that I am, followed her advice, and the glory of God quite departed from me; and my
spirit was darkened, and I became the sport of idols and demons. Wherefore I wrote out this Testament,
that ye who get possession of it may pity, and attend to the last things [1], and not to the first. So that ye
may find grace for ever and ever. Amen.
[1. Cp. Rev. ii. 19.]
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Sword of Moses -- an ancient book of magic
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The Sword of Moses, translated by Moses Gaster.
copyrighted and are not in the public domain. Copying of materials on the Twilit Grotto Esoteric Archives
Web pages is not permitted.
The Sword of Moses

An ancient Hebrew / Aramaic book of magic (ca 10th ce?)
Translated by M. Gaster, 1896
Note: Dr. Gaster omitted transcription of holy names, marking them X in the text. Text marked by []
added by J.H.Peterson.
I. The Sword of Moses.
In the name of the mighty and holy God!
Four angels are appointed to the "Sword" given by the Lord, the Master of mysteries, and they are
appointed to the Law, and they see with penetration the mysteries from above and below; and these are
their names -- SKD HUZI, MRGIOIAL, VHDRZIOLO, TOTRISI. [CQD HUZI MRGIZIAL,
UHDRZIULU, TUTRISI] And over these are five others, holy and mighty, who meditate on the
mysteries of God in the world for seven hours every day, and they are appointed to thousands of
thousands, and to myriads of thousands of Chariots, ready to do the will of their Creator, X [AHI HI
HIH], the Lord of Lords and the honoured God; these are their names -- X [MHIHUGTzI
PJDUThThGM, ASQRIHU, CIThINIJUM, QThGNIPRI]. And the Master of each Chariot upon which
they are appointed wonders and says: "Is there any number of his armies?" And the least of these Chariots
is lord and master over those (above) four. And over these are three chiefs of the hosts of the Lord, who
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make every day tremble and shake His eight halls, and they have the power over every creature. Under
them stand a double number of Chariots, and the least of them is lord and master over all the above
Chiefs (rulers); and these are their names -- X [ASHHI CTRISHUIH SHUThGIAIH]. And the name of
the Lord and king is X [PSQThIH], who sits, and all the heavenly hosts kneel, and prostrate themselves
before Him daily before leaving X [GQTZ''CLAH], who is the Lord over all.
And when thou conjure him he will attach himself to thee, and cause the other five Chiefs and their
Chariots, and the lords that stand under them, to attach themselves to thee just as they were ordered to
attach themselves to Moses, son of Amram, and to attach to him all the lords that stand under them; and
they will not tarry in their obeisance, and will not withhold from giving authority to the man who utters
the conjuration over this "Sword," its mysteries and hidden powers, its glory and might, and they will not
refuse to do it, as it is the command of God X [ABDUHU] saying: "Ye shall not refuse to obey a mortal
who conjures you, nor should you be different to him from what you were to Moses, son of Amram,
when you were commanded to do so, for he is conjuring you with My Ineffable names, and you render
honour to My name and not to him. If you should refuse I will burn you, for you have not honoured Me."
Each of these angels had communicated to him (Moses) a propitious thing for the proper time. These
things (words) are all words of the living God and King of the Universe, and they said to him: --
"If thou wishest to use this 'Sword' and to transmit it to the following generations, (then know) that the
man who decides to use it must first free himself three days previously from accidental pollution and
from everything unclean, eat and dring once every evening, and must eat the bread from a pure man or
wash his hands first in salt (?), and drink only water; and no one is to know that he intends using this
'Sword,' as therein are the mysteries of the Universe, and they are practised only in secret, and are not
communicated but to the chaste and pure. On the first day when you retire from (the world) bathe once
and no more, and pray three times daily, and after each prayer recite the following Blessing: --
"Blessed art thou [QUSIM], O Lord our God, King of the Universe, who openest the gates of the East and
cleavest the windows of the firmament of the Orient, and givest light to the whole world and its
inhabitants, with the multitude of His mercies, with His mysteries and secrets, and teachest Thy people
Israel Thy secrets and mysteries, and hast revealed unto them the "Sword" used by the world; and Thou
sayest unto them: "If anyone is desirous of using this 'Sword,' by which every wish is fulfilled and every
secret revealed, and every miracle, marvel, and prodigy are performed, then speak to Me in the following
manner, read before Me this and that, and conjure in such and such a wise, and I will instantly be
prevailed upon and be well disposed towards you, and I will give you authority over this Sword, by which
to fulfil all that you desire, and the Chiefs will be prevailed upon by you, and my holy ones will be well
disposed towards you and they will fulfil instantly your wishes, and will deliver to you my secrets and
reveal to you my mysteries, and my words they will teach you and my wonders they will manifest to you,
and they will listen and serve you as a pupil his master, and your eyes will be illuminated and your heart
will see and behold all that is hidden, and your size will be increased." Unto Thee I call, X [SUQIM],
Lord of the Universe. Thou art He who is called X [IHUGH HU], King of the Universe. Thou art called X
[AThHU], merciful king. Thou art called X [PHUZGH], gracious king. Thou art called X [ZHUThGIHH]
living king. Thou art called X [TZHPRUHU HUH], humble king. Thou art called X [SPTHUThHU],

righteous king. Thou art called X [QGIUHI HU], lofty king. Thou art called X [CHRU SGHURI], perfect
king. Thou art called X [SPQS HPIH], upright king. Thou art called X [QThThH GThHI], glorious king.
Thou art called X [PThRIS HUPIHU], youthful king. Thou art called X [ROPQ TzIUHIH], pleasant king.
Thou art called X [JUSH IHU], and thou listenest to my prayer, for Thou hearkenest unto prayer; and
attach unto me Thy servants the lords of the "Sword," for Thou art their king, and fulfil my desire, for
evening is in Thy hands, as it is written: "Thou openest thine hand and satisfiest every living being with
favour."
"I conjure you, Azliel [AZLI-AL] called X [HURI ZHI]; I conjure you, Arel [ARAL] called X
[SQRISIHIH], Ta'aniel [TONI-AL] called X [AAThRTzAHIH], Tafel [TPAL] called X [HUPQI HUH
AHIH], and the most glorious of these Yofiel Mittron [IUPIAL MITTRUN] called X [HLIKIH HUH],
the glory from above. With the permission of my king (I conjure) Yadiel [IDIAL] called X [SGHUH
HIH], Ra'asiel [ROCI-AL] called X [MHUPThKIHIITz], Haniel [JNIAL] called X [RHU PGTIH],
Haniel [HNIAL] called X [PHUTzPNIGIH], Asrael [AShRAL] called X [ThHMUThIHIH], Yisriel
[UIShRIAL] called X [QNIThI PTzIH], A'shael [OShHAL] called X [IHUTh NTHIHIH], Amuhael
[OMUHAL] called X [RUPNIGIH USSIH], and Asrael [UATzRAL] called X [ShHGNU ThGIHH], that
you attach yourselves to me and surrender the "Sword" to me, so that I may use it according to my desire,
and that I find shelter under the shadow of our Lord in heaven in the glorious Name, the mighty and awe-
inspiring X [HU HI HHI HU HH AH UH IH IH HUI HU HI HU NA HUH IHU IA HU HU IH IHU HI
HU IA IH UH HU IA HU HUA HU IH UH IH HU HUH IHI HU IH AHIH MH UH], the twenty-four
letters from the Crown; that you deliver unto me with this "Sword" the secrets from above and below, the
mysteries from above and below, and my wish be fulfilled and my word. hearkened unto, and my prayer
(supplication) received through the conjuration with the Ineffable name of God which is glorified in the
world, through which all the heavenly hosts are tied and bound; and this is the Ineffable Name -- X [HH
HH HUH HHII IUHH AH UH NIH HUH PH UHU HIH TzHU AH UH HIH ThH UH IH UH IH SIH
UH IH UI H], blessed be he! (I conjure you) that you shall not refuse me nor hurt me, nor frighten and
alarm me, in the tremendous Name of your king, the terror of whom rests upon you, and who is called X
[PRZMUThGIH SRJUQThIH: HIGNIThIH: TRSNIHIH: QRZMThHU: TZNIH IH UH HIH HU HI HA
HUH AHH HHI AH UH HUH HIH AH UH IH IHH IHU IHI AU HH AH HH HA HIH AH
ZQDIDRIH]. Fulfil for me everything that I have been conjuring you for, and serve me, for I have
conjured you not with the name of one who is great among you but with that of the Lord over all, whose
name ties and binds and keeps and fastens all the heavenly hosts. And if you should refuse me, I will
hand you over to the Lord God and to his Ineffable name, whose wrath and anger and fire are kindled,
who honours his creatures with one letter of his name, and is called X [ZRUG DQNTA QTzUPTzJThIH:
AHUH-SJThI GIH NIGIM: HIGIH HU IH HNIH HUH QLTzG]; so that if you refuse he will destroy
you, and you will not he found when searched after. And you preserve me from shortness of spirit and
weakness of body in the name of X [JZQAI AHIH UH IH HH IHH IH UH HH IH HIH AHIU IH HIU
IHI UHUI HI HUI IH QQHUH SQQHUH], the guardian of Israel. Blessed art Thou, who understandest
the secrets and revealest the mysteries, and art king of the Universe.'"
A voice warn heard in the heavens, the voice of the Lord of heavens, saying: "I want a light (swift)
messenger (to go) to man, and if he fulfils my message my sons will become proud of the 'Sword' which I
hand over to them, which is the head of all the mysteries of which also my seers have spoken, that thus

will my word be, as it is said: 'Is not my word like as fire? saith the Lord'" (Jer. xxiii, 29). Thus spoke X
[PGNININU GSIH], the lord of heaven and earth; and I, Assi Asisih and Apragsih [APRGSIH], the light
(swift) messenger, who am pleased with my messages and delighted with my sending, ascended before
Him, and the Lord over all commanded me: "Go and make this known to men who are pious and good
and pure and righteous and faithful, whose heart is not divided and in whose mouth is no duplicity, who
do not lie with their tongues and do not deceive with their lips, who do not grasp with their hands and are
not lustful with their eyes, who do net run after evil, keep aloof from every uncleanness, depart from
every defilement, keep themselves holy from contamination, and do not approach woman." When the
Lord ever all commanded me thus, I, X [ASSI ASS UAS IS-IH UAPRGSIH], the swift messenger, went
down to earth, and I said on my way: "Where is the man who possesses all these that I should go to him
and place this with him?" And I asked myself, and thought in my heart that there is no man who would do
all this that I wished; and I found none, and it was heavy unto me. And the Lord over all conjured me by
His mighty right arm, and by the lustre of His glory and His glorious crown, with an oath of His mighty
right arm, and He conjured me, and the lord over all strengthened me and I did not fall. I thus stood up, I,
X [ASSI ASS U ASIS IH UAPRGSIH], to put NN in the possession of the desired covenant, in the name
of X [QMBGL-OQMH-UH ZRUMTzIH-IH IKRUQ-ZNUThIH IRPHU-JThIH QTzI UTzIHTz-IHTz-
IHTz]."
"This is the great and glorious Name which has been given as a tradition to man -- X [IH BIH ATz AH
BAH HUI HU HU UH IA HU ZH UH UH AH IH IHU HH IHU IHU AQP HI HH IIAH HH HAH
HUAH HHUH HII HU HU HI], holy, glorious, glorious, Selah. Recite it after thy prayers. -- And these
are the names of the angels that minister to the son of man -- Mittron, Sgrdtsih, Mqttro, Sngotiqtel, etc.,
etc., etc. (28 names) [MITTRUN SGRDThTzIH MQTTRUN SNGUThIQThAL NGIQThGAL
IGUAThQThIAL ANThGQSAL ANThUSSThIAL MIKAL-SRUG-GBRIAL CQThKNIH
HDQRUNThIAL ANHSGAL IHUAL ThIZRThNSIAL SIGSTHAL ONPI QQPIAL NHR GSGNHIAL
IKNI AThIHAL AQThQLIQAL INH GIThIAL IH]." "In a similar manner shall you serve me NN; and
receive my prayer and my orisons, and bring them to God [IHUH] X [HH SHH AHH HH UH UH],
blessed be He! for I adjure you in His name, and I extol you (to ascend), like unto the bird that flies from
its nest, and remember my meritorious deeds before Him and (make Him) forgive now my sins on
account of my words of supplication, and you may not refuse me in the name of X [HH-HH-UH-UIH- IH-
UIH-UH-UH-UIHH- UIH-AH-HHUI-AHU-IA- HI-HI-HU-HU-IHU-H H-HUH-IH-UH], blessed be He!
Sabaoth, Sabaoth [TzBAUTh, TZBAUTh], Selah. His servants sanctify Him and praise Him with sweet
melody, and say: "Holy, holy, holy is the Lord of holy name; the whole earth is full of His glory"; and do
not refuse me, in the name of X, who lives for ever, and in the name of Ditimon, etc., X, and in the name
X of the great One from whom nothing is hidden, who sees and is not seen, and in the name of Him who
is the chief over the heavens and is called X. And the King of the Universe utters (this name) also in a
different manner, thus -- X. You swift messenger, do not tarry and do not frighten me, but come and do
all my wants in the name of X, the great One, who sees and is not seen, AHVH, whose Ineffable Name is
revealed to the heavenly hosts; and I conjure you by this Ineffable Name, such as it was revealed to
Moses by the mouth of the Lord over all, X, the Lord Sabaoth is His name. Blessed art thou, O God, lord
of mighty acts, who knowest all the mysteries."
And which are the letters which X communicated to Moses? He said to him: "If thou wishest to get wise

and to use the 'Sword,' call me, and conjure me, and strengthen me, and fortify me, and say: 'X, with the
great, holy, wonderful, pure, precious, glorious, and awe-inspiring secret Name X, with these letters I
conjure thee to surrender to me and make me wise and attach to me the angels which minister to the
"Sword," in the name of the Revealer of mysteries. Amen.'"
Write with ink on leather and carry about with you during those three days of purification, and invoke
before and after prayer the following Names communicated to Moses by Mrgiiel, X, by Trotrosi, X, etc.
(the 13 Chiefs mentioned at the beginning, and a long string of other mysterious names which are said to
have been communicuted to Moses). "And they have not hidden from him any of these sacred Ineffable
names or letters, and have not given him instead the Substitutes of any of these sacred letters, for thus
were they ordered by the Lord of all mysteries to communicate to him this 'Sword,' with these Names
which constitute the mysteries of this 'Sword'; and they said to him 'Command the generations which will
come after thee to say the following blessing prior to their prayer, lest they be swept away by the fire':
'Blessed art Thou, X, who wast with Moses; he also with me, Thou, whose name is X. Send me X, who is
the cover of the Cherubim, to help me. Blessed art Thou, Lord of the Sword.'"
Whoever is desirous of using this 'Sword' must recite his usual prayers, and at the passage "Thou
hearkenest to prayer" say: "I conjure you four princes X, servants of Hadirion, X, that you receive my
invocation before I pray, and my supplication before I entreat, and fulfil all my wishes through this
'Sword,' as you have done to Moses, in the glorious and wonderful name of the Lord of wonders, which is
interpreted thus -- X." He must then call the five superior Chiefs and say: "I conjure you, X, that you
accept my conjuration as soon as I conjure you, and you attach to me those four princes and all the hosts
of Chariots over which you preside, to fulfil all my wishes through this 'Sword' by this beloved name X."
He must then call the three angels that are superior to these, and say: "I conjure you, X, the beloved of X,
who is Hadiririon, that you attach yourselves to me and attach to me X, who are standing under your rule,
to fulfil all my wishes through this 'Sword' by this unique name X." And then he must lay hold of the
highest Chief over all and say: "I conjure thee, X, strong and powerful Chief over all the heavenly hosts,
that thou attachest thyself to me, thou and not thy messenger, and attach to me all the Chiefs that are with
thee, to fulfil my wishes through this 'Sword,' by the name X, which has no substitute, for thou art
beloved and he is beloved, and I am from the seed of Abraham called the beloved. Blessed art thou, King
of the mysteries, Lord of the secrets, who hearkenest unto prayer."
And he is not to touch this "Sword" ere he has done all these things; afterwards he will be able to do
whatever he likes, everything being written here following in its proper order.
II. This is the "Sword."
[It consists of a series of mysterious names of God or angels, to which the recipes in Part III refer. The
first list commences with Tobat, Tsbr, etc. (1-5). These numbers are added by me to make the formulas
run parallel with their magical applications in Part III, as already explained in the Introduction. I refer to
them as they break up this part in convenient smaller portions, and are easily discernible. After these
follow the words]: "With these your Names, and with the powers you possess, to which there is nowhere

anything like (I conjure you) to show me and to search for me, and to bring me X to do all my bidding in
the name of X," and, again, a list of names, that have no special characteristic in common. Nos. 20-24 are
all names commencing with JJ; some of these finish with JH. 24-36 all these names have the word
Sabaoth attached to them. To 41-47 HVH is added. From Nos. 51-93 all the names are composite; they
appear as names of sons, the name of the father being added to each of these, close upon 160 names, e.g.:
Sagnis, son of Srngia; Ssgn, son of 'Arggis; Atumi, son of Batumi; Ahsuti, son of Kkthus; Agupi, son of
Abkmi, etc. Every name from 102 on to the end of this part finishes with -el, after which follow varying
syllables and words: some are only JH or JV (Nos. 102-105), or a word commencing with 'A- and
finishing with -JH (Nos. l06-lll). Nos. 112-121 are followed by ARVH, whilst 122-l27=JHVHH, and
Nos. 128-134=HVJH. They conclude with the following words: "Ye sacred angels, princes of the hosts of
X, who stand upon the thrones prepared for them before Him to watch over and to minister to the 'Sword,'
to fulfil by it all the wants by the name of the Master over all; you Chiefs of all the angels in the world, X,
in the name of X the seal of heaven and earth, ministers of X the most high God; through you I see X in
the world; you are lording over me in all the place of the Master over all: I pray of you to do everything
that I am asking of you, as you have the power to do everything in heaven and upon earth in the\ name of
X, as it is written in the Law, 'I am the Lord, this is My name!'"
III.
1. If at full moon (?) a man wishes to unite a woman with a man that they should be as one to one
another, to destroy winds (spirits), demons, and satans, and to stop a ship, and to free a man from prison,
and for every other thing, write on a red bowl from Tobar, etc. (No. 1). -- 2. To break mountains and hills,
to pass dryshod through the water, to enter the fire, to appoint and to depose kings, to blind the eyes, to
stop the mouth, and to speak to the dead, and to kill the living, to bring down and to send up and to
conjure angels to hearken unto thee, and to see all the mysteries of the world, write Nos. 1 and 2 upon the
saucer of a cup and put in it the root of genip-tree (genipa). -- 3. Against a spirit that moves in the body
write on a plate No. 3. -- 4. Against a spirit that burns write No. 4. -- 5. Against a spirit in the whole body
write No. 5-6. Against a demon (shidda) write No. 6. -- 7. Against shingles write No. 7. -- 8. Against
quinsy (erysipelas?) say the words of No. 8 over oil of roses and put it over his face. -- 9. For pains in the
ear whisper in the painful ear No. 9. -- 10. For aches in the eye say the words No. 10 over water three
days running in the morning, and wash the eye with it. -- 11. For cataract say the words of No. 11 over oil
of sesame, and anoint the eye with it during seven mornings. -- 12. For grit in the eye say over Kohl No.
12, and fill the eye with it for three mornings. -- 13. For blood that runs from the head whisper No. 13
over the head early in the morning for three days, when you wash your hands before getting out of bed. --
14. For paralysis say seven times over a vessel full of water and seven times over sesame-oil the words
No. 14, "that it should move away and leave NN, Amen, Amen, Selah"; and throw the pail of water over
his head and anoint him with the oil, and do this for three days; then write an amulet with the words from,
"I conjure you " till "Amen, Selah," and hang it round his neck. -- 15. For pains in one half of the head
(neuralgia?) and for bad singing in the ear, write No. 15 and hang it round the neck. -- 16. For the bad
deafening (of the ear) write No. 16 and hang it round the neck. -- 17. For pains in the ear say into the left
ear the words No. 17 backwards. -- 18. For deafness say over hemp water, whilst mixing it with oil of
"Idi" (sesame?), the words of No. 18, and put it into his ear as soon as it has become a little dissolved (or

warm). -- 19. For scabs, ulcers, itches, mange, shingles, etc., that befall mankind, say over olive oil No.
19 and anoint with the left hand. -- 20. For jaundice say the words No. 20 over water in which radish has
been soaked, and let him drink it. -- 21. For pains in the nose and for the spirit in the nose say No. 21 over
oil of "Idi" (sesame?) and put it into his nostrils. -- 22. For pains in the stomach (lit. heart) and in the
bowels say No. 22 over water, and drink it. -- 23. For hot fever say No. 23 over water in which rose-
laurels are soaked, and he is to bathe in it. -- 24. For tumors, etc., say No. 24 once over them and once
over olive oil, and anoint them for three days, but do not let any water come near them -- 25. For an evil
occurrence (?) say No. 25 over seven white cups of water, filled from the river, and throw them over the
head. -- 26. For ulcer (diphtheria?) spit out before him, and say over his mouth, and over a cup of strong
drink, No. 26, and make him drink, and watch what is coming out of his mouth. -- 27. For a man bitten by
a snake or by another (!) poisonous insect, he must say over the place of the bite or over the painful spot
No. 27 and drink it; the same he is to do whenever hurt by any creeping thing. -- 28. For a woman who
has seen blood before the time my No. 28 over an ostrich egg, then burn it, and she be smoked with it. --
29. For pains in the mouth say No. 29 over risen flour, and put it upon his mouth. -- 30. For quinsy
(croup) and for pains in the shoulder, say No. 30 over wine and drink. -- 31. For a painful nerve write No.
31 on a scroll and speak these words over olive oil, and rub some of it on the scroll and smear it over the
painful spot and hang the amulet round his neck. -- 32. For stone my over a cup of wine No. 32, and drink
it. -- 33. For hemorrhoids take tow and put salt on it and mix it with oil, saying over it No. 33, and sit on
it. -- 34. For a man who suffers from swelling and from venereal disease (?), he is to say No. 34 over
water in which radishes are soaked, and drink. -- 35. For sprains, either you take a plate and write upon it
No. 35 and put it upon the place, and all around it will be healed; or you take a ball of wool and dip it in
oil of (sesame?), and say those words upon it and put it upon the sprain. -- 36. When injured or hurt by
iron, and for every blow that it should not fester, say No. 36 over white naphtha and rub it over the place
of the blow. -- 37. For (cramps?) and for pains of heart say over spinach and oil No. 37, and drink it. --
38. For the gall and the bowels take the water in which raisins have been soaked, saying over it No. 38,
and drink it. -- 39. For the spoiled liver take (a drink) a sixth measure of water-lentils and say No. 39, and
swallow it slowly (?). -- 40. For the milt say No. 40 over wine-lees and drink it, and repeat it for three
days. -- 41. For the spirit who rests on the womb, say No. 41 on camphor oil and put it on it with a ball of
wool. -- 42. For a woman who has a miscarriage, say No. 42 on a cup of wine, or strong drink, or water,
and let her drink it for seven days; and even if she should see blood and she repeats it over a cup of wine,
the child will live. -- 43. For a man who is bald, say No. 43 over nut-oil and anoint with it. -- 44. To
conjure a spirit write on a laurel-leaf: "I conjure thee, prince whose name is Abraksas, in the name of (No.
44) that thou comest to me and revealest to me all that I ask of thee, and thou shalt not tarry." And the one
bound by thee will come down and reveal himself to thee. -- 45. To remove a rich man from his riches,
say No. 45 upon the dust of an ant-hill and throw it into his face. -- 46. To heal leprosy, take the patient to
the side of the river and say to him: "I conjure thee, leprosy, in the name of (No. 46) to disappear and to
vanish, and to pass away from NN. Amen, Amen, Selah"; and he is to go down and dip seven times in the
river, and when he comes out write an amulet with the words "I conjure -- Selah," and hang it round his
neck. -- 17. For diarrhea write No. 47 on a red copper plate and hang it round his neck. -- 48. If thou
wishest that the rain should not fall upon thy garden, write out No. 48. -- 49. If thou wishest to see the sun
(!) take . . . from a male tree and stand in front of the sun and say . . . which art called on the . . called . . .
and the ears of barley (?) the words of No. 49; [There is something probably missing here.] and he will
appear unto thee in the form of a man dressed in white and he will answer thee upon everything that thou

askest him, and he will even bring a woman after thee. -- 50. Whosoever wishes to enter a furnace is to
write No. 50 on a silver plate and hang it upon his haunch. -- 51. If thou seest a king or a ruler and thou
wishest that he follow thee, take a basin of water and put into it the root of genip-tree, and the root of
purslane, and the root of (Artilochia), and say No. 51, and place it on fiery coals in a white earthen vessel
and throw upon them leaves of olive-tree, and whatever thou decreest he will bring unto thee, even a
woman thou canst command. -- 52. If you wish to overawe them, take water from the fountain and say
upon it No. 52 and throw it into their faces. -- 53. For loosening (any charm) say over water No. 53 and
throw it over him and write it as an amulet and hang it round his neck, and also for freeing a man from
prison. -- 54. To catch fish, take a white potsherd, and putting into it leaves of olive-tree say over them
No. 54 at the side of the river. -- 55. If thou wisheat a woman to follow thee, take thy blood and write her
name upon a newly-laid egg and say towards her No. 55.--56. If a man is to follow thee, take a new
potsherd and dip it in black myrrh (gall) and pronounce over his name the words of No. 56, and walk on
without looking backwards. -- 57. For a tree that does not produce fruits, write the words No. 57 upon a
new potsherd and bury it under the root of the fruitless tree, and water all the trees and these also which
do not produce the fruit. -- 58. For illness (dog) in the fruit write on a new potsherd No. 58 and bury it in
the cistern (watering-place), and say these words also over water, ashes, and salt, and water the earth with
it. -- 59. For a suckling babe write on an onyx slab No. 59 and whisper it into its ears three times, spitting
out after the whispering; then repeat them over a cupful of water 70 times and give it the child to drink. --
60. For one bitten by a rabid dog, write No. 60 on the halter of an ass and let the ass go; then repeat these
words over sesame oil and let him anoint himself with it and put on new clothes and hang that halter (?)
round him. -- 61. For fever and small fever, write on the skin of the brains of a ram or a goat No. 61, and
hang it round his neck. -- 62. If anyone lose his way he is to say No. 62 over the four corners of his belt
(?). -- 63. If thou wishest to ask anything of thy neighbour, say No. 63 over oil of sesame or of . . . or of . .
. -- 64. If thou wishest that a woman is to follow thee write thy name and her name with thy blood upon
her door, and the same upon thy door, and repeat the words of No. 64.-65. If thou wishest to know
whether thy journey will be lucky, take a field lettuce with open leaves, and standing before the sun say
the words of No. 65 and watch the lettuce: if the leaves close and shut, then do Dot go; but if they remain
in their natural state, proceed, and thou wilt prosper. -- 66. If thou wishest to deliver a man from prison
(?) say No. 66 once to him, and once to the sun, and once to the prison (?) house. -- 67. To conquer
(collect?), take dust from thy house and say over it seven times in the road of the town the words of No.
67, and then take dust from the road and do likewise and throw it into thy house. -- 68. If you wish to kill
a man, take mud from the two sides of the river and form it into the shape of a figure, and write upon it
the name of the person, and take seven branches from seven strong palm-tree. and make a bow from reed
(?) with the string of horse-sinew, and place the image in a hollow, and stretch the bow and shoot with it,
and at each branch (shot) say the word. of No. 68; and may NN be destroyed . . . -- 69. To send plagues,
take (parings?) from seven men and put them into a new potsherd, and go out to the cemetery and say
there No. 69, and bury it in a place that is not trodden by horses, and afterwards take the dust from this
potsherd and blow it into his face or upon the lintel of his house. -- 70. To send dreams to your
neighbours, write No. 70 upon a plate of silver and place it in the mouth (?) of a cock and kill it when it
has gone down its mouth, and take it out from the mouth and put it between its legs and bury it at the end
of a wall, and put thy foot upon that spot and say thus: "In the name of X, a swift messenger is to go and
torment NN in his dreams until he will fulfil my wish." -- 71. If a snake follows thee say No. 71, and it
will dry up. -- 72. To stop a boat in the sea, say No. 72 over a potsherd or on a rounded flintstone and

throw it against it into the sea. -- 73. To loosen it (from the charm), say No. 73 over dust or a clod of earth
and throw it into the water, and as this dissolves the boat gets free to go. -- 74. If thou wishest to prevent
an oven or furnace or pot from becoming destroyed (unclean?), say No. 74 over dust and throw it over
them. -- 75. If thou wishest them to be hot, spit in front of them and say No. 75, and they will boil. -- 76.
If thou wishest to pass dryshod through the sea, say upon the four corners of the head-dress (turban) No.
76, and take one corner in thy hand and the other is (?) to precede thee. -- 77. If thou wishest to curse
anyone, say in the 'Eighteen benedictions' No. 77, in the name of X. -- 78. To speak with the dead,
whisper No. 71 into his left ear and throw into their holes (?). -- 79. To kill a lion, bear, an adder, or any
other hurtful animal, take the dust from under the right foot, say over it No. 79, and throw it into their
faces. -- 80. To catch them, take the dust from under your left foot, saying No. 80, and throw it into their
faces. -- 81. To open a door, take the root of lotos reed and place it under the tongue and say No. 81
against the door. -- 82. To kill an ox or another beast, say into its ear No. 82-83. To inflame his heart, say
No. 83 over a piece of raw meat, and give it to him to eat. -- 84. To make a fool of one, say No. 84 over
an egg and place it in his hands. -- 85. To destroy the house of thy neighbour, say No. 85 over a new
potaherd and throw it into his house. -- 86. To expose (?) your neighbour, say No. 86 over oil of . . . and
smear it at the bottom of his jug (?). -- 87. To make your neighbour disliked, take blood from
phlebotomy, say upon it No. 87, and throw it upon his lintel. -- 88. To make a woman have a miscarriage,
say No. 88 over a cup of water and throw it over her lintel. -- 89. To make a man ill, say No. 89 over
olive ol and let him anoint himself with it. -- 90. To know whether a man a sick person will die or live,
say before him No. 90: if he turns his face towards you he will live; if away, he will die. -- 91. To catch a
lion by the ear, say No. 91 and make seven knots in the fringes of thy girdle and repeat these words with
each knot, and you will catch him. -- 92. To make thy renown go throughout the world, write No. 92 as
an amulet and bury it in thy house. -- 93. To shorten the way, say No. 93 over a single lotos reed. -- 94.
To cure hemorrhoids, take kernels of dates . . . and burn them in fire and say No. 94, and mix it with oil
of olives and place it as an amulet over it, and it will be good. -- 95. For every spirit write upon a bowl
No. 95 and hang it round the neck. -- 9b. For subtle poison, as cumin-seed and calamint, write No. 96
upon an egg and put it into wine, and repeat over it the same words and then drink it. -- 97. For the
thunder that comes from heaven, take a ring (round piece) of iron and lead, and hang it on the spot you
wish (to protect), and say over it No. 97.-98. To go before king or lord, say No. 98 over a piece of lion's
skin dipped in black hemp (?) and pure wine, and take it with thee. -- 99. For blight, if it happen, take a
sinew and soak it in turnip-juice in the night from Wednesday to Thursday, and say No. 99 over it; on the
morrow sprinkle that water over the field. -- l00. If the fruit gets worm-eaten, take a worm from the mud
and put it into a tube and say No. 100 over it; then close the tube and bury it in that place. -- l01. To free a
man from prison (? shame), say over the grounds of Kappa (?) and unripe dates No. 101, and give it to
him to eat. -- 102. For a field that does not produce fruits, take eight cups from eight houses and fill them
with water from eight rivers, and put salt into them from eight houses, and say over them No. 102 eight
times, and pour out two cups at each corner, and break them on eight paths. -- 103. If one does not know
what a man is ailing from, soak mullein (verbascum) in water, and say over it No. 103, and let him drink
it when he is thirsty. -- 104. To make war, take the dust from under the left foot, say over it No. 104, and
throw it into the (enemies') face, and there will appear knights with weapons in their hands who will fight
for thee. -- 105. To throw thy fear upon mankind, write No. 105 upon a leaden plate and bury it on the
west side of the Synagogue. -- 106. To have always light in the darkness, write No. 106 upon a chart
(paper) and carry it always with thee. -- 107. To catch (blind) the eye, write No. 107 upon a scroll and

expose it in a wicker-basket to the stars, but you must not speak when writing. -- 108. To send a sword
which should fight for thee, say No. 108 over a new knife wholly of iron, and throw it into their face. --
109. If thou wishest that they kill one another, say No. 109 over a new knife wholly of iron and bury it
with your heel into the earth, and keep the heel upon it in the earth, and they will kilt one another, until
you take it out from the earth. -- 110. To make them pause, take the dust from under the right foot, and,
saying the same word. again backwards, throw it into their face, and they will stop. -- 111. If an enemy
has got hold of thee and wishes to kill thee, bend the little finger of the left hsnd and say No. 111, and he
will run away from thee like one who runs away from his murderer. -- 112. To catch the eye (blind), say
No. 112 over the skin of a lion and carry it with thee, and no one will be able to see thee. -- 113. If thou
fallest into a (?) and wishest to come out, say No. 113, and thou wilt come out in peace. -- 114. If thou
fallest into a deep pit, say in thy fall No. 114, and nothing will hurt thee. -- 115. When thou fallest into a
deep river say No. 115, and thou wilt come out in peace. -- 116. If any burden or weight falls upon thee,
say No. 116, and thou wilt be saved. -- 117. If the king's servants lay hold on thee, bend the little finger of
the left hand and say No. 117 before king or judge, and he will kill these people who have laid hands on
thee. -- 118. If a host has surrounded thee, turn thy face towards the west and say No. 118 before king or
judge, and they will be like unto stones and will not move. -- 119. If thou wishest to release them, turn
thy face towards the east and repeat these words backwards. -- 120. If thou walkest in vales or on the
mountains and hast no water to drink, lift thine eyes to Heaven and say No. 120, and a fountain of water
will he opened unto thee. -- 121. If thou hungerest, lift thine eyes to Heaven and spread out thine arms
and say No. 121, and a spirit will stand before thee and bring thee bind and meat. -- 122. If thou wishest
to call the angel (prince) of man, say over thy mantle (?) No. 122, and the angel bound by thee will come
to thee and will tell thea whatever thou wishest (to know). -- 123. If thou wishest to let him go (depart),
say before him the same words backward, and he will depart. -- 124. If thou wishest that any heavenly
prince is to come to thee and teach thee, say No. 124 and conjure him in the third hour of the night from:
"in the name of the Lord over the holy ones (No. 136) to the and of the 'Sword,'" and "Send him to me
that he reveal unto me and teach me all that is in his power," and he will then disappear (!). -- 125. To
walk upon the water without wetting the feet, take a leaden plate and write upon it No. 125 and place it in
thy girdle, and then you can walk. -- 126. To become wise, remember for three months running, from the
new moon of Nissan onwards, the words of No. 126, and add in the 'Eighteen benedictions': "May the
gates of wisdom be opened to me so that I should meditate in them." -- 127. To remember immediately
all thou learnest, write on a new-laid egg No. 127, then wash it off with strong wine early in the morning
and drink it, and do not eat anything for three hours. -- 128. To make another forget what he has learned,
write No. 128 in his name on laurel-leaves and bury them under his lintel. -- 129. To send an evil spirit
against thy neighbour, take a green grasshopper and say over it No. 129, and bury it in an earth-hill and
jump over it. -- 130. To send a plague, take the bone of a dead man and dust from under him in a pot and
tie it up in a woven rag with saliva, and say upon it No. 130 in his name, and bury it in the cemetery. --
131. To tie and to fasten thiefs and robbers, say No. 131, and whilst saying it put your little finger in the
ear. -- 132. To release them, say No. 132, and take thy finger out of the ear. -- 133. To guard thy house
from thieves, say No. 133 over a cup of water and pour it out round thy roof. Thus also to guard a house. --
134. To guard a house from hosts (robbers), take earth from an ant-hill and strew it round the roof,
repeating the words of No. 134.-135. To guard thyself from Mazikim, say: "In the name of 'Nos. 1-5' may
I, NN, pass in peace and not in hurt." The same must be done to excommunicate them when you meet
them. -- 136. For every other thing that has not been mentioned say, No. 136 to the end of the "Sword."

And upon every amulet that you write from this "Sword" write first: "In the name of the Lord of all the
holy ones, may this 'Sword' be effectual to do my services, and may the lord of it approach to serve me,
and may all these powers be delivered over to me so that I be able to use them, as they were delivered to
Moses, the son of Amram, perfect from his God and no harm befalling him!" If he will not act
accordingly the angels of wrath, ire, fury, and rage will come near him to minister to him, and they will
lord over him, and strangle him, and plague him all over. And these are the names of their leaders: the
leader of the angels of wrath is Mzpopiasaiel; the name of the leader of the angels of ire is Zkzoromtiel;
the name of the leader of the angels of fury is Kso'ppghiel; the name of the leader of the angels of rage is
N'mosnikttiel. And the angels that stand under them are numberless, and these all will have power over
him, and will make his body like unto a dunghill.
May the Lord preserve you from every evil. Amen!
End of the "Sword," with the assistance of God feared in the council of the holy ones. End, end.
APPENDIX I.
In the name of the Lord. The Sword of Moses.
I. [A long list of mystical names; then follows:] and the angel over the animals, whose name is Ittalainma;
and the angel over the wild beasts, Mtnisl; and the angel over the wild fowls and over the creeping things,
Trgiaob; and the angel over the deep waters and over the mountains, Rampel; and the angel over the
trees, Maktiel; and the angel over the sweet-smelling herbs, Arias; and the angel over the garden fruit,
(vegetables), Sofiel; and the angel over the rivers, Trsiel; and the angel over the winds, Mbriel; and over
man, X. -- . . . hours are proper for man to pray aad to ask for mercy upon man, be it for good or evil; and
it is said that every hour is proper for man to pray, but during the three first hours in the morning man is
to pray and to mention the hundred sacred names and the mighty ones, whose sum amounts to three
hundred and four. Amen. Selah!
............ X give me healing ....
Which is the great light? All the . . . . X, I conjure you, mother of the (whether?) male and mother of the
(or?) female, you, the "Twins," I conjure you, the hard (strong) spirits, in the name of God, the mighty
hero, the living one [Michael], in the name of God [Gabriel], . . Raphael (save) me from the Lions, the
powerful ones (Archon?), and the Twins. I conjure you, strong spirits, in the name of God, the mighty
hero, IH, IHVH, IHVH, I, N, son of N..
II. Verily, this is the ("Sword of Moses") with which he accomplished his miracles and mighty deeds, and
destroyed all kind of witchcraft; it had been revealed to Moses in the bush, when the great and glorious
Name was delivered to him. Take care of it and it will take care of thee. If thou approachest fire, it will
not burn thee, and it will preserve thee from every evil in the world. -- 1. If thou wishest to try it take a

thick (green) branch and utter this "Sword" over it five times at sunrise, and it will dry up. -- 2. To catch
fish, take sand from the sea and the root of the date (tree) (or the kernel of the date), and repeat this
"Sword" over them, and the fish will come to the spot where thou throwest the sand. -- 3. To walk on the
waters of the sea take the wooden helve of an axe, bore a hole through it, pass a red thread through it, and
tie it on to thy heel, then repeat the words of the "Sword," and then you may go in and out in peace. -- 4.
To run quickly (?), write the "Sword" on "Chartis hieratikon," then put water into a new earthenware pot,
and let them drink it and wash their faces, and they will he victorious! -- 5. To break it (?), write the
"Sword" on a plate of copper (kyprinon) and put it in . . and they will be broken. -- 6. To subdue a
woman, write with the blood of thy hand thy (?) name upon thy gate, and write thy name upon a scroll of
leather of a hart with the blood of thy finger, and say this "Sword," and she will come to thee. -- 7. To
make thyself praised in the community, take in thy left hand porret-seed and utter over it the "Sword,"
and throw it between them, [There is something probably missing here.] and descend (?) until the sun
sets, and he will carry thee wherever thou wishest, and fast for three days, and burn incense and the
smoke of white flower, and repeat the "Sword" in the morning and the evening, and he will come
instantly and speak to thee and do thy bidding. -- 8. To get information through a dream, take balm and
write upon "Chartis hieratikon," and repeat the "Sword" in front of a light, and put out the light with a
stick of olive-wood, and lie down. -- 9. If thou wishest to go to a great man, take rose-oil and repeat the
"Sword" over the oil and anoint thy hands and face with it, and he will hearken unto thee. -- 10. To make
strife in the community, take the left hand full of mustard, speak the "Sword" over it, and throw it
amongst them, and they will kill one another. -- ll. To separate a man from his wife, take ass's meat in thy
hand and say over it the "Sword," and no harm will befall thee (?). -- 12. To destroy thy enemy, take a
leaden plate and some of his halr and clothes, and say the "Sword" over them, and bury them in a
deserted house, and he will fall down. -- 18. To walk in the street and not to be recognized by anyone,
take wormwood, perfumes, and soot, and moke thyself with it, and take the heart of a fox, and say the
"Sword," and go out in the street. -- 14. If you are on the sea and the storm rages, stand up against the
waves and say the "Sword" to them, and they will go down; then write on a plate, or potsherd, or a piece
of wood, and hang it in front of the ship, and it will not founder. -- 15. To break an enemy, write the
"Sword" upon a potsherd that has not yet hem burned, and plaster it over, and throw it into his house. --
16. To obtain anything thou likest, take into thy right hand wormwood, and say over it the "Sword" facing
the sun, and everything will be fulfilled, and purify thyself for seven days, and thou wilt prosper in
everything. Do kind deeds to thy friends, take heed not to take an oath, and walk modestly, and thus thou
wilt prosper.
Write X upon the palm of thy left hand, take then a new lamp and fill it with olive-oil and naphtha, and
put on new clean clothes, and sleep in a clean house, and the angel will come at once and wake thee,, and
reveal unto thee everything that thou wishest.
III. R. Akiba asked R. Eliezer the great: "How can one make the Angel of the Presence descend upon
earth to reveal to man the mysteries from above and beneath, and the speculations of the foundations of
heavenly and earthly things, and the treasures of wisdom, cunning, and help?" He said thereupon to me:
"My son! I once made him come down, and he nearly destroyed the whole world, for he is a mighty
prince and greater than any in the heavenly cohort, and he ministers oontinually before the King of the
Universe, with purity and separation, and with fear and dread of the glory of his Master, because the

Shekinah is always with him." And he said to him: "My master, by the glory which thou hast bestowed
upon me, I conjure thee to instruct me how to attach him to me." (And he replied) : "In that hour when I
wish to attach him to me and to employ him, I sit and fast on that very day ; but prior to it one must keep
oneself free for seven days from any nocturnal impurity, and must bathe in the fountain of water, and not
speak at all during those seven days, and at the end of this purification, on the day of the fast, he must sit
in the water up to his throat, and before he utters the conjuration he must first say: 'I conjure you, angels
of dread, fear, and shaking, who are appointed to hurt those who are not pure and clean and desire the
services of my heavenly servants -- I conjure you in the name of X, who is mighty over all, and rules over
all, and everything is in His hands, that you do not hurt me, nor terrify me, nor frighten me; verily, in the
name of the powerful, the head of . . .' After this he may commence his conjuration, for now he has
fortified himself and has sealed himself with the name of God of 42 letters, before which all who hear it
tremble and are frightened, and the heavenly hosts are terror-struck. He must then again conjure, and say:
'X, chief, who of all the destroying angels is the most hurtful and burning, with this Name and in this way
I call thee AVZHIA, angel of the Presence, youthful minister before the King of the Universe, who art a
prince and chief of the heavenly hosts; I conjure thee and decree upon thee that thou attachest thyself to
me to fulfil my wish and to accept the decree of my conjuration and to accomplish my desires and fulfil
my wishes, and do not frighten me, nor terrify me, nor overawe me, and do not make my frame shake and
my feet vacillate, nor cause my speech to be perverted; but may I be fortified and strengthened, and may
the conjuration be effective and the (sacred) Name uttered properly by my throat, and may no vacillation
take hold of me and no trembling of the feet by thy ministering angels confuse me and overawe me, and
weaken my hands, and may I not be overcome by the fire and flame of the storm and whirlwind which
precedes thee, O wonderful and exalted one, whose Ineffable name is X, of whose wrath the earth
trembles, and nothing can withstand his anger, twice blessed. Again I conjure thee by thy 14 (!) names by
which thou didst reveal thyself to thy prophets and seers, to place in their mouths sweet words of
prophecy and to utter pleasant words; and these are the Ineffable names and their surnames (Kunya):
Spirit Piskonnit, kunya, X; Atimon, kunya, X; Piskon (?), Hugron, kunya, X; Sanigron, kunya, X; Msi,
kunya, X; Mokon, kunya, X; Astm, kunya, X; Sktm, kunya, X; Ihoaiel, kunya, X; lofiel, kunya, X;
Ssnialiah, kunya, X; Kngieliah, kunya, X; Zabdiel, kunya, X. I conjure thee with these fourteen names, by
which all the secrets and mysteries and signs are sealed and accomplished, and which are the foundations
of heaven and earth. Four of these are engraved upon the heads of the Hayoth (Holy Greaturee), namely --
X, the lord of powers; X, master of miracles; X, master of purity; and X master of the yoke. And four are
engraved upon the four sides of the Throne, namely -- X, three times holy; X, Adir, Adiri, Adiron, etc.,
the king of kings. And four are engraved upon the four crowns of the Ofanim (wheels) that stand against
the Holy Creatures, as it is said: "When those went, these went; and when those stood, these stood"
(Ezek. i, 21); and these they are -- X, who is the mightiest over all; X, who rules over all the inhabitants
of the heights (?), and in whese hands everything is. And two are engraved upon the crown of the most
exalted and high King, and these they are -- X, before whom every knee bends and every mouth utters
praises; X, besides him there is no God and helper. With these names I conjure thee, and firmly decree
upon thee to descend quickly to me, N, son of N, thou and not thy messenger. And when thou comest
down do not turn my mind, but reveal unto me all the secret mysteries from above and beneath, and the
hidden secrets from above and beneath, and all the secrets of wisdom and the cunning of helpfulness, just
as a man speaks to his neighbour. For I have conjured thee with these Names, that are great and mighty
and wonderful and awe-inspiring, and proved and arranged in proper order, through which the glorious

throne has been established and the beautiful seat of the Most High, which has been wonderfully
wrought, long before thou and the heavenly hosts had been created, "While as yet He had not made the
earth nor the fields, and the inhabitants of the earth and the creatures therein" (Prov. viii, 26).
"'I call thee further by (the power) of the five selected Names, to which only one is superior, and this is
their form -- X. I conjure thee by these five Names, which correspond to the five names of God, whose
letters are written on burning fire, and they circle round the throne of glory, one ascending and the other
descending, so that the angels of the Presence should not behold them, and this is their equivalent and
form and glory -- X. I conjure thee by these, as thou knowest their praise and greatness, which no mouth
can utter, and no ear can hear, no, not even one of them. Thou hast been commanded and ordered by the
Most High: "as soon as thou hearest anyone conjuring thee with these names, to do honour to My Name,
and to descend quickly and fulfil the wish of the man who makes thee hear them; but if thou tarriest I will
push thee into the fiery river Rigayon and place another in thy stead." Do it, therefore, for His Name, and
come quickly to me, N, son of N, not in a terror, and not in fear, not with fiery coals, not with hailstone,
and not with the sleet and treasures of snow, and not with the howling of the storm, and not with the
provinces of the whirlwind that usually accompany thee, and do my bidding and fulfil my desire, for
everything is in thy hand; by the permission of thy God, the master over all and thy lord, and with His
Names I conjure thee to attach thyself quickly to me; come and fulfil my wish, and do not tarry.
"'I further call thee with the greatest of thy Names, the pleasant and beloved one, which is the same as
that of thy Master, save one letter, with which He created and formed everything, and which He placed as
a seal upon all the work of His hand; and this is its equivalent -- X, and the other in the language of purity
(permutations of the letters Yod, He) is read so -- X. I conjure thee with the right hand of sanctity and
with His beloved Name, in whose honour everything has been created, and all are terror-struck by His
mighty arm, and all the sons of the internal heavenly cohort (servants) tremble and shake of Him fear,
which is X, and its equivalent by means of JHVH is X. Blessed be the name of His glorious kingdom for
ever and ever. And all praise and extol thy Name, for they love thee. I conjure thee, and decree upon thee
firmly, not to disobey my words, and not to alter my decree and my decision with which I conjured thee,
and decreed upon thee, and established in peace. In the Name X, blessed be the name of His glorious
kingdom for ever and ever, depart in peace, and do not frighten me in the hour of thy departure; in the
name X, Lord, most high and holy, in the name of the Lord of Hosts, the God of Israel's battalions; in the
name of the holy living Creatures, and in the name of the Wheels of the Chariot, and in the name of the
river of fire, Ih, Zii, Ziin, and all His ministers, and in the name of IH, Ziin, Sabaoth, Z, El Z, Shaddai Z,
X revealed Himself on Mount Sinai in the glory of His majesty.
"'With these Names, terrible and mighy, which darken the sun, and obscure the moon, and turn the sea,
and break the rocks, and extinguish the light, I conjure you, spirits, and . . and Shiddim, and Satanim, that
yen depart and disappear from N, son of N.'"
APPENDIX II.

I. Against an enemy. -- I call thee, evil spirit, cruel spirit, merciless spirit. I call thee, bad spirit, who
sittest in the cemetery and takes away healing from man. Go and place a knot in NN's head, in him eyes,
in his mouth, in his tongue, in his throat, in his windpipe; put poisonous water in his belly. If you do not
go and put water in his belly, I will send against you the evil angels Puziel, Guziel, Psdiel, Prziel. I call
thee and those six knots that you go quickly to NN and put poisonous water in his belly and kill NN
whom I mean (or, because I wish it). Amen, Amen. Selah.
II. Against an enemy. -- Write upon a new-laid egg on a Nazarene cemetery: "I conjure you, luminaries of
heaven and earth, as the heavens are separated from the earth, so separate and divide NN from him wife
NN, and separate them from one another, as life is separated from death, and sea from dry land, and water
from fire, and mountain from vale, and night from day, and light from darkness, and the sun from the
moon; thus separate NN from NN his wife, and separate them from one another in the name of the twelve
hours of the day and the three watches (?) of the night, and the seven days of the week, and the thirty days
of the month, and the seven years of Shemittah, and the fifty years of Jubilee, on every day, in the name
of the evil angel Tmsmael, and in the name of the angel Iabiel, and in the name of the angel Drsmiel, and
in the name of the angel Zahbuk, and in the name of the angel Ataf, and in the name of the angel
Zhsmael, and in the name of the angel Zsniel, who preside over pains, sharp pains, inflammation, and
dropsy, and separate NN from him wife NN, make them depart from one another, and that they should
not comfort one another, swiftly and quickly."
Twilit Grotto -- Esoteric Archives Contents Prev Sword of Moses Next

Ebenezer Sibly, A New and Complete Illustration of the Occult Sciences, Book 4. (London, 1795?)
Twilit Grotto -- Esoteric Archives Contents Prev sibly4 Next timeline
Ebenezer Sibly, A New and Complete Illustration of the Occult

Sciences, Book 4.
The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. Peterson and is protected by the copyright laws of the United
States and the Universal Copyright Convention.
The materials on the Twilit Grotto Esoteric Archives (including all texts, translations, images, descriptions, drawings etc.) are provided
for the personal use of students, scholars, and the public. Any commercial use or publication of them without authorization is strictly
prohibited. All materials are copyrighted and are not in the public domain. Copying of materials on the Twilit Grotto Esoteric Archives
Introduction by Joseph H. Peterson
Ebenezer Sibly (1751-1800), famous 18th century British astrologer, is probably best known for his famous horoscope for the birth
of the USA, published in 1787. The first three books of his New and Complete Illustration of the Occult Sciences are devoted to
astrology, including many horoscopes for famous persons.
The text included here, Book 4, deals with other occult sciences. One of the few sources that Sibly names is Emanuel Swedenborg,
whose Heaven and Hell first appeared in 1758. Other sources, while not named, can be identified. The engraving of magical
instruments appears to be redrawn from those found in Reginald Scot's Discoverie of Witchcraft (London, 1584). The incenses
appropriate for the planets are ultimately derived from Agrippa's De Occulta Philosophia, Book I, chap. 44.
Sibly's engraving of Edward Kelley (or Kelly) raising a dead person in a graveyard has been reproduced frequently, including A. E.
Waite's Book of Ceremonial Magic who used it as his frontispiece. Kelley's companion, sometimes erroneously identified as John
Dee, is presumably Paul Waring. It should be noted that his accounts of Dee and Kelley are erroneous in many points. (See Weaver's
Funeral Monuments, 1631, p. 45-6, upon which Sibly's account is based.)
Of particular interest is the account of Thomas Perks' encounters with foot-and-a-half-high beings who "gather intelligence" and
travel between the earth and a globe in the air. This most closely resembles modern reports of alien encounters.
From the descriptions provided, it is likely that the book used by Thomas Perks was in fact (pseudo-?) Agrippa's Fourth Book of
Occult Philosophy.
NEW AND COMPLETE
ILLUSTRATION
OF THE
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OCCULT SCIENCES:
OR THE
Art of foretelling future Events and Contingencies,

BY THE
ASPECTS, POSITIONS, and INFLUENCES, of the HEAVENLY BODIES.
FOUNDED ON
Natural Philosophy, Scripture, Reason, and the Mathematics.
IN FOUR PARTS.
PART I.
AN Enquiry into, and Defence of, Astrology; with an interesting Discourse on Natural and Occult Philosophy -- in which the
Wisdom and Omnipotence of God; the intellectual Faculties of Angels Spirits, and Men; the Order, Harmony, Sympathy, and
wonderful Properties, of the Celestial and Terrestrial Worlds; the Signs, Influences, and Effects, of the Heavenly Bodies upon all
animal, vegetable, and mineral, Subtances; the Number of the Spheres; the Method of erecting the Horoscope to cast Nativities; and
the Doctrine of Horary Questions; are clearly exemplified and explained.
PART II.
EXAMPLES for acquiring a Practical Knowledge of Astrology, with Rules for calculating, rectifying, and judging, Nativities; by
which the Reader is enabled to discover, with Precision and Accuracy, every material Incident of his future Life and Fortune.
Illustrated by a variety of new, entertaining, and curious, Questions, lately resolved, upon every material Occurrence in public and
private Life. With a Collection of the most remarkabl Nativities tha have been cast for Kings, Princes, and other eminent Men, by the
most celebrated, Professors of this science, in all Ages of the World; with astonishing Instances of their exact Completion.
PART III.
METEOROLOGICAL Astrology defined and explained: Wherein certain Rules are laid down for prejudging the Revolutions,
Vicissitudes, and Misfortunes, with which every Part of the habitable World may be occasionally threatened. General Effects
produced by great Conjunctions, Eclipses, Transits, Comets, Blazing Stars, and other extraordinary Phænomena; with the Art of
calculating Eclipses, Tides, and Weather, for any Number of Years to come. To which is added, a Collection of improved TABLES,
contrived to answer all the Purposes of Astronomical Calculations.
PART IV.
The Distinction between Astrology and the Diabolical Practice of Exorcism; in which the Methods used for raising up and consulting
Spirits are laid open, with various instances of their Compacts with wicked Men. Account of Apparitions and Spirits; including a
general Display of the Mysteries of Witchcraft, Divination, Charms, and Necromancy. Compiled from a series of intense Study and
Application, and founded on real Examples and Experience.
- ARGOL. ASTR. Lib. ii. c. 8.

The Sun, Moon, and Stars, hath God distributed unto all Nations under Heaven. They declare the Glory of God, and shew forth his
Handywork: Day and Night do continually tell of them, and their Voice is heard in all Languages, and their Words are gone into the
Ends of the Earth. -- Deut. iv. 19. Psal. xix. 1-5.
By E. SIBLY, M.D. F.R.H.S.
Embellished with Curious COPPER-PLATES.
LONDON:
PRINTED FOR THE AUTHOR, AND SOLD BY CHAMPANTE AND WHITROW, JEWRY-STREET, ALDGATE; AND AT
THE BRITISH DIRECTORY-OFFICE, AVE-MARIA LANE.
Frontispiece
A COMPLETE
ILLUSTRATION
OF THE ASTROLOGICAL AND
OCCULT SCIENCES.
PART THE FOURTH.
CONTAINING THE
DISTINCTION between ASTROLOGY
AND THE
WICKED PRACTICE OF EXORCISM.
WITH A GENERAL DISPLAY OF
WITCHCRAFT, MAGIC, AND DIVINATION,

FOUNDED UPON THE
EXISTENCE OF SPIRITS GOOD and BAD, and their
AFFINITY with the Affairs of this WORLD.
By E. SIBLY, M.D. of the King's College in Aberdeen; and Fellow of the
Harmonic Philosophical Society in Paris.
LONDON:
PRINTED FOR THE PROPRIETOR; AND SOLD BY CHAMPANTE AND WITHROW, JEWRY-STREET, ALDGATE; AND AT THE BRITISH
DIRECTORY OFFICE, AVE-MARIA-LAND.
[1059]
AN
ILLUSTRATION
Of the CELESTIAL SCIENCE of
ASTROLOGY.
PART THE FOURTH.
FROM what has been premised in the foregoing parts of this work, it will now become manifest to every unprejudiced reader, that
Astrology and Magic, how much soever they have been confounded with each other, and considered by the vulgar as one and the
same doctrine, are nevertheless two very opposite and distinct pursuits. The one not only supposes, but in truth is, an attainment of
the contingencies and events of futurity, from a natural cause implanted in the motion and influence of the spheres, which it is at
once honourable and praiseworthy to study; the other, an acquirement of particular events to come, or mischiefs to be performed by
means of occult spells, diabolical incantations, the agency of spirits, or confederacy with the devil. This constitutes what is termed
Magic, Exorcism, Witchcraft, and Divination, very aptly termed, "The Black Art," which it shall be the principal object of the
following pages to illustrate; as well to give the reader some rational idea of that very ancient but mischievous practice, as to clear
the sublime contemplation and study of the stars from the gross imputations it hath on that account sustained.
I have no doubt but the greater part of my readers, and perhaps the bulk of mankind at this day, totally disbelieve the possibility of
witchcraft, magic, or divination; because, they deny the very existence of spirits, the agency of the devil, and the appearance of
ghosts or spirits of deceased men, upon which belief the practice of the black art entirely depends. But however incredulous the
wisest critic may be, as to what has been related on this subject, certain it is, that such spirits really do exist, and that confederacy
and compact with them was in former times [1060] no uncommon thing. Blackstone seems to have established this fact in a very
satisfactory manner, where he speaks of the laws formerly provided in this country against magicians and witches, and those who
held confederacy with spirits; which to disbelieve, would not only be found to militate against numerous important passages of
Scripture, but would call in question the express words of our Saviour himself, and give the lie to authors and attestators of the first
reputation and character. Indeed, the force of Revelation, and the doctrine of Christ, depend entirely upon our opinion of the
existence of spirits; for that, being confessed or doubted, either affirms or denies the eternity of the soul.
Those persons, who have taken pains to contemplate the nature and structure of man, will have no difficulty to believe, from the
principles of reason and common sense, that a soul, essence, or spirit, absolutely exists within his body, totally independent of all
material functions or desires; that flies in his face upon the commission of every unjust or improper act, and that leads the human
ideas to a state of being, infinitely beyond the bounds of the terrestrial globe, and unconstrained by the limits of time. This applies to
the essence, soul, or spirit, of man; whereas the body, being compounded of the elements of this world, is swayed, ruled, and
eventually overcome, by them, in proportion as the elements operate upon one another, so as to produce diseases, imbecility, and
death.
As it is agreed by all authors, and admitted in the creed of all sects and persuasions of people, that before the fall, the seasons and
elements were in one unalterable state of perfection and harmony; to the condition of man was not then under the power of the
elements, but he was cloathed with purity and immortality as with a garment. The external gross elements had then no sway; and the
astral powers, instead of inflaming his desires, contributed unto him the influences of like unto like, forming an union of delectable
ideas between soul and body, which led to the unabated praise and adoration of his beneficent Creator. The pure elements were then
congenial to his state of immortality, and the astral powers were turned upon his back, while innocence and incorruptibility smiled
on his brow. His food was not limited to palpable matter, but was combined with the pure etherial spirit of the universe, which
perfumed the air, and enriched the seat of paradise.
Such was the prime-eval happy state of Man. But departing from his innocency, by the secret insinuations infused into his mind by
the fallen spirit Satan, he lusted after palpability in the flesh, turned his face to the elements, deserted his reason and his God, and fell
from his ethereal [1061] state into all the perils mortality and death. Having no longer all powers under his subjection, he became
subject to sidereal and elementary influx, with his understanding darkened, and his mental faculties abridged; which I have exhibited
by the four figures in the annexed plate.

The first represents the prime-eval state of man, with his hand lifted up to his head, denoting the seat of comprehensive sensibility, to
which the light of reason and sense flowed from the mirror of the Deity, in whose image he was formed. The second figure shews
the elementary and astral influence in the prime-eval state of man, as having no action whatever internally, but falling on his exterior
or back part; whilst his face, turned to the light, received the beatific vision of immortality and life from the gate of heaven. The third
figure shews the internal action of the elementary and planetary influx after the fall, upon the vital parts of man, whence diseases and
death follow in a direct and regular course. For, as the action of the stars on man are agents, and the elements of which he is
composed patients, the same as in the outward world, so we find, as they are situated in the outward world at the time of birth, either
as to strength or imbecility, so shall be the inward weakness or vigour of the vital parts of man born under them; and of such shall be
the inbred quality of the disease thus implanted in our fallen nature to bring on corruptibility and death. The fourth figure is intended
to shew a faint resemblance of an abandoned and more degenerated state of fallen human nature, when the will and passions of man
are to vice, and contaminated with the gross or bestial quality of deadly sin and wickedness. He is led captive by an evil spirit, the
agent of Lucifer, having his will darkened, and every spark of light extinguished, that could flow from the intellectual faculties of the
soul, or from the collision of virtue and sense. Such are the men described by St. Paul in his Epistle to the Romans, chap. i. ver. 28,
29, 30.
In this action of the stars upon man, it leaves the will and the soul totally unconstrained; whilst the body or corruptible part only is
influenced, which allures and attracts the will; and, as observation and experience shew us, too commonly leads it captive to all the
excesses and intemperance of the passions. But, as this is the utmost effect the force of the stars, or the power of the elements, is
found to produce in our nature; so the doctrine of astrology goes no further than to define and explain them through all the tracks of
occult speculation and science. Whereas the art of magic, of divination, and exorcism, forms an alliance with the agents of the devil,
lusts after compact with damned souls, and holds converse with the departed spirits of men.
[1062]
To illustrate this extraordinary practice of the ancients, I shall here consider the nature of the world of: spirits, their quality and
office, and the affinity which they bear to this world, agreeable to the doctrines laid down by those ancient authors, whose works are
now rarely to be seen, though sanctioned by the most remarkable experiments, and confirmed by the strongest evidence that can be
collected at so distant a period.
The noble and learned Swedenbourg, whose nativity we have considered in the foregoing part of this work, has with great ingenuity
explained the nature and situation of the departed spirits of men, after their recess from this life. The world of spirits, says this

author, is neither heaven nor hell, but a place or state betwixt both, into which man immediately enters after death; and, after staying
there a certain time, longer or shorter, according to what his past life had been in this world, he is either received up into heaven, or
cast down into hell. It must be noted here, that this intermediate state has nothing in it of the probationary kind; for that is all over
with the life of this world; but is a state of a separation or reducing every one to his own proper prevailing principle and, as such
finally preparatory for an eternal happiness or misery.
In the world of spirits is always a very great number of them, as being the first sort of all, in order to their examination and
preparation; but there is no fixed time for their stay; for some are translated to heaven and others configned to hell soon after their
arrival; whilst some continue there for weeks, and others for several years, though none more than thirty, this depending on the
correspondence or non-correspondence between the interior and exterior of men. As soon as they arrive in the world of spirits, they
are classed according to their several qualities, inclinations, and dispositions. The evil, with such infernal societies as they had
communication within this world, in the ruling passion; and the good, with such heavenly societies as they had communicated with,
in love, charity, and faith. But, however they are diversely classed, they all meet and converse together in that world, when they have
a desire so to do, who have been friends and acquaintances in this life; more especially husbands and wives, brothers and sisters, etc.
But if they are, according to their different ways of life, of different inclinations and habits of mind, they are soon parted; and it may
be observed, both concerning those who finally go to heaven, and those that go to hell, that, after their arrival in those two different
kingdoms, they no more see or know one another, unless they are of like minds and affections. The [1063] reason why they meet and
know one another in the world of spirits, and not so in heaven or hell, is because in the world of spirits they pass through the same
state they were in in this life, and so from one to another; but afterwards all are fixed in one permanent state respectively according
to the state of that love which prevails in them; in which one knows another from similarity of condition; for similitude joins, but
dissimilitude separates.
As the world of spirits is a middle state with man, between heaven and hell, so it is also a middle place, having the hells underneath
and the heavens above; all the hells are shut next to that world, except that some holes, or clefts, like those in rocks or caverns, are
left open; and these so guarded, that none can pass through them but by permission, which is granted on particular occasions.
Heaven likewise appears as fenced all round, so that there is no passing to any of the heavenly societies, but by a narrow way, which
is likewise guarded. These outlets and inlets are what in scripture are called the doors and gates of heaven and hell.
The world of spirits appears like a valley, between mountains and rocks, here and there sinking and rising; the doors and gates
opening to the heavenly societies are only seen by those who are in their preparation for heaven; nor are they to be found by any
others. To every society in heaven, there is an entrance from the world of spirits, after passing which there is a way, which as it rises
branches into several others: nor are the doors and gates of the hells visible to any but those that are going to enter therein, to whom
they are then opened; at which time these appear like as it were dark and sooty caverns, leading obliquely down to the infernal abyss,
where there are also more gates. Through these dark and dismal caverns exhale certain fœtid vapours, which are most offensive to
the good spirits; but which the evil ones are greedily fond of; for, as were the evils which any one took most delight in when in this
world, such is the stink corresponding thereto which most pleases him in the other; in which they may be aptly compared to those
birds or beasts of prey, as ravens, wolves, and swine, which are attracted by the rank effluvia emitted from carrion and putrid
carcasses.
There are also in every man two gates, the one of which opens towards hell, and to all that is evil and false proceeding therefrom; the
other gate opens towards heaven, and to all that good and truth issuing thence. The infernal gate is open in those who are in evil, and
they receive from above only some glimmering of heavenly light, just sufficient [1064] to serve them to think, reason, and talk, of
heavenly things; but the gate of heaven stands open in those who are good and in truth. There are also two ways leading to the
rational mind in man; the superior, or internal, by which good and truth are communicated from the Lord; and the inferior, or
external, by which evil and falsehood are communicated from hell; and the rational mind is in the midst of these two ways; hence it
is, that, as much of the heavenly light as any man receiveth into his mind, so far is he truly rational; and so much as he admits not of
it, in such proportion he is not rational, however he may think himself so. These things, here offered, shew the correspondence that
subsists between man and heaven and hell; for his rational mind, during the formation of it, corresponds to the world of spirits,
things above it being in heaven, and things beneath it in hell; the former are opened and the latter (as to all influx of evil and
falsehood) are shut, with respect to those who are in their preparation for heaven; but, on the other hand, the things from beneath are
opened, and the things above are shut (as to all influx of good and truth) with respect to those who are in their preparation for hell;
consequently the latter can only look down to the things beneath them, or to hell, and the former only to things above them, or to
heaven. Now to look up is, by correspondence, to look to the Lord; who is the common center to which all heavenly things point
their aspect and tendency; but to look downwards is to turn from the Lord to the opposite center of attraction, and consequently to all

things of a hellish nature.
These considerations are applied only to the immediate after-state of the soul and spirit of man, as the consequence of the mortality
of this world. Many there are, however, who entirely disbelieve the faculty of the soul, or the existence of the spirit; but whoever
rightly considers the matter, cannot but know, that it is not the body, or material part, but the soul, or spiritual part, that thinks within
him. Now the soul is his spirit, immortal in all its properties, and receptive of what is spiritual, as having a spiritual life, which
consists in thinking and willing; consequently, the whole of the rational life appertains thereto, and not to the body, though
manifested therein: for the body is only thoughtless matter, and an adjunct or instrument to the spirit of man, whereby it may
manifest its vital powers and functions in this natural world, where all things are material, and, as such, void of life: it is indeed
customary to ascribe action, motion, and power, to the body in the common forms of speaking; but to suppose that the properties
belong to the instrument, and not solely to the principle that actuates it, is erroneous and absurd.
[1065]
As all vital power, both of acting and thinking, appertains solely to the spirit, and in no wise to the body, it follows, that the spirit is
truly and properly the man, and that without its influence and operation there is neither thought nor life from the crown of the head to
the sole of the foot: consequently, that the separation of the body from the spirit, which we call death, takes nothing from that which
in reality constitutes the man. For man would not be capable of thinking and willing, unless there were in him a substance to serve as
the subject of these operations; and to suppose otherwise would be ascribing existence to non-entity, as may appear from man's not
being able to see without that organ which is the subject of vision, or to hear without the organ of hearing; these senses being nothing
without such subjects of their operations. Now thought is internal vision, or the sight of the mind, as perception is the internal
hearing; and these without internal organized substances, as their proper subjects, cannot exist: so that the spirit of a man has equally
a form, and that a human one, as also its sensory and senses, when divested of its material body, as it had before; for all the
perceptive life of the eye and the ear, and of every other sense that appertains to man, is not from his material body, but from his
spirit and the vital powers thereof, in all and singular the organs and parts of his body: hence it is, that spirits see, hear, and feel, as
well as men, in the spiritual world*, though not in this natural world after their separation from this mortal body. That the spirit had
natural sensations in this world, was owing to its union with a natural or material body; but then also it had its spiritual senses in
various modes of thinking and willing.
[* To suppose a human spirit void of a human form and senses, is to annihilate the very idea of spirit; for as every essence has its
proper form, and every form its own essence, (they being necessary corrolatives,) so every spirit has its body suited to the world it
belongs to, according to that distinction laid down by the apostle: "There is a natural body, and there is a spiritual body:" and indeed,
it is as rational to conclude, that a human spirit would have a human, organized, body, endued with spiritual senses in a spiritual
world, as that the same spirit should be invested with a material organized body with natural senses in this natural world. It is to be
lamented, and the more for its tendency to promote infidelity, that many of the learned, so called, have in a manner defined and
refined spiritual nature into nothing, by divesting it of substantiality, to which it has a more peculiar right by far than matter; nor is
the body of an angel less substantial in a proper sense of the word than a solid rock, though not according to the condition of material
nature. Upon the whole, the common ideas of the vulgar and illiterate come much nearer to the truth and reality of heavenly things,
than the vain conceits of such speculating sciolists.]
The foregoing doctrine is here offered, to convince the rational reader, that man, considered in himself, is a spirit, and that the
corporal part of his composition annexed to him in this natural and material world is in order to his relation thereto, and what he has
to do therein, but is not the man himself, but only designed to be instrumental to the operations of his spirit: but, as few are capable
of receiving abstract reasonings, [1066] and many are apt to run them into matter of doubtful disputation, by arguments from
fallacious appearances of sense, I chuse, for confirmation of the doctrine in hand, to appeal to truths founded on experience. Such as
have confirmed themselves in the belief of the contrary side, are given to think, that, as the beasts have life and sensations as well as
men, so they have both the same spirit and the same end; but, this is a gross error, as the spirit of a beast immensely differs from that
of a man, as being destitute of that sublime principle of a heavenly life, by which the latter is made receptive of the divine influx, and
capable of being exalted to a participation of the divine nature; and therefore it is that man is so highly privileged above the beasts,
that he can think of God, and the things pertaining to his kingdom both in heaven and earth, and be led thereby to love the Creator,
and to be united to him: now that which is in the capacity of such union is not liable to perish, like that which is not. For there is in
every angel and in every man an inmost and supreme degree or part, which more immediately admits the divine influx from heaven,
whereby all that is within man in the inferior degrees are orderly disposed and regulated. This inmost or supreme part of the spirit or
soul may be called the Lord's entrance into angels and men, nay, his very habitation in them; and hereby it is that man is

distinguished from the brute animals, which have it not, and is rendered capable of near communications with heaven in the inner
man, of believing in the Deity, of loving him, and of seeing him; nay, from hence it is that man is a recipient of understanding and
wisdom, and also that he is endowed with a rational life, and an heir of immortality: but how or what the Creator operates, in this
inmost recess or supreme part of man, exceeds the capacity of an angel to comprehend.
When the body of a man is no longer able to perform its natural functions corresponding to the thoughts and affections of his spirit,
and which are derived to him from the spiritual; world, then he is said to die; which comes to pass when the lungs and the heart cease
their respiratory and contractile motions; not that man then suffers extinction of life, but only is separated from that corporeal part of
his composition which served him for an instrument of usefulness in this world; but he still continues a living man, and that in a
proper and literal sense of the expression, inasmuch as man receives his denomination not from his body, but from his spirit, since it
is the latter that thinks in him, and that thought, with affection, essentially constitute the man; so that, when any man is said to die, it
means no more than that he passes from one world into another; and hence it is, that by Death in the Scripture, according to the
internal sense of the word, is signified resurrection, and continuation of life.
[1067]
There is a very near communication and correspondence betwixt spirit and respiration, and the motion of the heart (systole), betwixt
thinking and respiration, and betwixt the affection of love and the heart; so that when these two motions cease in the body, a
separation presently ensues; for these two motions, viz. that which is respiratory in the lungs, and that which is called the systole or
contractile power of the heart, are the two bonds of union, which, when broken, the spirit is left to itself, and the body, being
destitute of life from the spirit, becomes cold and putrefies. That so intimate a communication subsists between the human spirit and
respiration, and the heart, is, because all the vital motions in this world depend thereon, not only in common, but also in every
particular part of the body.
The spirit of a man remains some little time in the body after all signs of life disappear, but not longer than till a total cessation of all
power in the heart ensues, which varies according to the nature of the disease he dies of, for the motion of the heart continues long
after in some, but not so in others; but, as soon as the total cessation of it happens, the resuscitation of man commences, and this by
the sole power of the Lord. By resuscitation here is meant the liberation of the spirit of a man from his body, and the introduction of
it into the world of spirits, and commonly called Resurrection. That the spirit of a man is not separated from his body before all
motion and power in the heart entirely ceases, is because the heart corresponds to the affection of love, which is the very life of man,
for it is from love that every one derives his vital heat; therefore, so long as this conjunction lasts, so long the correspondence
continues, and it is from correspondency that the spirit actuates and communicates life to the body.
That the form of the spirit of a man is a human form, or, in other words, that the spirit is the true formed man, may be evinced from
many articles, particularly from these, viz. that every angel is in a perfect human form, and also, that every man is a spirit as to his
inner man; and that angels in heaven are from the human race. This also more evidently appears from man's being denominated man
from his spirit, and not from his body, and because the corporeal form is an adjunct to the spirit after its form, and not contrariwise,
the former being but the clothing of the latter. Moreover, the spirit is the sole moving power in man, acting upon and actuating every
the most minute part of the body, insomuch that, when any part no longer derives vital influence therefrom, it presently dies. Now,
the ruling powers, which govern the body as their subject, are the thought and the will; but these are from the spirit only, nay,
constitute its very essence. The reason why we do not see any [1068] separate spirit, nor yet that of another man whilst in his body,
in its human form, with our present organs of sight, is because these organs of vision are material, and therefore only capable of
discerning objects of a material nature, whereas spiritual things must be seen by a spiritual eye *; but, when the corporeal sight is
extinguished by the death of the body, and the spirit's eye is opened, then spirits appear to one another in their human form, not only
in the spiritual world, but they also see the spirits of those who yet live here in the body.
[* It is to be noted here, that, when spirits are seen by any one in the body, they are not seen with the corporeal organs of vision, but
by the spirit of the beholder abstractedly from the body, though the appearance is exactly the same in both cases, as implied in those
words of the Apostle, where, speaking of his visions, he says, "Whether in the body, or out of the body, I cannot tell."]
That a human form is proper to a human spirit, follows from man's being created in the form of heaven, and also receptive of all
things of a heavenly nature and order, consequently with the faculty of receiving understanding and wisdom; for, whether we express
it by the words, faculty of receiving understanding and wisdom, or, the faculty of receiving heaven, it comes to one and the same
thing. So that what has hitherto been said on this subject, may be understood by the rational man, from his view of causes and their

effects, of premises and their consequences; but not so by the obstinately irrational, and that for many assignable reasons; but
principally, because he is averse to all doctrines which are contrary to the false principles that he has adopted in the room of truths;
and, he that has thus shut up his mind hath shut the gate of heaven against himself, so that no light from thence can illuminate his
rational faculties; and yet that gate might be opened, if his will did not resist. This makes it evident, that they, who are in false
thinking from an evil principle, might be possessed of a rational understanding, if they were in a willing disposition for it; and, that
the reason why they are not so, is because they love the false above the true, as more agreeing with the evil they have adopted, and
which they chuse to follow. It is to be observed, that to love and to will a thing is the same; for, what a man wills he loves, and what
he loves that he also wills.
When the spirit of a man first enters into the world of spirits, which is soon after his resuscitation, (of which mention has been made,
before,) he as yet retains the same face and voice that he had in this world, as being hitherto in his exterior state, that of his interior
being yet unmanifested; and this is his first state after death: but some time after, his face becomes entirely changed, so as to
correspond with the particular affection or love that possessed his spirit when in the body; for the face of a man's spirit differs greatly
from that of his body, the latter being [1069] derived from his parents, but the former a correspondent to his predominant affection,
of which it is the signature or image, and. which becomes appropriated to man in the other world, upon the manifestation of his
interior state; for the spirit of a man, rightly considered, is the same with his predominant affection or love, and his face is the
external form of it. This change respecting faces, in those who pass from hence into the other world, is founded on this law, that no
dissimulation or counterfeiting is there allowed, but all must appear to be what they really are, and, consequently express their
thoughts in their words, and their affections and desires in their looks and actions, so that the faces of all there represent their minds
respectively. Hence it is, that, though all who knew one another in this world are alike mutually acquainted in the world of spirits,
yet it is otherwise in heaven and hell.
The faces of hypocrites undergo not their proper change so soon as the faces of others, and that because they have by custom
contracted a habit of forming their minds to a kind of imitation of good sentiments and affections, and therefore they appear not
uncomely for some time; but as the disguise gradually wears off, and their inmost thoughts and affections manifest themselves, they
appear more ugly than others. The hypocrites here spoken of, are such as know how to talk like angels upon divine subjects, and yet
in their hearts exalt nature on God's throne, and disbelieve all heavenly truths, acknowledged in the Christian church.
It is to be observed, that the human form of every man after death is beautiful in proportion to the love he had for divine truths, and a
life according to the same, for by this standard things within receive their outward manifestation and form, so that the deeper
grounded the affection for what is good, the more conformable it is to the divine order in heaven, and consequently the more beauty
the face derives from its influx. Hence it is, that the angels of the third or inmost heaven, whose love is of the third or highest degree,
are the most beautiful of all the angels; whereas they whose love for divine things had been in a lower degree, or more external than
that of the celestial or highest angels, possess an inferior degree of beauty; and the translucent lustre in their faces, as proceeding
from a smaller degree of divine virtue within them, is comparatively dim; for, as all perfection rises in degrees from the inward to the
inmost, so the external beauty, to which it gives life and vigour, has its degrees in the same proportion.
When a man passes from this natural world into the spiritual, which is at the time of his death, he takes with him all that belonged to
him as [1070] man, and possesses every sense, both external and internal, that he possessed before. Thus, for instance, all in heaven
have their sight, their hearing, and all their senses, in far greater perfection than when in this world, and also their minds more
abundantly replete with wisdom: for they see by the light of heaven, which greatly exceeds that of this world, and they hear through
the medium of a spiritual atmosphere to which that of our earth is not comparable. The comparative difference between these two
senses there and here, is as that of a bright sky to a thick fog, or as the lustre of the meridian sun to the dusk of the evening. Now the
light of heaven, which is divine truth, makes manifest the minutest things to the perception of angels; and, as their external
corresponds to their internal or intellectual sight, so by mutual influx they co-operate in forming the high perfection of angelical
perspicuity. In like manner their sense of hearing corresponds to their perception, both in the understanding and will; so that in the
sound of the voice, and in the words of the speaker, they can trace the minute particulars of his affections and thoughts; in the sound
what relates to his affections, and in the words what concerns his mind or thoughts; but it is to be observed, that the other senses of
the angels are not in the same high degree of perfection with those of sight and hearing, and that because the latter are subservient
instruments to their understanding and wisdom, and not so the others, which, if equal in power, would lessen their preference to
intellectual delights over and above those of their spiritual bodies, as we find to be the case with men in this world, who, according
to their greater relish and indulgence as to their grosser senses, have the less appetite and sensibility with respect to spiritual things.
A few words shall here be spoken concerning the cultivation of the rational faculty in man. Genuine rationality consists in truths, not

in falsehoods. Now truths are of three kinds, civil, moral, and spiritual: civil truths relate to judicial matters, and such as respect
public government, and, in a general consideration, justice and equity: moral truths have relation to the conduct of life with respect
to societies and inferior connections; in general, to sincerity and rectitude; and in particular, to virtues of every class; but spiritual
truths relate to the things of heaven, and of the church on earth; and in general to the good of love, and the truths of faith. There are
three degrees of life in every man: the rational part in man is opened to the first degree by civil truths; to the second by moral truths;
and to the third by spiritual truths. But let it here be observed, that man's rational part is not opened and formed merely by his
knowing such truths, but by living according to them, when [1071] known, that is, by loving them with a spiritual affection, or the
affection of his spirit, or, in other words, by loving justice and equity as such; sincerity and rectitude of manners as such, and good
and truth as such; whereas, to love them only from external regards, is loving them for the sake of self, for one's own character,
honour, or profit; and therefore such a love, as it terminates in self, gives not a man any right to the character of rational, as such a
one uses truths as a lordly master uses his servants, viz. for his pleasure or interest; and, where this is the case, they make no part of
the man, nor open so much as the first degree of life in him, but only have a place in his memory, like other scientifical ideas, under
a material form, where they unite with the love of self in mere animal nature. Hence it may appear, how man becomes truly and
properly rational, viz. in the third or highest degree, by the spiritual love of good and truth, or the things of heaven, and its
representative the church; in the second degree, by the love of sincerity and rectitude; and in the first degree, by the love of justice
and equity; which two last loves become spiritual by influx of the spiritual love of good and truth from the highest degree, by joining
itself to the inferior loves, and forming in them its own likeness. There are three degrees in man corresponding to the three heavens;
and, as the third or highest heaven does, as it were, sanctify the two inferior heavens by the descending influx of its celestial superior
virtue, so the spiritual love of all that is good and true in man (corresponding to the third heaven) spiritualizes or sanctifies his
virtues, though of an inferior class: thus, to give a cup of cold water to another is a little thing; but, when it is the most we can do,
and love is in the doing of it, the act has in it the essence of Christian charity.
There are three states which man goes through after death, before he enters into heaven or hell; the first respects his exterior part; the
second his interior; and the third is his state of final preparation. These states man passes through in the world of spirits; however,
there are exceptions, as some are immediately after death taken up into heaven, or cast into hell; of the former class are they who are
regenerated, and so prepared for heaven in this world, and that in so high a degree as to need only the putting off all their natural
impurities, in order to be carried by the angels into heaven. On the other hand, such as have been internally evil, under the mask of
externally apparent goodness, and so have filled up the measure of their iniquities by hypocrisy and deceit, using the cloak of
goodness as a means whereby to deceive others; these are immediately cast into hell. There are also some who are committed to
caverns immediately after their decease, and so separated from others in the world of spirits, but afterwards released, and remanded
thither by turns; such are they who, under civil pretexts, dealt fraudulently with their neighbours; [1072] but the fore-mentioned are
very few compared to the many classes of those who are detained in the world of spirits, in order to their preparation for heaven or
hell, according to the established order of divine economy.
As to the first state before-mentioned, or that which respects the exterior, this man enters upon immediately after death. Every one's
spirit has belonging to it properties exterior and interior; the former are those by which he governs and accommodates the corporeal
functions in this world, more especially the face, speech, and bodily gestures, according to his social connexions; the latter are
proper to his will and free thoughts, which are seldom made manifest by the face, speech, and outward behaviour, man being
accustomed through education and example to counterfeit friendship, sincerity, and benevolence, and to conceal his true thoughts
even from his infancy. Hence it is, that so many learn the external practice of morality and good manners, however different they
may in reality be within, and so, mistaking custom for principle, know not themselves, nor enter into any examination concerning the
matter.
As the life of men newly become spirits is so like to their natural life in this world, and as they are at first strangers to their new state,
without knowing any thing more of heaven and hell than what they have learned from the letter of scripture, and their preachers;
therefore, after wondering for some time at their being clothed with a body, and possessing every sense as in this world, and also at
their seeing things under the like appearance as before, they find themselves urged by a desire of knowing what and where heaven
and hell are: upon which they are instructed by their friends in things relating to eternal life, and are conducted to various places, and
different societies, and some into cities, gardens, and beautiful plantations, and more particularly to see magnificent buildings, as
such external objects suit with the present external state of their minds. Then they are led to inspect those interior sentiments and
ideas, which they had in this life concerning the state of souls after death, and concerning heaven and hell, not without indignation to
think of their own past ignorance, and also that of the church, in relation to these important subjects. Almost all in the world of
spirits are desirous to know whether they shall go to heaven or not, and the greater part judge in favour of themselves as to this
particular, especially such as had lived by the external rules of morality and civil obligation here; not considering that both good and

bad do the same to outward appearance, as also do many good offices to others, and in like manner go to church, hear sermons, and
bear a part in the public worship; not reflecting that these external [1073] acts, and this outward form of worship, avail nothing in
themselves, considered separately from the disposition and principle of the; worshipper, and that it is the interior or inner man that
stamps the character and value upon the outward work and form; but scarcely one in a thousand knows what is meant by the interior,
and, even after being taught it, place all in the words and bodily service; and such is the greater part of those who at this day pass
from the Christian world into the other.
The second state of man after death is called his interior state, as he then passes into the more recondite things of his mind, or of his
will and thoughts, whilst the more external functions of it, as exercised in his first state, are then quiescent or dormant. Whoever
carefully attends to the lives, words, and actions, of men, may soon find that every one has both his exterior and interior thoughts and
intentions; thus, for example, the man of civil connections and manners forms his judgment of others by what he knows of them by
character and conversation; and, though he should find them to be far otherwise than men of probity and worth, yet he does not
speak and behave to them according to his real sentiments of them, but with something of seeming respect and civility: and this is
still more strongly exemplified in the behaviour of persons addicted to dissimulation and flattery, who speak and act quite contrary to
what they think and mean; and also in hypocrites, who can talk of God, of heaven, and spiritual things, and also of their country and
neighbour, as if from faith and love, when at the same time they have neither the one nor the other, and love none but themselves.
This evinces that there are thoughts in the same mind of two different complexions, the one interior, and the other exterior, and that
it is common for men to speak from the latter, whilst their real sentiments in the interior are contrary thereto; and that these two
arrangements of thoughts are of distinct and separate apartments in the mind, appears from the pains such persons take to prevent
those that are interior from flowing into the exterior to manifestation. Now, man was so formed by his original creation, that both
these were as one by correspondence and consent, as is the case now with the good, who both think and speak what is good and true;
whereas, it the evil the interior and the exterior are divided, for they think evil, and speak good, thus inverting the order of things,
whilst the evil is innermost, and the good outermost, the former exercising rule over the latter, and using its services for temporal and
selfish ends, so that the seeming good which they say and do is corrupted and changed into evil, however the undiscerning may be
deceived by its outward appearance. On the other hand, they who are in the good principle stand in the divine order of God's
creation, whilst the good in their interior flows into the [1074] exterior of their minds, and thence into their words and actions. This
is the state in which man was created, and thus they have communication with heaven, and have the Lord for their leader. Thus much
may serve to shew, that man thinks from two distinct grounds, the one called the interior, the other the exterior; and, when we speak
here of his thinking, we include likewise his faculty of willing, as his thoughts are from his will, neither can they exist separately.
After that man, now become a spirit, has gone through his first state, which is that of his exterior thoughts and will, he then passes
into his second or interior state, and this he enters upon insensibly, which resembles that of a man in this world, who, finding himself
at liberty from every restraint and dissipation, recollects himself, and enters into the most secret recesses of his soul. Now in this
state of introversion, when he thinks freely from his inmost disposition and affections, he is properly himself, or in his true life. All
without exception enter into this state in the other world, as proper to spirit, for the former is assumed and praised in accommodation
to society and transactions in this world; and therefore, though it remains with man for some time after death, yet it is not long
continued in, as not being suitable to the nature of a spirit, for the following reasons; first, because a spirit thinks and speaks from the
governing principle of life without disguise; nay, the same is the case of man in this world, when he enters into his inmost self, and
takes an intuitive view of his inward man, in which kind of survey he sees more in a minute than he could utter in an hour. Secondly,
because in his conversation and dealings in this world, he speaks and acts under the restraint of those rules which society ha s
established for the maintenance of civility and decorum. Thirdly; because man, when he enters into the interior recesses of his spirit,
exercises rule over his outward economy, prescribing laws thereto, how to speak and act in order to conciliate the good will and
favour of others, and that by a constrained external behaviour. These considerations may serve to shew, that this interior state of
liberty is not only the proper state of the spirit of a man after death, but even in this life. When a spirit has passed into this second or
interior state, it then appears outwardly what manner of man he had been in this world, as he now acts from his proper self; thus, if
he had been a wise and good man before, he now manifests still higher degrees of rationality and wisdom in his words and actions,
as being freed from those corporeal and earthly embarrassments which had fettered and obscured the inward operations of his mind,
whereas the bad man evidences greater folly than before; for, whilst in this world, he fashioned his external behaviour by the rules of
prudence, in order to save appearances; but, not being under the like restraints now, he gives full scope to his insanity.
[1075]
All who in this world lived uprightly; and preserved a good conscience, walking in the fear of God, and in the love of divine truths,
applying the same to practical use, seem to themselves as men awaked out of sleep, and as having passed from darkness to light,

when they first enter upon their second or interior state; for they think from the light of pure wisdom, and they do all things from the
love of goodness; heaven influences their thoughts and affections, and they are in communication with angels. But the condition of
the evil in this state is according to his particular concupiscence. They who had been absorbed in self-love, so as not to attend to the
good uses of their respective offices and functions, but discharged them only with a view to their own estimation and honour, appear
more stupid than others; for, in proportion to the degree of self-love in any one is his distance from heaven, and consequently from
wisdom: but they, who to the evil of self-love had added crafty devices, and by means thereof advanced themselves to worldly
honours, associate themselves to the worst of spirits, and addict themselves to the magical arts, which are profane abuses of the
divine order, by means of which they molest and vex all that pay them not honour; the praising of insidious wiles, and to kindle strife
and hatred, yield them the highest pleasure; they burn with revenge, and long fore nothing more than to tyrannize over all that submit
not to their will; and all these wicked passions they gratify as far as their evil associates give them assistance; nay, so far does
madness hurry them on, as to make them wish to scale heaven, either to subvert the government of the holy kingdom, or to cause
themselves to be worshipped for gods therein. As to those who in this world ascribed all creation to nature, and so in effect denied a
God, and consequently all divine truths, such herd together in this state, calling every one a god who excelled in subtlety of
reasoning, and giving him divine honour. Such in the world of spirits are seen in their conventicle worshipping a magician, holding
conferences concerning nature, and behaving more like brute-beasts than human creatures, and among them some who were
dignitaries in this world, and had the reputation of being learned and wise, and others of a different character. From thus much we
may gather what they are, the interior of whose minds is shut against divine things, as theirs is, who receive no influx from heaven
through looking up to God and a life of faith.
The third state of man, or of his spirit, after death, is the state of instruction, which is appointed for those that go to heaven, and
become angels; but not for those that go to hell, as such are not in a capacity of instruction, and therefore their second state is their
last, and answers to the third in others, as it terminates in their total change into that prevailing love which constitutes their proper
principle, and consequently [1076] into a conformity to that infernal society with which they have fellowship. When this is
accomplished, their will and thoughts flow spontaneously from their predominant love, which, being infernal, they can only chuse
the evil and false and reject all that apparent good and truth which before they had adopted, solely as means subservient to the
gratification of their ruling passion. On the other hand, the good spirits are introduced from their second into their third state, which
is that of preparation for heaven by the means of instruction; for none can be qualified for heaven, but through the knowledge of
spiritual good and truth, and their opposites, evil and falsehood, which can only come from previous instruction. As to good and
truth in a civil and moral sense, commonly called justice and sincerity, these may be learned from the laws of nations, and from
conversation in virtuous company; but spiritual good and truth, as ingrafted principles in the heart, are only received by the teachings
of a divine light: for though they are literally set forth in the scripture, and the doctrines of the Christian churches founded thereon,
yet they only gain the efficacy of a vital principle from a celestial influence manifesting itself in a conscientious obedience to the
divine laws, as promulgated in the written Word, and that in respect to the divine authority of them, and not from selfish and worldly
motives; then a man is in the heavenly life, or in heaven, even whilst in this world.
The way of conveying instruction in the other world differs from that on earth, inasmuch as truths there are committed, not to the
memory, but to the life; for the memory of spirits is in their life's principle, and they receive and imbibe only what is conformable
thereto, for spirits are so many human forms of their own affections. As the nature of spirits is such, therefore they are continually
inspired with an affection for truth for the uses of life; for the Lord has so ordered it, that every one should love the uses that accord
with their particular gifts and qualities; which love is likewise heightened by the hope of their becoming angels; for in heaven all
particular and singular uses have relation to the general use or good of the Lord's kingdom, and may be considered as so many parts
of one whole so that the truths which they learn are both truths and the uses of truths conjunctly: thus the angelical spirits are
prepared for heaven. The affection or love of truth for the purposes of use is insinuated into them many ways not known in this
world, more particularly by various representations of use under such delightful forms as affect both their minds and senses with
unspeakable pleasure; so that, when any spirit is joined to the society for which he was prepared, he then enjoys life most when he is
in the exercise of its proper uses. Hence it may appear, that not the ideal knowledge of truths, as things without us, but an
implantation [1077] plantation of them in the affections and life for the purpose of uses, is that which qualifies for the kingdom of
Heaven.
After that the angels are duly prepared for heaven in manner described, which comes to pass in a short time, as spiritual minds are of
quick comprehension, they are then clothed in angelical garments, which, for the most part, are white as of fine linen, and conducted
to the way which leads up to heaven, and delivered to the guardian angels there: after which they are received by other angels, and
introduced to different societies, where they partake of various delights: after this every one is led by the Lord's guidance to his
particular proper society, and this by various ways, sometimes direct, sometimes otherwise, not known to any of the angels, but to

the Lord only. Lastly, when they are come to their own society, their inmost thoughts and affections open and expand themselves,
which meeting with the like returns of cordial sympathy from their fellow-angels, they are immediately known and received by them
with a joyful welcome.
An equilibrium is necessary to the existence and subsistence of all things, and consists in the equality of action and re-action
between two opposite powers, producing rest or equilibrium; and this according to an established law through the natural world,
observed in the very atmospheres, in which the lower and denser air re-acts on the superincumbent columns; nay, even betwixt heat
and cold, light and darkness, dry and moist; and the middle point is the temperature or equilibrium. The same law obtains throughout
the three great kingdoms of this world, the mineral, vegetable, and animal; wherein all things proceed and are regulated according to
action and re-action, or actives and passives, producing or restoring an equilibrium in nature. In the physical world, the agent and re-
agent are called power and conatus; and in the spiritual world, life and will, as being living power and conatus; and here the
equilibrium is called liberty. Thus there exists a spiritual equilibrium or liberty betwixt good and evil, by the action of one, and the re-
action of the other; for example, in good men this equilibrium is effected by the action of the good principle, and the reaction of the
evil principle; but, in bad men, evil is the agent, and good is but the re-agent. That there is a spiritual equilibrium betwixt good and
evil, is because every thing appertaining to the vital principle in man, has relation to good or evil, and the will is the receptacle of
both. There is likewise an equilibrium betwixt true and false; but this depends on the equilibrium betwixt good and evil, according to
their kinds respectively. The equilibrium betwixt truth and falsehood is similar to that which is betwixt light and darkness (umbram),
[1078] which operates, according to the heat and cold therein, on the subjects of the vegetable kingdom; for that light and darkness
have no such operation in themselves alone, but only through the heat in them, may appear from the similarity there is betwixt the
light and darkness in winter and in spring. The comparison of truth and falsehood with light and darkness is from correspondency;
for truth corresponds to light, and falsehood to darkness; and heat to the good of love. Spiritual light also is the same with truth; and
spiritual darkness is the same with falsehood.
There is a perpetual equilibrium betwixt heaven and hell; from the latter continually exhales and ascends a conatus of doing evil; and
from the former continually emanes and descends a conatus (tendency to or will) of doing good. In this equilibrium is the world of
spirits, which is situated in the midst betwixt heaven and hell; and this may appear from hence, that every man immediately after
death enters into the world of spirits, and there continues in the same state in which he died; is examined and proved thereby, as a
touchstone of his principles; and remains under the same free will, which all indicate an equilibrium; for such a spiritual equilibrium
there is in every man and spirit, as observed before. The particular kind and tendency of this liberty or free will is well known by the
angels in heaven, by the communication of thoughts and affections; and it appears visibly to the evangelical spirits, by the paths and
ways which they chuse to walk in, as the good spirits take those which lead to heaven, and the evil spirits those which lead to hell;
for such ways and walks have actually a visible appearance in that world; and this is the reason that the word way or ways in
scripture signifies those truths which lead to good, and, in an opposite sense, those falsehoods which lead to evil; and hence also it is,
that to go, walk, or journey, signify the progressions of life in the same sacred writings.
That evil continually exhales and ascends from hell, and that good continually flows and descends from heaven, is because every one
is surrounded by a spiritual sphere, flowing or transpiring from his vital affections and thoughts; and consequently the same from
every society celestial or infernal, and collectively from the whole heaven and the whole hell. This universal efflux of good from
heaven originates in the Lord, and passes through the angels without any mixture of their property or selfhood; for this is suppressed
in them by the Lord, who grants them to live in his own divine property; whereas the infernal spirits are in their property of selfish
nature, or what only belongs to themselves, which, as unblessed with divine communications from the sole fountain of all good, is
only evil in every one continually.
[1079]
The heavens, in the general, are distinguished into two kingdoms; the one of which is called the celestial, the other the spiritual
kingdom. The hells likewise are distinguished into two kingdoms; the one of which is opposite to the celestial, the other to the
spiritual. That which is opposite to the celestial is in the west, and they who belong to it are called genii; and that which is opposite
to the spiritual kingdom is in the north and south, and they who belong to it are called evil spirits. All in the celestial kingdom excel
in love to the Lord, and all that are in the hells opposite to that kingdom are under the prevailing power of self-love; all that belong to
the spiritual kingdom are distinguished in excellence by love to their neighbour, and all that are in the hells opposite to this kingdom
are slaves to the love of the world; so that love to the Lord and the love of self are in the same diametrical opposition to each other as
the love of our neighbour and the love of the world. Effectual provision is made by the Lord, that no power of evil, from the hells
that are in opposition to the celestial kingdom, may reach the subjects of the spiritual kingdom, as the consequence in that case

would be the subversion of the latter. Thus does the Lord keep the balance betwixt good and evil in his own hand for the
preservation of his kingdoms.
As good and evil, truth and falsehood, are of a spiritual nature, so also is that equilibrium in which consists the power of thinking and
willing the one or the other, and the liberty of chusing or refusing accordingly. This liberty, or freedom of the will, originates in the
divine nature, but is given to every man by the Lord for a property of his life, nor does he ever take it back again. This good gift to
man is to the end that he may be regenerated and saved, for without free will there is no salvation for him; but that he actually
possesses it, he may know from the operations of his own mind, and what passes inwardly in his spirit, he being able to think and
chuse either good or evil, whatever restraints he may be under from uttering or acting the latter in respect to laws divine or human.
Now this inward experience evinces, beyond a thousand arguments, that liberty belongs to man, as his spirit is his proper self, and it
is that which freely thinks, wills, and chuses; consequently, liberty is to be estimated according to the inner man, and not from what
he may be outwardly through fear, human respects, or other external restraints.
That man would not be capable of being reformed or regenerated without free will, is because he is by the original constitution of his
nature born to evils of every kind, which must be removed in order to his salvation; and that can only be by his knowing, owning,
renouncing, and abhorring, them. To this end, he must be instructed in the nature of [1080] good; for it is by good only that he can
see the evil, but by evil he cannot see the good; accordingly, he must be early educated in the knowledge of spiritual truths, by
teaching, by reading the scriptures, and by the preaching of the word, that so he may attain to a right understanding of what is good;
as he is likewise to cultivate his mind with the knowledge of moral and civil truths from his intercourse with society in the different
relations of life; all which imply the use and exercise of freedom. Another thing to be considered is, that nothing becomes
appropriated to man, or can be called his own, that is not received into the affectionate part; other things he may apprehend or form
an ideal knowledge of, but what enters not his will or love, which is the same thing, (for what a man wills he loves,) that makes no
part of him, nor abides with him. Now, man being naturally prone to evil, he could not receive its contrary, the good, into his will or
love, so as to become appropriated to him, unless he were endowed with liberty or freedom of will, seeing that the good is opposite
to the evil of his nature.
As man is possessed of liberty or free will, in order to be capable of regeneration, therefore he can have communication in spirit with
heaven or with hell; for evil spirits from the one, and angels from the other, are present with him; by the former he possesses his own
evil; by the latter he is in the principle of good from the Lord; and herein stands his equilibrium or liberty. Not that this conjunction
of man with heaven or hell is an immediate conjunction, but mediate only, and that through the spirits that belong to the world of
spirits; for these are the spirits that attend on man, and not any immediately from heaven or hell. By the evil spirits belonging to the
world of spirits, man joins himself to hell; and by the good spirits of the same world he has communication with heaven; for the
world of spirits is intermediate between heaven and hell, and constitutes the true equilibrium. Let it be observed, as touching those
spirits that are appointed to be man's associates here, that a whole society may hold communication with another society, and also
with any individual wheresoever, by means of any emissary spirit, which spirit is called, The subject of many. The case is similar
with respect to man's communication with the societies in heaven and in hell, by the intervention of his associate spirit from the
world of spirits. The good spirits belonging to the world of spirits, being in their final preparation for the angelical state, are called
angelical spirits; and, as they have immediate communication with the heavenly angels, so has man, through them, a mediate
communication with the same. And the bad spirits vice versa. Thus all communications between man, and the highest and lowest in
heaven and hell, are conducted through mediums adapted to his nature and states respectively.
[1081]
What has been delivered concerning heaven, the world of spirits, and hell, will appear obscure to those who have no relish for
spiritual truths, but clear to such as take delight therein, more especially to all who are in the love of truth for its own sake. What we
love, we readily receive and understand; and, where truth is the object of our affections, it recommends itself to the mind by the
evidence it brings with it; for truth is the light, by which all things are known and distinguished.
Such is the opinion of Baron Emanuel Swedenbourg, with respect to the spirits and departed souls of men. But the Magi, or wise
men of the east, have defined spirits, good and bad, of a great variety of kinds and orders, whereof some are suited to the purposes of
witchcraft and exorcism, and others not. The form and nature of spirits, say they, are to be considered according to the force to which
each caterva doth belong; for some, being altogether of a divine and celestial nature, are not subject to the abominable conjurations
and enchantments of vicious men; whilst others, of a diabolical and infernal nature, are not only ready upon all occasions to become
subservient to exorcists and magicians, but are ever watching opportunities of exciting evil affections in the mind, and of stirring up

the wickedly inclined to the commission of every species of iniquity and vice. As to the shapes and various likenesses of these
wicked spirits or devils, it is generally believed, that, according to their different capacities in wickedness, so their shapes are
answerable after a magical manner, resembling spiritually some horrid and ugly monsters, as their conspiracies against the power of
God were high and monstrous when they fell from heaven. For the condition of some of them is nothing but continual horror and
despair, whilst others triumph in fiery might and pomp, attempting to pluck the Almighty from his throne; but the quality of heaven
is but from them, and they can never reach it, which as upon them as an eternal source of torment and misery. But that they are
materially vexed and scorched in games of fire, is only a figurative idea, adapted to our external sense, and by no means to be
literally understood; for their substance is spiritual, and their essence too subtil for any external torment. Their misery is
unquestionably great and infinite; but not through the effect of outward flames; for their bodies are capable of piercing through wood
and iron, stone, and all terrestrial things. Neither is all the fire or fuel of this world able to torment them; for in a moment they can
pierce it through and through. The endless source of their misery is in themselves, and stands continually before them, so that they
can never enjoy any rest, being absent from the presence of God; which torment is greater to them than all the tortures of this world
combined together.
[1082]
The wicked souls that are departed this life, are also capable of appearing again, and of answering the conjurations and magical
questions of exorcists, because, the quality of their minds, and the bent of their inclinations, being similar to those of the fallen
angels or devils, it cannot be conceived that their torment and pursuits hereafter are much different; for the Scripture saith, that every
one is rewarded according to his works; and, that which a man sows, that he shall reap. Hence it follows, that, as the damned spirits
of departed men, while they lived on earth, heaped up vanity, and loaded their souls with iniquity and vice; so, when they enter the
next world, the same abominations which here they committed serve them to ruminate and feed upon, and, the greater these offences
have been, the greater is the torment arising from them every moment. But very contrary to this is the state of the righteous souls
departed, who are entered into eternal rest; and of the different degrees and orders of the angelic host, which appertain to heaven, and
have places in the mansions of the blessed. Nor is it possible for any one, how expert soever in magical experiments, to compel these
blessed spirits, of any degree, order, or quality, of creation, to be exorcised, or called up, or made appear, at the will of the magician,
by any forms of convocation or communication, or by the power of magical rites and ceremonies of any class or description
whatsoever. It may indeed be believed, and it is by most authors admitted, that infinite numbers of the angelic host are employed for
the glory of God, in watching over and protecting the pursuits of good men; but they are not subject to spells or conjurations of any
kind set on foot by the impious professors of the Black Art.
Of a different opinion, however, are some of those who attempt to justify the magic art under sanction of the holy scriptures, and for
this purpose instance the supplication of Saul to the witch of Endor. This passage undoubtedly serves to shew, how greatly the
practice of exorcism reigned amongst the Jews, and proves the possibility of raising up spirits in those ancient times; but that the
exorcist never meant to bring up the spirit or ghost of Samuel, but that of an evil dæmon to represent him, is apparent from her
exclamations to Saul, when she accuses him of having deceived her; and is a convincing proof, that this particular instance, of the
similitude of a blessed spirit being called up by a professor of spells and incantations, was owing to the immediate permission of the
Deity, for the purposes of forwarding the Jewish dispensation, and manifesting his peculiar regard to the person of David, through
whose loins the Messiah was to come.
Such spirits as are termed astral spirits, which belong to this outward world, and are compounded of the elemental quality, having
their [1083] source from the stars, and being subject to a beginning and ending, may be solicited and brought into league with
magicians and witches; and can also inform them of many wonderful and occult properties in nature, and of many important
concerns relating to the state and affairs of men in this terrestrial world. This description of spirit is said to occupy various places of
the earth; as woods, mountains, waters, air, fiery flames, clouds, stars, mines, sea-shores, ancient buildings and ruins, and places of
the slain. They are capable of hunger, grief, passion, and vexation, being in some measure temporal, and compounded of the most
spiritual part of the elements, into which they are eventually resolved, as ice into water; and have been more or less celebrated by
historians and poets in all ages of the world.
There are likewise another species, called igneous or fiery spirits, that inhabit the burning mountains of Hecla, Vesuvius, Ætna,
Poconzi, &c. which some authors have affirmed to be infernal spirits, and damned souls, who, for a term of years, are confined to
these burning mountains for their iniquities. But the most received opinion is, that they are of a middle vegetative nature, and
perishable, which, at the dissolution of the media natura, shall be again reduced into their primary æther. And from natural causes it
may be easily demonstrated, that there is great correspondence betwixt such substances and the element of fire, by reason of the

internal flagrant and central life proceeding from the quintessence of one only element, which upholds them in motion, life, and
nourishment; as every natural and supernatural being is upheld and maintained out of the self-same root from whence it had its
original. So the angels feed upon the celestial manna; the devils upon the fruits of hell, which is natural to the propensity of their
appetites; the astral spirits upon the source of the stars, and the gas of the air; upon a principle that every thing is nourished by its
mother, as infants at the breast, or chickens from the egg, &c. The proper nourishment of fiery spirits, however, is radical heat, and
the influence of the airy region; nor is it to be wondered, at that they are so much delighted with the fiery quality, in regard of their
affinity and near approach to the essence and quality of infernal spirits or devils, whose state and being is altogether damnable and
deplorable; for, although they have not the ability of attaining either the heavenly or infernal quality, by reason that they are utterly
void of the innermost centre, and may be rather termed monsters than rational animals, yet, because they are compounded of the
outermost principle, such is their innate affinity and unity with the dark world or infernal kingdom, that they often become the devil's
agents, to propagate his works upon the face of the earth. Thus by the instigation of infernal spirits, and [1084] their own
promptitude, they often terrify men with nocturnal visions; provoke melancholy people to suicide; tempt drunkards and incendiaries
to set houses on fire, to burn those who are in them, and allure careless servants and others to sound and incautious sleep; that such
unlucky accidents might happen besides innumerable other ways they have of executing the devices of iniquitous spirits through
malicious instigations, or secret stratagems, projected for the overthrow and destruction of mortal men; especially when the work to
be effected by the devil is too hard for his subtle and spiritual nature to effect, because the same belongs to the outward source or
principle to which these dubious spirits more immediately belong. For, being compounded of the fiery element, they are most
officious in this kind of service, being such as the antecedent matter hath sufficiently demonstrated; but, according to their different
ranks and orders, some of them are much more inveterate and malicious in their agency than the rest. These, as well as every other
kind of astral spirits, are more or less obsequious to the kingdom of darkness; and the devil, it seems, can effect little or nothing
without their assistance in this outward or elementary world, upon the passions of mankind; because their bodies are too crude for
the direct conveyance of their influence, either in dreams, charms, visions, raptures, or other sort of alluring means. These fiery
spirits are likewise apt for conjuration, and are always ready at the call of the magician, for the execution of any cruel or diabolical
purpose.
Distinct from fiery spirits are a species which properly belong to the metallic kingdom, abiding in mountains, caves, dens, deeps,
hiatas or chasms of the earth, hovering over hidden gold, tombs, vaults, and sepulchres of the dead. These spirits are termed by the
ancient philosophers "protectors of hidden treasure," from a principle or quality in their nature whence they exceedingly delight in
mines of gold and silver, and places of hidden treasure; but are violently inimical to man, and envy his benefit or accommodation in
the discovery thereof; ever haunting those places where money is concealed, and retaining malevolent and poisonous influences to
blast the lives and limbs of those who attempt to make such discoveries; and therefore extremely dangerous for magicians to
exorcise or call up. It is recorded in several of the ancient British authors, that Peters, the celebrated magician of Devonshire,
together with his associates, having exorcised one of these malicious spirits to conduct them to a subterranean vault, where a
considerable quantity of treasure was known to be hid, they had no sooner quitted the magic circle, than they were instantaneously
crushed into atoms, as it were in the twinkling of an eye. And in this particular we have too many fatal examples [1085] upon record,
of the sudden destruction of those who by magical spells had called upon this description of spirits, for the purpose of discovering
hidden gold; which examples seem to prove, that these spirits have more affinity with the infernal than with the astral hierarchy; and
that they are the diabolical agents of Mammon bringing about all the evils of this world, which spring from an insatiable lust after
gold; whence the saying in scripture, that "we cannot serve God and Mammon," and that "it is easier for a camel to pass through the
eye of a needle than for a rich man to enter into the kingdom of heaven;" hyperbolically spoken, in reference to the innumerable sins
and wickedness committed by mankind, for the sake of temporary wealth and riches! Hence too a reason offers, why, of all other
subordinate spirits, these are the most pernicious to mortal men. The nature of them is so violent, that in the histories of the gold and
silver mines abroad, it is recorded that whole companies of labourers have been destroyed by them at once; and that their delight is
in tormenting, killing, and crushing to death, those who most greedily lust after and seek for such treasures. The richest and largest
silver mine in Germany was haunted by one of these spirits, who sometimes used to appear in the shape of an he-goat, with golden
horns, pushing down the workmen with uncommon violence; and at others in the shape of a horse, breathing fiery flames and
pestilential vapours at his nostrils, till, by continual destruction, fear, and alarm, they were obliged to desist from working that mine
any longer; and it continues shut to this day.
Thus far we have considered spirit subordinate, or such as properly belong to the elementary or outward world. We will now take a
view of the infernal spirits or devils, and damned souls; which are to be classed according to their respective ranks and orders,
exactly correspondent or opposite to the choirs and hierarchies of the angels, or blessed spirits, in heaven.
The origin of devils and infernal spirits, as scripture revelation hath confirmed and established, proceeded from conspiracy and

rebellion in heaven, under the arch-fiend Lucifer, who was originally of the highest order of the angelic host; because it is written of
him, "In Cherubim extentus, protegeus, posui te monte sancto Dei" -- Extended upon a Cherubim, and protecting, I have put thee in
the holy mountain of God. And further, because it is also written, "Quomodo enim mane oriebaris, Lucifer" -- For then didst thou
rise in the morning, O Lucifer. Various are the opinions as to the express occasion of his fall. Some say, it was for speaking, these
words: "Ponem sedem meam in aquilone, similis ero [1086] altissimo" - I will put my seat in the North, and I will be like the most
High. Others affirm, that it proceeded from his utterly refusing felicity, and holding the blessings of heaven in derision. Some again,
because he asserted that all his strength proceeded from himself, and not from God. Others because he attempted to effect that by
himself and his own strength, which was alone the proper gift of God. Other opinions say, That his condemnation proceeded from
his challenging the place of the Messiah; whilst others insist,
that it was because he impiously challenged the omnipotency of God, with whom he claimed equal power. But the Christian church in
all countries agree, that it was for all these crimes put together, and many more; exclusive of his drawing aside the allegiance of
other angels, and suborning the whole of his own legion in conspiracy, to attempt to pluck the Almighty from his Throne; whereupon
a dreadful conflict ensued between Michael the archangel with the heavenly host on one side, and Lucifer and his rebellious tribes on
the other, which ended in their total extermination from the mansions and light of heaven, to suffer eternal torment in the dark
abodes of the infernal regions.
Here began the kingdom of darkness, and the devil's enmity to mortal man; who being created of a nature inferior to the angels, but,
by a state of probation, capable of arriving to the same degree of excellence, and of filling up the vacancy in heaven, occasioned by
the fall of Lucifer and his legions, it excited his envy still the more, and laid the ground of that ceaseless warfare, which, from the
fall of Adam, to the present hour, hath existed between the king of darkness and the souls of men. And though this conflict is not
conducted by outward and visible means, yet it is effected by secret snares and ambuscades, which take us at unawares, and when we
are most off our guard. For the devil, while we feed, allures us to sin by gluttony; he thrusteth lust into our generation, and sloth into
our exercise; into our conversation, envy, into our traffic, avarice; into our correction, wrath; into our government, pride; he putteth
into our hearts evil cogitations; and into our mouths, lies. When we awake, he moveth us to evil works; when we sleep, to evil and
filthy dreams; he provokes the jocund to lasciviousness, and the sad to despair; whence spring the various evils with which frail
human nature is surrounded; and which nothing, but a full confidence in heaven, and the gospel dispensation, can alleviate or
remove.
But, as to the locality or circumscription of the kingdom of darkness, it is far otherwise to be considered than the common and vulgar
idea of it, which esteems the infernal habitation as a distinct chasm or gulph in a certain place, either above, under, or in the centre
of, the earth, where [1087] innumerable devils and wicked souls inhabit, and are perpetually scorched and tormented with material
flames of fire. This is the opinion which the vulgar are naturally addicted and prone to believe. But; if we rightly consider the
kingdoms of heaven and hell, in respect of each other, we must look upon the similitude of light and darkness in this outward world
which is not circumscribed, nor separate, as to locality, from one another; for, when the Sun rises, the darkness of the night
disappears; not that it removes itself to some other place or country, but the brightness of the light overpowers and swallows it up, so
that, though it disappears, yet it is as absolutely there as the light itself. The same similitude is also to be considered in the
description of the habitations of good and evil beings, that they are really in one another, yet not comprehended of one another;
neither indeed can they be, for the evil spirits, though they should remove ten thousand miles, yet are they in the same quality and
source, never able to find out or discover where the kingdom of heaven is, though it be really through and through with the dark
kingdom; but in another opposite quality, which separates and makes them eternal strangers to each other. A similitude hereof we
have in the faculties of human life, considered with respect to the endowments of the soul in the just, and in the wicked; for to be
good; pure, and holy, is really present as a quality in potentia with the depraved soul, although at that instant the soul be cloathed
with abominations, so that the eye which should behold God, or goodness, is put out. Yet, if the soul would but come out of itself,
and enter into another source, or principle, it might come to see the kingdom of heaven within itself, according to the Scripture and
Moses, "the word is nigh thee, in thy heart, and in thy mouth."
True it is, that the devils, or fallen angles, cannot all alike manifest themselves in this astral world; because the nature of some of
them approaches nearer to the external quality than others; so that, although properly the very innermost and outermost darkness be
their proximate abode, yet they frequently flourish, live, move, and germinate, in the airy region. But, according to their fiery nature,
it is very difficult for them to appear in this outward world, because there is a whole principle or gulph betwixt them, namely, they
are shut up in another quality or existence, so that they can with greater difficulty find out the being of this world, or come with full
presence into it, than we can remove into the kingdom of heaven or hell with our intellectual man. For, if it were otherwise, and the
devils had power to appear unto mortals as they lift, how many towns, cities, &c. would be destroyed, and burnt to the ground! how

many infants would be pluckt away in their innocence, and unoffending creatures be destroyed by their malicious power? Indeed
[1088] few or none would escape with their lives, or possessions, or sound minds; whereas now all these enjoyments are free
amongst mankind; which proves, that it is extremely hard for infernal spirits to appear in the third principle of this world; and as
difficult as for a man to live under water, or fishes on the shore. Yet we must grant, that, when the imaginations and earnest desires
of the wicked have stirred up the centre of hell within themselves, then the devil hath access to this world in their desires, and
continues here to vex and torment them, so long as the strength of those desires remain, which was the first attractive cause.
The cause of the paucity of appearances of evil spirits in these days, is the fulness of time, and the brightness of Christianity,
dispelling the mists of heresy and idolatry, as the Sun doth the fogs, which vanish on its appearance; not by any violence or
compulsion, but from a cause implanted in the nature of things and their opposites. Even so the kingdom of light, as it overspreads
the soul in power and dominion, closes up the centre of darkness, and scatters the influences of the devil before it, who becomes as it
were entirely passive as to the works and will of man. In the time of the law, when the wrath and jealousy of the Father had the
dominion in the kingdom of nature, infernal spirits had more easy access to mankind than they now have; for, before the incarnation
of Christ, the anger of God was unappeased, and had more dominion over the soul of man, which was then at greater distance from
the divine goodness; consequently the devils could with more facility spring up in the element of wrath, and manifest themselves in
this outward principle; because the very idea and basis of hell is founded on the wrath of God, which is the only channel by which
the devil is conveyed into this world. So, when the miracles of Christ began to manifest themselves in the world, the multiplicity of
diabolical appearances, and possessed with the devil, began insensibly to decay and vanish. It is true, that the greatest instances
known of the temptations and power of Satan, were exercised in that space of time betwixt the incarnation and crucifixion of our
Saviour; yet it is as certain, that the devil knew he had but a short time longer to uphold his kingdom here, and therefore he
employed all his strength and forces to torment those captive and miserable souls to whom Christ came to preach deliverance. But,
after the partition-wall was broken down, and the vail of Moses, and the wrath of God, were removed, there was a sensible and
visible decay of Satan's power in the world; so that, though it be possible, even in these days, by a renunciation of the salvation of
Christ, and by becoming a disciple of the devil, to hold correspondence with, or to be wholly possessed by, him; yet these things
happen so rarely, and [1089] require so depraved a state of mind and conduct, that, whenever they are pretended so to be, there is
great room to doubt the truth of such assertions, though apparently well authenticated.
But, notwithstanding that the coming of Christ hath thus curtailed the power of the devil over all Christian countries, yet such
nations as never embraced the Christian faith, but pursue the ancient superstition and idolatry, are still deluded and bewitched by
him, because, the centre of truth and light never having been awakened in them, the power of Satan easily prevails to seduce them to
worship things visible, instead of the true God: for, where most darkness and superstition is found, whether in religion or personal
understanding, there his power is always most predominant. Thus it is now with the miserable inhabitants of the greatest part of
Asia, and the uncultivated and ferocious parts of Africa and America; yet we have hopes that the goodness of Providence, in his own
fit and appointed season, will, through some favourable channel, communicate the light of the gospel to those miserable beings,
whereby the shocking idea of feeding on human flesh, of devoting one another to destruction and slavery, and of pursuing the
insinuations and works of the devil, may be totally abolished, and every part of the habitable globe be united in the acknowledgment
of one God, of one Saviour, and of one liberal, candid, and impartial, Christian persuasion.
As to the different shapes and forms of the devils, it is suggested by Scripture, and admitted by all writers upon the subject, that they
were answerable in monstrosity and hideousness to the superior rank they held in heaven, and to the enormity of the offence which
was the cause of their fall. Thus in Revelation, Lucifer, as the Leader and prime apostate, is termed the great dragon, and king of the
devils. And hence it is conceived, that those who belonged to the supreme hierarchies in heaven, and were the foremost to rebel,
were, immediately on their expulsion from the realms of bliss, transformed from angels of splendour and glory, to devils in the shape
of dragons, crocodiles, serpents, tygers, and the like; so that the most perverse and potent among the devils possess the most ugly
and frightful of the beastial shapes, but a thousand times more terrific and frightful than can possibly be conceived from the most
ferocious of those animals. In this consideration, however, there is a material distinction to be made between the apostate angels and
the damned souls, which have deserted God in this world, and become inhabitants of the infernal regions in the other. For the most
part, these unhappy creatures retain the human shape, but with aspects dismal and melancholy, and expressive of the unspeakable
torments they are doomed to suffer; for [1090] in themselves they rest not, neither are they capable of the shortness or duration of
time, nor of the alternate courses of day and night. The sins and wickedness they committed in this life is the source of their
continual torment, which gnaw and corrodes them, rising and boiling up continually in their minds, without rest or intermission. All
the refrigeration they have, is by intercourse with the devils, when the height of wickedness stirs them up to blasphemies against
God, and towering up above heaven and omnipotence in their adulterated and deluded imaginations, which, figuratively speaking,
serves as sport and pastime amongst one another, but of short and certain duration. Not that this is of the smallest advantage, or the

least mitigation of their torments; for pain discontinued returns the greater; neither would vexation be vexation, if it had no respite
nor forbearance that the contrary might be also manifest, nam contraria juxta se posita majus elucescunt. Yet is their torment
exceedingly different; so that the suffering of one in respect to that of another is but a mere dream or phantasy. -- I mean, amongst
the damned souls, and not the devils; for the pain and torment of the devils is greater than the greatest of the lost souls by many
million degrees, according to the course of nature and reason; for that which falls highest suffers most, and optima corrupta fiunt
pessima.
But wonderful and manifest are the torments which lost souls endure, according to the various lusts and licentiousness they indulged
in whilst they lived upon earth, or died in without expiation or repentance. The cruel murderers, who died in the boiling source of
blood and envy, suffer the greatest torment, because they are continually murdering in their imaginations, and seeking, like dreaming
men, to effect what the want of the correspondent organ will not permit them to do. For, according to scripture; and the wisest
authors upon this subject, the principal torment and misery of damned souls proceeds from their continually wishing and willing;
whence they generate ideas and representations, founded in impossibility, which is the source of their continual aggravation,
disappointment, and misery. By the same reasoning, those who dies in lust and gluttony, lasciviousness and inebriety, are
overwhelmed with correspondent torments, though much inferior to the first. They are continually imagining their former pleasures
in the magia as in a dream, which, when they awake, torments them cruelly; as with us, when we awake from a frightful dream, and
find it: is only a dream, our pleasure is more susceptible -- whereas, with them, the case is reversed; for, as their time is spent in
eternal torment, so their dreams of bliss, when they awake, or become more sensible to their misery, but aggravates their misfortunes
and gives fresh poignancy to the torments they [1091] endure. Such souls in whom the boiling source of anger and revenge hath had
a dwelling or receptacle here, if they depart this life in their sins, do likewise endure a most dreadful kind of torment, which arises
continually as a biting worm and hungry fire, to double and accumulate an excess of despair upon them. Those also, who reigned in
pride and ostentation upon earth, treading under foot the meek and humble in heart, are tortured with the utmost reverse of their
desires, which are ever uppermost in their infatuated imaginations. They are ever seeking to pull the Almighty from his throne, and
towering up in the pride of their hearts, hoping to gain the kingdom of heaven to insult and boast in. But the quality of the beatific
source is utterly occult and estranged from them, so that they can never find, taste, hear, nor see, it, though it be wrapt round and
round with their own peculiar source and principle. This adds eternally to their misery, and rises upon their senses with horrible
pangs and bitter gnawings, like the irksome and vexatious pains and achs of man's body, only a thousand times more acute and
insupportable. The nature also of their habitation is such, that their punishment is exceedingly aggravated that way; because the
extremity of the four elements is there converted into a whole principle of wrath and torment. The excess of cold and heat, drought
and moisture, are alternately raging amongst them by intercourse; nor is there any light or lustre within their courts, but that which is
emitted from their fiery eyes, or flaming nostrils, as a deadly glance or glimmering, which serves only to render the momentary
glance of their miserable habitation ten times more disgusting and intolerable. And, as every kind of being feeds upon something
proper to its own nature or element, whether it be plant, animal, or metallic production, so the devils are neither destitute of meat nor
drink, according to their own kingdom and quality, having fruits springing up and growing before them, of hellish, sour, and
poisonous, natures, which are real and palpable to them, and not imaginary or typical, though to us magical and invisible. Neither is
this at all to be wondered at, if we consider the nature of man's soul in media natura; for, if it feed not upon the internal and
substantial Word, which is the very head of life itself, it must and will of necessity ruminate on something else, viz. the fruits of
iniquity; which it takes in and swallows up, even as an ox drinks the water; so that to the soul the sin becomes palpable, glutting, and
satiating, from which it never can be freed, but by works of expiation and repentance. Also, in the astral source, when called up by
magical spells and incantations, or otherwise, they are not destitute of food, but receive the influences of the air and water into their
limbus, which they convert into food, according to their own poisonous quality; as of sweet and wholesome herbs the filthy toads
and other venomous reptiles form their poison, converting them into a nature [1092] like their own. And so likewise these infernal
spirits, considered in respect of the four elements, have a tone or language peculiar to themselves which they exercise and speak
amongst another, as mortals do; but they have utterly lost the dignity of their sounds according to the eternal nature, and are totally
corrupted in their pronunciation or dialect, since they fell from their first celestial glory; so that their articulation is harsh, doleful,
fierce, and terrible, like the fruits they feed upon and place they dwell in. This deprivation is very apparent in the kingdom of this
world, in the divided languages of every region, according to the constellation under which they are situated; the true and magical
language of nature; notwithstanding the industrious lexicographers, still remaining hidden from the knowledge of every country in
the habitable world.
Thus far I have endeavored to illustrate the causes, natures, and punishments, of infernal spirits; which, notwithstanding, is a subject
so intricate and copious in itself, by reason of the variety of their qualities in the source of darkness, wherein they live, move, eat,
breathe, and inhabit, having qualities, actions, and passions, innumerable, and which are to mankind almost utterly unknown and
incomprehensible. So that to attempt an ample demonstration of the matter would require deeper speculation than the subject

deserves, or that I am master of; particularly as the inhabitants of that gloomy kingdom are never in one regular stay, continuance, or
property, but from one hour to another are continually floating and changing; like the swiftness of the winds, or the gliding along of
running waters, which pass away as a thought, and are no more remembered. So it is with the devils and damned spirits in that
lachrymable state of darkness, where their existence is a continual anguish and torment, shifting from the pangs of one sorrow to the
bitterness of another, unto all eternity!
Now according to the spirit of Christian Revelation, there hath been always opposed to the machinations of the devil and his imps
upon earth, who "go about like roaring lions seeking whom they may devour," a certain description of good and holy spirits, whose
province it is to watch over the affairs of men, and to guard them from the invisible assaults of the devil, exclusive of the
ministration of God's holy angels, which hath been manifested in a thousand different instances in Scripture; but whose appearances
and manifestations to the eyes of mortal man, never has been, nor can be, permitted, but on the most important dispensations of
divine Providence. The received opinion however is, as to the former doctrine, that there is, according to the disposition of the mind
or soul, a good or evil Genius, that accompanies invisibly every [1093] person born into the world. Their office is principally that of
forewarning the persons they attend of any imminent impending danger, sometimes by inward instinct, or by outward appearances;
and sometimes by dreams in the night. These Genii change their quality and office as the person or party change their's; if from good
we degenerate to evil, then by degrees the good Genius is estranged from us, and an evil Demon naturally succeeds, according to that
sympathy of things, wherein each draws after it that which is its like. There have been likewise defined, by the learned Doctors and
Rabbi's who have written on this intricate subject, seven good angels, who watch over and superintend the general affairs of
mankind, and who are ever ready to forward, by intellectual association, mental instigation, or strong nocturnal visionary
manifestation, the general prosperity and success of all men's affairs, who are governed by the laws of integrity and religion, and
who are, by some one or other of these means, allured or prompted to such particular conduct or determination, as shall tend
ultimately to their honour and preferment, to the good of society, and to the glory of God and true religion, which is the grand office
of these seven good spirits to promote. And opposed to these are seven evil Spirits or Demons proper to the infernal world, whose
office is to infuse evil into those men's minds who are naturally so addicted, and who never fail to join in association, though
invisibly, with depraved persons of every description, whose passions they influence, and whose desires they lead to the commission
of all the abominations of this world. The names of the seven good angels or spirits are, 1. Jubanladace, distinguished in the
dominion of thrones as the appointed guardian of all public and national enterprises, where the good of society and the honour of
God are unitedly concerned. He is delineated in all the brightness of a celestial messenger, bearing a flaming sword, girded about the
loins, with an helmet on his head; and this is the magical character, by which he is distinguished, and which is worn by many as a
lamin round the neck, for a preservative against putrid infection and sudden death.
The second is Pah-li-Pah, one of the celestial powers, whose peculiar office it is to guard and forewarn such as are virgins and
uncontaminated youth against all the evils of debauchery and prostitution; and to elevate the mind to a love of virtue, honour, and
revealed religion. He personifies the character of an illustrious angel, of a bright but most complacent countenance; and is known by
the following magical symbol, [1094] which is worn about the neck of virgins as a protection from all the assaults of evil demons,
and is said to be infallible against the powers of seduction.

The third is Nal-gah, devoted to the protection of those who are assaulted by evil spirits or witches, and whose minds are sunk in
fearful and melancholy apprehensions of the assaults of the devil, and the power of death. His proper office is to fortify the mind,
and to lead the senses to a contemplation of the attributes of God, and the joys of heaven, the reward of all good works. His
appearance is represented as perfectly celestial, having a crown of gold upon his head, with a shield and spear in his hands, for the
protection of those over whom he presides. The following is his magical character, which is worn round the neck as a preservation
against witchcraft and suicide.
The fourth is Maynom, one of the Powers who hath the ability of subservient administration and protection; that is, at one and the
same time to be present with many. His presence must be sought by humility and prayer. -- The fifth good Genius is Gaonim, an
angel of celestial brightness, who hath the peculiar ability of rendering his pupil invisible to any evil spirits whatsoever, as often as
attacked by them. -- The sixth is Halanu, the guardian and promoter of all good and great ideas, by whom Bezaliah and Aholiab
were divinely inspired for the structure of the tabernacle. -- The seventh is Ramah-umi, the genius of geometrical proportion, and
the power of numbers; the secrets and extent of which are not yet half known, even to the most favoured of those whose capacities
are enlightened by his superior aid.
Now the office of the seven evil dæmons or spirits is to counteract and destroy the effect of the good; for, as the power and capacity
of the good proceeds from the omnipotence of God in the quality of heaven, so is the force of the evil Genii, in the infernal quality,
made correspondent thereto, from a principle of contraries; for, it is to be noted, that these seven evil angels, before their fall,
enjoyed the same places and degrees of glory that now belong to the seven good angels or Genii; so that, as [1095] their office is to
instruct and allure mankind to the pursuit of every thing that is good, great, virtuous, and honorable, it is the business of the others, to
tempt and seduce the mind to a pursuit of whatever is vile, vicious, and abominable, and that may be instrumental in extending the
kingdom of darkness and the power of the devil. The names of these seven evil spirits or Genii stand upon record as follow; 1.
Panalcarp, in the likeness of a crocodile with two heads. 2. Baratron, appearing like a magician in a solemn priestly habit. 3.
Sondennah, in the caparison and similitude of an Indian huntsman. 4. Greizmodal, in the fawning shape of a large spaniel dog. 5.
Ballisargon, in the similitude of a covetous miser, lusting after gold; he is the grand enticer to thieving and robbery, and usually
brings his followers to an ignominious and destructive end. 6. Morborgran, who, under various likenesses of a friendly serving
man, induces the worst examples of hypocrisy and deceit. -- This dæmon, it is said, was the constant attendant of Judas Iscariot. The
7th is Barman, ready to enter into league with any conjuror, witch, or wizzard; but who most commonly possesses the soul of
whomsoever he is in league with. These good and evil spirits, it seems, are the most easy to be invoked or called up, agreeable to the
desires and situation of the magician's mind and inclination, because they are most near and familiar to the actions and pursuits of
men, and officially attendant upon them.
Different from every species of all the foregoing orders of spirits, are the ghosts and apparitions of deceased persons, which have
been known for many years to survive and continue; particularly where the deceased person hath departed this life in discontent,
melancholy, or unquiet mind; for in these cases they have been often known to return again, and without a desire of causing terror
and alarm to houses and families, seek only for an opportunity of disburthening themselves, that at length they may come into their
desired rest. Such persons as are secretly murdered, or that secretly murder themselves, are most apt to appear again, wandering near
the place where the catastrophe happened, till the radical moisture of the body be totally consumed. After which, according to the
opinion of Paracelsus, and many other learned writers; they can appear no more, but are resolved into their first being or astrum,
after a certain term of years, when the humidum radicale becomes exsiccate and dried up, according to the vigour or force of that
first attraction, which was the only cause of their returning. And hence was derived the custom of urns and funeral piles amongst the
Romans, who used to reduce the corpses of their deceased friends into ashes, lest their ghosts should return and wander; which it was
supposed they could not do when the body was burnt, and all moisture totally exterminated and consumed thereby.

[1096]
The manner and seasons wherein apparitions or ghosts appear are as various as they are uncertain. Sometimes, before the person to
whom they properly belong departs this life, they will by external visible presentation of themselves, forewarn him of the time or day
wherein death shall approach him. Sometimes the apparition of a person will appear to its beloved friend, husband, wife, or relation,
at many thousand miles distance, to acquaint them of its departure from this life, whilst otherwise the party would be totally ignorant
of the event. And it has often been known, that when no one individual of the kindred or family of the deceased person has been
visited or disturbed by it, or even made sensible of its appearing, yet to some of its most intimate or beloved acquaintance it
discovers itself, and importunes them to perform some ceremony or promise, that it may be admitted into rest. At other times it
discovers some treasure, which was hidden by the deceased party; or else some murder which it had committed. But the most
frequent cause of their returning, is when the party himself hath been privately murdered; for such is the poisonous malice and
rancorous spirit of murderers, that innocent blood, thus inhumanly spilt, crieth up to heaven, and the departed spirit cannot rest till
the murder be made manifest to the world, after which discovery it is received into rest. This is the reason why, for many years
together, ghosts continue to be seen in one particular place, ever watching for fit opportunity to discover or make known the cause of
its appearing; but which is often attended with great difficulty and delay, as well on account of the natural timidity of human beings,
as for want of the proper organs of corporeal voice and touch in the spirit, which being no part of their quality or essence, is procured
with great difficulty, and at best but inarticulate, doleful, and in broken accents. That this is true, the usual manner of their
appearance in a great measure proves; for all that they are able to effect, if they have been murdered, is to appear near the place
where the body lies, and to seem as if they sunk down or vanished in the same; or else to appear in the form of a murdered corpse,
with mangled body, and bleeding wounds, dishevelled hair, and convulsive countenance; but it is rarely known that such apparitions
have plainly spoken, or uttered, by words, either the time and place of their murder, or the cause, manner, or person's name; unless
the perpetration of the deed be marked with circumstances uncommonly horrid and execrable, in which cases, I am told, the
remembrance of the same doth so much more powerfully operate upon the faculties of the apparition, as to enable it to frame the
similitude of a voice, so as to discover the fact, and give some leading clue to detect and punish the wicked perpetrator.
[1097]
But, to give a reason why apparitions are so seldom seen, and why those which do appear cannot without man's assistance
accomplish their design, it may easily be conceived, that all spirits, or spiritual substances, of what denomination soever, have their
life, breath, and vital motion, in another source, very different from the elements of this external world; and consequently, that their
manifestation and continuance in this source, whenever they appear, must be both painful and irksome; as it would be for a man to
continue with his head under water, or for the inhabitant of the watery element to be placed upon dry land. But it is only the
apparitions of persons thus suddenly taken off in their sins, or of such as die in confirmed and habitual wickedness, that, in the
natural course of things, are subject to return into the terrestrial source, and manifest themselves to human eyes. For if those who die
in perfect peace, with minds divested by true repentence of every turbulent and sinful desire, enter at once into their desired rest,
without the possibility of returning to this sublunary world again, but in the capacity of angels of light, to execute the divine missions
of the Deity.
In the writings of Plato, there are many strange and singular representations of the apparitions or departed souls of men, with
accounts of their torments and purgations, the cause of their returning; what their nature and employment are, their substance and
property, food and nourishment; from all which that great philosopher and historian was induced to believe, that, when the spirits of
good and exemplary men returned, it was to persons of a like habit and disposition with themselves, warning them in their sleep of
certain dangers or malevolent designs forming against them; or else conveying heavenly doctrines, or ingenious inventions to their
mind, for the honour of religion or the good of society. And in like manner, if the ghost of a wicked and execrable character
returned, it was to those of a profligate and abandoned course of life, whom it instigates, asleep or awake, to the invention and
exercise of notorious villanies, to blasphemies against God, and to sedition, rapine, and murder, amongst men. The disciples of
Pythagoras established an opinion not very different from this. They held that there was a continual traduction and transmigration of
souls from one state to another, till they became deified at last; and that they frequently appeared to persons of the same bent of mind
and inclination, to instruct and forewarn them. It was also the opinion of many great and wise philosophers, that the Oracles of old
proceeded from such spirits as had been the ghosts or departed souls of wise and excellent men; as the oracle of Apollo, the oracle of
Pallas, or Minerva, and the like. And, upon the whole, the variety of examples, throughout the writings of wise and learned men, in
[1098] all ages of the world, in all countries, and in the sacred as well as the profane history, of the various appearances of ghosts
and apparitions of departed men, as well as of spirits of other kinds and properties, afford the strongest inducement to our belief of
their existence and agency in this sublunary world, than we should, in this more learned and enlightened age, be otherwise so willing

to admit as an article of our belief. But, seeing these things are absolutely so, we will now give some particulars of the mode and
manner in which magicians and other professors of the Black Art obtain an intercourse with them; from which it will appear, that the
Science of Astrology is an art founded in philosophy and mathematical demonstration, and totally unconnected with any agency, but
what proceeds from second causes under God and Nature; whereas the other is a wicked confederation with evil spirits, which ought
to be discouraged and suppressed by the utmost exertions of the iron arm of the law.
To the honour of the present century, we have had but few instances of persons openly and publicly entering into compact with
spirits, or of professing to resolve questions in futurity by means of their agency; but, prior to that æra, it was no uncommon thing;
and those, who had an opportunity of blending classical learning and scientific speculation with it, were esteemed the most elevated
characters of their day, and were frequently honoured with the protection and confidence of princes and other men of rank and
fortune. I shall here mention a few of those characters who were esteemed the most considerable magicians of their time.
Appollonius Tayaneus, in the time of the Emperor Domitian, from the wonderful and miraculous things he did through the agency of
spirits, added to so great an appearance of sanctity and simplicity, with which his exterior was endowed by nature, occasioned all
ranks of people to regard him with a mixture of reverential awe and respect. Even the Christians, who lived within the circle of his
fame, thought him something more than human, and looked up to him with confidence and esteem. From a variety of circumstances,
and accounts in different authors, it appears that this singular character had not only the faculty of knowing what was transacting at
many hundred miles distance, but had the means also of being conveyed almost instantaneously from one place to another, where he
was seen, known, and conversed with many of his acquaintance. It is also recorded of him, that, at the instant the Emperor Domitian
was assassinated at Rome, he spoke of it in a public assembly at Ephesus, and declared the mode and manner of his death; which,
upon enquiry, was found to happen at the precise moment of time he spoke of it, and in the exact manner he had described.
[1099]
Doctor Dee was another very extraordinary character of the same class, and a native of this island. He was not only a famous
magician, but a great author, having written upwards of forty-eight different volumes, the first of which was published in 1594
[Dee's first book was actually Propaedeumata Aphoristica (1558). See A Letter. -JHP]. A full account of his conversation and
intercourse with spirits is now extant, written with his own hand, and esteemed a very curious and singular performance. His
company and acquaintance was much sought by the Emperor Charles V. and by Ferdinand his brother; and, during his travels over
the continent, he had not only every respect and attention paid him, but his company was courted by all the learned and religious
people wherever he went. He was certainly one of the most learned men of the age in which he lived, and had collected a library of

upwards of 4,000 volumes of curious and valuable writings, mostly upon physical, theological, and occult, subjects, which he had
the misfortune to see burnt by the fury of a mob, who assailed his house, and conspired against his life, under an idea that by magical
spells and incantations he had altered the natural course of the weather, and brought on storms, hurricanes, tempests, and, continual
rain, in order to ruin the harvest, and destroy the fruits of the earth. Yet he bore the torrent and fury of this infatuated, multitude with
the greatest composure, saying, "They would see their error soon enough to treat him with greater kindness hereafter than their
persecution was now cruel." And so it happened; for, having by means of his confederacy with spirits foretold and detected a fatal
conspiracy against his country, he was then as much honoured and caressed as he had before been stigmatized and abused by the
hasty multitude. He wrote the mathematical preface to Euclid's Elements, and has left tables of the harmony and extent of numbers
infinitely beyond the capacity of the present times, though so much more learned and refined.
Edward Kelly was also a famous magician, and the companion and associate of Dr. Dee, in most of his magical operations and
exploits; having been brought in unison with him (as the Doctor himself declares, in the preface to his work upon the ministration of
spirits) by mediation of the angel Uriel. But Dr. Dee was undoubtedly deceived in his opinion, that the spirits which ministered to
him were executing the divine will, and were the messengers and servants of the Deity. Throughout his writings on the subject, he
evidently considers them in this light, which is still more indisputably confirmed by the piety and devotion he invariably observed at
all times when these spirits had intercourse with him. And further, when he found his coadjutor Kelly was degenerating into the
lowest and worst species of the magic art, for the purposes of fraud and avaricious gain, he broke off all manner of connexion with
him, and [1100] would never after be seen in his company. But it is believed, that the doctor, a little before his death, became
sensible that he had been imposed upon by these invisible agents, and that all their pretences of acting under the auspices of the
angel Uriel, and for the honour and glory of God, was but mere hypocrisy, and the delusions of the devil. Kelly, being thus rejected
and discountenanced by the doctor, betook himself to the meanest and most vile practices of the magic art; in all which pursuits,
money and the works of the devil appear to have been his chief aim. Many wicked and abominable transactions are recorded of him,
which were performed by witchcraft, and the mediation of infernal spirits ; but nothing more curious, or more apropos to the present
subject, than what is mentioned by Weaver, in his Funeral Monuments. He there records, that Edward Kelly the magician, with one
Paul Waring, who acted in capacity of companion and associate in all his conjurations, went together to the Church-yard of Walton
Ledale, in the country of Lancaster, where they had information of a person being interred, who was supposed to have hidden or
buried a considerable sum of money, and to have dies without disclosing to any person where it was deposited. They entered the
church-yard exactly at twelve o'clock at night; and, having had the grave pointed out to them the preceding day, they exorcised the
spirit of the deceased by magical spells and incantations, till it appeared before them, and not only satisfied their wicked desires and
enquiries, but delivered several strange predictions concerning persons in that neighbourhood, which were literally and exactly
fulfilled. It was vulgarly reported of Kelly, that he outlived the time of his compact with the devil, and was seized at midnight by
some infernal spirits, who carried him off in the sight of his own wife and children, at the instant he was meditating a mischievous
scheme against the minister of his parish, with whom he was greatly at enmity.
The character of Mahomet is too well known throughout all the world, as the institutor of the Turkish Alcoran, to need much
comment from me in this place. It is sufficient if I only remark, that all his wonderful miracles were wrought by the aid and
confederacy of familiar spirits, which he called the ministration of angels from heaven, from whence he pretended to have been sent,
to perform the commands of the Deity, and to correct and reform the manners and religion of mankind. He had the peculiar address
to establish this idea amongst his contemporaries, and to lay the foundation of the present faith at Constantinople, and throughout the
vast extent of the Turkish territory.
Roger Bacon, was another very famous associate with familiar spirits, and performed many astonishing exploits through their means.
He was born [1101] at Ilchester, in Somersetshire, where he studied philosophy, alchemy, and astrology; and wrote several learned
and ingenious books, the manuscripts of which are now preserved as valuable curiosities in the British Museum. I attempted to make
some interesting extracts from them, for the further amusement and information of my readers in this part of my work; but I was
prevented from going on with my plan, under an idea that the information it would convey might be productive of mischievous
consequences to society, by pulling too much in the power of evil-minded and vindictive men.
Paracelsus was a great cabalist, physician, astrologer, and magician, and appears to have been intimately acquainted with all the
secret and occult properties of nature. He was the first we know of who ever treated upon animal magnetism; and his performances
in that line were such as to astonish the world, and to draw upon him the united gratulations of the diseased and infirm. His method,
notwithstanding it is so clearly laid down by himself, and demonstrated by a variety of pleasing examples in his works, has lain
dormant till the present time; and now it begins again, under the successful endeavours of a few persevering individuals, to convince
mankind that the secret and occult properties of nature are not yet half known or understood; nor their advantages received with that

thankfulness and regard, which ought incessantly to be poured forth to the great Author of our being, for the blessings that may so
easily be derived from them. This was the opinion and nearly the words of Paracelsus himself, who hath been recorded by all our
biographers as a learned, judicious, and ingenious, philosopher. Yet his having been so much addicted to magical rites and
ceremonies, and having had familiarity with spirits and devils, and performed so many wonderful conjurations through their means,
caused him to have been ever supposed to have done by the agency of spirits what was really the true and genuine effects of nature
only.
As to the particular forms, manner, method, rites, ceremonies, consecrations, time, place, and ability, requisite to call up and enter
into compact or familiarity with spirits, it is neither safe nor prudent, nor consistent with the well-being of society in general, that I
should dwell so extensively upon it, or give such explanations, as to put a weapon into the hands of the blood-thirsty or revengeful,
to despite their enemies or neighbours, or to enable those, who are prone to such dealings from idle curiosity, completely to put in
execution this species of league with the devil or his subordinate agents; which is as strictly forbidden by the word of God as by the
laws of the land. Let it suffice, therefore, that I only [1102] give such an outline of it, as may enable the inquisitive reader
sufficiently to judge of its merits, without enabling the viciously-inclined to adopt its practice.
Magicians and conjurors, who have written upon and followed the Black Art, contend, that it is possible to raise up and hold an
intercourse with spirits, and make them subservient to their commands, without any absolute compact or bargain with the devil,
either for body, soul, or works; though they are ready to admit, that such a snare is eventually intended for them, by their
officiousness upon every occasion, and they are as willing to believe that it has induced many of its practitioners to form such a
league. Many instances indeed have been adduced in proof of this, where, at the expiration of a certain term, the devoted wretch has
been carried off in the height of his sins and wickedness, by some of the infernal messengers. Such is recorded to have been the case
with several in this island; such also was the case with Lewis Gaufridi, a French priest, who, to be revenged of some of his superiors
for not promoting him to the extent of his ambition, compacted with the devil for fourteen years power, to commit whatever
detestable works he pleased, without detection or discovery. So likewise, a certain execrable character, who a few centuries back
over-ran this country, was at length publicly taken off in fire -and flame, before the eyes of a vast multitude, having covenanted for
body, soul, and works. It is to be noted, that, where a compact is formed, the devil, or familiar spirit, is ever at hand, and ready to
obey the magician's will, without ceremony or troub1e; but, where no such league or compact exists, and the magician is desirous of
bringing up or constraining some particular spirit or ghost to appear before him, there are many rites and ceremonies to be
performed. In the first place they are to fix upon a spot proper for such a purpose; which must be either in a subterraneous vault,
hung round with black, and lighted by a magical torch; or else in the centre of some thick wood or desert, or upon some extensive
unfrequented plain, where several roads meet; or amidst the ruins of ancient castles, abbies, monasteries, &c. or amongst the rocks
on the sea-shore; in some private detached church-yard, or any other solemn melancholy place, between the hours of twelve and one
in the night, either when the moon shines very bright, or else when the elements are disturbed with storms of thunder, lightning,
wind, and rain; for, in these places, times, and seasons, it is contended, that spirits can with less difficulty manifest themselves to
mortal eyes, and continue visible with the least pain, in this elemental external world.

When the proper time and place is fixed on, a magic circle-is to be formed, within which, the master and his associate, (for in all
these [1103] cases there must be two persons) are carefully to retire. The dimensions of the circle is as follows: a piece of ground is
usually chosen nine feet square, at the full extent of which parallel lines are drawn one within another, having sundry crosses and
triangles described between them close to which is formed the first or outer circle; then, about half a foot within the same, a second
circle is described; and within that another square correspondent to the first, the centre of which is the seat or spot where the master
and associate are to be placed. The vacancies formed by the various lines and angles of the figure, are filled up with all the holy
names of God, having crosses and triangles described betwixt them, agreeable to a sketch I have given in the annexed plate, where
likewise I have projected the form of magic seals, pentacles, &c. &c. just to give the reader an idea of what is meant, whenever we
have occasion to speak of them in the following discourse. The reasons assigned by magicians, and others for the institution and use
of circles, is, that of much ground being blessed and consecrated by such holy words and ceremonies as they make use of in forming
it, hath a secret force to expel all evil spirits from the bounds thereof; and, being sprinkled with pure sanctified water, the ground is

purified from all uncleanness; besides, the holy names of God being written over every part of it, its force becomes so powerful, that
no evil spirit hath ability to break through it, or to get at the magician or his companion, by reason of the antipathy in nature they
bear to these sacred names. And the reason given for the triangles is, that if the spirit be not easily brought to speak the truth, they
may by the Exorcist be conjured to enter the same, where, by virtue of the names of the Essence and Divinity of God, they can speak
nothing but what is true and right. The circle therefore, according to this account of it, is the principal fort and shield of the magician,
from which he is not, at the peril of his life, to depart, till he has completely dismissed the spirit, particularly if he be of a fiery or
infernal nature. Instances are recorded of many who perished by this means; particularly Chiancungi, the famous Egyptian fortune-
teller, who in the last century was so famous in England. He undertook for a wager, to raise up the spirit Bokim, and, having
described the circle, he seated his sister Napala by him as his associate. After frequently repeating the forms of exorcism, and calling
upon the spirit to appear, and nothing as yet answering his demand, they grew impatient of the business, and quitted the circle, but it
cost them their lives; for they were instantaneously seized and crushed to death, by that internal spirit, who happened not to be
sufficiently constrained till that moment, to manifest himself to human eyes. -- The usual form of consecrating the circle is as
follows:
[1104]
I, who am the servant of the Highest, do, by the virtue of his Holy Name Immanuel, sanctify unto myself the
circumference of nine feet round about me, + + + from the east, Glaurah; from the west, Garron; from the north,
Cabon; from the south, Berith; which ground I take for my proper defence from all malignant spirits, that they may
have no power over my soul or body, nor come beyond these limitations, but answer truly, being summoned, without
daring to transgress their bounds. Worrh. worrah. harcot. Gambalon. + + +.
The proper attire or pontificalibus of a magician, is an ephod made of fine white linen, over that a priestly robe of black bombazine,
reaching to the ground, with the two seals of the earth, drawn correctly upon virgin parchment, and affixed to the breath of his outer
vestment. Round his waste is tied a broad consecrated girdle, with the names Ya, Ya, + Aie, Aaie, + Elibra + Elohim + Sadai +
Pah Adonai + tuo robore + Cinctus sum +. Upon his shoes must be written Tetragrammaton, with crosses round about; upon his
head a high-crown cap of sable silk; and in his hands an holy Bible, printed or written in pure Hebrew. When all these things are
prepared, the circle drawn, the ground consecrated, and the exorcist securely placed within the circle, he proceeds to call up or
conjure the spirit by his proper name, under a form somewhat similar to the following:
I exorcise and conjure thee, thou spirit of (here naming the spirit), by the holy and wonderful names of the Almighty
Jehovah, Athanato + Aionos + Dominus sempiternus + Aletheios + Sadai + Jehovah, Kedesh, El gabor + Deus
fortissimus + Anapheraton, Amorule, Ameron +++ Panthon + Craton + Muridon + Jah, Jehovah, Elohim
pentasseron + + trinus et unus + + + I exorcise and conjure, I invocate and command, thee, thou aforesaid spirit,
by the power of angels and archangels, cherubim and seraphim, by the mighty Prince Coronzon, by the blood of Abel,
by the righteousness of Seth, and the prayers of Noah, by the voices of thunder and dreadful day of judgment; by all
these powerful and royal words abovesaid, that, without delay or malicious intent, thou do come before me here at the
circumference of this consecrated circle to answer my proposals and desires, without any manner of terrible form,
either of thyself or attendants; but only obediently, fairly, and with good intent, to present thyself before me, this circle
being my defense, through his power who is Almighty, and hath sanctified the name of the Father, Son, and Holy
Ghost. Amen.
After these forms of conjuration, and just before appearances are expected, the infernal spirits make strange and frightful noises,
howlings, tremblings, flashes, and most dreadful shrieks and yells, as forerunners of [1105] their presently becoming visible. Their
first appearance is generally in the form of fierce and terrible lions or tygers, vomiting forth fire, and roaring hideously about the
circle; all which time the Exorcist must not suffer any tremor or dismay; for, in that case, they will gain the ascendancy, and the
consequences may touch his life. On the contrary, he must summon up a share of resolution, and continue repeating all the forms of
constriction and confinement, until they are drawn nearer to the influence of the triangle, when their forms will change to
appearances less ferocious and frightful, and become more submissive and tractable. When the forms of conjuration have in this
manner been sufficiently repeated, the spirits forsake their beastial shapes, and endow the human form, appearing like naked men of
gentle countenance and behaviour. Yet is the magician to be warily on his guard that they deceive him not by such mild gestures; for
they are exceedingly fraudulent and deceitful in their dealings with those who constrain them to appear without compact; having
nothing in view but to suborn his mind, or accomplish his destruction. But with such as they have entered into agreement with they

are frequent and officious; yet they more or less require certain oblations, which are frequently made to them, such as fumigations,
odours, offerings or sacrifices of blood, fire, wine, ointments, incense, fruits, excrements, herbs, gums, minerals, and other
ingredients; by which, from a magical cause, they have more influence and authority over the degenerated souls of men, and can
insinuate into their inmost source and affection, piercing even through their bones and marrow, till they have so habituated them to
their service, that it becomes their daily and sole delight to accomplish every villainy and abomination which the malicious and
subtle instigations of Satan might purpose to lead them. So that the Exorcist must be greatly upon his guard, and when he has
compleated the exorcism, and made such enquiries as he wished to obtain from the spirit, he must carefully discharge him by some
form or ceremony like the following:
Because thou hast diligently answered my demands, and been ready to come at my first call, I do here licence thee to
depart unto thy proper place, without injury or danger to man or beast; depart, I say, and be ever ready at my call,
being duly exorcised and conjured by sacred rites of magic; I charge thee to withdraw with quiet and peace; and peace
be continued betwixt me and thee, in the name of the Father, Son, and Holy Ghost. Amen.
After this ceremony is finished, the spirit will begin to depart, resuming again the shrieks and noises, with flashes of fire, sulphur,
and smoke, which the magician is to endure with patience, until it is entirely gone off, [1106] and no signs whatever of such a
procedure left. Then he may venture to withdraw from the circle, repeating the Lord's Prayer, after which he may take up the various
utensils, and, having destroyed all traces of the circle, may return in safety to his proper home.
But if, instead of infernal or familiar spirits, the ghost or apparition of a departed person is to be exorcised, the process is materially
different. The person being fixed on, whose apparition is to be brought up, the magician, with his assistant, must repair to the church-
yard or tomb where the deceased was buried, exactly at midnight; as the ceremony can only be performed in the night, between the
hours of twelve and one. The grave is first to be opened, or an aperture made, by which access may be had to the naked body. The
magician having described the circle, and holding a magic wand in his right hand, while his companion or assistant beareth a
consecrated torch, he turns himself to all the four winds, and, touching the dead body three times with the magical wand, repeats as
follows:
By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcise thee, spirit of N.
deceased, to answer my liege demands, being obedient unto these sacred ceremonies, on pain of everlasting torment
and distress: Then let him say, Berald, Beroald, Balbin gab gabor agaba; arise, arise, arise, I charge and command
thee.
After which forms and ceremonies, the ghost or apparition will become visible, and will answer to any questions put to it by the
Exorcist.
But if it be desired to put interrogatories to the spirit of any corpse that hath hanged, drowned, or otherwise made away with itself,
the conjuration must be performed while the body hangs, or on the spot where it is first found after the suicide hath been committed,
and before it is touched or removed by the coroner's jury. The ceremony is as follows: the Exorcist binds upon the top of his wand a
bundle of St. John's wort, or milliès perforatum, with the head of an owl; and, having repaired to the spot where the corpse lies, at
twelve o'clock at night, he draws the circle, and solemnly repeats the following words:
By the mysteries of the deep, by the flames of Banal, by the power of the east, and the silence of the night, by the holy
rites of Hecate, I conjure and exorcise thee, thou distressed spirit, to present thyself here, and reveal unto me the cause
of thy calamity, why thou didst offer violence to thy own liege life, where thou art now in being, and where thou wilt
hereafter be. He then, gently smiting [1107] the carcase nine times with the rod, he says, I conjure thee, thou spirit of
this N. deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy
ones, and ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto
me what I shall ask thee.
Then, cutting down the carcase from the tree, they lay his head towards the east; and, in the space that this following conjuration is
repeating, they set a chaffing-dish of fire at his right hand, into which, they pour a little wine, some mastic, and gum-aromatic, and
lastly, a viol full of the sweetest oil, having also a pair of bellows, and some unkindled charcoal to make the fire burn bright at the
instant of the carcase's rising. The conjuration is thus:

I conjure thee, thou spirit of N. that thou do immediately, enter into thy ancient body again, and answer to my
demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge
thee, I conjure thee, I command thee on pain of the torments and wandering, of thrice seven years, which I, by the
force of sacred magic rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice;
so help thee God and the prayers of the holy church. Amen.
Which ceremony being thrice repeated, while the fire is burning with mastic and gum-aromatic, the body will begin to rise, and at
last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions propounded unto it: why it
destroyed itself, where its dwelling is, what its food and life is, how long it will be 'ere it enter into rest, and by what means the
magician may assist it to come to rest: also, of the treasures of this world, where they are hid: moreover, it can answer very
punctually of the places where ghosts reside, and how to communicate with them; teaching the nature of astral spirits and hellish
beings, so far as its capacity reacheth. All which when the ghost hath fully answered, the magician ought, out of commiseration and
reverence to the deceased, to use what means can possibly be used for the procuring rest unto the spirit. To which effect he must dig
a grave, and filling the same half full of quick lime, and a little salt and common sulphur, put the carase naked into it; which
experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the astral spirit.
But in this, and in all cases where the ghosts or apparitions of deceased persons are raised up and consulted, great caution is to be
observed by the [1108] magician to keep close within the circle; for, if the magician, by the constellation and position of the stars at
his nativity, be in the predicament of those who follow the Black Art for iniquitous purposes, and are so distinguished by the
positions of their radical figure of birth, it is very dangerous for such men to conjure any spirits without describing the circle after the
form already given, and wearing up on their breast, or holding in their hand, the Pentacle of Solomon. For the ghosts of men
deceased can easily effect sudden death to the magician born under such a conformation of the planets, even whilst in the act of
being exorcised; and, it is yet more remarkable, that the genethliacal figures of all persons who are naturally addicted to the pursuit
of magical incantations and familiarity with spirits, do almost without exception portend sudden death, or infamous termination of
their existence.
Such are the rites, ceremonies, and modes, by which Exorcists and Magicians obtain familiarity with spirits, and carry on a visible
and palpable correspondence with the devil. But, besides. these means of working wonders, they have others of an invisible or occult
property, as charms, spells, periapts, and the like, which operate both on the body and mind, by the agency of some secret power,
which the patient can neither feel nor comprehend. They are of various names, forms, and qualities3 according to the use for which
they are intended: first, Amulets, which are moulded and engraved in the form of money or coin, under certain forms of

consecration; and are hung about the neck in certain planetary hours, for the purpose of provoking to love and familiarity with some
certain person desired. Secondly, Spells or Charms, consisting of various forms of words, and magical characters, written on virgin
parchment, either with human blood, or ink of a particular quality, and consecrated under certain magical forms and ceremonies, to
be worn as periapts to cure diseases, to drive away evil spirits, to preserve from pestilence and infection, to make the party valiant
and intrepid, and for a thousand other purposes. Thirdly, Corselets, which are the ancient Danish charm, being a kind of necklaces
composed of thunder-stones, upon which are engraven certain magical characters, which resist all noxious influences, and all danger
from thunder and lightning. Pentacles are a fourth sort of appendix, which conjurors and magicians use, being made with five
corners, corresponding to the five senses of man, with their virtue and operation inscribed upon the five corners respectively. They
are composed of fine linen doubled up, and done with cerecloth between. This figure the magician holds in his hand, lifting it up
from the skirt of his garment to which it is annexed, whenever spirits that are raised become stubborn and rebellious, refusing to
conform to the rites [1109] and requisitions of exorcism, and offering menacing looks and actions to the magician; but, when these
Pentacles are held out to the spirits, with the words Glauron, Amor, Amorula, Beor, Beorka, Beroald, Anepheraton, inscribed
upon them, they become exceedingly tortured and amazed, and are more mild and tractable. There is likewise another sort of charm
called Telesms, which is used by magicians when they perform any conjuration or exorcism by moon-light in the mountains or
valleys; upon which occasions they usually bury them towards the north, east, west, and south, within a hundred yards of the place
where the circle is described; for these Telesms have the occult power of preventing any living creature coming near them until the
incantation be performed, except the spirit itself whose presence they ardently desire, and are preparing to summon before them.
But, to make fiery and infernal spirits more familiar, magicians have classed them into seven distinct orders, answerable to the nature
and qualities of the seven planets; under which they respectively make offerings to them of aromatic fumigations, previous to
invoking or calling them up; whereby they conceive the information or assistance required from them will be more easily and
expeditiously obtained. Thus the fumigation for spirits under Saturn, are made of frankincense-tree, pepper-wort roots, storax, and
galbanum; by these the spirits Marbas, Corban, Stilkon, Idas, &c and all of the first order in the astringency, are appeased and
provoked, when the fumes are put upon a Tripod in the hour of Saturn according to the planetary division. For Spirits under Jupiter,
they take lignum aloes, ashtree-keys, benjamin, storax, peacocks-feathers, and lapis lazuli, mixing the same with the blood of a
stork, a swallow, or a hart; the brains being also added: the fumes are kindled in Jupiter's hour, and in a place appropriate to his
nature. They make fumigations unto such spirits of the order of powers as are under Mars, in the planetary division, with aromatic
gum, bdellium, euphorbium, load-stone, hellebore white and black, and an addition or sulphur to make them into an amalgama, with
man's blood, and the blood of a black cat; which mixtures are said to be so exceeding magical, that, without any other addition, they
say, this fumigation is able of itself to make spirits under Mars appear before the Exorcist. To the spirits under Sol, being of the order
of thrones, they likewise suffumigate saffron, musk, laurel, cinnamon, ambergrise, cloves, myrrh, and frankincense, musk, and the
balsamic tree mixed up together with the brains of an eagle, and the blood of a white cock, being made up like pills, or little balls,
and put upon the Tripod. The fumigations appropriate to spirits under Venus, are roses, coral, lignum aloes, and spermaceti, made up
with sparrows brains, and blood [1110] of pigeons. To those under Mercury, they fumigate frankincense, mastic, cinquefoil,
incorporated with the brains of a fox and the blood of a magpye. To spirits under Luna, fumigations are offered of frogs dried, white
poppy-seed, bulls eyes, camphire, and frankincense, incorporated with goose's blood and fluxus muliebris. These are the divisions of
spirits under the seven planets, with their fumigations; neither can it be denied, but that, in many ceremonies of this kind, there is
great inherent virtue, according to the doctrine of sympathy and antipathy, whereby every thing is drawn by its like in the idea,
whether by words or actions, according to, the saying, In verbis, herbis, & lapidibus, latet virtus; so that the ceremonies and charms,
with other circumstances used by magicians, are doubtless prevalent to the accomplishment of that work which they undertake; to
wit, the calling up and exorcising of infernal spirits by conjurations.
And as by natural reason every magical charm or receipt had its first institution; in like manner have magicians disposed the matter
and manner together with the times of their utensils and instruments, according to the principles of nature: as the hour wherein they
compose their garments, must either be in the hour of Luna, or else of Saturn in the Moon's increase. Their garments they compose
of white linen, black cloth, black cat-skins, wolves, bears, or swine's, skins. The linen, because of its abstracted quality for magic,
delights not to have any utensils that are put to common uses. The skins of the aforesaid animals are by reason of the Saturnine and
magical qualities in the particles of these beasts: their sowing thread is of silk, cat's gut, man's nerves, asses hair, thongs of skins
from men, cats, bats, owls, and moles, all which are enjoined from the like magical cause. Their needles are made of hedge-hog
prickles; or bones of any of the above-mentioned animals; their writing-pens are of owls or ravens, their ink of man's blood: their
ointment is man's fat, blood, usnea, hog's grease, or oil of whales. Their characters are ancient Hebrew or Samaritan: their speech is
Hebrew or Latin. Their paper must be of the membranes of infants, which they call virgin parchment, or of the skins of cats or kids.
They compose their fires of sweet wood, oil, or rosin: and their candles of the fat or marrow of men or children: their vessels are
earthern, their candlesticks with three feet, of dead men's bones: their swords are steel, without guards, the points being reversed.

These are their materials, which they particularly choose from the magical qualities whereof they are composed. Neither are the
peculiar shapes without a natural cause. Their caps are oval, or like pyramids with lappets on each side, and fur within; their gowns
reach to the ground, being furred with white fox-skins, under which they have a linen garment reaching [1111] to their knee. Their
girdles are three inches broad, and have, according to its use, many caballistical names, with crosses, trines, and circles, inscribed
thereon. Their knives are dagger-fashion: and the circles by which they defend themselves are commonly nine feet in breadth,
though the eastern magicians allow but seven; for both of which a natural cause is pretended, in the force and sympathy of numbers.
Such spells or charms as are compounded of some edible matter, with magical characters engraven upon them, are successfully
given for agues, head-achs, epilepsy, fits of the mother, and the like; and it is remarkable that they operate with most effect on those
patients who are ignorant of the charm, or its properties. There are also particular magical characters attributed to the planets,
whereof Telesm, Periapts, Amulets, and Philtres, are composed by buryings under ground, writings, bindings, engravings,
allegations, &c. which done in certain astrological hours are to conquer enemies, cure diseases, remove obstructions, provoke love,
and preserve from evil both the body and the soul, which they contend are effected by the mediums of this kind, assisted by the force
of imagination. But as for philtres, potions, love-cups, and the like, they unquestionably proceed from a natural cause, and ought not
to be classed with the occult properties of charms. There are many natural, compositions of herbs and minerals, which have a
surprising effect in themselves, without the least assistance from superstitious impressions, or the assistance of supernatural agency.
For, in the commixture of bodies of a similar nature, there is a two-fold power and virtue; first, when the celestial properties are duly
disposed in any natural substance, then under one form divers influences of superior powers are combined; and secondly, when from
artificial mixtures and compositions of natural things, combined amongst themselves in a due and harmonical proportion, they agree
with the quality and force of the heavens, under certain correspondent constellations. This proceeds from the occult affinity of
natural things amongst themselves, by the force and sympathy of which many astonishing effects are produced.
In the writings of Paracelsus we find many surprising examples of the power of sympathy and antipathy, by means of images,
telesms, and amulets, compounded of nothing more than natural ingredients. And he particular1y describes an infallible method, by
the image of any bird or beast, to destroy it, or to effect its death, though at a distance. So likewise, by the hair, fat, blood,
excrements, or excrescences, of any animal, the diseases of that animal might be cured, and its life preserved or destroyed. This is
seen in the armary unguent, and sympathetical powder; and [1112] there are multiplied instances and histories, both at home and
abroad, of those who have been burnt, hanged, or otherwise punished, for the use of waxen images, which they compose in divers
postures, under certain constellations, whereby the persons they are made to represent have been severely tormented, or macerated to
death. For, according to the torment or punishment the magician, witch, or wizzard, may intend to inflict upon the object of their
resentment, so they dispose the hour of the constellation, the quality of the compound, and the posture or semblance of the image;
for, if they intend to consume and pine away the health and life of any person they are offended with, they mould his image in wax,
of such an ominous form and aspect as may conduce to the extent of their design, making several magical characters upon the sides
of the head, describing the characters of the planetary hour upon the breast of the image; the name of the persecuted person on its
forehead; and the intended effect to be wrought upon him on its back. If they mean to produce violent pains and tortures in the flesh
or sinews, they stick pins or thorns in divers places of the arms, legs, or breast, of the image. If to cast them into violent fevers and
consumptions, they spend a certain hour every day to warm and turn the image before a doleful and lingering fire, composed of
divers exotic gums and magical ingredients of sweet odours, and roots of particular shrubs, efficient and conducive to their purpose;
and, when the whole operation has been performed, and the image is completed, it is astonishing to human comprehension what
surprising effects they are capable of producing upon the body they are intended to represent; and the reader can only attain a
competent idea of it, but by reading the accounts of the trials and confessions of many witches and wizzards, who suffered the law,
in the last and commencement of the present century, for transactions of this kind; an incredible number of which are not only
recorded in the notes and memorandums of the judges, but attested by a great variety of noblemen, gentlemen, clergy, physicians,
apothecaries, and others, who have been eye-witness of these diabolical proceedings, and for which reason I shall on no account
mention the most perfect and effectual part of the composition and preparation of these magical images, lest the evil-minded and
malicious part of my readers should attempt to work abominable species of revenge upon the persons or property of their
unsuspecting neighbours.
Thousands of other strange and uncouth inventions might be here described, according to the exact form in which tradition hath left
them; but for the reason above assigned, the reader must be content with the general outline only. And, as the Europeans have the
ability of effecting such astonishing things by the medium of images, telesms, periapts, &c. [1113] so the Tartars have a faculty of
producing similar effects by bottles, wolves-skins, rods, basins, letters, or missives, unto certain familiar spirits, who are the agents in
their magic rites. As to the old and favourite trick of witches in the last century, that of tying of the point, we have reason to hope it
has long since died away; for, it is a charm which produces so strong an impediment to conjugal embraces, as totally to restrain the

act of consummation betwixt married people; and the tying of this knot or ligament, under certain magical ceremonies or
incantations, was so notorious, both in practice and effect, throughout England, France, Spain, Italy, and the eastern countries, that
laws were enacted by the legislature in each of those kingdoms expressly to prohibit the performance of it, on pain of death. The
form and manner of it is in part mentioned in the statutes, though by no means fit to be openly described here. The art of
Transplantation is also reckoned amongst charms and sygils; and indeed, one part of it, viz. the transferring of diseases, is really
magical, and was much in practice amongst witches and wizzards; and, I am confidently informed, is now frequently done in the
more remote and unpolished parts of this island. The method is, by giving certain baits or preparations to any domestic animal, they
remove fevers, agues, coughs, consumptions asthmas, &c. from any person, applying to them, for that purpose; or, they can
transplant or remove them from one person to another, by burying certain images in their ground, or against their houses, with
certain ominous inscriptions and Hebrew words; yet, though these things are supposed to be done by magic, yet the effects are
derived more from the sympathies and antipathies in nature than from magical characters and conjurations; for many persons,
without knowing any thing of the cause, how or why it is effected, more than the external form of words or touch, which is most
simple, can remove diseases, take off warts and other excrescences, and perform many surprising cures at a distance from the
patient, and even without seeing or knowing him; so, by a similar property in the sympathy and antipathy of nature, certain leaves,
roots, or juices, rubbed upon warts, or carnuous substances, or upon the hands, breast, legs, or other diseased part of the body, and
buried under ground, remove or cure the same; which experiments take effect according to the mediums, and their consumption and
putrefaction in the mother earth, of which the human source is principally compounded. Nor is it to be wondered that natural things,
being fitted to the times and constellations, and compounded of correspondent or sympathetic ingredients, should produce such
effects without supernatural aid, or the agency of spirits. This is perfectly exemplified in that extraordinary preparation, called a
magical candle, which, being lighted, foretels the death of the party of whose blood it was prepared. It is compounded after the
following [1114] manner: they take a good: quantity of the venal blood luke-warm as it came out of the vein, which, being
chemically prepared with spirits of wine and other ingredients, is at last made up into a candle, which, being once kindled, never
goes out till the death of the party whose blood it is composed of; for, when he is sick, or in danger, it burns dim and troubled; and,
when he is dead, it is quite extinguished; of which composition a learned philosopher hath written an entire tract, viz. De Biolychnio,
or, the Lamp of Life.
In the simple operations of nature many wonderful things are wrought, which, upon a superficial view appear impossible, or else to
be the work of the devil. These certainly ought to be considered in a far different light from magical performances, and should be
classed among the surprising phænomenæ of nature. Thus lamps or torches made of serpents skins, and compounded of the fat and
spirit of vipers, when lighted in a dark room, will, bring the similitude of snakes or serpents writhing and twisting upon the walls. So
oil compounded of grapes, being put into a lamp, and lighted, will make the room appear to be full of grapes, though in reality it is
nothing more than the idea or similitude. -- The same thing is to be done with all the plants and flowers throughout the vegetable
system, by means of a chemical analysis, whereby a simple spirit is produced, which will represent the herb or flower from which it
is extracted, in full bloom. And, as the process is easy, simple, pleasing, and curious, I will here state it in such a manner as might
enable any person to put it in practice at pleasure.
Take any whole herb, or flower, with its root, make it very clean, and bruise it in a stone mortar quite small; then put it into a glass
vessel hermetically sealed; but be sure the vessel be two parts in three empty: then place it for putrefaction in a gentle heat in balneo,
not more than blood warm, for six months, by which it will be all resolved into water. Take this water, and pour it into a glass retort,
and place a receiver thereunto, the joints of which must be well closed; distil it in a sand heat until there comes forth a water and an
oil; and in the upper part of the vessel will hang a volatile salt. Separate the oil from the water, and keep it by itself, but with the
water purify the volatile salt by dissolving, filtering, and coagulating. When the salt is thus purified, imbibe with it the said oil, until
it is well combined. Then digest them well together for a month in a vessel hermetically sealed; and by this means will be obtained a
most subtil essence, which, being held over a gentle heat of a candle, the spirit will fly up into the glass where it is confined, and
represent the perfect idea or similitude of that vegetable whereof it [1115] is the essence: and in this manner will that thin substance,
which is like impalpable ashes or salt, send forth from the bottom of the glass the manifest form of whatever herb it is the
menstruum, in perfect vegetation, growing by little and little, and putting on so fully the form of stalks, leaves, and flowers, in full
and perfect appearance, that anyone would believe the same to be natural and corporeal: though at the same time it is nothing more
than the spiritual idea endued with a spiritual essence. This shadowed figure as soon as the vessel is taken from the heat or candle
returns to its caput mortuum, or ashes again, and vanishes away like an apparition, becoming a chaos or confused matter. For more
on the medicinal virtues of decoction of salt, or essence of herbs, flowers, roots, of seeds, see my new edition of Culpepper's
Complete Herbal, just published, with notes, additions, and illustrations, in quarto, with upwards of 400 elegant engravings of
British herbs, plants, and flowers, coloured to nature.

To make a vegetable more quickly yield its spirit, take of what vegetable you please, whether it be the feed, flowers, roots, fruit, or
leaves, cut or bruise them small, put them into warm water, put upon them yeast or barm, and cover them up warm, and let them
work three days, in the same manner as beer; then distil them, and they will yield their spirit very easily. Or else take of what herbs,
flowers, seeds, &c. you please; fill the head of a still therewith, then cover the mouth with coarse canvas, and set on the still, having
first put into it a proportionable quantity of sack or low wine; then give it fire, and it will quickly yield its spirit; but observe, that, if
the colour of the vegetable is wanted, you must take some of its dried flowers, and fill the nose of the still therewith, and you will
have the exact colour of the herb.
To elucidate this process with better effect, I have subjoined a plate of the elaboratory, where a person is in the act of producing
these flowery apparitions, in which fig. 1. represents a stone pestle and mortar, wherein the herbs, &c. are to be bruised before they
are placed for putrefaction. Fig. 2, 2. are glass vessels hermetically sealed, containing the bruised herbs for putrefaction. Fig. 3. an
empty glass retort. Fig. 4. a retort filled with the essence of an herb, and put into a sand heat for distillation. Fig. 5. a glass receiver
joined to the retort, to receive the oil and spirit. Fig. 6. a stool on which rests the receiver. Fig. 7. the furnance made with different
conveniences either for sand heat, or balnea. Fig. 8. the furnace holes wherein the fire is placed. Fig. 9. a table whereon are placed
the glass vessels hermetically sealed. Fig. 10. a vessel containing the representation or similitude of a pink in full bloom.
[1116]
Fig. 11. the representation of a sprig of rosemary. Fig. 12. the representation of a sprig of baum. Fig. 13. a candlestick with a candle
lighted for the purpose of heating the spirit. Fig. 14. a chemist in the act of holding the glass vessel over the lighted candle, whereby
fig. 15. represents the idea of a rose in full bloom.
Now this effect, though very surprising, will not appear so much a subject of our astonishment, if we do but consider the wonderful
power of sympathy, which exists throughout the whole system of nature, where everything is excited to beget or love its like, and is
drawn after it, as the loadstone draws iron; the male after the female; the evil after the evil; the good after the good; which is also
seen in wicked men and their pursuits, and in birds and beasts of prey; where the lamb delights not with the lion, nor the sheep in the
society of the wolf; neither doth men, whose minds are totally depraved and estranged from God, care to adopt the opposite qualities,
which are virtuous, innocent, and just. Without contemplating these principles, we should think it incredible that the grunting or
squeaking of a little pig, or the sight of a simple sheep, should terrify a mighty elephant! and yet by that means the Romans put to
flight Pyrrhus and all his host. One would hardly suppose that the crowing of a cock, or the sight of his comb, would abash a
puissant lion; but experience has proved the truth of it to all the world. Who would imagine that a poisonous serpent could not live

under the shade of an ash-tree; or that some men, neither deficient in courage, strength, or constitution, should not be able to endure
the sight of a cat? and yet these things are seen and known to be so, by frequent observation and experience. The friendly intercourse
betwixt a fox and a serpent is almost incredible; and how fond and loving the lizard is to man we read in every treatise on natural
history; which is not far, if any thing, behind the fidelity of a spaniel, and many other species of dogs, whose sagacity and attention
to their master is celebrated in an infinite variety of well-founded though incredible stories. The amity betwixt a castrel and a pigeon
is remarked by many authors; particularly how furiously the castrel will defend a pigeon from the sparrow-hawk, and other inimical
birds. In the vegetable system, the operation and virtue of herbs is at once a subject of admiration and gratitude, and which it were
almost endless to repeat*.
* For the wonderful virtues and properties of herbs and plants, with their alimentary and medicinal qualities; and how to prevent or cure
all diseases incident to the human body, at the least expense, and at the greatest certainty, see also my new edition of Culpeper's British
Herbal, and Domestic Physician.
There is among them such natural accord and [1117] discord, that some will prosper more luxuriantly in another's company; while
some, again, will droop and die away, being planted near each other. The lily and the rose rejoice by each other's side; whilst the flag
and the fern abhor one another, and will not live together. The cucumber loveth water, but hateth oil; and fruits will neither ripen nor
grow in aspects that are inimical to them. In stones likewise, in minerals, and in earth or mould, the same sympathies and antipathies
are preserved. Animated nature, in every clime, in every corner of the globe, is also pregnant with similar qualities; and that in a
most wonderful and admirable degree. Thus we find that one particular bone taken out of a carp's head will stop an hemorrhage of
blood, when no other part or thing in the same creature hath any similar effect. The bone also in a hare's foot instantly mitigates the
most excruciating tortures of the cramp; yet no other bone nor part of that animal can do the like. I might also recite infinite
properties with which it has pleased God to endue the form and body of man, which are no less worthy of admiration, and fit for this
place, had we but limits to recount them. Indeed I do not know a much more remarkable thing, (were it as rare as it is now
shamefully prevalent,) or that would more puzzle our senses, than the effects of intoxication, by which we see a man so totally
overthrown, that not a single part or member of his body can perform its function or office, and his understanding, memory, and
judgment, so arrested or depraved, that in every thing, except the shape, he becomes a very beast! But we find, from observation,
that however important, however wonderful, how inexplicable or miraculous, soever any thing may be; yet if it is common, or
familiar to our senses, the wonder ceases, and our enquiries end. And hence it is, that we look not with half the admiration upon the
sun, moon, and stars, that we do upon the mechanism of a globe, which does but counterfeit their order, and is a mere bauble, the
work of men's hands! whence I might almost be justified in remarking, that, if Christ himself had continued long in the habit of
working miracles, and had left that power permanent and hereditary in the church, they would have long since grown into contempt,
and not have been regarded as events worthy of our attention.
From what has been premised, we may readily conclude that there are two distinct species of magic; one whereof, being inherent in
the occult properties of nature, is called natural magic; and the other, being obnoxious and contrary to nature, is termed infernal
magic, because it is accomplished by infernal agency or compact with the devil. Each of these we will consider separately, with the
good and evil consequences likely; to result from them.
[1118]
Under the veil of natural magic, it hath pleased the Almighty to conceal many valuable and excellent gifts, which common people
either think miraculous, or next to impossible. And yet in truth, natural magic is nothing more than the workmanship of nature, made
manifest by art; for, in tillage, as nature produceth corn and herbs, so art, being nature's handmaid, prepareth and helpeth it forward;
in which times and seasons are materially to be considered; for annus, non arvus, producit aristas. And, though these things, while
they lie hid in nature, do many of them seem impossible and miraculous, yet, when they are known, and the simplicity revealed, our
difficulty of apprehension ceases, and the wonder is at an end; for that only is wonderful to the beholder whereof he can conceive no
cause nor reason, according to the saying of Ephesius, miraculum solvitur unde videtur esse miraculum; yet we often see persons
take great pains, and put themselves to vast expence, to discover these impalpable tracks of nature, from whence pecuniary
advantages seldom result; so that a man must not learn philosophy to grow rich; but must get riches to learn philosophy. There is
unquestionably much praise due, and great industry required, for obtaining a competent knowledge of natural magic; for to
sluggards, niggards, and narrow-minded men, the secrets of nature are never opened, though the study of them is certainly conducive
to the glory of God, and to the good of society, by more visibly manifesting the omnipotency of his works, and by skilfully applying
them to mans use and benefit. Many philosophers of the first eminence, as Plato, Pythagoras, Empedocles, Democritus, &c. travelled
through every region of the known world for the accomplishment of this kind of knowledge; and, at their return, they publicly

preached and taught it. But above all, we learn from sacred and profane history, that Solomon was the greatest proficient in this art
of any either before or since his time; as he himself hath declared in Ecclesiastes and the book of Wisdom, where he saith,
"God hath given me the true science of things, so as to know how the world was made, and the power of the elements,
the beginning, and the end, and the midst of times, the change of seasons, the courses of the year, and the situation of
the stars, the nature of human beings, and the quality of beasts, the power of winds, and the imaginations of the mind;
the diversities of plants, the virtues of roots, and all things whatsoever, whether secret or known, manifest or
invisible."
And hence it was that the magi, or followers of natural magic, were accounted wise, and the study honourable; because it consists in
nothing more than the most profound and perfect part of natural philosophy, which defines the nature, causes, and effects, of things.
[1119]
How far such inventions as are called charms, amulets, periapts, and the like, have any foundation in natural magic, may be worth
our enquiry; because, if cures are to be effected through their medium, and that without any thing derogatory to the attributes of the
Deity, or the principles of religion, I see no reason why they should be rejected with that inexorable contempt which levels the works
of God with the folly and weakness of men. Not that I would encourage superstition, or become an advocate for a ferrago of
absurdities; but, when the simplicity of natural things, and their effects, are rejected merely to encourage professional artifice and
emolument, it is prudent for us to distinguish between the extremes of bigoted superstition and total unbelief.
It was the opinion of many eminent physicians, of the first ability and learning, that such kind of charms or periapts as consisted of
certain odoriferous herbs, balsamic roots, mineral concretions, and metallic substances, might have, and most probably possessed, by
means of their strong medicinal properties, the virtue of curing or removing such complaints as external applications might effect.
and which are often used with success, though without the least surprise or admiration; because the one appears in a great measure to
be the consequence of manual operation, which is perceptible and visible to the senses, whilst the other acts by an innate or occult
power, which the eye cannot see, nor the mind so readily comprehend; yet, in both cases, perhaps, the effect is produced by a similar
cause; and consequently all such remedies, let them be applied under what form or stile they may, are worthy of our regard, and
ought to excite in us not only a veneration for the simple practice of the ancients in their medical experiments, but a due sense of
gratitude to the wise Author of our being, who enables us, by such easy means, to remove the infirmities incident to mankind. Many
reputable authors, particularly A. Ferrarius, Alexander Trallianus, Ætius, Octavianus, Marcellus, Philodotus, Archigines,
Philostratus, Pliny, and Dioscorides, contend that not only such physical alligations, appensions, periapts, amulets, charms, &c.
which, from their materials appear to imbibe and to diffuse the medical properties above described, ought in certain obstinate and
equivocal disorders to be applied, but those likewise which from their external form and composition have no such inherent virtues
to recommend them; for harm they can do none, and good they might do, either by accident or through the force of imagination. And
it is asserted, with very great truth, that through the medium of hope and fear, sufficiently impressed upon the mind or imagination,
whether by charms, or any other Homerical contrivance or device, the most wonderful and instantaneous cures are sometimes
wrought. They are called [1120] Homerical devices, or Homerica medicatio, because Homer was the first who discovered the blood
to be suppressed, or its motion accelerated, by the force of imagination; and, that diseases were to be removed or terminated thereby.
Of the truth of this we have the strongest and most infallible evidence in the hiccough, which is instantaneously cured by any sudden
effect of fear or surprise; so likewise agues and many other maladies are removed; and to the same cause we might attribute the only
certain cure known for the bite of a mad dog, which is the effect of fear and stagnation wrought upon the mass of blood by emerging
the body in the sea. Nor are the instances few, where persons lying bed-ridden, and unable to move either hand or foot, have, through
the sudden fright of fire, or the house falling in upon them, forgot their infirmity, and run away with as much activity as though no
such malady had existed. Seeing, therefore, that such virtues lie hid in the occult properties of nature, united with the sense or
imagination of man, where one is the agent, and the other the patient; where the one is active, and the other passive, without any
compact with spirits, or dealings with the devil; we surely ought to receive them into our practice, and to adopt them as often as
occasion seriously requires, although professional emolument and pecuniary advantage might in some instances be narrowed by it.
But, though I might be an advocate for such charms or occult remedies as are in themselves perfectly innocent and simple, I by no
means wish to be understood, that I either approve or recommend any thing bordering upon such inventions as are obviously
founded in magical confederacy, and act by the medium of aerial or infernal spirits. To that mind, which has but slightly
contemplated the works of nature, it must be abundantly evident, that the great and good God, which sustains and governs the
universe, hath in the works of creation mercifully afforded us a natural remedy for all our infirmities; and it is repugnant to common

sense, and incompatible with religion and morality, nay, it would imply a deficiency either in the goodness or power of the Deity,
were we for a moment to admit the necessity of charms, amulets, or any other inventive cures or benefits to men, resulting from a
compact with spirits, in which all the powers and performances of witchcraft had their beginning; and therefore we may without the
smallest hesitation, conclude that whatever hath its foundation in such confederacy, let the external object or pretence be what it
may, it is not only contrary to nature, but highly offensive to the Deity, and nearly allied to the shocking sin of idolatry, by applying
the works of God to the power of the devil. For this reason, it is impossible to be too cautious how the use of such description of
charms or lamins are adopted [1121] where (instead of natural medicaments) magical characters, incantations, and nocturnal
ceremonies, constitute the component parts. A very wise and learned author, who has written largely upon this subject, asserts, that
in those very charms and signatures compacts themselves are virtually contained, which evil spirits at first subtilly devised or
invented to blind men's eyes, that thereby they might lead them less scrupulously into the snares of the devil. And hence we have
good ground to believe, that none are able absolutely, and bona fide, to call up any spirits, without some such compact first formed;
and, that whosoever has so far ventured in the art of magic or conjuration, hath, though to himself, perhaps, unknown, compacted
with and worshipped the devil, under some such form of mystical words and characters, wherewith infernal charms and amulets are
composed; neither is it to be thought a matter of surprise, that such a compact should unwittingly be made through the medium of
those mystical characters, which, with the devil's aid, have in themselves a power to enchant, infect, allure, preserve, or destroy.
And, to shew in striking colours the danger of being drawn away by such allurements, I shall instance the extraordinary case of a
very harmless and well-meaning young man, which was published to the world at the commencement of the present century, by the
Bishop of Gloucester, in the following well-authenticated letter to that prelate.
AUTHENTIC COPY of a LETTER sent to the Bishop of Gloucester, by the Reverend Mr.
Arthur Bedford, Minister of Temple Church, in Bristol.
MY LORD, Bristol, August 2d, 1703.
Being informed by Mr. Shute of your Lordship's desire that I should communicate to you what I had known concerning a certain
person who was acquainted with spirits to his own destruction, I have made bold to give you the trouble of this letter, hoping my
desire to gratify your lordship in every particular may be an apology for the length thereof. I had formerly given an account to the
late Bishop of Hereford, in which there are probably some things contained, which I do not now remember, which, if your lordship
could procure from his lady, (who now lives near Gloucester,) would be more, authentic.
About thirteen years ago, whilst I was a curate to Dr. Read, rector of St. Nicholas in this city, I began to be acquainted with one
Thomas Perks, a man about twenty years of age, who lived with his father at Mongatsfield, a gunsmith; and contracted an intimacy
with him, he being not only a very good-natured man, but extremely skilled in mathematical studies, which were his constant
delight, viz. arithmetic, geometry, [1122] gauging, surveying, astronomy, and algebra; he had a notion of the perpetual motion much
like that wheel in Archimedes's Mathematical Magic, in which he had made some improvements, and which he has held was
demonstrable from mathematical principles, though I could never believe it. I have seen an iron wheel, to which he intended to add
several things of his own invention, in order to finish the same; but, thinking it of no use, and being otherwise unfortunately
engaged, it was never perfected. He gave himself so much to astronomy, that he could not only calculate the motions of the planets,
but an eclipse also, and demonstrate any problem in spherical trigonometry from mathematical principles, in which he discovered a
clear force of reason. When one Mr. Bayley, minister of St. James's in this city, endeavoured to set up a mathematical school, I
advised him to this Thomas Perks, for an acquaintance, in whom, as he told me, he found a greater proficiency in those studies than
he expected or could have imagined. After this he applied himself to astrology, and would sometimes calculate nativities and resolve
horary questions. When, by providence of God, I was settled in Temple parish, and not having seen him for some time, he came to
me, and, we being in private, he asked my opinion very seriously concerning the lawfulness of conversing with spirits; and, after I
had given my thoughts in the negative, and confirmed them with the best reason I could, he told me, he had considered all these
arguments, and believed they only related to conjurations, but there was an innocent society with them which a man might use, if he
made no compacts with them, did no harm by their means, and were not curious in prying into hidden things, and that he himself had
discoursed with them, and heard them sing to his great satisfaction; and gave an offer to me and Mr. Bayley at another time, that, if
we would go with him one night to Kingswood, we should see them and hear them both talk and sing, and talk with them whenever
we had a mind, and we should return very safe; but neither of us had the courage to venture. I told him the subtility of the devil to
delude mankind, and to transform himself into an angel of light; but he would not believe it was the devil. I had severa1 conferences
with him upon this subject, but could never convince him; in all which I could never observe the least disorder of mind, his discourse
being very rational, and I proposed (to try him) a question in astronomy relating projection of the spheres, which he projected and

resolved, and did afterwards demonstrate from the mathematics, so as to demonstrate at the same time that his brain was free from
the least tincture of madness and distraction. -- Having this opportunity of asking him several particulars, concerning the methods he
used, and the discourses he had with them, he told me had a book whose directions he followed, and accordingly, [1123] in the dead
time of the night, he went out to a cross way, with a lanthorn and candle consecrated for this purpose with several incantations. He
had also consecrated chalk, consisting of several mixtures, with which he made a circle at what distance he thought fit, within which
no spirit had power to enter. After this he invoked the spirit by several forms of words, (some of which he told me were taken out of
the holy Scriptures, and therefore he thought them lawful, without considering how they might be wrested to his destruction;)
accordingly the spirits appeared to him which he called for, in the shape of little maidens, about a foot and a half high, and played
about a circle. At first he was somewhat affrighted, but, after some small acquaintance, this antipathy in nature wore off, and he
became pleased with their company. He told me they spoke with a very shrill voice, like an ancient woman: he asked them if there
was a heaven or hell; they said there was. He asked them what place heaven was, which they described as a place of great glory and
happiness; and he asked them what hell was, and they bade him ask no questions of that nature, for it was a dreadful thing to relate,
and the devils believe and tremble. He farther asked them what method or order they had among themselves; they told him they were
divided into three orders; that they had a chief whose residence was in the air; that he had several counsellors which were placed by
him in form of a globe, and he in the centre, which was the chiefest order; another order was employed in going to and from thence
to the earth, to carry intelligence from those lower spirits; and their own order was on the earth, according to the directions they
should receive from those in the air.
This description was very surprising, but, being contrary to the account we have in scripture of the hierarchy of the blessed angels,
made me conclude they were devils, but I could not convince him of it. He told me he had bade them sing, and they went to some
distance behind a bush, from whence he could hear a perfect concert of such exquisite music as he never before heard; and in the
upper part he heard something very harsh and shrill like a reed, but as it was managed, did give a particular grace to the rest.
About a quarter of a year after he came again to me, and wished he had taken my advice, for he thought he had done that which
would cost him his 1ife, and which he did heartily repent of; and indeed his eyes and countenance shewed a great alteration. I asked
him what he had done; He told me that, being bewitched to his acquaintance, he resolved to proceed farther in this art, and to have
some familiar spirit at his command, according to the directions of his book, which were as follows:--
[1124]
He was to have a book made of virgin parchment consecrated with several incantations, likewise a particular ink-horn, ink, &c. for
his purpose; with these he was to go out as usual to a cross way, and call up a spirit, and ask him his name, which he was to put in
the first page of his book, and this was to be his familiar. Thus he was to do by as many as he pleased, writing their names in distinct
pages, only one in a leaf, and then, whenever he took the book and opened it, the spirit whose name appeared should appear also;
and putting this in practice, the familiar he had was called Malchi, (be my king,) a word in Hebrew of an unknown signification.
After this they appeared faster than he desired, and in most dismal shapes, like serpents, lions, bears, &c. hissing at him, and
attempting to throw spears and balls of fire, which did very much affright him, and the more when he found it not in his power to
stay them, insomuch that his hair (as he told me) stood upright, and he expected every moment to be torn in pieces; this happened in
December about midnight, when he continued there in a sweat till break of day, and then they left him, and from that time he was
never well as long as he lived. In his sickness he came frequently to Bristol, to consult with Mr. Jacob, an apothecary in Broad-street,
concerning a cure, but I know not whether he told him the origin of his sickness or not; he also came to me at the same time, and
owned every matter of fact, until the last, and insisted that, when he did any thing of this nature, he was deluded in his conscience to
think it lawful, but he was since convinced to the contrary. He declared he made no compacts with any of those spirits, and never did
any harm by their means, nor ever pryed into the future fortune of himself or others, and expressed a hearty repentance and
detestation of his sins; so that, though those methods cost him his life in this world, yet I have great reason to believe him happy in
the other. I am not certain that he gave this account to any other person but myself, though he communicated something of it to Mr.
Bayley, minister of St. James's, in this city; perhaps your Lordship may be further informed by his relations and neighbours of
Mangotsfield, which lies in Gloucestershire, not above a mile out of the road to Bath.
I have frequently told this story, but never mentioned his name before, and therefore, if your Lordship hath any design of printing
such accounts as these, I desire it may be with such tenderness to his memory as he deserved, and so as may not be the least
prejudice to his relations, who have the deserved character of honest and sober people. I am

Your Lordships dutiful

Son and servant,
ARTHUR BEDFORD.
[1125]
This poor deluded young wan, it is very apparent, had no evil design, but entered into this infernal association for no other motive
than to gratify an idle curiosity; the consequence of which was, that he underwent the most undescribable terror and fright, which at
first deprived him of his health, and eventually of his life. I have no doubt but the circumstance of disbelieving the existence of
spirits, (which I apprehend is more or less the case with most people), was the first, if not the only, inducement that urged him to
make the experiment. There are many instances of a similar kind, equally well founded, and as fatal in their consequences, which
might be here adduced, to shew the dreadful effects of being led away by a presumptuous or hardened mind, to disbelieve the word
of God revealed in a thousand passages of scripture, where this infernal intercourse is seriously forbidden; but I sincerely hope, and
have reason to believe, that this example will operate as a sufficient bar against all similar enquiries, where it is once read, and the
melancholy consequences duly considered. Wherefore let me entreat all my readers to stifle every inordinate desire, which might
unguardedly prompt them to solicit an intercourse with such dangerous company; nor to attempt the conjuration of spirits of any
description or order; no, not even out of joke or bravado, or for fun or frolic; for the devils are continually going about "seeking
whom they may devour;" they are ever on the watch, and ready at hand to catch at every thought that might be turned to their
purpose; and, when they have once so far succeeded as to occupy the smallest place in the mind, I fear it will prove no easy talk to
dispossess them.
Let it ever be remembered, that the first assaults of wicked spirits are usually made upon our sensual desires, whereby they insinuate
themselves into our very appetites, enticing our inclinations, and depraving the moral faculties of the mind; until they become, as it
were, incorporated with our nature, leading us insensibly from folly to vice, until a depravity of heart, and an obstinate will, betrays
us into a corporal as well as spiritual compact with the devil. These considerations, seconded by an anxious wish to rescue the astral
science from the imputation of magical and diabolical connexion, and which, I trust, I have fully and effectually accomplished, were
the grand inducements that led me to explore the spiritual and infernal kingdoms, and to expose the iniquity, as well as to explain the
theory, of familiarity or compact with them. And in doing this, I have scrupulously avoided giving the essential forms and particular
consecrations adapted to mystical performances, lest the unwary speculator might carry his experiments too far, and, as in the
example before us, unwittingly seek his own destruction. Yet I have, as far as [1126] safety or conveniency would permit, explained
the speculative part; reserving only those especial forms and incantations, which, being not only very facil, but of wonderful occult
power, would be dangerous to disclose; and at best could only serve to strengthen the hands of the malicious and evil-minded, or to
extend more widely the infernal empire; against which we ought to put on "the whole armour of God; for we wrestle not against
flesh and blood, but against principalities and powers; for which cause we should resolutely withstand the assaults of the devil, our
loins being girt about with verity, and having on the breast-plate of righteousness." Nor let us vainly seek to know the mysteries of
the other world, farther than it hath pleased God to reveal them to us by his divine word; for infiniti ad finitum nulla est proportio;
necque loci potest circumscribi -- of that which is finite, to that which is infinite, there is no proportion; neither can that which is
immeasurable be contained within the limits of space, or be defined by human comprehension!
Shelfmark: 8634.k.4.
Author: SIBLY Ebenezer
Title: A New and Complete Illustration of the Occult Sciences:
or the Art of foretelling future events and
contingencies, by the aspects, positions, and influences,
of the heavenly bodies, etc. (New edition.) [With plates,
including a portrait.]
Publisher: pp. 1126. Printed for the Author; sold by Champante &
Whitrow, and at the British Directory-Office: London,
[1795?] 4o.

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Gollancz: Sepher Maphteah Shelomoh (Book of the Key of Solomon)
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NOTE: Reproductions of all the pages are available on our CD.
Gollancz: Sepher Maphteah Shelomoh

(Book of the Key of Solomon)
Title page
tp
Introductory remarks by the author (1 a) 1a

1b
'Prayers' and Invocations (26 in number) (1 a-3 a) 2a
2b
3a
On the composition of the Divine Seal (3b-5b) 3b
4a
4b
5a
The preparation of the one performing the act (5b-6a)
5b
A propitiatory 'Prayer' (6a-6b) 6a

6b
The Second Book of the Key (7a)

The various ways to perform the acts and operations, at what hours, on what 7a
conditions, and by whom, also the 'Prayer' (7a-9a) 7b
8a
8b
The associates and disciples, the Conjuration in the case of a boy or girl (9a-9b) 9a
9b
How many associates are required (10a)
10a
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Concerning the nine days of preparation (10b-11a)

10b
Ablution and recital of certain 'Prayers' (11a-11b)

11a
Blessing the Salt (11b-12b) 11b

12a
The place for performing the act and the 'Prayer' (12b-13b) 12b
13a
[Concerning the Magical instruments and other requisites (13b-20a)]
The knife and swords (13b)

13b
The sickle (14 a)

14a
Entering the circles (14a) 14b
Fumigating (15a)
15a
The water and hyssop (15b)

15b
The lights and fire (16a)

16a
The pen and ink (16b)

16b
The blood of the bat (17a)

17a
Virgin and unborn parchment (17b) 17b

18a
The wax or mortar for making the candles or images (18b)
18b
The needle and iron handle (19a)

19a
On various other parchments or paper (19b)

19b

On the written characters (20a)

20a
The silk or linen garment (20a)
The Armrl (Almrl); diagram with pentacles; diagram of candlestick with candle (20b)
20b
The Seals of the twelve Constellations (21a-23a) 21a

21b
22a
22b
23a
The wondrous Circles; Conjurations of Barkiel. (23b-25b) 23b
24a
24b
25a
Book of the images of the twelve hours of the day [which are the twelve degrees of 25b
the Armrl] (25b-27b) 26a
26b
27a
Concerning the images of the night (twelve hours) (27b-28b) 27b
28a
28b
Conjuration of the powers of the twelve signs of the Zodiac by means of the Almdl 29a
(29a-35a) 29b
30a
30b
31a
31b
32a
32b
33a
33b
34a
34b
The Book of Light (35a) 35a
35b

Containing the names given to the hours of day and night, the names and seals of
the angels for the days of the week, the names of the angel for the four seasons of
the year, the names of the Sun and Moon according to the four seasons, followed 36a
by Conjurations for the days of the week (36a-36b)
36b
37a
Concerning the Spirits of the air that rule during the seven days (36b-37b)
Fumigation for the afore-mentioned stars (37b)

37b
Conjuring the fire in which the incense is put (37b)
On the garments and pentacles which must be sewn to the garments (38a)
38a
38b
Conjuration of the Spirits (38a-39b)
39a
'Prayer' on donning the garment (39b-40a) 39b

40a
Names and seals of angels, stars, and planets from the Book of Angel of the Angel 40b
Rasiel (40b-41b) 41a
41b
Book of the Seal of BILT (BILID) (42a-43a) 42a
42b
43a
Conjurations of BILT (43b-46a) 43b
44a
44b
45a
45b
Replies of divers spirits and their seals (46a-48a) 46a
46b
47a
47b
Concerning the sanctity of the nine Kandariri(talismans), (revealed unto King 48a
Solomon) (48a-49a) 48b
49a

Names of the angels that minister before BOAL (BOEL) (49b) 49b
50a
Angels of the twelve stations and of the six firmaments, and their workings (49b- 50b
52b) 51a
51b
52a
A general Conjuration (52b)
52b
The seven Planets and the human body (52b)
Book of the (twenty-eight) stations of the Moon (53a-54b) 53a

53b
54a
Colours of the Planets (54b)
54b
Book of 'Practices'; The 'Practice' or 'Operation' of Simon Magus (55a-55b)

55a
A remarkable and true recipe for love by the philosopher Adriano (55b)
55b
Another recipe, tested and true (56a-56b)

56a
Recipe for seeing a spirit in a mirror (56b)

56b
To conjure or sanctify a ring on the Sabbath-day (57a)

57a
To escape from prison in a special boat (57b-58b) 57b

58a
58b
Illustration of boat and other diagrams (59a-59b) 59a
59b
Chapter on going through the air in a cloud (60a-62a) 60a
60b
61a
61b
Planetary invocations, and the method described (62a-64b) 62a
62b
63a
63b
64a

The Seal of the terrestrial spirits (64b)

64b
Composition of the whistling-instrument (64b-65a)
On subduing and binding the spirits (65a-65b) 65a

65b
Illustration of the Magic Circle (66a)
66a
On keeping a spirit shut up in a ring (66 a)
On seeing spirits and conversing with them (66 b)

66b
On how to become invisible (67 a)

67a
On prison and fetters (67 a)
On opening all locks (67 b)

67b
On obtaining an answer from the spirits (67 b) 68a
On injuring an enemy (68 b)

68b
On bringing the good spirit to tell thee what thou wishest, except as regards women
and evil-doing, which thou must not ask (69 a) 69a
(69b is blank)
The 'Operation' BARAKON (70a-70b)

70a
To discover theft (70b)

70b
Concluding 'Prayer' (71a-72b) 71a

71b
72a
72b
APPENDIX:
Further 'Operations' and Conjurations (1a-6a) A1a

A1b
A2a
A2b
A3a
A3b
A4a
A4b
A5a
A5b
Specific for malady of the eyes (6a)
A6a
For one who has swallowed poison (6b)
To petition a lord or chief (6b)

A6b
Tradition from Rabbi Shalom (6b) A7a
To coerce a king or ruler or whomsoever thou wishest to do thy will (6b-7a)

Gollancz: Sepher Maphteah Shelomoh (Book of the Key of Solomon
You will need a Hebrew font installed to read this.
äîìù äúôî øôñ

Sepher Maphteah Shelomoh
(Book of the Key of Solomon)
An exact facsimile of
an original book of magic in Hebrew
with illustrations
now produced for the first time
by
Hermann Gollancz, M.A., D. Lit.
Goldsmid Professor of Hebrew,

University College, London.
Oxford University Press
London Edinburgh Glascow New York Toronto Melbourne

Bombay
Humphrey Milford
1914.
INTRODUCTION
In my description or outline of the volume now presented, published in l903 under the title äîìù äúôî, Clavicula Salomonis, I remarked that the
chief work which is supposed to have served as the oracle of all sorcerers throughout history was the famous Clavicula Salomonis.
King Solomon who, according to tradition, was king of the whole world and who, according to the statement in Ecclesiastes, could render all
the joys and delights of life subservient to his will, stood forth as the pattern and prototype for all who hankered after the things which they
regarded as the pleasurable and desirable objects of existence.
The legend runs that it was by means of magical conjurations that King Solomon the Wise was enabled to procure for himself all the delights
and pleasures which he sought.
Gedaliah Ibn Jahya, referring in his book Shalsheleth-Hakabala to works of this description bearing on the magical art, cites one by name, äîìù
äúôî -- the very equivalent of Clavicula Salomonis. To quote his words:
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'It is said that, in addition to the works composed by Solomon as contained in Holy Writ, he wrote books on the nature of trees and plants, on
wild beasts, animals, and fowl: he was further the author of writings and conjurations against Evil Agents in a work called The Key of
Solomon.'
In the words of the great scholar of the Faust-legend, Karl Engel, Solomon plays the same rôle in ancient Jewish Magic as Faust does in the
Christian; it is, therefore, not to be wondered at that modern books on magic are attributed to him.
In comparatively modern times what are supposed to be translations or adaptations of the original Hebrew Key appeared in various Romance
languages, not to speak of German or English versions. With regard, however, to the Hebrew text itself, it seemed, as far as our knowledge
went, to be altogether lost; it was, in fact, given up as lost. (Cf. Mathers, p. v: The Key of Solomon the King, 1889.)
It chanced some years ago that I became possessed of a fine copy of the Hebrew MS. of what appears to be this very Key of Solomon. I came
across the volume among the books belonging to my father, the late Rev. Samuel Marcus Gollancz.
I have since seen one or two collections of a similar character, but they are by no means in the same good condition or clear handwriting, nor
at all equal in bulk to the MS. before me.
Considering its remarkable value for the folklorist and antiquarian, I have now determined to produce the same in its entirety. In the following
pages I have given an exact reproduction of the original MS. in my possession, even as regards size; a facsimile by collotype process -- a
method rendered the more necessary on account of the numerous diagrams and illustrations with which the MS. is interspersed.
In these brief introductory remarks I do not propose to repeat the details which I published concerning the work in 1903; at the time, I
intended this small publication to be a fairly full description, or better perhaps a skeleton outline, of this practically unique compilation. I shall
but briefly summarize the conclusions then arrived at, and leave the reader to consult the original Hebrew for fuller information by the aid of
the brochure which I issued ten years ago.
Furthermore, both in order to serve as examples of the contents of this work, and also as a guide in deciphering the Hebrew cursive script of
an Italo-Spanish character, in which this copy is written, I am giving in this Introduction a transcript in square Hebrew character of a few of
the passages occurring herein, of some the text simply, of others text and translation, or translation alone, reserving the publication of a
complete rendering of the original for another occasion. (Pagination is given throughout in the usual figures instead of the Hebrew ones found
in the original.)
As far as the scope of this compilation is concerned, it is most varied in character. Its references extend to Philosophy, Medicine, and
Alchemy; Astronomy and Mathematics; Theology and Physiognomy; Logic, Music, and Politics.
The general impression conveyed by a perusal of the work itself is that it is Jewish in tone. Some of the invocations read as beautiful and pure
Hebrew prayers, and could only have been composed by a Hebrew, whilst the spirit underlying the invocations, and even the formulae
themselves, strike one at frequent intervals as non-Jewish. The Jewish character of the work as a whole is thus often affected by the foreign
elements introduced. Some parts, in fact, read as translations from some Western source, or adaptations from Arabic sources. The Book, like
most of these magical writings, is a true image of that syncretism so characteristic of this class of literature.
The supposed Salomonic origin of the work, and Solomon's connexion with the Magic Art, may be seen from passages such as the following:
The title-page of this copy (though mutilated as regards the chief word, for obvious reasons, as I have shown in my brochure, p. 17) points to
King Solomon as author. It speaks of the book as that of 'Solomon, son of David, King of Israel, who sat on the throne of the Lord, and

reigned over those on high and those below, his wisdom being greater than that of all the children of the East'.
That our MS., over 200 years old, is but a copy of an older one is clear from internal evidence, as I have indicated in several passages of my
former 'description' (pp.16, 25, 36).
The opening passage of the MS. (fol 1a) is as follows:
After this introductory passage come twenty-six 'prayers' (i.e. Invocations), some in pure Hebrew, others consisting simply of Cabalistic
names. I here reproduce the first seven with translation
First Prayer
AGLA (the initial letters of the Hebrew words Ata, Gibbor, Leolam, Adonai,
meaning, 'Thou art mighty for ever, Adonai'), Light of Truth and Life, Merciful Judge, preserve me and help me by the power of Mercy and
[Thy attribute] 'Long-suffering' in the course of this holy vision, and be Thou gracious unto me. Amen!

Second Prayer.
MONOUN (probably means 'O Witness!'). O Lord, Holy One, Father of Power, God of the Universe, before whom are all the created ones
and the uncreated, Source of all formations, whose eyes saw the non-existent world, of whose beauteous grace heaven and earth are full, and
whose ears listen to every creature. Before they existed, He saw them all in His Book were all creatures inscribed, the strong and the weak.
Endow me, Thy servant, this day with understanding, lowly pressed as I am both in body and spirit beneath Thy feet, for the sake of Thy Holy
Spirit. Be gracious unto me, and raise me up, so that I may behold Thy Majesty. Grant unto my actions this day Thy blessing and the
confirmation of Thy watchfulness and may Thy holy revelation serve to enlighten me. Amen!
Third Prayer.
TETRAGRAMMATON. (The invocation contained on fol. 52b * might be read in conjunction with this term.)
Look Thou down, O Lord my God, Merciful Father, for ever directing aright all existing things. Thou, O God, seest and lookest upon every
act of man and his angels. Dwell, I pray Thee, this day upon my good and meritorious work. I beseech Thee imploringly that Thy abundant
kindness be with me this day, to make manifest unto me this holy revelation; and that Thou mayest endow me to overflowing with strength
and power for the sake of Thy great and Holy Name, Thou, my Lord God, who puttest Thy praise upon the lips of those that love Thee, Thy
men of righteousness. Amen!
By the name EL ELODI HOELOHIM ELAHI EHYH ASHER EHYH JAH SHADDAI ADONAI ZEBAOTH JUD HE VAY HE AGLA
AGLAII AGLAT AGLAUT AGLATUN ALPHA V AGLA ON TETRAGRAMATON TON MATON RAMATON GRAMATON
RAGRAMATON TERAGRAMATON TETRAGRAMATON, the Mighty One, God, Elyon, &c.

Fourth Prayer.
O my God, God the Creator, Adonai, Father of all hidden formations; O Merciful One, surrounded with majesty and light, who before the
world existed governed all things: behold, I prostrate myself before Thy splendour and Thy mercies which cannot be told, that Thou mayest
enlighten me by the power of Thy holy angels with Thy holy revelation and with a clear perception; and by the names of Thy holy angels may
my mind and memory be enlightened by the holy effects of the vision and holy and clear appearance, Amen! O Lord of Truth (?).
Fifth Prayer.
HEKLAISTAI. Adonai, Holy One, Compassionate Father, who triest the hearts which are in heaven and on earth, the sea and the depths, and
all that is in them; they unto whom Thou hast granted favour, Thou before whom no thought or deed can be hidden! By the glorified and holy
names of Thy angels, grant me my desire and the privilege of this revelation without evil imagining; try (favour) me in Thy lovingkindness.
Amen!
Sixth Prayer.
AMPHIMAIKON. Merciful Creator, who formest all souls in abundance, and givest all the good things that are favourable, ordering them and
guiding them; hear now, and make me understand Thy blessings in a humble spirit and with crushed heart, to accomplish through the
multitude of Thy kindnesses that which I desire. Amen!
Seventh Prayer.
LMIHARAH. All-powerful One, Father of Kindnesses, Guide of Creatures, Judge and Refuge, Lord of lords, who in Thy lovingkindness didst
grant unto Thy holy and beloved one wisdom and grace; be gracious unto me that I may behold Thy splendour. Do Thou, judging and
informing all things, enlighten my heart, I pray Thee, this day with the flashes (? 1. é÷øáá) of Thy brilliancy and Thy purity, so that I may see
Thy face and Thy tremendous glory, for in these things do I delight. Amen!
After the twenty-six 'prayers' we have, on fol. 3 a, the following highly interesting prescriptions or formulae:

First PAV VHV mentioned by Elisha. ABGITS MBKJIES:
This name, APUTEL, the priest bore on his breast on entering the Holy of Holies on the Fast (or 'fasting'). It revives the dead, that is, when
you make mention of it by word of mouth. When written on a brass or golden vessel, it rescues from all manner of weapon and loosens every
form of evil, so much so that it will lay all evil, and have power over everything that is done in the world.
BANUKITT: Say this regularly after thy devotions, and thou shalt be afraid of no man.
JH HV HV: Elijah delivered this to Elisha in writing; and when placed in water, and a man possessed of a devil drank thereof, that man
escaped; and if you give of that water to a woman in childbirth, she will speedily recover. If you engrave it on silver and say, 'Let the eyes of
men be bound', you will become invisible.
ABSNIK: Written and placed under the bed-pillow will bring whomsoever you wish in a dream, who will acquaint you with your heart's
desire.
NKB NAKAR: This was the name of which Noah made mention against the waters, and Abraham against the fire.
JCHSH SHASH: Count three days, then say it twice every morning; and eleven times CHANUNA, and fourteen times in the evening outside
the city, and thou wilt bring whomsoever thou desirest.
ANAZA ANSH: Write this on the small twig of a nut-tree, and beat the sea or stream with it, and it will become dry.
LALUN LLUN: Is of avail for those possessed of an evil spirit, as soon as they are placed upon them.
YHVH: Elijah gave to Elisha, and is of avail against every ill, as soon as it is placed upon a man.
TTRAEL: Is of value for the sight of a child, when pronounced and placed upon it.
BJT BJAT: When worn, delivers from all ill and from evil persons. Finis.
At the foot of fol. 5 b (3 lines from the bottom) we have the following:

'Solomon remarks by Divine inspiration: God alone is One, and there is one Faith only -- the exalted one which the Creator desired to be
revealed unto mankind and to be distributed among the multitude; inasmuch as the angel Samaël said to Solomon, "This shalt thou give to the
people of Israel", that is to say, Shmuiel, the Great Prince, Chief of all the angels and all the Ten Classes; and he gave it further unto others.
And it was pleasing in the eyes of the Lord, and Re commanded him to sanctify it (?), and adjured him in the following manner.'
As I observed above, the chief word of the title-page, in fact of the title itself, has been mutilated, cut out; so that if it were not for the accident
that the expression is repeated in the body of the work, we might have been at a loss to know the exact title of the work before us. This we
have in fol. 6 b, where the writer remarks:
äúôîäî éðùä øôñä øæåòä úøæòá ìéçúàå
'I will now begin, with the help of the Helper, the second book of the Key (MAPHTEAH)'. And it occurs twice in the Appendix (fol. 3 b),
once in the phrase:
ä''ìòù äùòù äúôîä øôñá
'in the book of the Key which Solomon, peace be to him, composed'.
This compilation then, according to its full title, would be known as äîìù äúôî øôñ, The Book of the Key of Solomon.
That the Magic Art was looked upon as a serious occupation, and was kept as an exclusive possession, may be gauged from the paragraph
(fol. 6 b) containing the following regulation or order:
'I beg and command any one into whose hands this compilation may fall, that he will give it to no man unless he be of a retiring disposition,
able to keep a secret, energetic in the performance of this kind of work; and I adjure him by the Living God, the Creator of the Universe, that
in the same manner as lie would guard his own soul, he will guard this book, and not reveal it to such as are unfit. And should he not listen (to
this admonition) I place my supplication before Him who has graciously imparted this knowledge to me, that He shall not suffer him to
prosper in all the actions and desires which he seeks to bring about. Amen, May this be His will.'
The MAGIC CIRCLE which plays so important a part in these operations is described or referred to in various passages, such as ff. 3 b sqq., 9
a, 14 a-15 a, 23 b, 59b, 65b-66a.
The ïåñéâ 'Experiment' or 'Operation' ('Practice') is dealt with on ff. 7 a-8 b. 9 a, 55 a, 56 b, 70 a-70 b; and in the Appendix, ff. 1 a-2 b, and 3 b
sq. It may be of special interest to give in full, with a translation, the 'Operation' of Simon Magus, contained on fol. 55 a:

The Operation of SIMON MAGUS.
The 'Operation' of SIMON MAGUS should be carried out on a Thursday or a Tuesday in the evening. In the first place, you should have a
candle of virgin wax burning; then make a circle with a sword (as is shown below), and mark the four sides with the mark of Solomon and the
seals of Jupiter and Venus (as you will see further on); then write the names of the four sides of the world, i.e. East, West, north, and South
Having done this, stand in the middle of the circle, and say three times, neither more nor less, this form of conjuration:
'I adjure you, O Lucifer, and all thy associates, by the Living God, by the Angels above and below, by So and So, and in the name of A and B,
&c.; I furthermore adjure you by Belzebuk:, your Lord; I moreover adjure you by Satan, in whose hands are the Keys of Gehinnom. I adjure
you by Lucifer, your King; I adjure you by the mighty deep; I adjure you by the Law of the Lord, that you shall have no power to stand in the
air, nor beneath the air; nor on the earth, or beneath the earth; nor in the water, or under the water; nor in the heavens, or beneath the heavens;
nor in any place of the world; but that thou shalt come forthwith unto this place, thou, O Lucifer, with thy associates, or that thou shalt send
three of thy servants, who shall tell me the truth concerning all that I shall inquire of them, in the name of AGLA, AGLAJI, AGLTA,
AGLAUT, AGLTUN, and in the name of ALPHA, V, HE, VJV, JUD, HE, MAHL, ALIHAI, ELOKIM, ZEBAOTH, ELYON, &c.'
Beware, too, that you fall not asleep; for immediately Lucifer with his companions will come, or he will send three of his messengers or
associates who will say unto you, 'What dost thou want or desire and wherefore hast thou brought us?' Then at once ask of them three things
that you wish, and they will tell you. After the reply bid them farewell in the manner known.
It is meet that you should perform this on Thursday or Tuesday while the moon is on the increase (lit. 'increasing her light'), and it should only
be practised, if possible, in the months February, May, August, or October, when the sun and moon are equal in number [of hours (?)],

otherwise at full moon. Now this is an unfailing experiment, tested by many; but it is requisite that you should be perfectly clean and pure in
body and soul. Do not ask more than three questions; for if you ask more, they will not reply nor answer. Understand, too, that whatever grade
or kind of spirits they may be, they never answer more than three questions.
I, the writer (so it was written), have tested this 'Experiment', and found it true.
The concluding statement in connexion with another such 'Operation' (ff. 56 a-56 b), headed éúéîàå äîåðî ïåéñð 'An Operation tested and true',
contains these remarkable words: 'This Operation has been learnt from a certain demon who placed herself at the service of the writer (so it
was written), and taught him this process, which is true.'
Another characteristic 'Operation' we have on if. 70 a-70 b. It runs as follows:
The 'Operation' BARAKON.
This may be carried out in any place, with associates or without, better without. In the first place you must have a sword, very sharp and
glittering, and make with this sword a circle. Have all the requisites ready, so that you should not have to go out of the circle, when you have
once entered it. Having entered it, take the said sword, and fix it in front of you within the circle. Afterwards you must have the hide of a dog
unborn and the blood of a hawk (?), and write on this hide with this blood these characters in two lines one above the other . . . . . . .
Understand that having conversed once with the spirit, there is no further need of the circle; and if you wish to employ this test, you need but
take the hide in your right hand and say this Psalm three times, after which repeat this conjuration:

'I adjure thee, O Spirit, called BARAK ON, by the faith that is in thee, 'together with thy associate the demon, and by the power and truth of
the Living God, true and merciful, and by that Angel who, on the Day of Judgment, shall with the sound of the trumpets say: "Rise, all ye men
and women that are dead", and he shall say, "Come, Come, Come unto the righteous judgment before God, Creator of All".
'Furthermore, I adjure thee, BARAKON, by these holy angels, their ministers, and their Signs; by the name Raphaël and his minister, the Sun;
Gabriel and his minister, the Moon; Samaël and his minister, Mars; Michaël and his minister, Venus; Kaphsiel and his minister, Saturn; (I
adjure thee) to appear before me quickly in human form without harming either my body or my soul and members, by the power of the Living
God of Life and Truth, and He will subdue thee so that thou come to reply to me.
'I next adjure thee by the twelve Signs of the Zodiac, Aries, Taurus, Gemini. Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus,
Aquarius, Pisces; and by thee, O Gabriel, the angel who gave strength unto Samson, and who inspired with wisdom King Solomon, peace be
to him! I further adjure thee, BARAKON, by the Holy Names ADONAI, A. B., and by the name CHUZU, at the sound of which when
proclaimed at midnight all the dead, both good and bad, shall rise in the twinkling of an eye; and by the name SOTER, by means of which the
Creator, ADONAI ELOHIM, shall cause all the stones of all the buildings of the world to tumble one against the other, so that they shall be
everturned and engage in war together; then shall the human creatures "say unto the mountains, Come, fall upon us, and to the hills, cover us"
(cf. Hosea x. 8).
'And I adjure thee by the Ineffable Name, with which ELOHIM after the Day of Judgment shall slay the Satan and his select ones, and all the
wicked of heart shall be put into a stream of fire; whilst his own elect shall be glad and rejoice in the glory and pride of the Living God, and
there they shall find their delight, and rest the everlasting rest.
'Again, I adjure thee, O BARAKON, by the spirit of Him on high (? for åéðòä, l. ïéìòä), together with thy associates, also by the Eternal
Being, blessed and glorified in the recesses of the high places, tremendous in His world and the heaven of heavens, served by all His creatures
for ever and unto all generations, that thou come speedily in the form of a little man. I further adjure thee by the holy ministering angels and
by all the Names of the Lord, that thou come quickly, that no obstacle prevent thee, nor any cause whatsoever. I further adjure thee,
BARAKON, by all the things created by the Lord on high or below (and he shall detail the foremost creatures) that you come immediately and
without delay in the form of a little man, without hurt, trembling, or fear whatsoever, either to my body or my soul or to any of my members. I
again adjure thee by the extraordinary portion of joy which the Lord allotted to the Angel Michael and the Angel Gabriel in the grade of
holiness.'
Thereupon immediately there will come the spirit that understands and listen your commands, and tell you all you desire. He will come in
human form at all times that you wish to speak to him; as for thee, ask whatever thou choosest, and he will answer truthfully, in humility, and
with cheerful heart.
Of Conjurations we have the following typical form (fol. 23 b-24 a):
'I furthermore conjure you in the name of the Creator of All, the Fashioner of All, and the Maker of All, the Possessor of All, the Beginning
and End of All, possessing and none possessing Him, the Fashioner and not fashioning Him, the producer and none producing Him, Lord and
none lord to Him, Ruler and none ruling Him, He the cause of existence, and none the cause of His Existence, the First and no first to Him, the
Last and none after Him; the Creator, and all are His creatures; the Fashioner, and all are His formations; the Possessor, and all are His
possessions; the Maker, and all things are made by Him; the Worker, and all are His works; Lord, and all are His servants; Ruler, and over all
is His dominion; the Source of Existence, and all exist by Him; the Cause, and all is the effect of this Cause; all shall pass away, but He lives
and remains to all everlasting, Selah! (I adjure you) that you stir not from this spot until you fulfil my desire and will, my command and
request, which is So and So, &c.'

Another class of conjuration, different in so far that it adjures by means of Cabbalistic Names in place of being a direct appeal to the 'Creator
of All', will be found on fol. 45 a:
'We furthermore conjure thee and decree concerning thee PILIT (or BILID) son of ANT, son of NASHARON, son of' SHAMLON, son of
MINIKUAM son of JUKAR, son of SHAMSHA, son of NAADAME, son of VATALE, son of VASHVASH, son of ASHRAUD, son of
MARA, son of ASHMEDAI, son of SHUNAROX (or SHOMROX), who were princes over all the Caesars, for he ruled in the days of
Solomon and in the days of the Prophets, and ruled over you by reason of great deeds -- thee do we adjure by force and all who are near thee.
We further adjure thee, O BILT, that thou come as a help for the sake of the glory of thy father ANT, and for that of thy mother NAEMAH,
with favour and not in anger, with joy and not in sorrow, with truth and not with falsehood, to do that which I have desired, &c.'
A characteristic counterpart to such request will be found in the reply on fol. 46 a:
'I, BILT the Great, the Eastern One, am ready to respond to every request which thou makest, and to fulfil thy will, and wish, and longing
entirely; ask of me, and it shall be done forthwith; I, ASHMEDAI, King of the South, the Great Philosopher. Wouldst thou know concerning
the past, present, and future, behold I am ready to answer, and to solve all thy doubts.'
One of the most interesting, perhaps, of all the Conjurations, is the one occurring in the Appendix, fol. 6 a-6 b. It runs as follows:

A Specific for Pain in the Eyes.
'In the name of the Lord, God of Israel, who sitteth upon the Cherubim. The Holy One, blessed be He, shone forth in the Garden of Eden, and
the Angels after Him. When they bad entered into the midst of the Garden of Eden, their faces were sad, and they said one to the other,
"Wherefore is the Holy One, blessed be He, troubled? He is angered on account of the low state of A, son of B, who has a sore or bad water in
his eye". Thereupon the angels addressed the Holy One, saying: "As Thou hast it in Thy power to heal him, may it be Thy will to restore him
to health!" And I will conjure this sore or this water in the eye of A, son of B. by the name ADONAI ZEBAOTH, God of Israel, and by the
name EHYH ASHER EHYH, and by the name METATRON, and by the seventy-two Names of the Holy One, and by the name ADRIBUN,
and by the name SHABHI (according to another reading, SHABTI), and by the name SHMUIEL, the Great Prince, and by the name of the
angel SHAMSHIEL, and by the name of ELIAS, ENOCH, the prophet, and by the name MICHAEL, GABRIEL, and RAPHAEL, and by the
name of HADARMIEL, PISHON, MITMON, SIGRON, the Holy Angels, and in the name of all the angels of the Upper Region, and in the
name of the holy SERAPHIM, HAYOTH and OPHANIM, and in the name of the Ten Generations, and in the name of the Ten Scrolls of the
Law, and in the name of the Ten Sephiroth, and in the name of the angels that minister in the presence of the Exalted Holy One, blessed be lie;
and in the name of bread, water, and wine, and all that the Holy One, blessed be He, hath created in His world; (I adjure you) whatever you
be, whether film or spot or water, or white, or malady, or grit, or thorn, any sort of darkness, or worm, that you go forth or die, and depart out
of the eye, or from these eyes; or as regards any other thing that can be blotted out, that it go forth out of these eyes, from the eye to the flesh,
and from the flesh to the bone, and from the bone to the skin, and from the skin to the hair, and from the hair to the earth, in the name of
ADONAI, God Zebaoth.'
Let him do this three times a day, and each time let him sprinkle with his third finger of the water, and drop one drop 'in the Name' (it seems to
me -- adds the copyist -- the author meant 'in the eye'); let him do this nine days or twenty-one days, and with the help of God he will be
healed. Finis.
Concerning the influence of the planetary system upon the life of man, we have, on fol. 52 b, the following:
Saturn has of man's body the bones, the millet, the right ear, and the urinary part.
Jupiter has of man's body the liver, the left ear, and the ribs.

Mars has of man's body the gall, the right nostril, the sinews, and the kidneys.
The Sun has of man's body the heart and the right eye during the day, and the opposite during the night, the brain in the head, the arteries, and
the right side of the body.
Venus has of man's body the flesh and fat, the private part and semen in man.
Mercury has of man's body the tongue, mouth, and sinews.
The Moon has of man's body the left eye during the day, and the opposite during the night, the lung. the throat, the upper bowel, the womb,
and all the left side of the body.
The details connected with the fumigation relating to these planets, to which reference is made on fol. 37 b, and more particularly the form of
the Prayer, are specially interesting. We read:
'Red sandal-wood for the Sun, aloe for the Moon, pepper for Mars, mastix for Mercury, saffron for Jupiter, costus for Venus, brimstone for
Saturn. Thereafter the priest shall bless them, and the priest shall say this Prayer: O God of Abraham, God of Isaac, and God of Jacob, put Thy
blessing upon these perfumes, so as to enlarge the power of their fragrance and their efficacy, in order that no enemy shall be able to enter
them, nor any other forms, in the Name of Adonai, the Living God, and Ruler for generation upon generation. Amen!'
Among other interesting items we might note, that in the paragraph under the heading 'Chapter on Theft' (fol. 70 b) there is the diagram of an
eye on fol. 71 a, surrounded on the upper side with the curious expressions Got Magot, the Old French spelling of Gog
Magog.
The last two prescriptions in the present collection are as follows:
1. To see a light burning in the midst of the water, take a wax candle and write these names upon it; then cast it into the water. They are
AIKA, AKVA, AKA. PTIYA.

2. To overpower a king or ruler, or whomsoever thou desirest, to do thy will.
Before all things wash thy face, hands, and feet; read the Shema (i.e. Deut. vi. 4); then stand on thy left foot, and repeat three times this
Conjuration:
'I call upon you ye demons, who are appointed to coerce humankind, whose names are SHANSHIMON, SHANAUN, SHANGDIEL,
SANGDIEL, TAMPALTI, VVISHTROM, VHSHR, ARMNIEL, EL; and I further call upon you, O BEEL, ZEBUB, ZRON, ROHI,
KIBAISH, BINTIVASH, and all your set appointed for this purpose. I call upon you and adjure you, I decree and ordain upon you by these
Names of God, formed of the 72 (names), and by the Name of the 216 letters, being the sum-total of the three verses (of Exodus xiv. 19, 20,
21) beginning with the words òñéå (And he journeyed), àáéå (And he came), èéå (And he stretched)-let him make mention of all the names),
that you go this very night to A, son of B, that you stand over him, and intimidate him, and overwhelm him, and show him my likeness, and
tell him to beware of his life and do all my will, which is so and so; that should he not perform it, he will in that week die a sudden death. And
thou shalt adjure him in a dream to do so. Should he be unwilling to swear, you smite him, and stand over him, and frighten him until he
swears that he will do so. And you shall coerce him all that night by dream after dream and dream within dream, until he be entirely willing to
do my bidding, and come during the day to seek me out (or send after me to call me) literally, so as to do my will. And the zealous and speedy
runner shall run before you, namely BOLIM, and you shall hasten and go after him to do unto him in this matter as you did unto Laban, the
Syrian, and unto Abimelech, King of the Philistines. I further decree upon you by the power of the Name compounded of (the words)
Bereshith (i.e. 'In the beginning', Gen. i. 1) till Vo-Vouhu (i.e. 'and void ', ibid. i. 2), that is, the Name of the 72 (letters) -- he should mention
the Name -- that ye shall have no rest, nor ease, neither in heaven, nor on earth, neither in the air, nor in the water, nor in any spot in all the
worlds which our Creator hath formed, until ye complete this matter in accordance with my wish and desire, by the Name that was written on
the forehead of Aaron, the priest -- that ye go directly and immediately. Finis.'
What offices the various Spirits are prepared to perform are as interesting as they are varied. For example, we read (ff. 46 a-48 a) of such
ready and valuable services as the following:
'Lo, we are prepared to revive the dead, &c.'
'Lo, we are prepared to place ships and boats at your disposal, on the seas and on the streams as you desire, &c.'
'Lo, we are prepared to break the locks of wardrobes and safes containing hidden treasures, &c.'
'Lo, we are prepared to obey your commands, and wherever you please there shall meet 10,000 or even a million men in arms., &c.'
There is a paragraph (fol. 66 a) telling how to shut up a spirit in a ring, so that you may converse with it by day and by night., and it will teach
you if you wish all that can be done in the world'. There are directions (fol 67 a) for 'rendering yourself invisible'; for 'eluding prison and
fetters'; telling how you can injure any enemy (fol. 68 b); for one who has taken poison; for one petitioning a lord or ruler (ff. 6 a-6 b,
Appendix).
The divers other paraphernalia required in the performance of the magical acts, such as the knife, the sickle, water and hyssop, light and fire,
&c. are all minutely described; the conjurations for the days of the week, and the relation of the Signs of the Zodiac to the art of Magic, are set
forth in detail.
The Mystic Alphabet or 'Alphabet of the Angels' is given on fol. 1 a of the Appendix; and on fol. 40 b there is, touching angels, an excerpt
from the Book of the Angel Rasiel -- a work that has long been regarded as perhaps the standard compilation of practical Magic. We can
adduce no better example in support of this statement than the final prayer contained in our Key, which, extending over nearly four pages (ff.
71 a-72 b), apostrophizes God as the 'King', going through the entire Alphabet a greater or less number of times in order to describe His
distinctive attributes.

A similar passage occurs in the Book of Rasiel (towards the end), but with this difference ; whilst the Book of Rasiel gives about 140 forms
referring to the Creator as the King of the Universe, the compilation before us has about 360 such forms. Our version is, therefore, more
complete than that which occurs in Rasiel. Besides, the variations themselves are most interesting and instructive; and what strikes one at first
sight is the use of expressions throughout this long passage in our Key identical with those occurring in the Jewish Prayer Book, the original
source of which may be traced to the Hebrew Scriptures themselves.
H. G.
TABLE OF CONTENTS
Title page tp
Introductory remarks by the author 1a
'Prayers' and Invocations (26 in number) 1 a-3 a
On the composition of the Divine Seal 3 b-5 b
The preparation of the one performing the act 5 b-6 a
A propitiatory 'Prayer' 6 a-6 b
The Second Book of the Key 7a
The various ways to perform the acts and operations, at what hours, on what
7 a-9 a
conditions, and by whom, also the 'Prayer'
The associates and disciples, the Conjuration in the case of a boy or girl 9 a-9 b
How many associates are required 10 a
Concerning the nine days of preparation 10 b-l1 a
Ablution and recital of certain 'Prayers' 11 a-1l b
Blessing the Salt 11 b-12 b
The place for performing the act and the 'Prayer' 12 b-13 b
[Concerning the Magical instruments and other requisites] The knife and
swords (13 b); the sickle (14 a); entering the circles (14 a); fumigating (15 a);
the water and hyssop (15 b); the lights and fire (16 a); the pen and ink (16 b);
the blood of the bat (17 a); virgin and unborn parchment (17 b); the wax or 13 b-20 a
mortar for making the candles or images (18 b); the needle and iron handle (19
a); on various other pareliments or paper (19 b); on the written characters (20
a); and the silk or linen garment (20 a).
The Armrl (Almrl); diagram with pentacles; diagram of candlestick with candle 20 b
The Seals of the twelve Constellations 21 a-23 a
The wondrous Circles; Conjurations of Barkiel. 23 b-25 b
Book of the images of the twelve hours of the day [which are the twelve
25 b-27 b
degrees of the Armrl]
Concerning the images of the night (twelve hours) 27 b-28 b
Conjuration of the powers of the twelve signs of the Zodiac by means of the
29 a-35 a
Almdl
The Book of Light 35 a
Containing the names given to the hours of day and night, the names and seals
of the angels for the days of the week, the names of the angel for the four
36 a-36 b
seasons of the year, the names of the Sun and Moon according to the four
seasons, followed by Conjurations for the days of the week
Concerning the Spirits of the air that rule during the seven days 36 b-37 b
Fumigation for the afore-mentioned stars 37 b

Conjuring the fire in which the incense is put 37 b

On the garments and pentacles which must be sewn to the garments 38 a
Conjuration of the Spirits 38 a-39 b
'Prayer' on donning the garment 39 b-40 a
Names and seals of angels, stars, and planets from the Book of Angel of the
40 b-41 b
Angel Rasiel
Book of the Seal of BILT (BILID) 42 a-43 a
Conjurations of BILT 43 b-46 a
Replies of divers spirits and their seals 46 a-48 a
Concerning the sanctity of the nine Kandariri(talismans), (revealed unto King
48 a-49 a
Solomon)
Names of the angels that minister before BOAL (BOEL) 49 b
Angels of the twelve stations and of the six firmaments, and their workings 49 b-52 b
A general Conjuration 52 b
The seven Planets and the human body 52 b
Book of the (twenty-eight) stations of the Moon 53 a-54 b
Colours of the Planets 54 b
Book of 'Practices'; The 'Practice' or 'Operation' of Simon Magus 55 a-55 b
A remarkable and true recipe for love by the philosopher Adriano 55 b
Another recipe, tested and true 56 a-56 b
Recipe for seeing a spirit in a mirror 56 b
To conjure or sanctify a ring on the Sabbath-day 57 a
To escape from prison in a special boat 57 b-58 b
Illustration of boat and other diagrams 59 a-59 b
Chapter on going through the air in a cloud 60 a-62 a
Planetary invocations, and the method described 62 a-64 b
The Seal of the terrestrial spirits 64 b
Composition of the whistling-instrument 64 b-65 a
On subduing and binding the spirits 65 a-65 b
Illustration of the Magic Circle 66 a
On keeping a spirit shut up in a ring (66 a); On seeing spirits and conversing
with them (66 b); on how to become invisible (67 a); on prison and fetters (67
a); on opening all locks (67 b); on obtaining an answer from the spirits (67 b);
66 a-69 b
on injuring an enemy (68 b); on bringing the good spirit to tell thee what thou
wishest, except as regards women and evil-doing, which thou must not ask (69
a)
The 'Operation' BARAKON 70 a-70 b
To discover theft 70 b
Concluding 'Prayer' 71 a-72 b
APPENDIX:
Further 'Operations' and Conjurations 1 a-6 a

Specific for malady of the eyes 6a
For one who has swallowed poison 6b

To petition a lord or chief 6b

Tradition from Rabbi Shalom 6b
To coerce a king or ruler or whomsoever thou wishest to do thy will 6 b-7 a
For a fuller description of the Contents, the reader is referred to the afore-mentioned brochure, Clavicula Salomonis a Hebrew manuscript
newly discovered and now described by Hermann Gollancz.. J. Kauffmann, Frankfurt a. M., D. Nutt, London, 1903. The following
corrections should be noted: -- In the title-page (p. 17) for áâùîå read äðùîå on p. 21 delete the words 'the 10th is missing'; on p. 32 (8 ll. from
the bottom) for ìôòé read ìòôé; on p.34 (8 and 9 ll. from the bottom) for äìòù read äìàù and for éúøæò read éúøæî on p.42 (5 ll. from the
bottom) for ïòùåé read ïîùåé and on p.45 (3 ll. from the bottom) for øùòå ïåãàäî read øùîå ïåãàî.

http://www.esotericarchives.com/solomon/mafteah.htm
You will need a Hebrew font installed to read this.
äîìù äúôî
Clavicula Salomonis
A Hebrew Manuscript
Newly discovered and now described
by
Hermann Gollancz, M.A., D. Lit.
Goldsmid Professor of Hebrew, University College, University of London.
J. Kaufmann. D. Nutt,
Frankfurt a. M. London,
Burnstrasse, [??] 57-59, Long Acre, W.C.
----- -----
1903.
1/6
Nett.
Dedicated
to my revered teacher and friend
Dr. Michael Friedländer
in honor of
his seventieth birthday.
http://www.esotericarchives.com/solomon/mafteah.htm (1 of 8) [23.07.2001 00:55:40]

T he manuscript described in these pages will offer to the student of ancient and modern literature
much information regarding that branch of learning which deals with the world of mystery, -- a theme
which from time immemorial up to the present day has ever had a remarkable facination for the mind of
man.
The substance of this work might, as far as concerns its practical value, be looked upon as a combination
of folly and daring; but from another point of view, namely, that works of this kind were during the past
sought after, studied and believed in, the MS. before us assumes a character of high importance.
The Essenes, mentioned by Josephus and Philo, had already introduced into their religious activity some
elements of a mystic tendency, and the Terapeutae of Alexandria were not behindhand in this direction.
Their healing art consisted in the application of mystic formulae derived from the works of King
Solomon (Josephus, Antiq. VIII, ii, 5). We find traces of this mysticism as the background of the art of
healing in the New Testament itself. In the Old Testament, of course, witchcraft is looked upon as an
abomination; it is forbidden and punishable by death.
Nevertheless, the spirit of man ever groping about in the dark was wont at all times, before the dawn of
civilisation, to thirst and search after that which was hidden and concealed. For the purpose of improving
their condition or satisfying their aspirations, men longed to employ in the absence of all material visible
means of help such methods as they considered to have supplied by the mystic world. Their aim at first
was to alter their own conditions by means of such mystic practices; and any failure with which they met
in the course of their operations, they attributed to their own personal defects and want of ability. Their
faith in the methods which they adopted could not be shaken.
It was this very faith in the efficacy of their craft that gave the opportunity to many an impostor to
mislead the simple honest folk who sought their aid; and these impostors, at least, had no cause to
complain that Fate had been unkind to them, and had not helped them to improve their lot in life.
In the New Testament (Acts VIII), it is true, the practice of open sorcery, personified in Simon Magus, is
assailed; yet this yearning after the acquisition of the gifts of the world and the satisfaction of temporal
happiness could not be quenched by means of religion proper, and the unbeliever continually resorted to
the practice of sorcery in order to bring about, as he thought, the amelioration of his condition.
In the Alpha-Beta of Ben Sira there is also cited an interesting instance of the practical application of the
magic art (Amsterdam Edit. 1696, p. 9; the reference is to Nebuchadnezzar).
The Talmud (Sanhedrin 67b.) calls sorcery the "denial of the Providence of God": --
:äìòî ìù àéìîô ïéùéçëîù íéôùë ïîù àø÷ð äîì ïðçåé éáø øîà

A strong indictment against the practice of magic is contained in the later, though most important work
íéãéñçä øôñ by Jehuda Hasid.
The concluding paragraph of this work is as follows: -- ...
Sorcery continued to florish during the centuries down to the middle ages and later times. It often, even
in modern days, raised altars upon which human beings were offered as victims. We have but to think of
the various trials on the ground of sorcery and witchcraft recorded in the annals of European nations.
The chief work which is supposed to have served as the oracle of all sorcerers throughout history is the
famous "Clavicula Salomonis".
King Solomon who, according to tradition, was king of the whole world, and who, according to the
statement in Ecclesiastes, could render all the joys and delights of life subservient to his will, stood forth
as the pattern and prototype for all who hankered after the things which they regarded as the pleasurable
and desirable objects of existence.
The legend runs that it was by means of magical conjurations that King Solomon the Wise was enabled
to procure for himself all delights and pleasures in which he indulged. A glance at the work ... (Livorno,
1790) by the renowned Johanan Allemanno (XV. cent.), and at the Responsum of R. Jacob Provenciale,
1490. (in the collection ... by Elieser Ashkenasi, Metz, 1848), is sufficient to inform us as to the number
of apocryphal works ascribed to King Solomon.
Gedaliah Ibn Jahya in his book "Shalshelethhakahala" (Ed. Venice, 1587, f. 98b.), in referring to such
works, cites by name ... -- the very equivalent of Clavicula Salomonis. His words are as follows: ...
In the words of a modern non-Jewish scholar, to whom we shall presently refer by name: --
"Solomon plays the same role in ancient Jewish Magic as Faust does in the Christian; it is,
therefore, not to be wondered at that books on magic are attributed to him. In addition to
the famous Clavicula Salomonis, the following works are ascribed to him: -- Liber quatuor
annulorum; Liber de IX Candariis; Liber de tribus Figuris Spirituum and de Sigillis ad
Dæmoniacos; Clavicula Salomonis ad filium Roboam; Liber Lamene; Liber Pentaculorum;
Liber de officiis Spirituum; Hygromantia ad filium Roboam; Testamentum Salomonis; the
Book Rasiel; the Book Almandal, etc. Compare the writings of Roger Bacon, Agrippa,
Tritheim, Wier, Golast, Naudé, Horst, etc. in which the magic works of Solomon are
mentioned and discussed."
The book "Clavicula Salomonis" may originally ages ago have been written in Hebrew by some
unknown author; a cruel fate overtaking both the sorcerer and his works, and completely destroying the
original manuscript of the said "Key". In later times what is supposed to be various translations of it have

appeared in the Romance languages.
Karl Engel, the great scholar of the Faust legend, in his work Zusammenstellung der Faust-Schriften von
16 Jahrhundert bis Mitte 1884. Oldenburg, 1885 ($ VI Salomo, 443 sqq.), has enumerated the various
editions of the Clavicula, which have hitherto appeared. They are as follows:
● Clavicula Salomonis Hebracorum Regis translata in latinum idioma ex Hebraco......;

● Clavicula Salomonis filii David;.....
Salomonis Clavicula i.e. Der Schlüssel Salomonis, magiae et albae et nigrae. ["Constantius M. hat
diese clavicula von Jerusalem geshickt 320"] Romae, 1510;
● Claviculae Salomonis et Theosophia pneumatica. Wesel. Duissburg and Frankfurt ..... Andreas
Luppius, 1686, [A Reprint in Scheible's Kloster, Vol. III];
● Semiphoras and Schemhamphoras Salomonis Regis,... Wesel, Duissburg and Frankfurt .....
Andreas Luppius, 1686, [A Reprint in Scheible's Kloster, Vol. III, and in his Bibliothek d. Zauber-
, Geheimnissund Offenbarungsbucher, Pt. VI.]
● Claviculae Salomonis, 1686, by Luppius;
● Clavis Salomonis et thesaurus etc., translated by Neydecker, Germany, 1716;
● Clavicula Salomonis explained by Samuel Heineke, Pressburg, 1780;
● Clavicules de Salomon...... dite du Papillon Vert.... 1827.
In addition to these included in Karl Engel's list, other printed works, versions of the Clavicula, are to be
found in the British Museum, e.g: --
● La Vera Clavicola, Milano, 1868; La Clavicolas Salomon, Firenze, 1880, etc.
The British Museum has also amongst its treasures seven MSS. in the Latin, French and Italian
languages. They are Add. MSS. 10,862; Sloane MSS. 1307 and 3091; Harleian MSS. 3981; King's MSS.
288; Lansdowne MSS. 1202 and 1203. Of these Nos. 288 and 3981 are French translations of the Italian
made from the Hebrew by Abraham Colorno; a copy (in Italian) is according to Ben Jacob's
bibliographical work ... (s.v. ...), in the possession of Professor Stemschneider.
In 1889 Mr. S. Liddel Macgregor Mathers, author of the "Kabbalah unveiled", by piecing together these
various MSS. contained in the British Museum, edited "The Key of Solomon the King (Clavicula
Salomonis)".
A hurried survey of these very MSS. might easily convince one that they are anything but Jewish in
character, several of them containing illustrations which, in the eye of the Jewish Law, would be
regarded as blasphemous: the human face or more extended form appears in a circle with the words éãù
ìà added, the face itself in several instances being even supplied with horns and the form with wings.
With regard, however, to the Hebrew text itself, it seemed, as far as our knowledge went, to be altogether
lost, so that, in recent times, no one troubled to make a search for it. In fact, it was given up as lost (Cf.

Mathers, p. V.)
Without entering into the reasons for the utter disappearance of the work in the original, might it not be
found in the fact that in recent centuries the book had lost its value for the sorcerer, and had an interest
simply for the antiquarian student and the folk-lorist>
As late, however, as in the Faust legend -- child of Teutonic soil and of Romance and Slavonic adoption,
the Clavicula served as the primary source of the Magic Art which figures so prominently in the legend
itself.
To come now to the MS. which we are about to describe, and of which I propose to give an outline, I
have lately had the good fortune to become possessed of what appears to be (as far as I am able to judge)
a Hebrew Manuscript of the "Clavicula Salomonis", until this supposed to have been lost. I came across
the volume while searching among the books contained in the library left by my late father, the Reverend
Samuel Marcus Gollancz.*
* My thanks are due to the eminent bibliographer, Mr. S. Chait, for kind help in this description of the
MS.
Judging from the Appendices and probably later Title-page, the MS. seems to have been copied in the
year 1700. There is little doubt that the copyist had an older MS. before him; he frequently adds
corrections and variants, the result of his own criticism. It often seems that in making such corrections he
employs the expression ..., and once (f.54b) he writes as follows: ... We might clearly infer from these
words that the writer was copying an older text.
Our MS. consists of 72 quarto leaves of one pagination and 7 leaves of a second pagination, 157 pages in
all. The writing is in the Hebraic-Italian hand, the MS. itself being supplied with numerous illustrations.
It would appear that the copyist endeavoured to do his work as carefully as possible, inasmuch as he now
and again when making a bad drawing confesses to his want of artistic skill, and repeats his attempt at
drawing the same figure on the opposite page.
The MS. has the following title page:
åîà åì äøîòù äøîòë
äîìù .... øôñ

...
The word between øôñ and äîìù indicated by dots cannot be said to be "illegible," for it has been cut out

evidently with a purpose, probably from fear: for it should be borne in mind that a book bearing the title
äîìù äúôî ´ñ "Clavis" or "Clavicula Salomonis" might have involved, even at the time of the latest copyist,
in most unpleasant and perhaps serious consequences, both the copyist as well as the possessor.
One has but to look back to the end of the 17th century and to the beginning of the 18th, and to think of
the proceedings at the Trials, and the death sentences in connection with witchcraft and sorcery. (Cf. Dr.
Jaraczewski's Vortag über Hexenprocesse in Erfurt u. Umgegend, Erfurt, 1876, and the account of Jane
Wenham's Trial at the Assizes at Hereford and Condemnation to Death, London, 1712).
The general impression conveyed by a perusal of the work itself is that it is perfectly Jewish in tone. The
invocations and names contained therein, and the pantheistic spirit underlying the invocations as well as
the formulae are not un-Jewish. The Jewish character of the work as a whole is not affected by the
foreign elements and names introduced in the appendices and other parts. As an example, I will but cite
here one point contained in a passage found in folio 46a. In the reply of "Bilath" the expression occurs
éúøæò ìà, which proves that this demon, instead of being the enemy of God, is in reality subservient to
His Will in reducing the sinning creature.
This is certainly Jewish in spirit, since the Christian idea of Lucifer is that of a rebel cast out of Heaven.
If, for example, the invocation were Christian, the author would not have inserted a phrase so contrary to
his own doctrine.
According to all appearances, the Magic Book "Clavicula Salomonis" was composed in the East. And it
is not at all unlikely that our MS., in spite of obviously late additions introducing in the appendix of the
work the names of Prague and Vienna, may have been brought from the East into Europe by those
turbulent spirits who acknowledged a Magician as the Messiah and followed him. Strange to say, there
occurs in the appendix to our MS. one passage (fol. 6a.) which would seem to favor this theory, for it
leads us on to a perfectly new track, namely, to the times of the dreamer and pseudo-Messiah, Sabbatai
Zevi. In a variant incorporated in the text, the very name éúáù (Sabbatai) introduced by the abbreviation
à''ð seems to occur. The name íåìù 'ø (fol 6b.) also points to the same origin.
Several times the word "Tetragrammaton", the Greek equivalent of JHVH, is used in this MS; this
substitution in the Jewish Cabbala was adopted solely by Sabbatai Zevi and his party; (Cf. "Beth
Hamidrash." Weiss, article by N. Brull, pp. 63 and 103).
The MS. begins thus:
äää
Then follow seven "Prayers" (úåìôú) in pure Hebrew with here and there a Cabbalistic name.
I give the first two as specimens:

äää
The 8th "Prayer" contains simple Cabbalistic names.

The 9th consists of but one line.
The 10th is missing.
The 11th consists of two lines of Cabbalistic names.
The 12th to the 18th have simply the opening words, with 'åëå i.e. "etc." added, thus clearly referring to
Prayers or Invocations well known, and contained in fuller and older MSS.
The 19th to the 22nd are complete, but consist solely of Cabbalistic names.
The 23rd has but one word, with 'åëå added.
The 24th is complete: only Cabbalistic names.
The 25th and 26th have but one introductory Cabbalistic word.
Folio 3a has:
ïéúé âáà òùéìà åøéëæä å''äå å''à''ô äðåùàø

...
etc. ...
Folio 3b has the heading
...
and continues the subject for four pages till 5b.
Folio 5b almost begins with the heading ..., continuing till 6a which contains 2 ..., the first termed ....
Folio 6b has
[The rest of the text is included on our CD, but has been omitted here because of the cost of maintaining
the web site.]

Shelf mark:
Harvard College Library
Hebraica KH0164
1 of 1

http://www.esotericarchives.com/solomon/scot16.htm
Twilit Grotto -- Esoteric Archives Contents Prev R. Scot Next timeline
Reginald Scot's collection of magical texts
This collection of magical texts was published at approximately the same time that John Dee was
conducting his Mystical experiments. Scot's purpose was to counter the witch hunting craze of the
Inquisition by ridiculing the texts and their implications. He also took the opportunity to attack the
Catholic Church in general for superstitious practices. In his lists of magical texts (chap. 31 and chap. 42)
he mentions Ars Paulina, Ars Almadel, Ars Notoria, Honorius, Sepher Raziel, and others. Scot also
reprints J. Wier's (aka Wierus) Pseudomonarchia daemonum (1563), which corresponds closely to
Lemegeton Book 1 (Goetia). For a discussion of Scot and these texts, see E.M. Butler's Ritual Magic,
chapter 5.
Discoverie of Witchcraft, 1584.

by Reginald Scot
BOOKE XV.
London, 1584
Contents:
● 1. Exposition.
http://www.esotericarchives.com/solomon/scot16.htm (1 of 72) [23.07.2001 00:55:55]

● 2. J. Wierus: Pseudomonarchia daemonum.

● 3. The hours to bind demons.
● 4. The conjuration.
● 5. A confutation of the above.
● 6. Symbols of the planets, etc.
● 7. Symbols of the angels and magical seals.
● 8. An experiment of the dead [to invoke the virgin fairy Sibylia].
● 9. A licence for Sibylia to go and come.
● 10. To discover hidden treasure; to go invisible.
● 11. An experiment of Citrael.
● 12. How to enclose a spirit in a christall stone.
● 13. An experiment of Bealphares.
● 14. To bind the spirit Bealphares, and to lose him again.
● 15. Consecrating the holy water.
● 16. To make a spirit appear in a crystal.
● 17. An experiment of the dead.
● 18. A bond to bind him to thee.
● 19. To call him into your crystal stone.
● 20. When to talk with spirits, to find out theft.
● 21. A confutation.
● 22. A comparison with popish exorcism.
● 23. A recent example of cousening by Franciscan friers.
● 24. Who may be conjurors in the Romish church.
● 25. 7 reasons that exorcisms fail.
● 26. Other gross absurdities of witchmongers.
● 27. Conjurations from the pontifical and missal.
● 28. That popish priests leave nothing unconjured; incense.
● 29. Rules of popish exorcists and others all one. St. Martin.
● 30. That it is a shame for papists to believe other conjurors...
● 31. The books of conjurors.
● 32. Magical arts confuted -- Nero, Agrippa, Gallus.
● 33. Of Solomon's conjurations.
● 34. Lessons read in all churches on St. Margaret's day.
● 35. A delicate story of a Lombard; St. Vincent.
● 36. The story of St. Margaret demonstrated to be ridiculous.
● 37. A pleasant miracle wrought by a popish priest.
● 38. The former miracle confuted; story of St. Lucy.
● 39. Of visions, noises, apparitions -- with a confutation.

● 40. Cardanus' opinion of strange noises; St. Boniface.

● 41. Of a noise, and one that narrowly escaped drowning.
● 42. Of theurgy, with a confutation.
● A copy of a letter from one condemned for conjuring
CHAPTER I.
The exposition of Iidoni, and where it is found, whereby the whole art of conjuration is
deciphered.
THIS word Iidoni is derived of Iada, which properlie signifieth to knowe: it is sometimes translated,
Divinus, which is a divinor or soothsaier, as in Deut. 18. Levit. 20: sometimes Ariolus, which is one that
also taketh upon him to foretell things to come, and is found Levit. 19, 2 Kings. 23. Esai. 19. To be short,
the opinion of them that are most skilfull in the toongs, is, that it comprehendeth all them, which take
upon them to knowe all things past and to come, and to give answers accordinglie. It alwaies followeth
the word Ob, and in the scriptures is not named severallie from it, and differeth little from the same in
sense, and doo both concerne oracles uttered by spirits, possessed peoplle, or couseners. What will not
couseners or witches take upon them to doo? Wherein will they professe ignorance? Aske them anie
question, they will undertake to resolve you, even of that which none but God knoweth. And to bring
their purposes the better to passe, as also to winne further credit unto the counterfet art which they
professe, they procure confederates, whereby they worke wonders. And when they have either learning,
eloquence, or nimblenesse of hands to accompanie their confederacie, or rather knaverie, then (forsooth)
they passe the degree of witches, and intitle themselves to the name of conjurors. And these deale with
no inferiour causes: these fetch divels out of hell, and angels out of heaven; these raise up what bodies
they list, though they were dead, buried, and rotten long before; and fetch soules out of heaven or hell
with much more expedition than the pope bringeth them out of purgatorie. These I saie (among the
simple, and where they feare no law nor accusation) take upon them also the raising of tempests, and
earthquakes, and to doo as much as God himselfe can doo. These are no small fooles, they go not to
worke with a baggage tode, or a cat, as witches doo; but with a kind of majestie, and with authoritie they
call up by name, and have at their commandement seventie and nine principall and princelie divels, who
have under them, as their ministers, a great multitude of legions of pettie divels; as for example.
CHAPTER II.
[J. Wierus in Pseudomonarchia daemonum. Salomons notes of conjuration.]
An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their

severall segniories and degrees: a strange discourse woorth the reading.
Baell. THEIR first and principall king (which is of the power of the east) is called Baëll who when he is
conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat.
He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule
sixtie and six legions of divels.
Agares. The first duke under the power of the east, is named Agares, he commeth up mildile in the
likenes of a faire old man, riding upon a crocodile, and carrieng a hawke on his fist; hee teacheth
presentlie all maner of toongs, he fetcheth backe all such as runne awaie, and maketh them runne that
stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earthquakes, and is of
the order of vertues, having under his regiment thirtie one legions.
Marbas, alias Barbas is a great president, and appeareth in the forme of a mightie lion; but at the
commandement of a conjuror commeth up in the likenes of a man, and answereth fullie as touching anie
thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisedome, and the
knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes, and under his
presidencie or gouvernement are thirtie six legions of divels conteined.
Amon, or Aamon, is a great and mightie marques, and commeth abroad in the likenes of a woolfe, having
a serpents taile, spetting out and breathing flames of fier; when he putteth on the shape of a man, he
sheweth out dogs teeth, and a great head like to a mightie raven; he is the strongest prince of all other,
and understandeth of all things past and to come, he procureth favor, and reconcileth both freends and
foes, and ruleth fourtie legions of divels.
Barbatos, a great countie or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure
kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of
dogs, the lowings of bullocks, and the voice of all living creatures. He detecteth treasures hidden by
magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things
past, and to come, and reconcileth freends and powers; and governeth thirtie legions of divels by his
authoritie.
Buer is a great president, and is seene in this signe; he absolutelie teacheth philosophie morall and
naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases,
speciallie of men, and reigneth over fiftie legions.
Gusoin is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things,
present, past, and to come, expounding all questions. He reconcileth freendship, and distributeth honours
and dignities, and ruleth over fourtie legions of divels.
Botis, otherwise Otis, a great president and an earle he commeth foorth in the shape of an ouglie viper,
and if he put on humane shape, he sheweth great teeth, and two hornes, carrieng a sharpe sword in his

hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling
sixtie legions.
Bathin, sometimes called Mathim, a great duke and a strong, he is seene in the shape of a verie strong
man, with a serpents taile, sitting on a pale horsse, understanding the vertues of hearbs and pretious
stones, transferring men suddenlie from countrie to countrie, and ruleth thirtie legions of divels.
Purson, alias Curson, a great king, he commeth foorth like a man with a lions face, carrieng a most
cruell viper, and riding on a beare; and before him go alwaies trumpets, he knoweth things hidden, and
can tell all things present, past, and to come: he bewraieth treasure, he can take a bodie either humane or
aierie; he answereth truelie of all things earthlie and secret, of the divinitie and creation of the world, and
bringeth foorth the best familiars; and there obeie him two and twentie legions of divels, partlie of the
order of vertues, & partlie of the order of thrones.
Eligor, alias Abigor, is a great duke, and appeereth as a goodlie knight, carrieng a lance, an ensigne, and
a scepter: he answereth fullie of things hidden, and of warres, and how souldiers should meete: he
knoweth things to come, and procureth the favour of lords and knights, governing sixtie legions of divels.
Leraie, alias Oray, a great marquesse, shewing himselfe in the likenesse of a galant archer, carrieng a
bowe and a quiver, he is author of all battels, he dooth putrifie all such wounds as are made with arrowes
by archers, Quos optimos objicit tribus diebus, and he hath regiment over thirtie legions.
Valefar, alias Malephar, is a strong duke, comming foorth in the shape of a lion, and the head of a
theefe, he is verie familiar with them to whom he maketh himself acquainted, till he hath brought them to
the gallowes, and ruleth ten legions.
Morax, alias Foraii, a great earle and a president, he is seene like a bull, and if he take unto him a mans
face, he maketh men wonderfull cunning in astronomie, & in all the liberall sciences: he giveth good
familiars and wise, knowing the power & vertue of hearbs and stones which are pretious, and ruleth
thirtie six legions.
Ipos, alias Ayporos, is a great earle and a prince, appeering in the shape of an angell, and yet indeed more
obscure and filthie than a lion, with a lions head, a gooses feet, and a hares taile: he knoweth things to
come and past, he maketh a man wittie, and bold, and hath under his jurisdiction thirtie six legions.
Naberius, alias Cerberus, is a valiant marquesse, shewing himselfe in the forme of a crowe, when he
speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and speciallie in
rhetorike, he procureth the losse of prelacies and dignities: nineteene legions heare and obeie him.
Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth foorth like a
dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captaine of all mansleiers:
he understandeth things present and to come, he gaineth the minds and love of freends and foes, he

maketh a man go invisible, and hath the rule of six and thirtie legions.
Zepar is a great duke, appearing as a souldier, inflaming women with the loove of men, and when he is
bidden he changeth their shape, untill they maie enjoie their beloved, he also maketh them barren, and six
and twentie legions are at his obeie and commandement.
Bileth is a great king and a terrible, riding on a pale horsse, before whome go trumpets, and all kind of
melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him.
Then let the exorcist or conjuror take heed to himself; and to allaje his courage, let him hold a hazell bat
in his hand, wherewithall he must reach out toward the east and south, and make a triangle without
besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse
the bond or chain of spirits; let the conjuror proceed to reading, and by and by he will submit himselfe,
and come in, and doo whatsoever the exorcist commandeth him, and he shalbe safe. If Bileth the king be
more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe
fearfull, or if he have not the chaine of spirits, certeinelie he will never feare nor regard him after. Also, if
the place he unapt for a triangle to be made without the circle, then set there a boll of wine, and the
exorcist shall certeinlie knowe when he commeth out of his house, with his fellowes, and that the
foresaid Bileth will be his helper, his friend, and obedient unto him when he commeth foorth. And when
he commeth, let the exorcist receive him courteouslie, and glorifie him in his pride, and therfore he shall
adore him as other kings doo, bicause he saith nothing without other princes. Also, if he be cited by an
exorcist, alwaies a silver ring of the middle finger of the left hand must be held against the exorcists face,
as they doo for Amaimon. And the dominion and power of so great a prince is not to be pretermitted; for
there is none under the power & dominion of the conjuror, but he that deteineth both men and women in
doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the
seaventh throne, which is not altogether credible, and he ruleth eightie five legions.
Sitri, alias Bitru, is a great prince, appeering with the face of a leopard, and having wings as a griffen:
when he taketh humane shape, he is verie beautiful, he inflameth a man with a womans love, and also
stirreth up women to love men, being commanded he willinglie deteineth secrets of women, laughing at
them and mocking them, to make them luxuriouslie naked, and there obeie him sixtie legions.
Paimon is more obedient in Lucifer than other kings are. Lucifer is heere to be understood he that was
drowned in the depth of his knowledge: he would needs be like God, and for his arrogancie was throwne
out into destruction, of whome it is said; Everie pretious stone is thy covering (Ezech. 88.). Paimon is
constrained by divine vertue to stand before the exorcist; where he putteth on the likenesse of a man: he
sitteth on a beast called a dromedarie, which is a swift runner, and weareth a glorious crowne, and hath
an effeminate countenance. There goeth before him an host of men with trumpets and well sounding
cymbals, and all musicall instruments. At the first he appeereth with a great crie and roring, as in Circulo
Salomonis, and in the art is declared. And if this Paimon speake sometime that the conjuror understand
him not, let him not therefore be dismaied. But when he hath delivered him the first obligation to observe
his desire, he must bid him also answer him distinctlie and plainelie to the questions he shall aske you, of
all philosophie, wisedome, and science, and of all other secret things. And if you will knowe the
disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or

what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantlie.
Consecrations also as well of sacrifices as otherwise may be reckoned. He giveth dignities and
confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror;
he prepareth good familiars, and hath the understanding of all arts. Note, that at the calling up of him, the
exorcist must looke towards the northwest, bicause there is his house. When he is called up, let the
exorcist receive him constantlie without feare, let him aske what questions or demands he list, and no
doubt he shall obteine the same of him. And the exorcist must beware he forget not the creator, for those
things, which have beene rehearsed before of Paimon, some saie he is of the order of dominations; others
saie, of the order of cherubim. There follow him two hundred legions, partlie of the order of angels, and
partlie of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings followe
him; to wit, Beball & Abalam, & other potentates: in his host are twentie five legions, bicause the spirits
subject to them are not alwaies with them, except they be compelled to appeere by divine vertue.
Some saie that the king Beliall was created immediatlie after Lucifer, and therefore they thinke that he
was father and seducer of them which fell being of the orders. For he fell first among the worthier and
wiser sort, which went before Michael and other heavenlie angels, which were lacking. Although Beliall
went before all them that were throwne downe to the earth, yet he went not before them that tarried in
heaven. This Beliall is constrained by divine venue, when he taketh sacrifices, gifts, and offerings, that
he againe may give unto the offerers true answers. But he tarrieth not one houre in the truth, except he be
constrained by the divine power, as is said. He taketh the forme of a beautifull angell, sitting in a firie
chariot; he speaketh faire, he distributeth preferments of senatorship, and the favour of friends, and
excellent familiars: he hath rule over eightie legions, partlie of the order of vertues, partlie of angels; he
is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall
doth in everie thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read: the
spirits chaine is sent for him, wherewith wise Salomon gathered them togither with their legions in a
brasen vessell, where were inclosed among all the legions seventie two kings, of whome the cheefe was
Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt
(I must confesse) I learned this of my maister Salomon; but he told me not why he gathered them
together, and shut them up so: but I beleeve it was for the pride of this Beliall. Certeine nigromancers
doo saie, that Salomon, being on a certeine daie seduced by the craft of a certeine woman, inclined
himselfe to praie before the same idoll, Beliall by name: which is not credible. And therefore we must
rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and
arrogancie, and throwne into a deepe lake or hole in Babylon. For wise Salomon did accomplish his
workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not
the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with
three kings were in the lake. But the Babylonians woondering at the matter, supposed that they should
find therein a great quantitie of treasure, and therefore with one consent went downe into the lake, and
uncovered and brake the vessell, out of the which immediatlie flew the capteine divels, and were
delivered to their former and proper places. But this Beliall entred into a certeine image, and there gave
answer to them that offered and sacrificed unto him: as Tocz. in his sentences reporteth, and the
Babylonians did worship and sacrifice thereunto.
Bune is a great and a strong Duke, he appeareth as a dragon with three heads, the third whereof is like to

a man; he speaketh with a divine voice, he maketh the dead to change their place, and divels to assemble
upon the sepulchers of the dead: he greatlie inricheth a man, and maketh him eloquent and wise,
answering trulie to all demands, and thirtie legions obeie him.
Forneus is a great marquesse, like unto a monster of the sea, he maketh men woondeffull in rhetorike, he
adorneth a man with a good name, and the knowledge of toongs, and maketh one beloved as well of foes
as freends: there are under him nine and twentie legions, of the order partlie of thrones, and partlie of
angels.
Ronove a marquesse and an earle, he is resembled to a monster, he bringeth singular understanding in

rhetorike, faithfull servants, knowledge of toongs, favour of freends and foes; and nineteene legions
obeie him.
Berith is a great and a terrible duke, and hath three names. Of some he is called Beall; of the Jewes
Berithi; of Nigromancers Bolfry: he commeth foorth as a red souldier, with red clothing, and upon a
horsse of that colour, and a crowne on his head. He answereth trulie of things present, past, and to come.
He is compelled at a certeine houre, through divine vertue, by a ring of art magicke. He is also a lier, he
turneth all mettals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a
cleare and a subtill voice, and six and twentie legions are under him.
Astaroth is a great and a strong duke, comming foorth in the shape of a fowle angell, sitting upon an
infernall dragon, and carrieng on his right hand a viper: he answereth trulie to matters present, past, and
to come, and also of all secrets. He talketh willinglie of the creator of spirits, and of their fall, and how
they sinned and fell: he saith he fell not of his owne accord. He maketh a man woonderfull learned in the
liberall sciences, he ruleth fourtie legions. Let everie exorcist take heed, that he admit him not too neere
him, bicause of his stinking breath. And therefore let the conjuror hold neere to his face a magicall ring,
and that shall defend him.
Foras, alias Forcas is a great president, and is seene in the forme of a strong man, and in humane shape,
he understandeth the vertue of hearbs and pretious stones: he teacheth fullie logicke, ethicke, and their
parts: he maketh a man invisible, wittie, eloquent, and to live long; he recovereth things lost, and
discovereth treasures, and is lord over nine and twentie legions.
Furfur is a great earle, appearing as an hart, with a firie taile, he lieth in everie thing, except he be
brought up within a triangle; being bidden, he taketh angelicall forme, he speaketh with a hoarse voice,
and willinglie maketh love betweene man and wife; he raiseth thunders and lightnings, and blasts. Where
he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion
over six and twentie legions.
Marchosias is a great marquesse, he sheweth himselfe in the shape of a cruell shee woolfe, with a
griphens wings, with a serpents taile, and spetting I cannot tell what out of his mouth. When he is in a
mans shape, he is an excellent fighter, he answereth all questions trulie, he is faithfull in all the conjurors

businesse, he was of the order of dominations, under him are thirtie legions: he hopeth after 1200. yeares
to returne to the seventh throne, but he is deceived in that hope.
Malphas is a great president, he is seene like a crowe, but being cloathed with humane image, speaketh
with a hoarse voice, be buildeth houses and high towres wonderfullie, and quicklie bringeth artificers
togither, he throweth downe also the enimies edifications, he helpeth to good familiars, he receiveth
sacrifices willinglie, but he deceiveth all the sacrificers, there obeie him fourtie legions.
Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of
ships laden with armour; he bringeth to passe (at the commandement of his master) that the sea shalbe
rough and stormie, and shall appeare full of shippes; he killeth men in three daies, with putrifieng their
wounds, and producing maggots into them; howbeit, they maie be all healed with diligence, he ruleth
nine and twentie legions.
Sabnacke, alias Salmac, is a great marquesse and a strong, he commeth foorth as an armed soldier with a
lions head, sitting on a pale horsse, he dooth marvelouslie change mans forme and favor, he buildeth high
towres full of weapons, and also castels and cities; he inflicteth men thirtie daies with wounds both rotten
and full of maggots, at the exorcists commandement, he provideth good familiars, and hath dominion
over fiftie legions.
Sidonay, alias Asmoday, a great king, strong and mightie, he is seene with three heads, whereof the first
is like a bull, the second like a man, the third like a ram, he hath a serpents taile, he belcheth flames out
of his mouth, he hath feete like a goose, he sitteth on an infernall dragon, he carrieth a lance and a flag in
his hand, he goeth before others, which are under the power of Amaymon. When the conjuror exerciseth
this office, let him be abroad, let him be warie and standing on his feete; if his cap be on his head, he will
cause all his dooings to be bewraied, which if he doo not, the exorcist shalbe deceived by Amaymon in
everie thing. But so soone as he seeth him in the forme aforesaid, he shall call him by his name, saieng;
Thou art Asmoday; he will not denie it, and by and by he boweth downe to the ground; he giveth the ring
of venues, he absolutelie teacheth geometrie, arythmetike, astronomie, and handicrafts. To all demands
he answereth fullie and trulie, he maketh a man invisible, he sheweth the places where treasure lieth, and
gardeth it, if it be among the legions of Amaymon, he hath under his power seventie two legions.
Gaap, alias Tap, a great president and a prince, he appeareth in a meridionall signe, and when he taketh
humane shape he is the guide of the foure principall kings, as mightie as Bileth. There were certeine
necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an
art, saieng that Salomon the wise made it. Which is false: for it was rather Cham, the sonne of Noah, who
after the floud began first to invocate wicked spirits. He invocated Bileth, and made an art in his name,
and a booke which is knowne to manie mathematicians. There were burnt offerings and sacrifices made,
and gifts given, and much wickednes wrought by the exorcists, who mingled therewithall the holie names
of God, the which in that art are everie where expressed. Marie there is an epistle of those names written
by Salomon, as also write Helias Hierosolymitanus and Helisæus. It is to be noted, that if anie exorcist
have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewraie how and

declare the meanes to conteine him, bicause it is abhomination, and for that I have learned nothing from
Salomon of his dignitie and office. But yet I will not hide this; to wit, that he maketh a man woonderfull
in philosophie and all the liberall sciences: he maketh love, hatred, insensibilitie, invisibilitie,
consecration, and consecration of those things that are belonging unto the domination of Amaymon, and
delivereth familiars out of the possession of other conjurors, answering truly and perfectly of things
present, past, & to come, & transferreth men most speedilie into other nations, he ruleth sixtie six
legions, & was of the order of potestats.
Shax, alias Scox, is a darke and a great marquesse, like unto a storke, with a hoarse and subtill voice: he
dooth marvellouslie take awaie the sight, hearing and understanding of anie man, at the commandement
of the conjuror: he taketh awaie monie out of everie kings house, and carrieth it backe after 1200. yeares,
if he be commanded, he is a horssestealer, he is thought to be faithfull in all commandements: and
although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be
brought into a triangle, and there he speaketh divinelie, and telleth of things which are hidden, and not
kept of wicked spirits, he promiseth good familiars, which are accepted if they be not deceivers, he hath
thirtie legions.
Procell is a great and a strong duke, appearing in the shape of an angell, but speaketh verie darklie of
things hidden, he teacheth geometrie and all the liberall arts, he maketh great noises, and causeth the
waters to rore, where are none, he warmeth waters, and distempereth bathes at certeine times, as the
exorcist appointeth him, he was of the order of potestats, and hath fourtie eight legions under his power.
Furcas is a knight and commeth foorth in the similitude of a cruell man, with a long beard and a hoarie
head, he sitteth on a pale horsse, carrieng in his hand a sharpe weapon, he perfectlie teacheth practike
philosophie, rhetorike, logike, astronomie, chiromancie, pyromancie, and their parts: there obeie him
twentie legions.
Murmur is a great duke and an earle, appearing in the shape of a souldier, riding on a griphen, with a
dukes crowne on his head; there go before him two of his ministers, with great trumpets, he teacheth
philosophie absolutelie, he constraineth soules to come before the exorcist, to answer what he shall aske
them, he was of the order partlie of thrones, and partlie of angels, and ruleth thirtie legions.
Caim is a great president, taking the forme of a thrush, but when he putteth on man's shape, he answereth
in burning ashes, carrieng in his hand a most sharpe swoord, he maketh the best disputers, he giveth men
the understanding of all birds, of the lowing of bullocks, and barking of dogs, and also of the sound and
noise of waters, he answereth best of things to come, he was of the order of angels, and ruleth thirtie
legions of divels.
Raum, or Raim is a great earle, he is seene as a crowe, but when he putteth on humane shape, at the
commandement of the exorcist, he stealeth woonderfullie out of the kings house, and carrieth it whether
he is assigned, he destroieth cities, and hath great despite unto dignities, he knoweth things present, past,
and to come, and reconcileth freends and foes, he was of the order of thrones, and governeth thirtie

legions.
Halphas is a great earle, and commeth abroad like a storke, with a hoarse voice, he notablie buildeth up
townes full of munition and weapons, he sendeth men of warre to places appointed, and hath under him
six and twentie legions.
Focalor is a great duke comming foorth as a man, with wings like a griphen, he killeth men, and
drowneth them in the waters, and overturneth ships of warre, commanding and ruling both winds and
seas. And let the conjuror note, that if he bid him hurt no man, he willinglie consenteth thereto: he hopeth
after 1000. yeares to returne to the seventh throne, but he is deceived, he hath three legions.
Vine is a great king and an earle, he showeth himselfe as a lion, riding on a blacke horsse, and carrieth a
viper in his hand, he gladlie buildeth large towres, he throweth downe stone walles, and maketh waters
rough. At the commandement of the exorcist he answereth of things hidden, of witches, and of things
present, past, and to come.
Bifrons is seene in the similitude of a monster, when he taketh the image of a man, he maketh one
woonderfull cunning in astrologie, absolutelie declaring the mansions of the planets, he dooth the like in
geometrie, and other admesurements, he perfectlie understandeth the strength and vertue of hearbs,
pretious stones, and woods, he changeth dead bodies from place to place, he seemeth to light candles
upon the sepulchres of the dead, and hath under him six and twentie legions.
Gamigin is a great marquesse, and is seene in the forme of a little horsse, when he taketh humane shape
he speaketh with a hoarse voice, disputing of all liberall sciences; he bringeth also to passe, that the
soules, which are drowned in the sea, or which dwell in purgatorie (which is called Cartagra, that is,
affliction of soules) shall take aierie bodies, and evidentlie appeare and answer to interrogatories at the
conjurors commandement; he tarrieth with the exorcist, untill he have accomplished his desire, and hath
thirtie legions under him.
Zagan is a great king and a president, he commeth abroad like a bull, with griphens wings, but when he
taketh humane shape, he maketh men wittie, he turneth all mettals into the coine of that dominion, and
turneth water into wine, and wine into water, he also turneth bloud into wine, & wine into bloud, & a
foole into a wise man, he is head of thirtie and three legions.
Orias is a great marquesse, and is seene as a lion riding on a strong horsse, with a serpents taile, and
carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets and perfectlie
teacheth the vertues of the starres, he transformeth men, he giveth dignities, prelacies, and confirmations,
and also the favour of freends and foes, and hath under him thirtie legions.
Valac is a great president, and commeth abroad with angels wings like a boie, riding on a twoheaded
dragon, he perfectlie answereth of treasure hidden, and where serpents may be seene, which he delivereth
into the conjurors hands, void of anie force or strength, and hath dominion over thirtie legions of divels.

Gomory a strong and a mightie duke, he appeareth like a faire woman, with a duchesse crownet about hir
midle, riding on a camell, he answereth well and truelie of things present, past, and to come, and of
treasure hid, and where it lieth: he procureth the love of women, especiallie of maids, and hath six and
twentie legions.
Decarabia or Carabia, he commeth like a * and knoweth the force of herbes and pretious stones, and
maketh all birds flie before the exorcist, and to tarrie with him, as though they were tame, and that they
shall drinke and sing, as their maner is, and hath thirtie legions.
Amduscias a great and a strong duke, he commeth foorth as an unicorne, when he standeth before his
maister in humane shape, being commanded, he easilie bringeth to passe, that trumpets and all musicall
instruments may be heard and not seene, and also that trees shall bend and incline, according to the
conjurors will, he is excellent among familiars, and hath nine and twentie legions.
Andras is a great marquesse, and is seene in an angels shape with a head like a blacke night raven, riding
upon a blacke and a verie strong woolfe, flourishing with a sharpe sword in his hand, he can kill the
maister, the servant, and all assistants, he is author of discords, and ruleth thirtie legions.
Andrealphus is a great marquesse, appearing as a pecocke, he raiseth great noises, and in humane shape
perfectlie teacheth geometrie, and all things belonging to admeasurements, he maketh a man to be a
subtill disputer, and cunning in astronomie, and transformeth a man into the likenes of a bird, and there
are under him thirtie legions.
Ose is a great president, and commeth foorth like a leopard, and counterfeting to be a man, he maketh
one cunning in the liberall sciences, he answereth truelie of divine and secret things, he transformeth a
mans shape, and bringeth a man to that madnes, that he thinketh himselfe to be that which he is not; as
that he is a king or a pope, or that he weareth a crowne on his head, Durátque id regnum ad horam.
Aym or Haborim is a great duke and a strong, he commeth foorth with three heads, the first like a serpent,
the second like a man having two * the third like a cat, he rideth on a viper, carrieng in his hand a light
fier brand, with the flame whereof castels and cities are fiered, he maketh one wittie everie kind of waie,
he answereth truelie of privie matters, and reigneth over twentie six legions.
Orobas is a great prince, he commeth foorth like a horsse, but when he putteth on him a mans idol, he
talketh of divine vertue, he giveth true answers of things present, past, and to come, and of the divinitie,
and of the creation, he deceiveth none, nor suffereth anie to be tempted, he giveth dignities and prelacies,
and the favour of freends and foes, and hath rule over twentie legions.
Vapula is a great duke and a strong, he is seene like a lion with griphens wings, he maketh a man subtill
and wonderfull in handicrafts, philosophie, and in sciences conteined in bookes, and is ruler over thirtie
six legions.

Cimeries is a great marquesse and a strong, ruling in the parts of Aphrica; he teacheth perfectue
grammar, logicke, and rhetorike, he discovereth treasures and things hidden, he bringeth to passe, that a
man shall seeme with expedition to be turned into a soldier, he rideth upon a great blacke horsse, and
ruleth twentie legions.
Amy is a great president, and appeareth in a flame of fier, but having taken mans shape, he maketh one
marvelous in astrologie, and in all the liberall sciences, he procureth excellent familiars, he bewraieth
treasures preserved by spirits, he hath the governement of thirtie six legions, he is partlie of the order of
angels, partlie of potestats, he hopeth after a thousand two hundreth yeares to returne to the seventh
throne: which is not credible.
Flauros a strong duke, is seene in the forme of a terrible strong leopard, in humane shape, he sheweth a
terrible countenance, and fierie eies, he answereth trulie and fullie of things present, past, and to come; if
he be in a triangle, he lieth in all things and deceiveth in other things, and beguileth in other busines, he
gladlie talketh of the divinitie, and of the creation of the world, and of the fall; he is constrained by divine
vertue, and so are all divels or spirits, to burne and destroie all the conjurors adversaries. And if he be
commanded, he suffereth the conjuror not to be tempted, and he hath twentie legions under him.
Balam is a great and a terrible king, he commeth foorth with three heads, the first of a bull, the second of
a man, the third of a ram, he hath a serpents taile, and flaming eies, riding upon a furious beare, and
carrieng a hawke on his fist, he speaketh with a hoarse voice, answering perfectlie of things present, past,
and to come, hee maketh a man invisible and wise, hee governeth fourtie legions, and was of the order of
dominations.
Allocer is a strong duke and a great, he commeth foorth like a soldier, riding on a great horsse, he hath a
lions face, verie red, and with flaming eies, he speaketh with a big voice, he maketh a man woonderfull
in astronomie, and in all the liberall sciences, he bringeth good familiars, and ruleth thirtie six legions.
Saleos is a great earle, he appeareth as a gallant soldier, riding on a crocodile, and weareth a dukes
crowne, peaceable, &c.
Vuall is a great duke and a strong, he is seene as a great and terrible dromedarie, but in humane forme, he
soundeth out in a base voice the Ægyptian toong. This man above all other procureth the especiall love of
women, and knoweth things present, past, and to come, procuring the love of freends and foes, he was of
the order of potestats, and governeth thirtie seven legions.
Haagenti is a great president, appearing like a great bull, having the wings of a griphen, but when he
taketh humane shape, he maketh a man wise in everie thing, he changeth all mettals into gold, and
changeth wine and water the one into the other, and commandeth as manie legions as Zagan.
Phoenix is a great marquesse, appearing like the bird Phoenix, having a childs voice: but before he
standeth still before the conjuror, he singeth manie sweet notes. Then the exorcist with his companions

must beware he give no eare to the melodie, but must by and by bid him put on humane shape; then will
he speake marvellouslie of all woonderfull sciences. He is an excellent poet, and obedient, he hopeth to
returne to the seventh throne after a thousand two hundreth yeares, and governeth twentie legions.
Stolas is a great prince, appearing in the forme of a nightraven, before the exorcist, he taketh the image
and shape of a man, and teacheth astronomie, absolutelie understanding the vertues of herbes and
pretious stones; there are under him twentie six legions.
¶ Note that a legion is 6 6 6 6, and now by multiplication count how manie legions doo arise out of everie
particular.
This was the work of one T. R. written in faire letters of red & blacke upõ parchment, and made by him,
Ann. 1570. to the maintenance of his living, the edifieng of the poore, and the glorie of gods holie name:
as he himselfe saith.
+Secretum secretorum, The secret of secrets;

Tu operans sis secretus horum, Thou that workst them, be secret in them.
CHAPTER III.
The houres wherin principall divels may be bound, to wit, raised and restrained from
dooing of hurt.
AMAYMON king of the east, Gorson king of the south, Zimimar king of the north, Goap king and
prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening.
Marquesses may be bound from the ninth houre till compline, and from compline till the end of the daie.
Dukes may be hound from the first houre till noone; and cleare wether is to be observed. Prelates may be
bound in anie houre of the daie. Knights from daie dawning, till sunne rising; or from evensong, till the
sunne set. A President may not be bound in anie houre of the daie, except the king, whome he obeieth, be
invocated; nor in the shutting of the evening. Counties or erles may be bound at anie houre of the daie, so
it be in the woods or feelds, where men resort not.
CHAPTER IV.
The forme of adjuring or citing of the spirits aforesaid to arise and appeare.

WHEN you will have anie spirit,you must know his name and office; you must also fast, and be cleane
from all pollusion, three or foure daies before; so will the spirit be the more obedient unto you. Then
make a circle, and call up the spirit with great intention,and holding a ring in your hand, rehearse in your
owne name, and your companions (for one must alwaies be with you) this praier following, and so no
spirit shall annoie you, and your purpose shall take effect.
And note how this agreeth with popish charmes and conjurations.
In the name of our Lord Jesus Christ the + father + and the sonne + and the Hollie-ghost +
holie trinitie and unseparable unitie, I call upon thee, that thou maiest be my salvation and
defense, and the protection of my bodie and soule, and of all my goods through the vertue
of thy holie crosse, and through the vertue of thy passion, I beseech thee O Lord Jesus
Christ, by the merits of thy blessed mother S. Marie, and of all thy saints, that thou give
me grace and divine power over all the wicked spirits, so as which of them soever I doo
call by name, they may come by and by from everie coast, and accomplish my will, that
they neither be hurtfull or fearefull unto me, but rather obedient and diligent about me.
And through thy vertue streightlie commanding them, let them fulfill my commandements,
Amen. Holie, holie, Lord God of sabboth, which wilt come to judge the quicke and the
dead, thou which art A and Omega, first and last, King of kings and Lord of lords, Ioth,
Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias,
Ischiros, Athanatos, Imas. By these thy holie names, and by all other I doo call upon thee,
and beseech thee O Lord Jesus Christ, by thy nativitie and baptisme, by thy crosse and
passion, by thine ascension, and by the comming of the Holie-ghost, by the bitternesse of
thy soule when it departed from thy bodie, by thy five wounds, by the bloud and water
which went out of thy bodie, by thy vertue, by the sacrament which thou gavest thy
disciples the daie before thou sufferedst, by the holie trinitie, and by the inseparable unitie,
by blessed Marie thy mother, by thine angels, archangels, prophets, patriarchs, and by all
thy saints, and by all the sacraments which are made in thine honour, I doo worship and
beseech thee, I blesse and desire thee, to accept these pralers, conjurations, and words of
my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy
vertue & power over all thine angels (which were throwne downe from heaven to deceive
mankind) to drawe them to me, to tie and bind them, & also to loose them, to gather them
togither before me, & to command them to doo all that they can, and that by no meanes
they contemne my voice, or the words of my mouth; but that they obeie me and my
saiengs, and feare me. I beseech thee by thine humanitie, mercie and grace, and I require
thee Adonay, Amay, Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy, and by all thy
holie names, and by all thine holie he saints and she saints, by all thine angels and
archangels, powers, dominations, and vertues, and by that name that Salomon did bind the
divels, and shut them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and
by all thine holie names which are written in this booke, and by the vertue of them all, that
thou enable me to congregate all thy spirits throwne downe from heaven, that they may
give me a true answer of all my demands, and that they satisfie all my requests, without the
hurt of my bodie or soule, or any thing else that is mine, through our Lord Jesus Christ thy

sonne, which liveth and reigneth with thee in the unitie of the Holie-ghost, one God world
without end.
Oh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of harts, oh you three in
persons, one true godhead in substance, which didst spare Adam and Eve in their sins; and
oh thou sonne, which diedst for their sinnes a most filthie death, susteining it upon the
holie crosse; oh thou most mercifull, when I flie unto thy mercie, and beseech thee by all
the means I can, by these the holie names of thy sonne; to wit, A and Omega, and all other
his names, grant me thy vertue and power, that I may be able to cite before me, thy spirits
which were throwne downe from heaven, & that they may speake with me, & dispatch by
& by without delaie, & with a good will, & without the hurt of my bodie, soule, or goods,
&c: as is conteined in the booke called Annulus Salomonis.
Oh great and eternall vertue of the highest, which through disposition, these being called to
judgement, Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, Cryon,
Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabboth,
Adonay, I worship thee, I invocate thee, I imploie thee with all the strength of my mind,
that by thee, my present praiers, consecrations, and conjurations be hallowed: and
whersoever wicked spirits are called, in the vertue of thy names, they may come togither
from everie coast, and diligentlie fulfill the will of me the exorcist. Fiat, fiat, fiat, Amen.
CHAPTER V.
A confutation of the manifold vanities conteined in the precedent chapters, speciallie of

commanding of divels.
HE that can be persuaded that these things are true, or wrought indeed according to the assertion of
couseners, or according to the supposition of witchmongers & papists, may soone be brought to beleeve
that the moone is made of greene cheese. You see in this which is called Salomons conjuration, there is a
perfect inventarie registred of the number of divels, of their names, of their offices, of their personages,
of their qualities, of their powers, of their properties, of their kingdomes, of their governments, of their
orders, of their dispositions, of their subjection, of their submission, and of the waies to bind or loose
them; with a note what wealth, learning, office, commoditie, pleasure, &c: they can give, and may be
forced to yeeld in spight of their harts, to such (forsooth) as are cunning in this art: of whome yet was
never seene any rich man, or at least that gained any thing that waie; or any unlearned man, that became
learned by that meanes; or any happie man, that could with the helpe of this art either deliver himselfe, or
his freends, from adversitie, or adde unto his estate any point of felicitie: yet these men, in all worldlie
happinesse, must needs exceed all others; if such things could be by them accomplished, according as it
is presupposed. For if they may learne of Marbas, all secrets, and to cure all diseases; and of Furcas,
wisdome, and to be cunning in all mechanicall arts; and to change anie mans shape, of Zepar: if Bune can
make them rich and eloquent, if Beroth can tell them of all things, present, past, and to come; if

Asmodaie can make them go invisible and shew them all hidden treasure; if Salmacke will afflict whom
they list, & Allocer can procure them the love of any woman; if Amy can provide them excellent
familiars, if Gaym can make them understand the voice of all birds and beasts, and Buer and Bifrons can
make them live long; and finallie, if Orias could procure unto them great friends, and reconcile their
enimies, & they in the end had all these at commandement; should they not live in all worldlie honor and
felicitie? whereas contrariwise they lead their lives in all obloquie, miserie, and beggerie, and in fine
come to the gallowes; as though they had chosen unto themselves the spirit Valefer, who they saie
bringeth all them with whom he entreth into familiaritie, to no better end than the gibet or gallowes. But
before I proceed further to the confutation of this stuffe, I will shew other conjurations, devised more
latelie, and of more authoritie; wherein you shall see how fooles are trained to beleeve these absurdities,
being woone by little and little to such credulitie. For the author heereof beginneth, as though all the
cunning of conjurors were derived and fetcht from the planetarie motions, and true course of the stars,
celestiall bodies, &c.
CHAPTER VI.
The names of the planets, their characters, togither with the twelve signes of the
zodiake, their dispositions, aspects, and government, with other observations.
The Characters of the Planets.
Saturn. Jupiter. Mars. Sol. Venus. Mercury. Luna.
The five Planetary Aspects.
Conjunction. Sextile. Quadrat. Trine. Opposition.
The twelve signs of the Zodiake, their Characters and Denominations, &c.
Aries. Taurus. Gemini. Cancer. Leo. Virgo.
Libra. Scorpio. Sagittarius. Capricornus. Aquarius. Pisces.
Their Disposition or Inclinations.

Good signes. Evil signes. Signes indifferent.
Very good signes. Very evil signes.
The disposition of the planets.
The aspects of the planets.
Is the best aspect, with good planets, and woorst with evill.
Is a meane aspect in goodnesse or badnesse.
Is verie good in aspect to good planets, & hurteth not in evill.
This aspect is of enimitie not full perfect.
This aspect is of enimitie most perfect.

How the daie is divided or distinguished.
A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at
one of the clocke after midnight.
An artificiall daie is that space of time, which is betwixt the rising and falling of the &c. All the rest is
night, & beginneth at the rising.
Hereafter followeth a table, showing how the daie and the night is divided by houres, and reduced to the
regiment of the planets.
The division of the daie, and the planetarie regiment.
The division of the night, and the planetarie regiment.

Chapter VII.
The characters of the angels of the seaven daies, with their names: of figures, seales
and periapts.

These figures are called the seales of the earth, without the which no spirit will appeere, except thou
have them with thee.

Chapter VIII.
An experiment of the dead.
FIRST fast and praie three daies, and absteine thee from all filthinesse; go to one that is new buried, such
a one as killed himselfe or destroied himselfe wilfullie: or else get thee promise of one that shalbe
hanged, and let him sweare an oth to thee, after his bodie is dead, that his spirit shall come to thee, and
doo thee true service, at thy commandements, in all dales, houres, and minuts. And let no persons see thy
doings, but thy fellow. And about eleven a clocke in the night, go to the place where he was buried, and
saie with a bold faith & hartie desire, to have the spirit come that thou doost call for, thy fellow having a
candle in his left hand, and in his right hand a christall stone, and saie these words following, the maister
having a hazell wand in his right hand, and these names of God written thereupon, Tetragrammaton +
Adonay + Agla + Craton + Then strike three strokes on the ground, and saie;
Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu
Christ, that thou doo obey to my words, and come unto me this night verelie and trulie, as
thou beleevest to be saved at the daie of judgement. And I will sweare to thee on oth, by
the perill of my soule, that if thou wilt come to me, and appeare to me this night, and shew
me true visions in this christall stone, and fetch me the fairie Sibylia, that I may talke with
hir visiblie, and she may come before me, as the conjuration leadeth: and in so doing, I will
give thee an almesse deed, and praie for thee N. to my Lord God, wherby thou maiest be
restored to thy salvation at the resurrection daie, to be received as one of the elect of God,
to the everlasting glorie, Amen.

The maister standing at the head of the grave, his fellow having in his hands the candle and the stone,
must begin the conjuration as followeth, and the spirit will appeare to you in the christall stone, in a faire
forme of a child of twelve yeares of age. And when he is in, feele the stone, and it will be hot; and feare
nothing, for he or shee will shew manie delusions, to drive you from your worke. Feare God, but feare
him not. This is to constraine him, as followeth.
I conjure thee spirit N. by the living God, the true God, and by the holie God, and by their
vertues and powers which have created both thee and me, and all the world. I conjure thee
N. by these holie names of God, Tetragrammaton + Adonay + Algramay + Saday +
Sabaoth + Planaboth + Panthon + Craton + Neupmaton + Deus + Homo + Omnipotens
+ Sempiturnus + Ysus + Terra + Unigenitus + Salvator + Via + Vita + Manus + Fons +
Origo + Filius + And by their vertues and powers, and by all their names, by the which
God gave power to man, both to speake or thinke; so by their vertues and powers I conjure
thee spirit N. that now immediatlie thou doo appeare in this christall stone, visiblie to me
and to my fellow, without ani tarrieng or deceipt. I conjure thee N. by the excellent name
of Jesus Christ A and Omega, the first and the last. For this holie name of Jesus is above all
names: for in this name of Jesus everie knee dooth bow and obeie, both of heavenlie
things, earthlie things, and infernall. And everie toong doth confesse, that our Lord Jesus
Christ is in the glorie of the father: neither is there anie other name given to man, whereby
he must be saved. Therefore in the name of Jesus of Nazareth, and by his nativitie,
resurrection, and ascension, and by all that apperteineth unto his passion, and by their
vertues and powers I conjure thee spirit N. that thou doo appeare visiblie in this christall
stone to me, and to my fellow, without anie dissimulation. I conjure thee N. by the bloud
of the innocent lambe Jesus Christ, which was shed for us upon the crosse: for all those
that doo beleeve in the vertue of his bloud, shalbe saved. I conjure thee N. by the vertues
and powers of all the riall names and words of the living God of me pronounced, that thou
be obedient unto me and to my words rehearsed. If thou refuse this to doo, I by the holie
trinitie, and their vertues and powers doo condemne thee thou spirit N. into the place
where there is no hope of remedie or rest, but everlasting horror and paine there dwelling,
and a place where is paine upon paine, dailie, horriblie, and lementablie, thy paine to be
there augmented as the starres in the heaven, as the gravell or sand in the sea: except thou
spirit N. doo appeare to me and to my fellow visiblie, immediatlie in this christall stone,
and in a faire forme and shape of a child of twelve yeares of age, and that thou alter not thy
shape, I charge thee upon paine of everlasting condemnation. I conjure thee spirit N. by the
golden girdle, which girded the loines of our Lord Jesus Christ: so thou spirit N. be thou
bound into the perpetuall paines of hell fier, for thy disobedience and unreverent regard,
that thou hast to the holie names and words, and his precepts. I conjure thee N. by the two
edged sword, which John sawe proceed out of the mouth of the almightie; and so thou
spirit N. be torne and cut in peeces with that sword, and to be condemned into everlasting
paine, where the fier goeth not out, and where the worme dieth not. I conjure thee N. by
the heavens, and by the celestiall citie of Jerusalem, and by the earth and the sea, and by
all things conteined in them, and by their vertues & powers. I conjure thee spirit N. by the
obedience that thou doost owe unto the principall prince. And except thou spirit N. doo

come and a peare in this christall stone visiblie in my presence, here immediatlie as it is
aforesaid. Let the great cursse of God, the anger of God, the shadowe and darknesse of
death, and of eternall condemnation be upon thee spirit N. for ever and ever; bicause thou
hast denied thy faith, thy health, & saivation. For thy great disobedience, thou art worthie
to be condemned. Therefore let the divine trinitie, thrones, dominions, principats, potestats,
virtutes, cherubim and seraphim, and all the soules of saints, both of men and women,
condemne thee for ever, and be a witnesse against thee at the daie of judgement, bicause of
thy disobedience. And let all creatures of our Lord Jesus Christ, saie thereunto; Fiat, fiat,
fiat: Amen.
And when he is appeared in the christall stone, as is said before, bind him with this bond as followeth; to
wit,
I conjure thee spirit N. that art appeared to me in this christall stone, to me and to my
fellow; I conjure thee by all the riall words aforesaid, the which did constraine thee to
appeare therein, and their vertues; I charge thee spirit by them all, that thou shalt not depart
out of this christall stone, untill my will being fulfilled, thou be licenced to depart. I
conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S.
Michael to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy
to paine; and for dread of such paine as he is in, I charge thee spirit N. that thou shalt not
go out of the christall stone; nor yet to alter thy shape at this time, except I command thee
otherwise; but to come unto me at all places, and in all houres and minuts, when and
wheresoever I shall call thee, by the vertue of our Lord Jesus Christ, or by anie conjuration
of words that is written in this booke, and to shew me and my freends true visions in this
christall stone, of anie thing or things that we would see, at anie time or times: and also to
go and to fetch me the fairie Sibylia, that I may talke with hir in all kind of talke, as I shall
call hir by anie conjuration of words conteined in this booke. I conjure thee spirit N. by the
great wisedome and divinitie of his godhead, my will to fulfill, as is aforesaid: I charge
thee upon paine of condemnation, both in this world, and in the world to come, Fiat, fiat,
fiat: Amen.
This done, go to a place fast by, and in a faire parlor or chamber, make a circle with chalke,as hereafter
followeth: and make another circle for the fairie Sibylia to appeare in, foure foote from the circle thou art
in, & make no names therein, nor cast anie holie thing therein, but make a circle round with chalke; & let
the maister and his fellowe sit downe in the first circle, the maister having the booke in his hand, his
fellow having the christall stone in his right hand, looking in the stone when the fairie dooth appeare. The
maister also must have upon his brest this figure here written in parchment,

and beginne to worke in the new of the and in the houre of the and the to be in one of
inhabiters signes, as . This bond as followeth, is to cause the spirit in the christall stone, to fetch
unto thee the fairie Sibylia. All things fulfilled, beginne this bond as followeth, and be bold, for doubles
they will come before thee, before the conjuration be read seven times.
I conjure thee spirit N. in this christall stone, by God the father, by God the sonne Jesus
Christ, and by God the Holie-ghost, three persons and one God, and by their vertues. I
conjure thee spirit, that thou doo go in peace, and also to come againe to me quicklie, and
to bring with thee into that circle appointed, Sibylia fairie, that I may talke with hir in those
matters that shall be to hir honour and glorie; and sol charge thee declare unto hir. I
conjure thee spirit N. by the bloud of the innocent lambe, the which redeemed all the
world; by the vertue thereof I charge thee thou spirit in the christall stone, that thou doo
declare unto hir this message. Also I conjure thee spirit N. by all angels and archangels,
thrones, dominations, principats, potestates, virtutes, cherubim and seraphim, and by their
vertues and powers. I conjure the N. that thou doo depart with speed, and also to come
againe with speed, and to bring with thee the fairie Sibylia, to appeare in that circle, before
I doo read the conjuration in this booke seven times. Thus I charge thee my will to be
fulfilled, upon paine of everlasting condemnation: Fiat,fiat, fiat; Amen.
Then the figure aforesaid pinned on thy brest, rehearse the words therein, and saie,
+ Sorthie + Sorthia + Sorthios +
then beginne your conjuration as followeth here, and saie;
I conjure thee Sibylia, O gentle virgine of fairies, by the mercie of the Holie-ghost, and by
the dreadfull dale of doome, and by their vertues and powers; I conjure thee Sibylia, O
gentle virgine of fairies, and by all the angels of and their characters and vertues, and
by all the spirits of and and their characters and vertues, and by all the characters

that be in the firmament, and by the king and queene of fairies, and their vertues, and by
the faith and obedience that thou bearest unto them. I conjure thee Sibylia by the bloud that
ranne out of the side of our Lord Jesus Christ crucified, and by the opening of heaven, and
by the renting of the temple, and by the darkenes of the sunne in the time of his death, and
by the rising up of the dead in the time of his resurrection, and by the virgine Marie mother
of our Lord Jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure
thee O Sibylia, O blessed and beautifull virgine, by all the riall words aforesaid; I conjure
thee Sibylia by all their vertues to appeare in that circle before me visible, in the forme and
shape of a beautifull woman in a bright and vesture white, adorned and garnished most
faire, and to appeare to me quicklie without deceipt or tarrieng, and that thou faile not to
fulfill my will & desire effectuallie. For I will choose thee to be my blessed virgine, & will
have common copulation with thee. Therfore make hast & speed to come unto me, and to
appeare as I said before: to whome be honour and glorie for ever and ever, Amen.
The which doone and ended, if shee come not, repeate the conjuration till they doo come: for doubtles
they will come. And when she is appeared, take your censers, and incense hir with frankincense, then
bind hir with the bond as followeth.
¶ I doo conjure thee Sibylia, by God the Father, God the sonne, and God the Holie-ghost,
three persons and one God, and by the blessed virgine Marie mother of our Lord Jesus
Christ, and by all the whole and holie companie of heaven, and by the dreadfull daie of
doome, and by all angels and archangels, thrones, dominations, principates, potestates,
virtutes, cherubim and seraphim, and their vertues and powers. I conjure thee, and bind
thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet
to alter thy shape, except I give thee licence to depart. I conjure thee Sibylia by the bloud
that ranne out of the side of our Lord Jesus Christ crucified, and by the vertue hereof I
conjure thee Sibylia to come to me, and to appeare to me at all times visiblie, as the
conjuration of words leadeth, written in this booke, I conjure thee Sibylia, O blessed
virgine of fairies, by the opening of heaven, and by the renting of the temple, and by the
darknes of the sunne at the time of his death, and by the rising of the dead in the time of his
glorious resurrection, and by the unspeakable name of God + Tetragrammaton + and by
the king and queene of fairies, & by their vertues I conjure thee Sibylia to appeare, before
the conjuration be read over foure times, and that visiblie to appeare, as the conjuration
leadeth written in this booke, and to give me good counsell at all times, and to come by
treasures hidden in the earth, and all other things that is to doo me pleasure, and to fulfill
my will, without anie deceipt or tarrieng; nor yet that thou shalt have anie power of my
bodie or soule, earthue or ghostlie, nor yet to perish so much of my bodie as one haire of
my head. I conjure thee Sibylia by all the riall words aforesaid, and by their vertues and
powers, I charge and bind thee by the vertue thereof, to be obedient unto me, and to all the
words aforesaid, and this bond to stand betweene thee and me, upon paine of everlasting
condemnation, Fiat, fiat, fiat, Amen.

CHAPTER IX.
A licence for Sibylia to go and come by at all times.
I CONJURE thee Sibylia, which art come hither before me, by the commandement of thy
Lord and mine, that thou shalt have no powers, in thy going or comming unto me,
imagining anie evill in anie maner of waies, in the earth or under the earth, of evill
dooings, to anie person or persons. I conjure and command thee Sibylia by all the riall
words and vertues that be written in this booke, that thou shalt not go to the place from
whence thou camest, but shalt remaine peaceablie invisiblie, and looke thou be readie to
come unto me, when thou art called by anie conjuration of words that be written in this
booke, to come (I saie) at my commandement, and to answer unto me truelie and duelie of
all things, my will quicklie to be fulfilled. Vade in pace, in nomine patris, & filii, &
spiritus sancti. And the holie + crosse + be betweene thee and me, or betweene us and you,
and the lion of Juda, the roote of Jesse, the kindred of David, be betweene thee & me +
Christ commeth + Christ commandeth + Christ giveth power + Christ defend me + and his
innocent bloud + from all perils of bodie and soule, sleeping or waking: Fiat, fiat, Amen.
CHAPTER X.
To know of treasure hidden in the earth.
WRITE in paper these characters following, on the saturdaie, in the houre of , and laie it where thou
thinkest treasure to be: if there be anie, the paper will burne, else not. And these be the characters.
This is the waie to go invisible by these three sisters of fairies.
In the name of the Father, and of the Sonne, and of the Holie-ghost.

First go to a faire parlor or chamber, & an even ground, and in no loft, and from people nine daies; for it
is the better: and let all thy clothing be cleane and sweete. Then make a candle of virgine waxe, and light
it, and make a faire fier of charcoles, in a faire place, in the middle of the parlor or chamber. Then take
faire cleane water, that runneth against the east, and set it upon the fier: and yer thou washest thy selfe,
saie these words, going about the fier, three times, holding the candle in the right hand
+ Panthon + Graton + Muriton + Bisecognaton + Siston + Diaton + Maton +

Tetragrammaton + Agla + Agarion + Tegra + Pentessaron + Tendicata +
Then reherse these names
+ Sorthie + Sorthia + Sorthios + Milia + Achilia + Sibylia + in nomine patris, & filii, &
spiritus sancti, Amen. I conjure you three sisters of fairies, Milia, Achilia, Sibylia, by the
father, by the sonne, and by the Holie-ghost, and by their vertues and powers, and by the
most mercifull and living God, that will command his angell to blowe the trumpe at the
daie of judgement; and he shall saie, Come, come, come to judgement; and by all angels,
archangels, thrones, dominations, principats, potestates, virtutes, cherubim and seraphim,
and by their vertues and powers. I conjure you three sisters, by the vertue of all the riall
words aforesaid: I charge you that you doo appeare before me visiblie, in forme and shape
of faire women, in white vestures, and to bring with you to me, the ring of invisibilitie, by
the which I may go invisible at mine owne will and pleasure, and that in all houres, and
minuts: in nomine patris, & filii, & spiritus sancti, Amen.
Being appeared, saie this bond following.
O blessed virgins + Milia + Achilia + I conjure you in the name of the father, in the name
of the sonne, and in the name of the Holie-ghost, and by their vertues I charge you to
depart from me in peace, for a time. And Sibylia, I conjure thee, by the vertue of our Lord
Jesus Christ, and by the vertue of his flesh and pretious bloud, that he tooke of our blessed
ladie the virgine, and by all the holie companie in heaven: I charge thee Sibylia, by all the
vertues aforesaid, that thou be obedient unto me, in the name of God; that when, and at
what time and place I shall call thee by this foresaid conjuration written in this booke,
looke thou be readie to come unto me, at all houres and minuts, and to bring unto me the
ring of invisibilitie, whereby I may go invisible at my will and pleasure, and that at all
houres and minuts; Fiat, fiat, Amen.
And if they come not the first night, then doo the same the second night, and so the third night, untill they
doo come: for doubtles they will come, and lie thou in thy bed, in the same parlor or chamber. And laie
thy right hand out of the bed, and looke thou have a faire silken kercher bound about thy head, and be not

afraid, they will doo thee no harme. For there will come before thee three faire women, and all in white
clothing; and one of them will put a ring upon thy finger, wherwith thou shalt go invisible. Then with
speed bind them with the bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and
thou shalt not see thy selfe. And when thou wilt go invisible, put it on thy finger, the same finger that
they did put it on, and everie new renew it againe. For after the first time thou shalt ever have it, and
ever begirne this worke in the new of the and in the houre of and the in
CHAPTER XI.
An experiment following, of Citrael, &c: angeli diei dominici.
¶ Saie first the praiers of the angels evrie daie, for the space of seaven daies.
Michael.
Gabriel.
Samael.
Raphael.
Sachiel.
Anael.
Cassiel.
O Ye glorious angels written in this square, be you my O coadjutors, & helpers in all
questions and demands, in all my busines, and other causes, by him which shall come to
judge the quicke and the dead, and the world by fier. O angeli gloriosi in hac quadra
scripti, estote coadjutores & auxiliatores in omnibus quæstionibus & interrogationibus, in
omnibus negotiis, cæterísque causis, per eum qui venturus est judicare vivos & mortuos, &
mundum per ignem.
¶ Saie this praier fasting, called Regina linguæ [O queene or governesse of the toong].
+ Lemaac + solmaac + elmay + gezagra + raamaasin + ezierego + mial + egziephiaz +

Josamin + sabach + ha + aem + re + b + e + sepha + sephar + ramar + semoit + lemaio
+ pheralon + amic + phin + gergoin + letos + Amin + amin +.
In the name of the most pitifullest and mercifullest God of Israel and of paradise, of

heaven and of earth, of the seas and of the infernalles, by thine omnipotent helpe may
performe this worke, which livest and reignest ever one God world without end, Amen.
O most strongest and mightiest God, without beginning or ending, by thy clemencie and
knowledge I desire, that my questions, worke, and labour may be fullie and trulie
accomplished, through thy worthines, good Lord, which livest and reignest, ever one God,
world without end, Amen.
O holie, patient, and mercifull great God, and to be worshipped, the Lord of all wisedome,
cleare and just; I most hartilie desire thy holines and clemencie, to fulfill, performe and
accomplish this my whole worke, thorough thy worthines, and blessed power: which livest
and reignest, ever one God, Per omnia secula seculorum, Amen.
CHAPTER XII.
How to enclose a spirit in a christall stone.
THIS operation following, is to have a spirit inclosed into a christall stone or berill glasse, or into anie
other like instrument, &c. ¶ First thou in the linesse, ab- new of the being clothed with all new, and
fresh, & cleane araie, and shaven, and that day to fast with bread and water, and being cleane confessed,
saie the seaven psalmes, and the letanie, for the space of two daies, with this praier following.
I desire thee O Lord God, my mercifull and most loving God, the giver of all graces, the
giver of all sciences, grant that I thy welbeloved N. (although unworthie) may knowe thy
grace and power, against all the deceipts and craftines of divels. And grant to me thy
power, good Lord, to constraine them by this art: for thou art the true, and livelie, and
eternall GOD, which livest and reignest ever one GOD through all worlds, Amen.
Thou must doo this five daies, and the sixt daie have in a redines, five bright swords: and in some secret
place make one circle, with one of the said swords. And then write this name, Sitrael: which doone,
standing in the circle, thrust in thy sword into that name. And write againe Malanthon, with another
sword; and Thamaor, with another; and Falaur, with another; and Sitrami, with another; and doo as ye
did with the first. All this done, turne thee to Sitrael, and kneeling saie thus, having the christall stone in
thine hands.
O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, written in these circles, appointed to
this worke, I doo conjure and I doo exorcise you, by the father, by the sonne, and by the
Holy-ghost, by him which did cast you out of paradise, and by him which spake the word
and it was done, and by him which shall come to judge the quicke and the dead, and the
world by fier, that all you five infernall maisters and princes doo come unto me, to
accomplish and to fulfill all my desire and request, which I shall command you. Also I
conjure you divels, and command you, I bid you, and appoint you, by the Lord Jesus

Christ, the sonne of the most highest God, and by the blessed and glorious virgine Marie,
and by all the saints, both of men and women of God, and by all the angels, archangels,
patriarches, and prophets, apostles, evangelists, martyrs, and confessors, virgins, and
widowes, and all the elect of God. Also I conjure you, and everie of you, ye infernall
kings, by heaven, by the starres, by the and by the and by all the planets, by the
earth, fier, aier, and water, and by the terrestriall paradise, and by all things in them
conteined, and by your hell, and by all the divels in it, and dwelling about it, and by your
vertue and power, and by all whatsoever, and with whatsoever it be, which maie constreine
and bind you. Therefore by all these foresaid vertues and powers, I doo bind you and
constreine you into my will and power; that you being thus bound, may come unto me in
great humilitie, and to appeare in your circles before me visiblie, in faire forme and shape
of mankind kings, and to obeie unto me in all things, whatsoever I shall desire, and that
you may not depart from me without my licence. And if you doo against my precepts, I
will promise unto you that you shall descend into the profound deepenesse of the sea,
except that you doo obeie unto me, in the part of the living sonne of God, which liveth and
reigneth in the unitie of the Holie-ghost, by all world of worlds, Amen.
Saie this true conjuration five courses, and then shalt thou see come out of the northpart five kings, with
a marvelous companie: which when they are come to the circle, they will allight downe off from their
horsses, and will kneele downe before thee, saieng: Maister, command us what thou wilt, and we will out
of hand be obedient unto thee. Unto whome thou shall saie; See that ye depart not from me, without my
licence; and that which I will command you to doo, let it be done trulie, surelie, faithfullie and
essentiallie. And then they all will sweare unto thee to doo all thy will. And after they have sworne, saie
the conjuration immediatlie following.
I conjure, charge, and command you, and everie of you, Sirrael, Malanthan, Thamaor,
Falaur, and Sitrami, you infernall kings, to put into this christall stone one spirit learned
and expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and
by the crosse of our Lord Jesu Christ, and by the bloud of the innocent lambe, which
redeemed all the world, and by all their vertues & powers I charge you, ye noble kings,
that the said spirit may teach, shew, and declare unto me, and to my freends, at all houres
and minuts, both night and dale, the truth of all things, both bodilie and ghostlie, in this
world, whatsoever I shall request or desire, declaring also to me my verie name. And this I
command in your part to doo, and to obeie thereunto, as unto your owne lord and maister.
That done, they will call a certeine spirit, whom they will command to enter into the centre of the circled
or round christall. Then put the christall betweene the two circles, and thou shalt see the christall made
blacke.
Then command them to command the spirit in the christall, not to depart out of the stone, till thou give
him licence, & to fulfill thy will for ever. That done, thou shalt see them go upon the christall, both to
answer your requests, & to tarrie your licence. That doone, the spirits will crave licence: and say; Go ye

to your place appointed of almightie God, in the name of the father, &c. And then take up thy christall,
and looke therein, asking what thou wilt, and it will shew it unto thee. Let all your circles be nine foote
everie waie, & made as followeth. Worke this worke in or in the houre of the or . And
when the spirit is inclosed, if thou feare him, bind him with some bond, in such sort as is elsewhere
expressed alreadie in this our treatise.
A figure or type proportionall, shewing what forme must be observed and kept, in making the figure
whereby the former secret of inclosing a spirit in christall is to be accomplished, &c.

CHAPTER XIII.
An experiment of Bealphares.
THIS is proved the noblest carrier that ever did serve anie man upon the earth, & here beginneth the
inclosing of the said spirit, & how to have a true answer of him, without anie craft or harme; and he will
appeare unto thee in the likenesse of a faire man, or faire woman, the which spirit will come to thee at all
times. And if thou wilt command him to tell thee of hidden treasures that be in anie place, he will tell it
thee: or if thou wilt command him to bring to thee gold or silver, he will bring it thee: or if thou wilt go
from one countrie to another, he will beare thee without anie harme of bodie or soule. Therefore he that
will doo this worke, shall absteine from lecherousnes and dronkennesse, and from false swearing, and
doo all the abstinence that he may doo; and namelie three dales before he go to worke, and in the third
dale, when the night is come, and when the starres doo shine, and the element faire and cleare, he shall
bath himselfe and his fellowes (if he have anie) all together in a quicke welspring. Then he must be
cloathed in cleane white cloathes, and he must have another privie place, and beare with him inke and
pen, wherewith he shall write this holy name of God almirhtie in his right hand + Agla + & in his left
hand this name + + And he must have a drie thong of a lions or of a harts skin,
and make thereof a girdle, and write the holie names of God all about, and in the end + A and + And
upon his brest he must have this present figure or marke written in virgine parchment, as it is here
shewed.

And it must be sowed upon a peece of new linnen, and so made fast upon thy brest. And if thou wilt have
a fellow to worke with thee, he must be appointed in the same maner. You must have also a bright knife
that was never occupied, and he must write on the one side of the blade of the knife + Agla + and on the
other side of the knifes blade + + And with the same knife he must make a circle,
as hereafter followeth: the which is called Salomons circle. When that he is made, go into the circle, and
close againe the place, there where thou wentest in, with the same knife, and saie;
Per crucis hoc signum + fugiat procul omne malignum; Et per idem signum + salvetur
quodque benignum,
and make suffumigations to thy selfe, and to thy fellowe or fellowes, with frankincense, mastike, lignum
aloes: then put it in wine, and saie with good devotion, in the worship of the high God almightie, all
together, that he may defend you from all evils. And when he that is maister will close the spirit, he shall
saie towards the east, with meeke and devout devotion, these psalmes and praiers as followeth here in
order.
¶ The two and twentieth psalme.
O My God my God, looke upon me, whie hast thou forsaken me, and art so farre from my
health, and from the words of my complaint? ¶
And so foorth to the end of the same psalme, as it is to be founde in the booke.
This psalme also following, being the fiftie one psalme, must be said three times over,
&c.
Have mercie upon me, O God, after thy great goodnes, according to the multitude of thy

sneraes, doo awaie mine offenses. ¶
And so foorth to the end of the same psalme, concluding it with,
Glorie to the Father and to the Sonne, and to the Holie-ghost, As it was in the beginning, is
now, and ever shall be, world without end, Amen.
Then saie this verse:
O Lord leave not my soule with the wicked; nor my life with the bloudthirstie.
Then saie a Pater noster an Ave Maria, and a Credo, & ne nos inducas.
O Lord shew us thy mercie, and we shall be saved. Lord heare our praler, and let our crie
come unto thee. Let us praie.
O Lord God almightie, as thou warnedst by thine angell, the three kings of Cullen, Jasper,
Melchior, and Balthasar, when they came with worshipfull presents towards Bethleem:
Jasper brought myrrh; Melchior, incense; Balthasar, gold; worshipping the high king of all
the world, Jesus Gods sonne of heaven, the second person in trinitie, being borne of the
holie and cleane virgine S. Marie, queene of heaven, empresse of hell, and ladie of all the
world: at that time the holie angell Gabriel warned and bad the foresaid three kings, that
they should take another waie, for dread of perill, that Herod the king by his ordinance
would have destroied these three noble kings, that meekelie sought out our Lord and
saviour. As wittilie and truelie as these three kings turned for dread, and tooke another
waie: so wiselie and so truelie, O Lord GOD, of thy mightifull mercie, blesse us now at
this time, for thy blessed passion save us, and keepe us all together from all evill; and thy
holie angell defend us. Let us praie.
O Lord, king of all kings, which conteinest the throne of heavens, and beholdest all deepes,
weighest the hilles, and shuttest up with thy hand the earth; heare us, most meekest GOD,
and grant unto us (being unworthie) according to thy great mercie, to have the veritie and
vertue of knowledge of hidden treasures by this spirit invocated, through thy helpe O Lord
Jesus Christ, to whome be all honour and glorie, from worlds to worlds everlastinglie,
Amen.
Then saie these names
+ Helie + helyon + esseiere + Deus æternus + eloy + clemens + heloye + Deus sanctus +
sabaoth + Deus exercituum + adonay + Deus mirabilis + iao + verax + anepheneton +
Deus ineffabilis + sodoy + dominator dominus + ôn fortissimus + Deus + qui, the which
wouldest be praied unto of sinners: receive (we beseech thee) these sacrifices of praise,

and our meeke praiers, which we unworthie doo offer unto thy divine majestie. Deliver us,
and have mercie upon us, and prevent with thy holie spirit this worke, and with thy blessed
helpe to followe after; that this our worke begunne of thee, may be ended by thy mightie
power, Amen.
Then saie this anon after
+ Homo + sacarus + museolameas + cherubozca +
being the figure upon thy brest aforesaid, the girdle about thee, the circle made, blesse the circle with
holie water, and sit downe in the middest, and read this conjuration as followeth, sitting backe to backe at
the first time.
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of
heavens and of earth, and by his vertue, and by his unspeakable name Tetragrammaton,
and by all the holie sacraments, and by the holie majestie and deitie of the living God. I
conjure and exorcise thee Bealphares by the vertue of all angels, archangels, thrones,
dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues,
and by the most truest and speciallest name of your maister, that you doo come unto us, in
faire forme of man or womankind, here visiblie, before this circle, and not terrible by anie
manner of wales. This circle being our tuition and protection, by the mercifull goodnes of
our Lord and Saviour Jesus Christ, and that you doo make answer truelie, without craft or
deceipt, unto all my demands and questions, by the vertue and power of our Lord Jesus
Christ, Amen.
CHAPTER XIV.
To bind the spirit Bealphares, and to lose him againe.
NOW when he is appeared, bind him with these words which followe.
¶ I conjure thee Bealphares, by God the father, by God the sonne, and by God the Holie-
ghost, and by all the holie companie in heaven; and by their vertues and powers I charge
thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodilie
shape, that thou art appeared in, nor anie power shalt thou have of our bodies or soules,
earthiie or ghostlie, but to be obedient to me, and to the words of my conjuration, that be
written in this booke. I conjure thee Bealphares, by all angels and archangels, thrones,
dominations, principats, potestats, virtutes, cherubim and seraphim, and by their vertues
and powers. I conjure and charge, bind and constreine thee Bealphares, by all the riall
words aforesaid, and by their vertues, that thou be obedient unto me, and to come and

appeare visiblie unto me, and that in all daies, houres, and minuts, whersoever I be, being
called by the vertue of our Lord Jesu Christ, the which words are written in this booke.
Looke readie thou be to appeare unto me, and to give me good counsell, how to come by
treasures hidden in the earth, or in the water, and how to come to dignitie and knowledge
of all things, that is to saie, of the magike art, and of grammar, dialectike, rhetorike,
arythmetike, musike, geometrie, and of astronomie, and in all other things my will quicklie
to be fulfilled: I charge thee upon paine of everlasting condemnation, Fiat, fiat, fiat, Amen.
When he is thus bound, aske him what thing thou wilt, and he will tell thee, and give thee all things that
thou wilt request of him, without anie sacrifice dooing to him, and without forsaking thy God, that is, thy
maker. And when the spirit hath fulfilled thy will and intent, give him licence to depart as followeth.
A licence for the spirit to depart
Go unto the place predestinated and appointed for thee, where thy Lord GOD hath
appointed thee, untill I shall call thee againe. Be thou readie unto me and to my call, as
often as I shall call thee, upon palne of everlasting damnation.
And if thou wilt, thou maiest recite, two or three times, the last conjuration, untill thou doo come to this
tearme, In throno. If he will not depart, and then say
In throno, that thou depart from this place, without hurt or damage of anie bodie, or of anie
deed to be doone; that all creatures may knowe, that our Lord is of all power, most
mightiest, and that there is none other God but he, which is three, and one, living for ever
and ever. And the malediction of God the father omnipotent, the sonne and the holie ghost,
descend upon thee, and dwell alwales with thee, except thou doo depart without damage of
us, or of any creature, or anie other evill deed to be doone: & thou to go to the place
predestinated. And by our Lord Jesus Christ I doo else send thee to the great pit of hell,
except (I saie) that thou depart to the place, whereas thy Lord God hath appointed thee.
And see thou be readie to me and to my call, at all times and places, at mine owne will and
pleasure, daie or night, without damage or hurt of me, or of anie creature; upon palne of
everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ The peace of Jesus Christ bee
betweene us and you; in the name of the father, and of the sonne, and of the Holie-ghost;
Amen. Per crucis hoc + signum, &c.
Saie
In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and
the word was with God, and God was the word: and so forward, as followeth in the first
chapter of saint Johns Gospell, staieng at these words, Full of grace and truth: to whom be
all honour and glorie world without end, Amen.

The fashion or forme of the conjuring knife, with the names theron to bee graven or
written.
A type or figure of the circle for the maister and his fellowes to sit in, shewing how and
after what fashion it should be made.

This is the circle for the maister to sit in, and his fellowe or fellowes, at the first calling, sit backe to
backe, when he calleth the spirit; and for the fairies make this circle with chalke on the ground, as is said
before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him
in the houre of or the increasing.
CHAPTER XV.
The making of the holie water.
EXORCISO te creaturam salis, per Deum vivum + per Deum + verum + per Deum

sanctum + per Deum qui te per Elizæum prophetam in aquam mitti jussit, ut sanaretur
sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; Ut sis omnibus te
sumentibus sanitas animæ & corporis, & effugiat at que discedat ab eo loco, qui aspersus
fuerit omnis phantasia & nequitia, vel versutia diabolicæ fraudis, omnisq; spiritus
immundus, adjuratus per eum, qui venturus est judicare vivos & mortuos, & sæculum per
ignem, Amen. Oremus:
Immensam clementiam tuam, omnipotens ceterne Dens, humiliter imploramus, ut hanc

creaturam salis, quam in usum generis humani tribuisti, bene+dicere & sancti+ficare tua
pietate digneris, ut sit omnibus sumentibus salus mentis & corporis, ut quicquid ex eo
tactum fuerit, vel respersum, careat omni immundicia, omniq; impugnatione spiritualis
nequitiæ, per Dominum nostrum Jesum Christum filium tuum, qui tecum vivit & regnat in
unitate spiritus sancti, Deus per omnia sæcula sæculorum, Amen.
To the water saie also as followeth.
Exorciso te creaturam aqua in nomine + patris + & Jesu Christi filii ejus Domini nostri, &
in virtute spiritus + sancti + ut fias aqua exorcisata, ad effugandam omnem potestatem
inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per
virtutem ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos & mortuos, &
sæculum per ignem, Amen. Oremus:
Deus, qui ad salutem humani generis maxima qua que sacramenta in aquarum substantia
condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis
purificationibus præparato, virtutem tuæ bene+didionis infunde, ut creatura tua mysteriis
tuis serviens, ad abigendos dæmones, morbosq; pellendos, divinæ gratiæ sumat effectum,
ut quicquid in domibus, vel in locis fidelium hæc unda resperserit, careat omni
immundicia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens,
discedant omnes insidiæ latentis inimici, & si quid est, quod aut incolumitati habitantium
invidet aut quieti, aspersione hujus aquæ effugiat, ut salubritas per invocationem sancti tui
nominis expetita ab omnibus sit impugnationibus defensa, per Dominum nostrum Jesum
Christum filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia
sæcula sæculorum, Amen.
Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse.
Commixtio salis & aqua pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen.
Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictæ virtutis author, &
insuperabilis imperii rex, ac semper magnificus triumphator, qui adversæ dominationis
vires reprimis, qui inimici rugientis sævitiam superas, qui hostiles nequitias potens
expugnas; te Domine trementes & supplices deprecamur ac petimus, ut hane creaturam
salis & aquæ aspicias, benignus illustres, pietatis tuæ rore sancti fices, ubicunq; fuerit
aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abjiciatur,

terrórq; venenosi serpentis procul pellatur, & præsentia sancti spiritus nobis
misericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum nostrum Jesum
Christumfilium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus per omnia
sæcula sæculorum, Amen.
Then sprinkle upon anie thing, and saie as followeth.
Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor.
Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem dealbabor.
Gloria patri, & filio, & spiritui sancto: Sicut erat in princrpio, & nunc, & semper, & in
sæcula sæculorum, Amen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis
Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater
omnipotens, æterne Deus, & mittere dignare sanctum angelum tuum de cælis, qui
custodiat, foveat, visitet, & defendat omnes habitantes in hoc habitaculo, per Christum
Dominum nostrum, Amen, Amen.
CHAPTER XVI.
To make a spirit to appeare in a christall.
I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost, the which is the
beginning and the ending, the first and the last, and by the latter daie of iudgement, that
thou N. doo appeare, in this christall stone, or anie other instrument, at my pleasure, to mee
and to my felow, gentlie and beautifullie, in faire forme of a boy of twelve yeares of age,
without hurt or damage of anie of our bodies or soules; and certeinlie to informe and to
shew me, without anie guile or craft, all that we doo desire or demand of thee to know, by
the vertue of him, which shall come to judge the quicke and the dead, and the world by
fier, Amen.
Also I conjure and exorcise thee N. by the sacrament of the altar, and by the substance
therof, by the wisedome of Christ, by the sea, and by his vertue, by the earth, & by all
things that are above the earth, and by their vertues, by the and the by by and
and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes,
and the chast, and by all salnts of men or of women, and innocents, and by their vertues, by
all the angels and archangels, thrones, dominations, principats,potestats, virtutes,
cherubim, and seraphim, and by their vertues, & by the holie names of God,
Tetragrammaton, El, Ousion, Agla, and by all the other holie names of God, and by their
vertues, by the circumcision, passion, and resurrection of our Lord Jesus Christ, by the
heavines of our ladie the virgine, and by the joy which she had when she sawe hir sonne
rise from death to life, that thou N. doo appeare in this christall stone, or in anie other

instrument, at my pleasure, to me and to my felow, gentlie, and beautifullie, and visiblie, in

faire forme of a child of twelve yeares of age, without hurt or damage of anie of our bodies
or soules, and trulie to informe and shew unto me & to my felow, without fraud or guile,
all things according to thine oth and promise to me, whatsoever I shall demand or desire of
thee, without anie hinderance or tarrieng, and this conjuration be read of me three times,
upon paine of eternall condemnation, to the last daie of judgement: Fiat, fiat, fiat, Amen.
And when he is appeared, bind him with the bond of the dead above written: then saie as followeth.
¶ I charge thee N. by the father, to shew me true visions in this christall stone, if there be
anie treasure hidden in such a place N. & wherin it lieth, and how manie foot from this
peece of earth, east, west, north, or south.
CHAPTER XVII.
An experiment of the dead.
FIRST go and get of some person that shalbe put to death, a promise, and sweare an oth unto him, that if
he will come to thee, after his death, his spirit to be with thee, and to remalne with thee all the daies of
thy life, and will doo thee true service, as it is conteined in the oth and promise following. Then laie thy
hand on thy booke, and sweare this oth unto him.
I N. doo sweare and promise to thee N. to give for thee an almesse everie moneth, and also
to praie for thee once in everie weeke, to saie the Lords praier for thee, and so to continue
all the daies of my life, as God me helpe and holie doome, and by the contents of this
booke. Amen.
Then let him make his oth to thee as followeth, and let him saie after thee, laieng his hand upon the
booke.
¶ I N. doo sweare this oth to thee N. by God the father omnipotent, by God the son Jesus
Christ, and by his pretious bloud which hath redeemed all the world, by the which bloud I
doo trust to be saved at the generall daie of judgment, and by the vertues therof, I N. doo
sweare this oth to thee N. that my spirit that is within my bodie now, shall not ascend, nor
descend, nor go to anie place of rest, but shall come to thee N. and be verie well pleased to
remaine with thee N. all the daies of thy life, and so to be bound to thee N. and to appeare
to thee N. in anie christall stone, glasse, or other mirror, and so to take it for my resting
place. And that, so soone as my spirit is departed out of my bodie, streightwaie to be at
your commandements, and that in and at all daies, nights, houres, and minutes, to be
obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ, & out of

hand to have common talke with thee at all times, and in all houres & minuts, to open and
declare to thee N. the truth of all things present, past, and to come, and how to worke the
magike art, and all other noble sciences, under the throne of God. If I doo not performe this
oth and promise to thee N. but doo flie from anie part thereof; then to be condemned for
ever and ever. Amen.
Also I N. doo sweare to thee by God the Holie-ghost, and by the great wisedome that is in
the divine Godhead, and by their vertues, and by all the holie angels, archangels, thrones,
dominations, principats, potestats, virtutes, cherubim and seraphim, and by all their vertues
doo I N. sweare, and promise thee to be obedient as is rehearsed. And heere, for a
witnesse, doo I N. give thee N. my right hand, and doo plight thee my faith and troth, as
God me helpe and holiedoome. And by the holie contents in this booke doo I N; sweare,
that my spirit shall be thy true servant, all the daies of thy life, as is before rehearsed. And
here for a witnesse, that my spirit shall be obedient to thee N. and to those bonds of words
that be written in this N. before the bonds of words shall be rehearsed thrise; else to be
damned for ever: and thereto saie all faithfull soules and spirits, Amen, Amen.
Then let him sweare this oth three times, and at everie time kisse the booke, and at everie time make
marks to the bond. Then perceiving the time that he will depart, get awaie the people from you, and get
or take your stone or glasse, or other thing in your hand, and saie the Pater noster, Ave, and Credo, and
this praier as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end
of everie bond, saie oftentimes; Remember thine oth and promise. And bind him stronglie to thee, and to
thy stone, and suffer him not to depart, reading thy bond 24 times. And everie daie when you doo call
him by your other bond, bind him stronglie by the first bond: by the space of 24 daies applie it, & thou
shalt be made a man for ever.
Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following.
O God of Abraham, God of Isaac, God of Jacob, God of Tobias; the which diddest deliver
the three children from the hot burning oven, Sidrac, Misac and Abdenago, and Susanna
from the false crime, and Daniel from the lions power: even so O Lord omnipotent, I
beseech thee, for thy great mercie sake, to helpe me in these my works, and to deliver me
this spirit of N. that he may be a true subject to me N. all the daies of my life, and to
remaine with me, and with this N. all the daies of my life. O glorious God, Father, Sonne,
and Holie-ghost, I beseech thee to help me at this time, and to give me power by thine
holie name, merits and vertues, wherby I may conjure & constreine this spirit of N. that he
may be obedient unto me, and may fulfill his oth and promise, at all times, by the power of
all thine holines. This grant O Lord God of hosts, as thou art righteous and holy, and as
thou art the word, and the word God, the beginning and the end, sitting in the thrones of
thine everlasting kingdoms, & in the divinitie of thine everlasting Godhead, to whom be all
honour and glorie, now and for ever and ever, Amen, Amen.

CHAPTER XVIII.
A bond to bind him to thee, and to thy N. as followeth.
I N. conjure and constreine the spirit of N. by the living God, by the true God, and by the
holie God, and by their vertues and powers I conjure and constreine the spirit of thee N.
that thou shalt not ascend nor descend out of thy bodie, to no place of rest, but onelie to
take thy resting place with N. and with this N. all the daies of my life, according to thine
oth and promise. I conjure and constreine the spirit of N. by these holie names of God +
Tetragrammaton + Adonay + Agla + Saday + Sabaoth + planabothe + panthon + craton
+ neupmaton + Deus + homo + omnipotens + sempiternus + ysus + terra + unigenitus +
salvator + via + vita + manus + fons + origo + filius + and by their vertues and powers I
conjure and constreine the spirit of N. that thou shalt not rest nor remaine in the fier, nor in
the water, in the aier, nor in anie privie place of the earth, but onelie with me N. and with
this N. all the daies of my life. I charge the spirit of N. upon paine of everlasting
condemnation, remember thine oth and promise. Also I conjure the spirit of N. and
constreine thee by the excellent name of Jesus Christ, A and , the first and the last; for
this holie name of Jesus is above all names, for unto it all knees doo bow and obey, both of
heavenlie things, earthlie things, and infernalles. Nor is there anie other name given to
man, whereby we have anie salvation, but by the name of Jesus. Therefore by the name,
and in the name of Jesus of Nazareth, and by his nativitie, resurrection and ascension, and
by all that apperteineth to his passion, and by their vertues and powers, I doo conjure and
constreine the spirit of N. that thou shalt not take anie resting place in the nor in the
nor in nor in nor in nor in nor in nor in anie of the twelve signes, nor in the
concavitie of the clouds, nor in anie other privie place, to rest or staie in, but onelie with
me N. or with this N. all the daies of my life. If thou be not obedient unto me, according to
thine oth and promise, I N. doo condemne the spirit of N. into the pit of hell for ever,
Amen.
I conjure and constreine the spirit of N. by the bloud of the innocent lambe Jesus Christ,
the which was shed upon the crosse, for all those that doo obeie unto it, and beleeve in it,
shall be saved and by the vertue thereof, and by all the aforesaid riall names and words of
the living God by mee pronounced, I doo conjure and constreine the spirit of N. that thou
be obedient unto me, according to thine oth and promise. If thou doo refuse to doo as is
aforesaid, I N. by the holie trinitie, and by his vertue and power doo comdemne the spirit
of N. into the place whereas there is no hope of remedie, but everlasting condemnation,
and horror, and paine upon paine, dailie, horriblie, & lamentablie the paines there to be
augmented, so thicke as the stars in the firmament, and as the gravell sand in the sea:
except thou spirit of N. obeie me N. as is afore rehearsed; else I N. doo condemne the spirit
of N. into the pit of everlasting condemnation; Fiat, fiat, Amen. Also I conjure thee, and
constreine the spirit of N. by all angels, archangels, thrones, dominations, principats,

potestats, virtutes, cherubim & seraphim, & by the foure evangelists, Matthew, Marke,
Luke, and John, and by all things conteined in the old lawe and the new, and by their
vertues, and by the twelve apostles, and by all patriarchs, prophets, martyrs, confessors,
virgins, innocents, and by all the elect and chosen, is, and shall be, which followeth the
lambe of God; and by their vertues and powers I conjure and constreine the spirit of N.
stronglie, to have common talke with me, at all times, and in all daies, nights, houres, and
minuts, and to talke in my mother toong plainelie, that I may heare it, and understand it,
declaring the truth unto me of all things, according to thine oth and promise; else to be
condemned for ever; Fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the golden girdle, which girded the loines
of our Lord Jesus Christ, so thou spirit of N. be thou bound, and cast into the pit of
everlasting condemnation, for thy great disobedience and unreverent regard that thou hast
to the holie names and words of God almightie, by me pronounced: Fiat, Amen.
Also I conjure, constreine, command, and bind the spirit of N. by the two edged sword,
which John saw proceed out of the mouth of God almightie: except thou be obedient as is
aforesaid, the sword cut thee in peeces, and condemne thee into the pit of everlasting
paines, where the fier goeth not out, and where the worme dieth not; Fiat, fiat, fiat, Amen.
Also I conjure and constreine the spirit of N. by the throne of the Godhead, and by all the
heavens under him, and by the celestiall citie new Jerusalem, and by the earth, by the sea,
and by all things created and conteined therein, and by their vertues and powers, and by all
the infernalles, and by their vertues and powers, and all things conteined therein, and by
their vertues and powers, I conjure and constreine the spirit of N that now immediatlie thou
be obedient unto me, at all times hereafter, and to those words of me pronounced,
according to thine oth and promise: else let the great cursse of God, the anger of God, the
shadowe and darknesse of everlasting condemnation be upon thee thou spirit of N. for ever
and ever, bicause thou hast denied thine health, thy faith, and salvation, for thy great
disobedience thou are worthie to be condemned. Therefore let the divine trinitie, angels,
and archangels, thrones, dominations, principats, potestates, virtutes, cherubim and
seraphim, and all the soules of the saints, that shall stand on the right hand of our Lord
Jesus Christ, at the generall dale of judgement, condemne the spirit of N. for ever and ever,
and be a witnesse against thee, bicause of thy great disobedience, in and against thy
promises, Fiat, fiat, Amen.
Being thus bound, he must needs be obedient unto thee, whether be will or no: proove this. And here
followeth a bond to call him to your N. and to shew you true visions at all times, as in the houre of to
bind or inchant anie thing, and in the houre of for peace and concord, in the houre of to marre, to
destroie, and to make sicke, in the houre of the to bind toongs and other bonds of men, in the houre of
to increase love, joy, and good will, in the houre of to put awaie enimitie or hatred, to know of

theft, in the houre of the for love, goodwill and concord, lead tinne iron gold coppar
quicksilver silver, &c.
CHAPTER XIX.
This bond as followeth, is to call him into your christall stone, or glasse, &c.
ALSO I doo conjure thee spirit N. by God the father, by God the sonne, and by God the
holie-ghost, A and , the first and the last, and by the latter daie of judgement, of them
which shall come to judge the quicke and the dead, and the world by fier, and by their
vertues and powers I constreine thee spirit N. to come to him that holdeth the christall
stone in his hand, & to appeare visiblie, as hereafter foloweth. Also I conjure thee spirit N.
by these holie names of God + Tetragrammaton + Adonay + El + Ousion + Agla + Jesus
+ of Nazareth + and by the vertues thereof and by his nativitie, death, buriall, resurrection,
and ascension, and by all other things apperteining unto his passion, and by the blessed
virgine Marie mother of our Lord Jesu Christ, and by all the joy which shee had when shee
saw hir sonne rise from death to life, and by the vertues and powers therof I constreine thee
spirit N. to come into the christall stone, & to appeare visiblie, as herafter shalbe declared.
Also I conjure thee N. thou spirit, by all angels, archangels, thrones, dominations,
principats, potestats, virtutes, cherubim and seraphim, and by the ,

and by the twelve signes, and by their vertues and powers, and by all things created and
confirmed in the firmament, and by their vertues & powers I constreine thee spirit N. to
appeare visiblie in that christall stone, in faire forme and shape of a white angell, a greene
angell, a blacke angell, a man, a woman, a boie, a maiden virgine, a white grehound, a
divell with great hornes, without anie hurt or danger of our bodies or soules, and trulie to
informe and shew unto us, true visions of all things in that christall stone, according to
thine oth and promise, and that without anie hinderance or tarrieng, to appeare visiblie, by
this bond of words read over by mee three times, upon paine of everlasting condemnation;
Fiat, fiat, Amen.
Then being appeared, saie these words following.
I conjure thee spirit, by God the father, that thou shew true visions in that christall stone,
where there be anie N. in such a place or no, upon paine of everlasting condemnation, Fiat,
Amen. Also I conjure thee spirit N. by God the sonne Jesus Christ, that thou doo shew true
visions unto us, whether it be gold or silver, or anie other metals, or whether there were
anie or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God
the Holie-ghost, the which dooth sanctifie all faithfull soules and spirits, and by their
vertues and powers I constreine thee spirit N. to speake, open, and to declare, the true

waie, how we may come by these treasures hidden in N. and how to have it in our
custodie, & who are the keepers thereof, and how manie there be, and what be their names,
and by whom it was laid there, and to shew me true visions of what sort and similitude
they be, and how long they have kept it, and to knowe in what daies and houres we shall
call such a spirit, N. to bring unto us these treasures, into such a place N. upon paine of
everlasting condemnation + Also I constreine thee spirit N. by all angels, archangels,
thrones, dominations, principats, potestats, virtutes, cherubim & seraphim, that you doo
shew a true vision in this christall stone, who did conveie or steale away such a N. and
where it is, & who hath it, and how farre off, and what is his or hir name, and how and
when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure
thee spirit N. by the and by all the characters in the firmament, that
thou doo shew unto me a true vision in this christall stone, where such N. and in what state
he is, and how long he hath beene there, and what time he will be in such a place, what
daie and houre: and this and all other things to declare plainelie, in paine of hell fier; Fiat,
Amen.
A licence to depart.
Depart out of the sight of this christall stone in peace for a time, and readie to appeare
therein againe at anie time or times I shall call thee, by the vertue of our Lord Jesus Christ,
and by the bonds of words which are written in this booke, and to appeere visiblie, as the
words be rehersed. I constreine thee spirit N. by the divinitie of the Godhead, to be
obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this
world, and in the world to come; Fiat, fiat, fiat, Amen.
CHAPTER XX.
When to talke with spirits, and to have true answers to find out a theefe.
THE daies and houres of and the is best to doo all crafts of necromancie, & for to speake
with spirits, and for to find theft, and to have true answer thereof, or of anie other such like. ¶ And in the
daies and houres of is best to doo all experiments of love, and to purchase grace, and for to be
invisible, and to doo anie operation, whatsoever it be, for anie thing, the being in a convenient signe.
¶ As when thou laborest for theft, see the moone be in an earthie signe, as , or of the aier, as
. ¶ And if it be for love, favor or grace, let the be in a signe of the fier, as , and for
hatred, in a signe of the water, as . For anie other experiment, let the be in . ¶ And if

thou findest the & the in one signe that is called in even number, then thou maiest write,
consecrate, conjure, and make readie all maner of things that thou wilt doo, &c.
To speake with spirits.
Call these names,
Orimoth, Belimoth, Lymocke,
and say thus:
I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this
houre, and send unto me a spirit called Sagrigrit, that hee doo fulfill my commandement
and desire, and that also can understand my words for one or two yeares, or as long as I
will, &c.
CHAPTER XXI.
A confutation of conjuration, especiallie of the raising, binding and dismissing of the

divell, of going invisible, and other lewd practises.
THUS farre have we waded in shewing at large the vanitie of necromancers, conjurors, and such as
pretend to have reall conference and consultation with spirits and divels: wherein (I trust) you see what
notorious blasphemie is committed, besides other blind superstitious ceremonies, a disordered heap,
which are so far from building up the endevors of these blacke art practitioners, that they doo altogether
ruinate & overthrow them, making them in their follies and falshoods as bare and naked as an anatomie.
As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they
are for the most part made by T. R. (for so much of his name he bewraieth) and John Cokars, invented
and devised for the augmentation and maintenance of their living, for the edifieng of the poore, and for
the propagating and inlarging of Gods glorie, as in the beginning of their booke of conjurations they
protest; which in this place, for the further manifestation of their impietie, and of the witchmongers follie
and credulitie, I thought good to insert, whereby the residue of their proceedings may be judged, or rather
detected. For if we seriouslie behold the matter of conjuration, and the drift of conjurors, we shall find
them, in mine opinion, more faultie than such as take upon them to be witches, as manifest offenders
against the majestie of God, and his holie lawe, and as apparent violators of the lawes and quietnesse of
this realme: although indeed they bring no such thing to passe, as is surmised and urged by credulous
persons, couseners, hers, and witchmongers. For these are alwaies learned, and rather abusers of others,
than they themselves by others abused.

But let us see what appearance of truth or possibilitie is wrapped within these mysteries, and let us unfold
the deceipt. They have made choice of certeine words, whereby they saie they can worke miracles, &c.
And first of all, that they call divels & soules out of hell (though we find in the scriptures [Luk. 16. &c.]
manifest proofes that all passages are stopped concerning the egresse out of hell) so as they may go
thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption.
Well, when they have gotten them up, they shut them in a circle made with chalke, which is so stronglie
beset and invironed with crosses and names, that they cannot for their lives get out; which is a verie
probable matter. Then can they bind them, and lose them at their pleasures, and make them that have
beene hers from the beginning, to tell the truth: yea, they can compell them to doo anie thing. And the
divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their
creator. This done (I saie) they can worke all maner of miracles (saving blew miracles) and this is
beleeved of manie to be true:
Tam credula mens hominis, & arrectæ fabulis aures,
So light of beleefe is the mind of man,

And attentive to tales his eares now and than. (Englished by Abraham Fleming)
But if Christ (onelie for a time) left the power of working miracles among his apostles and disciples for
the confirmation of his gospell, and the faith of his elect: yet I denie altogether, that he left that power
with these knaves, which hide their cousening purposes under those lewd and foolish words, according to
that which Peter saith [2. Pet. 2. Epes. 5. Ps. 72, & 78.]; With feined words they make merchandize of
you. And therfore the counsell is good that Paule giveth us, when he biddeth us take heed that no man
deceive us with vaine words. For it is the Lord only that worketh great woonders, and bringeth mightie
things to passe. It is also written [Sap. 16. Eccles. 43.], that Gods word, and not the words of conjurors,
or the charmes of witches, healeth all things, maketh tempests, and stilleth them.
But put case the divell could be fetched up and fettered, and loosed againe at their pleasure, &c: I marvell
yet, that anie can be so bewitched, as to be made to beleeve, that by vertue of their words, anie earthlie
creature can be made invisible. We thinke it a lie, to saie that white is blacke, and blacke white: but it is a
more shamelesse assertion to affirme, that white is not, or blacke is not at all; and yet more impudencie
to hold that a man is a horsse; but most apparent impudencie to saie, that a man is no man, or to be
extenuated into such a quantitie, as therby he may be invisible, and yet remaine in life and health, &c:
and that in the cleare light of the daie, even in the presence of them that are not blind. But surelie, he that
cannot make one haire white or blacke, whereof (on the other side) not one falleth from the head without
Gods speciall providence, can never bring to passe, that the visible creature of God shall become nothing,
or lose the vertue and grace powred therinto by God the creator of all things.
If they saie that the divell covereth them with a cloud or veile, as M. Mal. Bodin, & manie other doo
affirme; yet (me thinkes) we should either see the cover, or the thing covered. And though perchance
they saie in their harts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing, they see
not: yet they shall never be able to persuade the wise, but that both God and man dooth see both them
and their knaveriem this behalfe. I have heard of a foole, who was made beleeve that he should go

invisible, and naked ; while he was well whipped by them, who (as he thought) could not see him. Into
which fooles paradise they saie he was brought, that enterprised to kill the prince of Orenge.
[John Jaure gui servant to Gasper. Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner upon
a sundaie this mischeefe was done. Read the whole discourse hereof printed at London for Tho: Chard
and Will: Brome booksellers.]
CHAPTER XXII.
A comparison betweene popish exorcists and other conjurors, a popish conjuration

published by a great doctor of the Romish church, his rules and cautions.
I SEE no difference betweene these and popish conjurations; for they agree in order, words, and matter,
differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger
mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or
conjurors, and they looke narrowlie to other cousenors, as having gotten the upper hand over them. And
bicause the papists shall be without excuse in this behalfe, and that the world may see their
cousenage,impietie, and follie to be as great as the others, I will cite one conjuration (of which sort I
might cite a hundred) published by Jacobus de Chusa, [in lib. de apparitionib. quorundam spirituum] a
great doctor of the Romish church, which serveth to find out the cause of noise and spirituall rumbling in
houses, churches, or chappels, and to conjure walking spirits: which evermore is knaverie and cousenage
in the highest degree. Marke the cousening devise hereof, and conferre the impietie with the others.
Observations for the exorcising preest.
First (forsooth) he saith it is expedient to fast three daies, and to celebrate a certeine number of masses,
and to repeate the seven psalmes penitentiall: then foure or five preests must be called to the place where
the haunt or noise is, then a candle hallowed on candlemas daie must be lighted, and in the lighting
thereof also must the seven psalmes be said, and the gospell of S. John. Then there must be a crosse and a
censer with frankincense, and therewithall the place must be censed or perfumed, holie water must be
sprinkled, and a holie stoale must be used, and (after diverse other ceremonies) a praier to God must be
made, in maner and forme following:
O Lord Jesus Christ, the knower of all secrets, which alwaies revealest all hoalsome and
profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in
this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to
reveale and signifie unto us thy servants, without our terror or hurt, what he is, to thine
honour, and to his comfort; In nomine patris, &c.

And then proceed in these words:
We beseech thee, for Christs sake, O thou spirit, that if there be anie of us, or among us,
whom thou wouldest answer, name him, or else manifest him by some signe. Is it frier P.
or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris
circunstantibus.
For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice,
or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the
charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit:
Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou
any suifrages, masses, or almes? How manie masses will serve thy turne, three, six, ten,
twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie
fasts? What? How manie? How great? And by what persons? Among hospitalles? Lepres?
Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in
purgatorie?
And such like. This must be doone in the night.
If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left
in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no
more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. If the
spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat,
speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or
bodilie shape (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie
by sound, voice, or noise. Thus farre Jacobus de Chusa.
But bicause you shall see that these be not emptie words, nor slanders; but that in truth such things are
commonlie put in practise in the Romish church, I wili here set downe an instance, latelie and truelie,
though lewdlie performed: and the same in effect as followeth.
CHAPTER XXIII.
A late experiment, or cousening conjuration practised at Orleance by the Franciscane

Friers, how it was detected, and the judgement against the authors of that comedie.
IN the yeare of our Lord 1534. at Orleance in France, the Majors wife died, willing and desiring to be
buried without anie pompe or noise, &c. Hir husband, who reverenced the memoriall of hir, did even as
she had willed him. And bicause she was buried in the church of the Franciscans, besides her father and
grandfather, and gave them in reward onelie six crownes, whereas they hoped for a greater preie; shortlie

after it chanced, that as he felled certeine woods and sold them, they desired him to give them some part
thereof freelie without monie: which he flatlie denied. This they tooke verie greevouslie. And whereas
before they misliked him, now they conceived such displeasure as they devised this meanes to be
revenged; to wit, that his wife was damned for ever. The cheefe workemen and framers of this tragedie
were Colimannus, and Stephanus Aterbatensis, both doctors of divinitie; this Coliman. was a great
conjuror, & had all his implements in a readines, which he was woont to use in such busines. And thus
they handled the matter. They place over the arches of the church, a yoong novice; who about midnight,
when they came to mumble their pralers, as they were woont to do, maketh a great rumbling, and noise.
Out of hand the moonks beganne to conjure and to charme, but he answered nothing. Then being
required to give a signe, whether he were a dumme spirit or no, he beganne to rumble againe: which
thing they tooke as a certeine signe. Having laid this foundation, they go unto certeine citizens, cheefe
men, and such as favoured them, declaring that a heavie chance had happened at home in their
monasterie; not shewing what the matter was, but desiring them to come to their mattens at midnight.
When these citizens were come, and that praiers were begunne, the counterfet spirit beginneth to make a
marvellous noise in the top of the church. And being asked what he meant, and who he was, gave signes
that it was not lawfull for him to speake. Therefore they commanded him to make answer by tokens and
signes to certeine things they would demand of him. Now was there a hole made in the vawt, through the
which he might heare and understand the voice of the conjuror. And then had he in his hand a litle boord,
which at everie question, he strake, in such sort as he might easilie be heard beneath. First they asked
him, whether he were one of them that had beene buried in the same place. Afterwards they reckoning
manie by name, which had been buried there; at the last also they name the Maiors wife: and there by
and by the spirit gave a signe that he was hir soule. He was further asked, whether he were damned or no;
and if he were, for what cause, for what desert, or fault; whether for covetousnes, or wanton lust, for
pride or want of charitie; or whether it were for heresie, or for the sect of Luther newlie sproong up: also
what he meant by that noise and stirre he kept there; whether it were to have the bodie now buried in
holie ground to be digged up againe, and laid in some other place. To all which points he answered by
signes, as he was commanded, by the which he affirmed or denied anie thing, according as he strake the
boord twise or thrise together. And when he had thus given them to understand, that the verie cause of
his damnation was Luthers heresie, and that the bodie must needs be digged up againe: the moonks
requested the citizens, whose presence they had used or rather abused, that they would beare witnesse of
those things which they had seene with their eies; and that they would subscribe to such things as were
doone a few days before. The citizens taking good advise on the matter, least they should offend the
Major, or bring themselves in trouble, refused so to doo. But the moonks notwithstanding take from
thence the sweete bread, which they called the host and bodie of our Lord, with all the relikes of saintes,
and carrie them to another place, and there saie their masse. The bishops substitute judge (whome they
called Officiall) understanding that matter, commeth thither, accompanied with certeine honest men, to
the intent he might knowe the whole circumstance more exaetlie: and therefore he commandeth them to
make conjuration in his presence; and also he requireth certeine to be chosen to go up into the top of the
vawt, and there to see whether any ghost appeered or not. Stephanus Aterbatensis stiffelie denied that to
be lawfull, and marvellouslie persuading the contrarie, affirmed that the spirit in no wise ought to be
troubled. And albeit the Official urged them verie much, that there might be some conjuring of the spirit;
yet could he nothing prevaile.

Whilest these things were dooing, the Maior, when he had shewed the other Justices of the citie, what he
would have them to doo, tooke his journie to the king, and opened the whole matter unto him. And
bicause the moonks refused judgement upon plea of their owne lawes and liberties, the king choosing out
certeine of the aldermen of Park, giveth them absolute and full authoritie to make inquirie of the matter.
The like dooth the Chancelor maister Anthonius Pratensis cardinall and legat for the pope throughout
France. Therefore, when they had no exception to alledge, they were conveied unto Paris, and there
constrained to make their answer. But yet could nothing be wroong out of them by confession,
whereupon they were put apart into divers prisons: the novice being kept in the house of maister
Fumanus, one of the aldermen, was oftentimes examined, and earnestlie requested to utter the truth, but
would notwithstanding confesse nothing; bicause he feared that the moonks would afterwards put him to
death for staining their order, and putting it to open shame. But when the judges had made him sure
promise that he should escape punishment, and that he should never come into their handling, he opened
unto them the whole matter as it was doone: and being brought before his fellowes, avouched the same to
their faces. The moonks, albeit they were convicted, and by these meanes almost taken tarde with the
deed doing; yet did they refuse the judges, bragging and vaunting themselves on their priviledges, but all
in vaine. For sentence passed upon them, and they were condemned to be carried backe againe to
Orleance, and there to be cast in prison, and so should finallie be brought foorth into the cheefe church of
the citie openlie, and from thence to the place of execution, where they should make open confession of
their trespasses.
Surelie this was most common among moonks and friers, who mainteined their religion, their lust, their
liberties, their pompe, their wealth, their estimation and knaverie by such cousening practises. Now I will
shew you more speciall orders of popish conjurations, that are so shameleslie admitted into the church of
Rome, that they are not onelie suffered, but commanded to be used, not by night secretlie, but by daie
impudentlie. And these forsooth concerne the curing of bewitched persons, and such as are possessed; to
wit, such as have a divell put into them by witches inchantments. And herewithall I will set downe
certeine rules delivered unto us by such popish doctors, as are of greatest reputation.
CHAPTER XXIV.
Who may be conjurors in the Romish church besides priests, a ridiculous definition of
superstition, what words are to be used and not used in exoreismes, rebaptisme
allowed, it is lawfull to conjure any thing, differences betweene holie water and
coniuration.
THOMAS AQUINAS saith [in 4 dist. 23. sent.], that anie bodie, though he be of an inferior or superior
order, yea though of none order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a
woman so she blesse not the girdle or the garment, but the person of the bewitched) hath power to
exercise the order of an exorcist or conjuror, even as well as any preest may saie masse in a house
unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and licence of the pope, than
through the grace of the sacrament. Naie, there are examples set downe, where some being bewitched

were cured (as M. Mal. taketh it) without any conjuration at all. Marrie there were certeine Pater nosters,
Aves, and Credos said, and crosses made, but they are charmes, they saie, and no conjurations. For they
saie that such charmes are lawful], bicause there is no superstition in them, &c.
And it is woorth my labour, to shew you how papists define superstition, and how they expound the
definition thereofi Superstition (saie they) is a religion observed beyond measure, a religion practised
with evill and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through humane
tradition, without the popes authoritie, is superstitious: as to adde to joine anie hymnes to the masse, to
interrupt anie diriges, to abridge anie part of the creed in the singing thereof, or to sing when the organs
go, and not when the quier singeth, not to have one to helpe the priest to masse: and such like, &c.
These popish exorcists doo manie times forget their owne rules. For they should not directlie in their
conjurations call upon the divell (as they doo) with intreatie, but with authoritie and commandement.
Neither should they have in their charmes and conjurations anie unknowne names. Neither should there
be (as alwaies there is) anie falshood conteined in the matter of the charme of conjuration, as (saie they)
old women have in theirs, when they saie; The blessed virgine passed over Jordan, and then S. Steven
met hir, and asked hir, &c. Neither should they have anie other vaine characters, but the crosse (for those
are the words:) and manie other such cautions have they, which they observe not, for they have made it
lawfull elsewhere.
But Thomas their cheefe piller prooveth their conjuring and charmes lawfull by S. Marke, who saith
[Mk. 16, 17]; Signa eos qui credidaerunt; And, In nomine meo dæmonia ejicient, &c; whereby he also
prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are
of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and
indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie
doo a man much harme either in bodie or soule.
But they proove this by S. Augustine, saieng; Non est minus verbum Dei, quàm corpus Christi:
whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of
saints; Ergo it is lawfull against evill spirits, to invocate the name of God everie waie; by the Pater
noster, the Ave, the nativitie, the passion, the five wounds, the title triumphant, by the seven words
spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them. Yea, they saie [Mal.
malef. par. 3. quæ 2.] it is lawfull to conjure all things, bicause the divell maie have power in all things.
And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must
be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as
water and salt, or such like things.
The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that
exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands,
confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile
after baptisme, communion, and induition of the surplis. But they saie that this needeth not, where the
bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand,

and in steed of a surplise to tie about his bare bodie a holie candle of the length of Christ, or of the crosse
whereupon he died, which for monie maie be had at Rome. Ergo (saith M. Mal.) this maie be said; I
conjure thee Peter or Barbara being sicke, but regenerate in the holie water of baptisme, by the living
God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that
thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo
avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to
judge the quicke and the dead, and the world by fier, Amen: Oremus, &c. And this conjuration, with
Oremus, and a praier, must be thrise repeated, and at the end alwaies must be said; Ergo maledicte
diabole recognosce sententiam tuam, &c. And this order must alwaies be followed. And finallie, there
must be diligent search made, in everie corner, and under everie coverlet and pallet, and under everie
threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streightwaie be
throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if
nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the
morning: and the holier the daie is, the better, speciallie our Ladie daie. And the preest, if he be shriven
himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie
candle in his hand, &c. Alwaies provided, that the holie water be throwne upon him, and a stoale put
about his necke, with Deus in adjutorium, and the Letanie, with invocation of saints. And this order maie
continue thrise a weeke, so as (saie they) through multiplication of intercessors, or rather intercessions,
grace maie be obteined, and favor procured.
There is also some question in the Romish church, whether the sacrament of the altar is to be received
before or after the exorcisme. Item in shrift, the confessor must learne whether the partie be not
excommunicate, and so for want of absolution, endure this vexation. Thomas sheweth the difference
betwixt holie water and conjuration, saieng that holie water driveth the divell awaie from the externall
and outward parts; but conjurations from the internall and inward parts; and therefore unto the bewitched
partie both are to be applied.
CHAPTER XXV.
The seven reasons why some are not rid of the divell with all their popish conjurations,
why there were no conjurors in the primitive church, and why the divell is not so soone
cast out of the bewitched as of the possessed.
THE reason why some are not remedied for all their conjurations, the papists say is for seven causes.
First, for that the faith of the standers by is naught; secondlie, for that theirs that present the partie is no
better; thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of meete remedies;
fiftlie, for the reverence of vertues going out into others; sixtlie, for the purgation; seventhlie, for the
merit of the partie bewitched. And lo, the first foure are proved by Matthew the 7. and Marke the 4. when
one presented his sonne, and the multitude wanted faith, & the father said, Lord help mine incredulitie or
unbeleefe. Wherupon was said, Oh faithlesse and perverse generation, how long shall I be with you? And
where these words are written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or

bewitched for his sinnes. For by the neglect of due remedies it appeereth, that there were not with Christ
good and perfect men: for the pillers of the faith; to wit, Peter, James, and John were absent. Neither was
there fasting and praier, without the which that kind of divels could not be cast out. For the fourth point;
to wit, the fault of the exorcist in faith maie appeare; for that aiterwards the disciples asked the cause of
their impotencie therin. And Jesus answered, it was for their incredulitie; saieng that if they had as much
faith as a graine of mustard seed, they should move mountaines, &c. The lift is prooved by Vitas patrum,
the lives of the fathers, where it appeereth that S. Anthonie could not doo that cure, when his scholar
Paule could doo it, and did it. For the proofe of the sixt excuse it is said, that though the fault be taken
awaie therby; yet it followeth not that alwaies the punishment is released. Last of all it is said, that it is
possible that the divell was not conjured out of the partie before baptisme by the exorcist, or the midwife
hath not baptised him well, but omitted some part of the sacrament. If any object that there were no
exorcists in the primitive church, it is answered, that the church cannot now erre. And saint Gregorie
would never have instituted it in vaine. And it is a generall rule, that who or whatsoever is newlie
exorcised must be rebaptised: as also such as walke or talke in their sleepe; for (saie they) call them by
their names, and presentlie they wake, or fall if they clime: whereby it is gathered, that they are not trulie
named in baptisme. Item they saie, it is somewhat more difficult to conjure the divell out of one
bewitched, than out of one possessed: bicause in the bewitched, he is double; in the other single. They
have a hundred such beggerlie, foolish, and frivolous notes in this behalfe.
CHAPTER XXVI.
Other grosse absurdities of witchmongers in this matter of conjurations.
SURELIE I cannot see what difference or distinction the witchmongers doo put betweene the knowledge
and power of God and the divell; but that they think, if they praie, or rather talke to God, till their hearts
ake, he never heareth them; but that the divell dooth knowe everie thought and imagination of their
minds, and both can and also will doo any thing for them. For if anie that meaneth good faith with the
divell read certeine conjurations, he commeth up (they saie) at a trice. Marrie if another that hath none
intent to raise him, read or pronounce the words, he will not stirre. And yet J. Bodin confesseth, that he is
afraid to read such conjurations as John Wierus reciteth; least (belike) the divell would come up, and
scratch him with his fowle long nailes. In which sort I woonder that the divell dealeth with none other,
than witches and conjurors. I for my part have read a number of their conjurations, but never could see
anie divels of theirs, except it were in a plaie. But the divell (belike) knoweth my mind; to wit, that I
would be loth to come within the compasse of his clawes. But lo what reason such people have. Bodin,
Bartholomeus Spineus, Sprenger, and Institor, &c: doo constantlie affirme, that witches are to be
punished with more extremitie than conjurors; and sometimes with death, when the other are to be
pardoned doing the same offense: bicause (say they) the witches make a league with the divell, & so doo
not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not
our cogitations (as I have sufficientlie prooved) then would I weet of our witchmongers the reason, (if I
read the conjuration and performe the ceremonie) why the divell will not come at my call? But oh absurd
credulitie! Even in this point manie wise & learned men have beene & are abused: wheras, if they would
make experience, or dulie expend the cause, they might be soone resolved; specially when the whole art

and circumstance is so contrarie to Gods word, as it must be false, if the other be true. So as you may
understand, that the papists do not onlie by their doctrine, in bookes & sermons teach & publish
conjurations, & the order thereof whereby they may induce men to bestowe, or rather cast awaie their
monie upon masses and suffrages for their soules; but they make it also a parcell of their sacrament of
orders (of the which number a conjuror is one) and insert manie formes of conjurations into their divine
service, and not onelie into their pontificals, but into their masse bookes; yea into the verie canon of the
masse.
CHAPTER XXVII.
Certaine conjurations taken out of the pontificall and out of the missall.
BUT see yet a little more of popish conjurations, and conferre them with the other. In the pontificall you
shall find this conjuration, which the other conjurors use as solemnelie as they:
I conjure thee thou creature of water in the name of the fa+ther, of the so+nne, and of the
Holie+ghost, that thou drive awaie the divell from the bounds of the just, that he remaine
not in the darke corners of this church and altar.
You shall find in the same title, these words following, to be used at the hallowing of the churches. There
must a crosse of ashes be made upon the pavement, from one end of the church to the other, one handfull
broad: and one of the priests must write on the one side thereof the Greeke alphabet, and on the otherside
the Latin alphabet, Durandus yeeldeth this reason thereof; to wit, It representeth the union in faith of the
Jewes and Gentiles. And yet well agreeing to himselfe he saith even there, that the crosse reaching from
the one end to the other, signifieth that the people, which were in the head, shalbe made the taile.
¶ A conjuration written in the masse booke. Fol. I.
I conjure thee O creature of salt by God, by the God + that liveth, by the true + God, by the
holie + God, which by Elizæus the prophet commanded, that thou shouldest be throwne
into the water, that it thereby might be made whole and sound, that thou salt [here let the
preest looke upon the salt] maist be conjured for the health of all beleevers, and that thou
be to all that take thee, health both of bodie and soule; and let all phantasies and
wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled;
as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the
dead by fier.
Resp:
Amen.

Then followeth a praier to be said, without Dominus vobiscum; but yet with Oremus; as followeth:
¶ Oremus.
Almightie and everlasting God, we humblie desire thy clemency [here let the preest looke
upon the salt] that thou wouldest vouchsafe, through thy pietie, to bl+esse and sanc+tifie
this creature of salt, which thou hast given for the use of mankind, that it may be to all that
receive it, health of mind and bodie; so as whatsoever shall be touched thereby, or
sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall
iniquitie, through our Lord, Amen.
What can be made but a conjuration of these words also, which are written in the canon, or rather in the
saccaring of masse?
This holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to
me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative
for the deserving and receiving of everlasting life, through our Lord Jesus, Amen.
CHAPTER XXVIII.
That popish priests leave nothing unconjured, aforme of exorcisme for incense.
ALTHOUGH the papists have manie conjurations, so as neither water, nor fier, nor bread, nor wine, nor
wax, nor tallowe, nor church, nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor belles,
nor bell ropes, nor copes, nor vestments, nor oile, nor salt, nor candle, nor candle-sticke, nor beds, nor
bedstaves, &c; are without their forme of conjuration: yet I will for brevitie let all passe, and end here
with incense, which they doo conjure in this sort +.
I conjure thee most filthy and horrible spirit, and everie vision of our enimie, &c: that thou
go and depart from out of this creature of frankincense, with all thy deceipt and wickednes,
that this creature may be sanctified, and in the name of our Lord + Jesus + Christ + that all
they that taste, touch, or smell the same, may receive the virtue and assistance of the Holie-
ghost; so as wheresoever this incense or frankincense shall remaine, that there thou in no
wise be so bold as to approch or once presume or attempt to hurt: but what uncleane spirit
so ever thou be, that thou with all thy craft and subtiltie avoid and depart, being conjured
by the name of God the father almightie, &c. And that wheresoever the fume or smoke
thereof shall come, everie kind and sort of divels may be driven awaie, and expelled; as
they were at the increase of the liver of fish, which the archangell Raphaell made, &c.

CHAPTER XXIX.
The rules and lawes of popish Exorcists and other conjurors all one, with a confutation
of their whole power, how S. Martine conjured the divell
THE papists you see, have their certeine generall rules and lawes, as to absteine from sinne, and to fast,
as also otherwise to be cleane from all pollusions, &c: and even so likewise have the other conjurors.
Some will saie that papists use divine service, and praiers; even so doo common conjurors as you see)
even in the same papisticall forme, no whit swarving from theirs in aith and doctrine, nor yet in ungodlie
and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling
up and miraculous works of spirits, that it is written; God onelie knoweth and searcheth the harts, and
onelie worketh great woonders. The which argument being prosecuted to the end, can never be answered:
insomuch as that divine power is required in that action. [I. Sam. 16, 7. I. Reg. 8, 39. Jere. 17, 10. Psal.
44, 21. Psal. 72, 18.]
And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not
know our thoughts and imaginations: I first aske them whether king Baell, or Amoimon, which are spirits
reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, which calleth for
them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also
they may be busie, and set to worke on the like affaires. Secondlie, whether those spirits be of the same
power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c.
Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo
it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it,
then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie,
where is the force, in the first, second, or third syllable? If in syllables, then not in words. If in
imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabulous.
It is written [Sap. 1. 14. Ecclesi. 9. Gen. 1.]; All the generations of the earth were healthfull and there is
no poison of destruction in them. Why then doo they conjure holsome creatures; as salt, water, &c: where
no divels are? God looked upon all his works, and sawe they were all good. What effect (I praie you) had
the 7. sonnes of Sceva [Act. 19.]; which is the great objection of witchmongers? They would needs take
upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the
time, whilest God suffered miracles commonlie to be wrought. By that you may see what conjurors can
doo.
Where is such a promise to conjurors or witches, as is made in the Gospell [Mark 16.17.] to the faithfull?
where it is written; In my name they shall cast out divels, speake with new toongs: if they shall drinke
any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie hands on the sicke,
and they shall recover. According to the promise, this grant of miraculous working was performed in the

primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.
But as in another p]ace I have prooved, the gift thereof was but for a time, and is now ceased; neither was
it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to
undoo with one divell, that which another divell hath doone. If one divell could cast out another, it were a
kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therfore I maie the
more boldlie saie even with Christ, that they have no such power. For besides him, there is no saviour,
none can deliver out of his hand. Who but hee can declare, set in order, appoint, and tell what is to come?
He destroieth the tokens of soothsaiers, and maketh the conjecturers fooles, &c. He declareth things to
come, and so cannot witches. [Isai. 43. 11. verse. 13. cap. 44. verse. 7. verse. 25.]
There is no helpe in inchanters and soothsaiers, and other such vaine sciences. For divels are cast out by
the finger of God, which Matthew calleth the spirit of God, which is the mightie power of God, and not
by the vertue of the bare name onelie, being spoken or pronounced: for then might everie wicked man
doo it. And Simon Magus needed not then to have proffered monie to have bought the power to doo
miracles and woonders:for he could speake and pronounce the name of God, as well as the apostles.
Indeed they maic soone throwe out all the divels that are in frankincense, and such like creatures,
wherein no divels are: but neither they, nor all their holie water can indeed cure a man possessed with a
divell, either in bodie or mind; as Christ did. Naie, why doo they not cast out the divell that possesseth
their owne soules? [Isai. 46. 10. cap. 47. vers. 12. 13, &c. Luke, 11. 20. Matt. 12. 28. Acts, 8. 19.]
Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which
I will prepare for them, let them cure the sicke by laieng on of hands (though witches take it upon them,
and witchmongers beleeve it) and then I will subscribe unto them. But if they, which repose such
certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and how the scope
whereat they shoote is monie (I meane not such witches as are falselie accused, but such as take upon
them to give answers, &c: as mother Bungie did) they should apparentlie see the cousenage. For they are
abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone
by slight and subtiltie.
But in this matter of witchcrafts and conjurations, if men would rather trust their owne eies, than old
wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be
perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be
abused therein, when such lies concerning those matters are mainteined by such persons of account, and
thrust into their divine service. As for example: It is written that S. Martine thrust his fingers into ones
mouth that had a divell within him, and used to bite folke; and then did bid him devoure them if he could.
And bicause the divell could not get out at his mouth, being stopt with S. Martins fingers, he was fame to
run out at his fundament. O stinking lie!
CHAPTER XXX.

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so
litle force, Hipocrates his opinion herein.
AND still me thinks papists (of all others) which indeed are most credulous, and doo most mainteine the
force of witches charmes, and of conjurors cousenages, should perceive and judge conjurors dooings to
be void of effect. For when they see their owne stuffe, as holie water, salt, candles, &c: conjured by their
holie bishop and preests; & that in the words of consecration or conjuration (for so their owne doctors
terme them) they adjure the water, &c: to heale, not onelie the soules infirmitie, but also everie maladie,
hurt, or ach of the bodie; and doo also command the candles, with the force of all their authoritie and
power, and by the effect of all their holie words, not to consume: and yet neither soule nor bodie anie
thing recover, nor the candles last one minute the longer: with what face can they defend the others
miraculous workes; as though the witches and conjurors actions were more effectuall than their owne?
Hippocrates being but a heathen, and not having the perfect knowledge of God, could see and perceive
their cousenage and knaverie well enough, who saith; They which boast so, that they can remoove or
helpe the infections of diseases, with sacrifices, conjurations, or other magicall instruments or meanes,
are but needie fellowes, wanting living; and therefore referre their words to the divell: bicause they
would seeme to know somewhat more than the common people. It is marvell that papists doo affirme,
that their holie water, crosses, or bugges words have such vertue and violence, as to drive awaie divels:
so as they dare not approch to anie place or person besmeered with such stuffe; when as it appeareth in
the gospell, that the divell presumed to assault and tempt Christ himselfe. For the divell indeed most
ernestlie busieth himselfe to seduce the godlie: as for the wicked, he maketh reckoning and just accompt
of them, as of his owne alreadie. But let us go forward in our refutation.
CHAPTER XXXI.
How conjurors have beguiled witches, what bookes they carie about to procure credit to
their art, wicked assertions against Moses and Joseph.
THUS you see that conjurors are no small fooles. For whereas witches being poore and needie, go from
doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong
and charvill about them, or never so manie charmes in store: these conjurors (I saie) have gotten them
offices in the church of Rome, wherby they have obteined authoritie & great estimation. And further, to
adde credit to that art, these conjurors carrie about at this daie, bookes intituled under the names of
Adam, Abel, Tobie, & Enoch; which Enoch they repute the most divine fellow in such matters. They have
also among them bookes that they saie Abraham, Aaron and Salomon made. Item they have bookes of
Zacharie, Paule, Honorius, Cyprian, Jerome, Jeremie, Albert, and Thomas: also of the angels, Riziel,
Razael, and Raphael; and these doubtlesse were such bookes as were said to have beene burnt in the
lesser Asia [Acts. 19.]. And for their further credit they boast, that they must be and are skilfull and
learned in these arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiæ ars Arthephii, ars Pomena, ars
Revelationis, &c. Yea, these conjurors in corners sticke not (with Justine [lib. 16.]) to report and affirme,
that Joseph, who was a true figure of Christ that delivered and redeemed us, was learned in these arts,

and thereby prophesied and expounded dreames: and that those arts came from him to Moses, and
finallie from Moses to them: which thing both Plinie [lib. 30. cap. 2.] and Tacitus affirme of Moses. Also
Strabo in his cosmographie [lib. 16.] maketh the verie like blasphemous report. And likewise Apollonius,
Molon, Possidonius, Lisimachus, and Appian terme Moses both a magician and a conjuror: whom
Eusebius confuteth with manie notable arguments. For Moses differed as much from a magician, as truth
from falshood, and pietie from vanitie: for in truth, he confounded all magicke, and made the world see,
and the cunningest magicians of the earth confesse, that their owne dooings were but illusions, and that
his miracles were wrought by the finger of God. But that the p oore old witches knowledge reacheth thus
farre (as Danæus affirmeth it dooth [in dialog. de sortiariis.]) is untrue: for their furthest fetches that I
can comprehend, are but to fetch a pot of milke, &c: from their neighbors house, halfe a mile distant
from them.
CHAPTER XXXII.
All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and
Carolus Gallus have left written thereof and prooved by experience.
SURELIE Nero prooved all these magicall arts to be vaine and fabulous lies, and nothing but cousenage
and knaverie. He was a notable prince, having gifts of nature enow to have conceived such matters,
treasure enough to have emploied in the search thereof, he made no conscience therein, he had singular
conferences thereabout; he offered, and would have given halfe his kingdome to have learned those
things, which he heard might be wrought by magicians; he procured all the cunning magicians in the
world to come to Rome, he searched for bookes also, and all other things necessarie for a magician; and
never could find anie thing in it, but cousenage and legierdemaine. At length he met with one Tiridates,
the great magician, who having with him all his companions, and fellowe magicians, witches, conjurors,
and couseners, invited Nero to certeine magicall bankets and exercises. Which when Nero required to
learne, he (to hide his cousenage) answered that he would not, nor could not teach him, though he would
have given him his kingdome. The matter of his refusall (I saie) was, least Nero should espie the
cousening devises thereof. Which when Nero conceived, and sawe the same, and all the residue of that
art to be vaine, lieng and ridiculous, having onelie shadowes of truth, and that their arts were onelie
veneficall; he prohibited the same utterlie, and made good and strong lawes against the use and the
practisers thereof: as Plinie and others doo report. It is marvell that anie man can be so much abused, as
to suppose that sathan may be commanded, compelled, or tied by the power of man: as though the divell
would yeeld to man, beyond nature; that will not yeeid to God his creator, according to the rules of
nature. And in so much as there be (as they confesse) good angels as well as bad; I would know whie
they call up the angels of hell, and not call downe the angels of heaven. But this they answer (as Agrippa
saith [de vanitat. scient.].) Good angels (forsooth) doo hardlie appeare, and the other are readie at hand.
Here I may not omit to tell you how Cor. Agrippa bewraieth, detecteth, and defaceth this art of
conjuration, who in his youth travelled into the bottome of all these magicall sciences, and was not onelie
a great conjuror and practiser thereof, but also wrote cunninglie De occulta philosophia. Howbeit,
afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and

discovereth the impietie and vanities of magicians, and inchanters, which boast they can doo miracles:
which action is now ceased (saith he) and assigneth them a place with Jannes and Jambres, affirming that
this art teacheth nothing but vaine toies for a shew. Carolus Gallus also saith; I have tried oftentimes, by
the witches and conjurors themselves, that their arts (especiallie those which doo consist of charmes,
impossibilities, conjurations, and witchcrafts, whereof they were woont to boast) to be meere foolishnes,
doting lies, and dreames. I for my part can saie as much, but that I delight not to alledge mine owne
proofes and authorities; for that mine adversaries will saie they are parciall, and not indifferent.
CHAPTER XXXIII.
Of Salomons conjurations, and of the opinion conceived of his cunning and practise
therein.
IT is affirmed by sundrie authors, that Salomon was the first inventor of those conjurations; and thereof
Josephus is the first reporter, who in his fift booke De Judæorum antiquitatibus, cap. 22. rehearseth
soberlie this stone following; which Polydore Virgil, and manie other repeat verbatim, in this wise, and
seeme to credit the fable, whereof there is skant a true word.
Salomon was the greatest philosopher, and did philosophic about all things, and had the full and perfect
knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of
mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven
awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven
awaie, that they never returne. And this kind of healing is very common among my countrimen: for I
sawe a neighbour of mine, one Eleazer, that in the presence of Vespasian and his sonnes, and the rest of
the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He
did put unto the nose of the possessed a ring, under the scale wherof was inclosed a kind of roote, whose
verture Salomon declared, and the savour thereof drewe the divell out at his nose; so as downe fell the
man, and then Eleazer conjured the divell to depart, & to return no more to him. In the meane time he
made mention of Salomon, reciting incantations of Salomons owne making. And then Eleazer being
willing to shew to standers by his cunning, and the wonderfull efficacie of his art, did set not faire from
thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the
overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the
man. Which thing being doone, none there doubted how great Salomons knowledge and wisedome was.
Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.
Another stone of Salomons conjuration I find cited in the sixt lesson, read in the church of Rome upon S.
Margarets daie, far more ridiculous than this. Also Peter Lombard maister of the sentences, and Gratian
his brother, the compiler of the golden decrees; and Durandus in his Rationale divinorum, doo all
soberlie affirme Salomons cunning in this behalfe; and speciallie this tale; to wit, that Salomon inclosed
certeine thousand divels in a brasen bowle, and left it in a deepe hole or lake, so as afterwards the
Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the

divels, &c. And that this fable is of credit, you shall perceive, in that it is thought woorthie to be read in
the Romish church as parcell of their divine service [Lect. 5. & 6.]. Looke in the lessons of S. Margarets
daie the virgine, and you shall find these words verbatim: which I the rather recite, bicause it serveth me
for divers turnes; to wit, for Salomons conjurations, for the tale of the brasen vessell, and for the popes
conjurations, which extended both to faith and doctrine, and to shew of what credit their religion is, that
so shamefullie is stained with lies and fables.
CHAPTER XXXIV.
Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie,
translated into Enghsh word for word.
H0LIE Margaret required of GOD, that she might have a conflict face to face with hir secret enimie the
divell; and rising from praier, she sawe a terrible dragon, that would have devoured hir, but she made the
signe of the crosse, and the dragon burst in the middest.
Afterwards, she sawe another man sitting like a Niger, having his hands bound fast to his knees, she
taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers
being made, a light shined from heaven into the prison where she was, and the crosse of Christ was scene
in heaven, with a doove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise
attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The
divell said; Take awaie thy foote from my head, that I may be able to speake, and tell thee: which being
done, the divell said, I am Veltis, one of them whome Salomon shut in the brasen vessell, and the
Babylonians comming, and supposing there had beene gold therein, brake the vessell, and then we flew
out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also
have the end therof: for at the time of hir execution this was hir praier following.
Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or

maketh memoriall of me, may deserve pardon for all his sinnes: whosoever calleth on me,
being at the point of death, deliver him out of the hands of his adversaries. And I also
require, O Lord, that whosoever shall build a church in the honor of me, or ministreth unto
me anie candles of his just labour, let him obteine whatsoever he asketh for his health.
Deliver all women in travell that call upon me, from the danger thereof.
Hir praier ended, there were manic great thunderclaps, and a doove came downe from heaven, saieng;
Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee;
therefore come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut
off hir head: to whome she said; Except thou doo it, thou canst have no part with me, and then lo he did
it, &c. But sithens I have beene, and must be tedious, I thought good to refresh my reader with a
lamentable storie, depending upon the matter precedent, reported by manic grave authors, word for word,

in maner and forme following.
CHAPTER XXXV.
A delicate storie of a Lombard, who by S. Margarets example would needs fight with a
reall divell.
THERE was (after a sermon made, wherein this storie of S. Margaret was recited, for in such stuffe
consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a
certeine yoong man, being a Lombard, whose simplicitie was such, as he had no respect unto the
commoditie of worldlie things, but did altogither affect the salvation of his soule, who hearing how great
S. Margarets triumph was, began to consider with himselfe, how full of slights the divell was. And
among other things thus he said; Oh that God would suffer, that the divell might fight with me hand to
hand in visible forme! I would then surelie in like maner overthrow him, and would fight with him till I
had the victorie. And therefore about the twelfe houre he went out of the towne, and finding a convenient
place where to praie, secretlie kneeling on his knees, he praied among other things, that God would suffer
the divell to appeare unto him in visible forme, that according to the example of S. Margaret, he might
overcome him in battell. And as he was in the middest of his praiers, there came into that place a woman
with a hooke in hir hand, to gather certeine hearbs which grew there, who was dumme borne. And when
she came into the place, and saw the yoong man among the hearbs on his knees, she was afraid, and
waxed pale, and going backe, she rored in such sort, as hir voice could not be understood, and with hir
head and fists made threatning signes unto him. The yoong man seeing such an ilfavoured fowle queane,
that was for age decrepit and full of wrinkles, with a long bodie, leane of face, pale of colour, with
ragged cloathes, crieng verie lowd, and having a voice not understandable, threatning him with the hooke
which she carried in hir hand, he thought surelie she had beene no woman, but a divell appearing unto
him in the shape of a woman, and thought God had heard his praiers. For the which causes he fell upon
hir lustilie, and at length threw hir downe to the ground, saieng; Art thou come thou curssed divell, art
thou come? No no, thou shalt not overthrow me in visible fight, whome thou hast often overcome in
invisible temptation.
And as he spake these words, he caught hir by the haire, and drew hir about, beating hir sometimes with
his hands, sometimes with his heeles, and sometimes with the hooke so long, and wounded hir so sore,
that he left hir a dieng. At the noise whereof manie people came running unto them, and seeing what was
doone, they apprehended the yoong man, and thrust him into a vile prison. S. Vincent by vertue of his
holines understanding all this matter, caused the bodie that seemed dead to be brought unto him, and
thereupon (according to his maner) he laid his hand upon hir, who immediatlie revived, and he called one
of his chaplines to heare hir confession. But they that were present said to the man of God, that it were
altogether in vaine so to doo, for that she had beene from hir nativitie dumbe, and could neither heare nor
understand the priest, neither could in words confesse hir sinnes. Notwithstanding, S. Vincent bad the
priest heare hir confession, affirming that she should verie distinctlie speake all things unto him. And
therfore, whatsoever the man of God commanded, the priest did confidentlie accomplish and obeie: and

as soone as the priest approched unto hir, to heare hir confession, she, whome all Cathalonia knew to be
dumbe borne, spake, and confessed hir selfe, pronouncing everie word as distinctue, as though she had
never beene dumbe. After hir confession she required the eucharist and extreame unction to be ministred
unto hir, and at length she commended hir selfe to God; and in the presence of all that came to see that
miracle, she spake as long as she had anie breath in hir bodie. The yoong man that killed hir being saved
from the gallowes by S. Vincents meanes, and at his intercession, departed home into Italie. This stone
last rehearsed is found in Speculo exemplorum, and repeated also by Robert Garocul: bishop of Aquinas,
and manie others, and preached publikelie in the church of Rome.
CHAPTER XXXVI.
The storie of Saint Margaret prooved to be both ridiculous and impious in everie point.
FIRST, that the storie of S. Margaret is a fable, may be prooved by the incredible, impossible, foolish,
impious, and blasphemous matters conteined therein, and by the ridiculous circumstance thereof. Though
it were cruellie doone of hir to beat the divell, when his hands were bound; yet it was courteouslie doone
of hir, to pull awaie hir foot at his desire. He could not speake so long as she troad on his head, and yet
he said; Tread off, that I may tell you what I am. She sawe the heavens open, and yet she was in a close
prison. But hir sight was verie cleare, that could see a little dove sitting upon a crosse so farre off. For
heaven is higher than the sunne; and the sunne, when it is neerest to us, is 3966000. miles from us. And
she had a good paire of eares, that could heare a dove speake so farre off. And she had good lucke, that S.
Peter, who (they saie) is porter, or else the pope, who hath more dooings than Peter, had such leisure as
to staie the gates so on for hir. Salomon provided no good place, neither tooke good order with his brasen
bowle. I marvell how they escaped that let out the divels. It is marvell also they melted it not with their
breath long before: for the divels carrie hell and hell fier about with them alwaies; in so much as (they
saie) they leave ashes evermore where they stand. Surelie she made in hir praier an unreasonable request.
But the date of hir patent is out: for I beleeve that whosoever at this daie shall burne a pound of good
candle before hir, shall be never the better, but three pence the worsse. But now we may find in S.
Margarets life, who it is that is Christes wife: whereby we are so much wiser than we were before. But
looke in the life of S. Katharine, in the golden legend, and you shall find that he was also married to S.
Katharine, and that our ladie made the marriage, &c. An excellent authoritie for bigamie. Here I will also
cite other of their notable stories, or miracles of authoritie, and so leave shaming of them, or rather
troubling you the readers thereof. Neither would I have written these fables, but that they are authentike
among the papists, and that we that are protestants may be satisfied, as well of conjurors and witches
miracles, as of the others: for the one is as grosse as the other.
CHAPTER XXXVII.
A pleasant miracle wrought by a popish preest.

WHAT time the Waldenses heresies beganne to spring, certeine wicked men, being upheld and
mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and
confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and
were not drowned. But a certeine catholike preest seeing the same, and knowing that true signes could
not be joined with false doctrine, brought the bodie of our Lord, with the pix, to the water, where they
shewed their power and vertue to the people, and said in the hearing of all that were present:
I conjure thee O divell, by him, whom I carrie in my hands, that thou exercise not these
great visions and phantasies by these men, to the drowning of this people.
Notwithstanding these words, when they walked still on the water, as they did before, the preest in a rage
threw the bodie of our Lord, with the pix into the river, and by and by, so soone as the sacrament touched
the element, the phantasie gave place to the veritie; and they being prooved and made false, did sinke like
lead to the bottome, and were drowned; the pix with the sacrament immediatlie was taken awaie by an
angell. The preest seeing all these things, was verie glad of the miracle, but for the losse of the sacrament
he was verie pensive, passing awaie the whole night in teares and moorning: in the morning he found the
pix with the sacrament upon the altar.
CHAPTER XXXVIII.
The former miracle confuted, with a strange storie of saint Lucie.
HOW glad Sir John was now it were follie for me to saie. How would he have plagued the divell, that
threw his god in the river to be drowned? But if other had had no more power to destroie the Waldenses
with sword and fier, than this preest had to drowne them with his conjuring boxe & cousening
sacraments, there should have beene many a life saved. But I may not omit one fable, which is of
authoritie, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both
in the dooing and telling thereof. You shall read in the lesson on saint Lucies daie, that she being
condemned, could not be remooved from the place with a teeme of oxen, neither could any fier burne hir,
insomuch as one was faine to cut off hir head with a sword, and yet she could speake afterwards as long
as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of
Nider, of a witch that could not be burned, till a scroll was taken awaie from where she hid it, betwixt hir
skin and flesh.
CHAPTER XXXIX.
Of visions, noises, apparitions, and imagined sounds, and of other illusions, of

wandering soules: with a confutation thereof
MANIE thorough melancholic doo imagine, that they see or heare visions, spirits, ghosts, strange noises,
&c: as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a
cowardlie nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of
spirits, and bugs, &c. Some through imperfection of sight also are afraid of their owne shadowes, and (as
Aristotle saith) see themselves sometimes as it were in a glasse. And some through weakenesse of bodie
have such unperfect imaginations. Droonken men also sometimes suppose they see trees walke, &c:
according to that which Salomon saith to the droonkards; Thine eies shall see strange visions, and
mervellous appearances.
In all ages moonks and preests have abused and bewitched the world with counterfet visions; which
proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore
devised such meanes to compasse and obteine their loves. And the simple people being then so
superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but
forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared
with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs.
Manie are deceived by glasses through art perspective. Manie hearkening unto false reports, conceive
and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how
manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a
reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules
walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a
usuall matter, to desire sicke people in their death beds, to appeare to them after their death, and to
reveale their estate. The fathers and ancient doctors of the church were too credulous herein, &c.
Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived
herein. God in times past did send downe visible angels and appearances to men; but now he dooth not
so. Through ignorance of late in religion, it was thought, that everie churchyard swarmed with soules and
spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are
made more manifest and apparent, &c.
The doctors, councels, and popes, which (they saie) cannot erre, have confirmed the walking, appearing,
& raising of soules. But where find they in the scriptures anie such doctrine? And who certified them,
that those appearances were true? Trulie all they cannot bring to passe, that the lies which have beene
spread abroad herein, should now beginne to be true, though the pope himselfe subscribe, seale, and
sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits?
Who heareth their noises? Who seeth their visions? Where are the soules that made such mone for
trentals, whereby to be eased of the paines in purgatorie? Are they all gone into Italie, bicause masses are
growne deere here in England? Marke well this illusion, and see how contrarie it is unto the word of
God. Consider how all papists beleeve this illusion to be true, and how all protestants are driven to saie it
is and was popish illusion. Where be the spirits that wandered to have buriall for their bodies? For manie
of those walking soules went about that busines. Doo you not thinke, that the papists shew not
themselves godlie divines, to preach and teach the people such doctrine; and to insert into their divine
service such fables as are read in the Romish church, all scripture giving place thereto for the time? You

shall see in the lessons read there upon S. Stevens daie, that Gamaliel Nichodemus his kinsman, and
Abdias his sonne, with his freend S. Steven, appeared to a certeine preest, called Sir Lucian, requesting
him to remove their bodies, and to burie them in some better place (for they had lien from the time of
their death, untill then, being in the reigne of Honorius the emperor; to wit, foure hundred yeeres buried
in the field of Gamaliel, who in that respect said to Sir Lucian; Non mei solummodo causa solicitus sum,
sed potius pro illis qui mecum sunt; that is, I am not onlie carefull for my selfe, but cheefelie for those
my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a
counterfet vision, or rather a lewd invention. For in heaven mens soules remaine not in sorow and care;
neither studie they there how to compasse and get a worshipfull buriall here in earth. If they did, they
would not have foreslowed it so long. Now therefore let us not suffer our selves to be abused anie longer,
either with conjuring preests, or melancholicall witches; but be thankfull to God that hath delivered us
from such blindness and error.
CHAPTER XL.
Cardanus opinion of strange noises, how counterfit visions grow to be credited, of

popish appeerances, of pope Boniface.
CARDANUS speaking of noises, among other things, saith thus; A noise is heard in your house; it may
be a mouse, a cat, or a dog among dishes; it may be a counterfet or a theefe indeed, or the fault may be in
your eares. I could recite a great number of tales, how men have even forsaken their houses, bicause of
such apparitions and noises: and all bath beene by meere and ranke knaverie. And wheresoever you shall
heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is
flat knaverie, performed by some that seemeth most to complaine, and is least mistrusted. And hereof
there is a verie art, which for some respects I will not discover. The divell seeketh dailie as well as
nightlie whome he may devoure, and can doo his feats as well by daie as by night, or else he is a yoong
divell, and a verie bungler. But of all other couseners, these conjurors are in the highest degree, and are
most worthie of death for their blasphemous impietie. But that these popish visions and conjurations used
as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes
recited by Bruno and Platina, of their magicall devises, were but plaine cousenages and knaveries, may
appeare by the historic of Bonifacius the eight, who used this kind of inchantment, to get away the
popedome from his predecessor Coelestinus. He counterfetted a voice through a cane reed, as though it
had come from heaven, persuading him to yeeld up his authoritie of popeship, and to institute therein one
Bonifacius, a worthier man: otherwise he threatened him with damnation. And therfore the foole yedded
it up accordinglie, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived
like a woolfe, and died like a dog.
There be innumerable examples of such visions, which when they are not detected, go for true stories:
and therefore when it is answered that some are true tales and some are false, untill they be able to shew
foorth before your eies one matter of truth, you may replie upon them with this distinction; to wit: visions
tried are false visions, undecided and untried are true.

CHAPTER XLI.
Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &c.
ALAS! how manie naturall things are there so strange, as to manie seeme miraculous; and how manic
counterfet matters are there, that to the simple seeme yet more wonderfull? Cardane [H. Card. lib. de
subtilitat. 18.] telleth of one Gomensis, who comming late to a rivers side, not knowing where to passe
over, cried out alowd for some bodie to shew him the foord: who hearing an eccho to answer according
to his last word, supposing it to be a man that answered him and informed him of the waie, he passed
through the river, even there where was a deepe whirlepoole, so as he hardlie escaped with his life; and
told his freends, that the divell had almost persuaded him to drowne himselfe. And in some places these
noises of eccho are farre more strange than other, speciallie at Ticinum in Italie, in the great hall, where it
rendereth sundrie and manifold noises or voices, which seeme to end so lamentablie, as it were a man
that laie a dieng; so as few can be persuaded that it is the eccho, but a spirit that answereth.
The noise at Winchester was said to be a verie miracle, and much wondering was there at it, about the
yeare 1569. though indeed a meere naturall noise ingendered of the wind, the concavitie of the place, and
other instrumentall matters helping the sound to seeme strange to the hearers; speciallie to such as would
adde new reports to the augmentation of the woonder.
CHAPTER XLII.
Of Theurgie, with a confutation thereof a letter sent to me concerning these matters.
THERE is yet another art professed by these consening conjurors, which some fond divines affirme to be
more honest and lawfull than necromancie, which is called Theurgie; wherein they worke by good
angels. Howbeit, their ceremonies are altogether papisticall and superstitious, consisting in cleanlines
partlie of the mind, partlie of the bodie, and partlie of things about and belonging to the bodie; as in the
skinne, in the apparell, in the house, in the vessell and houshold stuffe, in oblations and sacrifices; the
cleanlines whereof they saie, dooth dispose men to the contemplation of heavenlie things. They cite these
words of Esaie for their authoritie; to wit: Wash your selves and be cleane, &c. In so much as I have
knowne diverse superstitious persons of good account, which usuallie washed all their apparell upon
conceits ridiculouslie. For uncleanlinesse (they say) corrupteth the aire, infecteth man, and chaseth awaie
deane spirits. Hereunto belongeth the art of Almadel, the art of Paule [Ars Paulina], the art of
Revelations, and the art Notarie [Ars Notoria]. But (as Agrippa saith) the more divine these arts seeme to
the ignorant, the more damnable they be. But their false assertions, their presumptions to worke miracles,
their characters, their strange names, their diffuse phrases, their counterfet holines, their popish

ceremonies, their foolish words mingled with impietie, their barbarous and unlearned order of
construction, their shameles practises, their paltrie stuffe, their secret dealing, their beggerlie life, their
bargaining with fooles, their cousening of the simple, their scope and drift for monie dooth bewraie all
their art to be counterfet cousenage. And the more throughlie to satisfie you herein, I thought good in this
place to insert a letter, upon occasion sent unto me, by one which at this resent time lieth as a prisoner
condemned for this verie matter in the kings bench, and reprived by hir majesties mercie, through the
good mediation of a most noble and vertuous personage, whose honorable and godlie disposition at this
time I will forbeare to commend as I ought. The person truelie that wrote this letter seemeth unto me a
good bodie, well reformed, and penitent, not expecting anie gaines at my hands, but rather fearing to
speake that which he knoweth further in this matter, least displeasure might ensue and follow.
The copie of a letter sent unto me R. S. by T. E.
Maister of art, and practiser both of physicke, and atso in times past, of certeine vaine
sciences; now condemned to die for the same: wherein he openeth the truth touching
these deceits.
MAISTER R. SCOT, according to your request, I have drawne out certeine abuses worth the noting,
touching the worke you have in hand; things which I my selfe have seene within these xxvi. yeares,
among those which were counted famous and skilfull in those sciences. And bicause the whole discourse
cannot be set downe, without nominating certeine persons, of whom some are dead & some living,
whose freends remaine yet of great credit in respect therof I knowing that mine enimies doo alreadie in
number exceed my freends; I have considered with my selfe, that it is better for me to staie my hand, than
to commit that to the world, which may increase my miserie more than releeve the same.
Notwithstanding, bicause I am noted above a great manie others to have had some dealings in those vaine
arts and wicked practises; I am therefore to signifie unto you, and I speake it in the presence of God, that
among all those famous and noted practisers, that I have beene conversant withall these xxvi. yeares, I
could never see anie matter of truth to be doone in those wicked sciences, but onelie meere cousenings
and illusions. And they, whome I thought to be most skilfull therein, sought to see some things at my
hands, who had spent my time a dozen or fourteen years, to my great losse and hinderance, and could
never at anie time see anie one truth, or sparkle of truth therein. Yet at this present I stand worthilie
condemned for the same; for that, contrarie to my princes lawes, and the lawe of God, and also to mine
owne conscience, I did spend my time in such vaine and wicked studies and practises: being made and
remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speake it
from my hart) and I wish it, not onlie in my native coutrie, but also through the whole face of the earth,
speciallie among Christians. For mine owne part I lament my time lost, & have repented me five years
past: at which time I sawe a booke, written in the old Saxon toong, by one Sir John Malborne a divine of
Oxenford, three hundred yeares past: wherein he openeth all the illusions & inventions of those arts and
sciences: a thing most worthie the noting. I left the booke with the parson of Slangham in Sussex, where
if you send for it in my name, you may have it. You shall thinke your labour well bestowed, and it shall
greatlie further the good enterprise you have in hand: and there shall you see the whole science

throughlie discussed, and all their illusions and cousenages deciphered at large. Thus craving pardon at
your hands for that I promised you, being verie fearefull, doubtfull, and loth to set my hand or name
under any thing that may be offensive to the world, or hurtfull to my selfe, considering my case, except I
had the better warrant from my L. of Leicester, who is my verie good Lord, and by whome next under
God (hir Majestie onelie excepted) I have beene preserved; and therefore loth to doo any thing that may
offend his Lordships eares. And so I leave your Worship to the Lords keeping, who bring you and all
your actions to good end and purpose, to Gods glorie, and to the profit of all Christians. From the bench
this 8. of March, 1582. Your Worships poore and desolate friend and servant, T. E.
I sent for this booke of purpose, to the parson of Slangham, and procured his best friends, men of great
worship and credit, to deale with him, that I might borrowe it for a time. But such is his follie and
superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being
knight of the shire would have given his word for the restitution of the same safe and sound.
The conclusion therefore shall be this, whatsoever heeretofore hath gone for currant, touching all these
fallible arts, whereof hitherto I have written in ample sort, he now counted counterfet, and therefore not
to be allowed no not by common sense, much lesse by reason, which should sift such cloked and
pretended practises, turmng them out of their rags and patched clowts, that they may appeere discovered,
and shew themselves in their nakednesse. Which will be the end of everie secret intent, privie purpose,
hidden practise, and close devise, have they never such shrowds and shelters for the time: and be they
with never so much cautelousnesse and subtill circumspection clouded and shadowed, yet will they at
length be manifestlie detected by the light, according to that old rimed verse:
Quicquid nix celat, solis calor omne revelat:
What thing soever snowe dooth hide,

Heat of the sunne dooth make it spide.
And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the
substance and groundworke of truth it selfe, saieng; Nihil est tam occultum quod non sit detegendum,
Nothing is so secret, but it shall be knowne and revealed. [Matt. 10, 26. Mark 4, 22. Luke. 8, 17.]
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LEMEGETON, Part 3: Ars Paulina
Twilit Grotto -- Esoteric Archives Contents Prev Part 3 Next Timeline
NOTE: All drawings are available on our CD.
[Sl.3825, fol. 134v]
[Note. According to Thorndike, the "The Pauline art," was purported to have been
discovered by the Apostle Paul after he had been snatched up to the third heaven, and
delivered by him at Corinth. Although this text is based on earlier magical texts, repeated
mention of the year 1641 and guns, shows a late redaction. -JHP.]
Here Beginneth the 3d Part [of the Lemegeton,] called
The Art Pauline of King Salomon

[135r]
This [book] is divided into two parts, the first containing [dealing with] the Angells of the hours of the
day and night: The second part [with] the Angells of ye signs of the Zodiac as hereafter followeth &c.
The Nature of these 24 [four and twenty] Angells of the day and night changeth every day: and their
offices is to doe all things that are attributed to the 7 planetts. But that changeth every day also: as for
example you may see in the following Treatise That Samuel The Angell rulleth the first houre of the day
beginnig [sic] at Sunn Rising, supose it be on a munday in the first hour of ye (that houre is attributed to
the ) That you call Samuel or any of his Dukes; There offices in that houre is to doe [135v] doe all
things that are attributted to the . But if you call him or any of his Servient Dukes on Tuesday
Morning at Sunn Riseing: being the first hour of the day: Their offices are to doe all things that are
attributed to . and so the like is to be observed in the first houre of every day: and the like is to be
observed of the Angells and their servants that Rule any of the other hours: either in the day or night:
allso againe there is an observation to be observed in makeing the Seales of these 24 Angells according
to the time of the years Day and hour that you call the Angells or his servants in to doe your your [sic]
will: But you cannot mise [miss] therein if you doe well observe the Example That is laid down in the
following worke: They being all fitted for the 10th day of March Being one [on] a wednesday in the year
1641 according to the old account [1] &c and as for to know what is attributed to the planetts, I doe referr
you to the books of Astrology whereof large volumes have been written. &c c c c c.
[1. i.e. using the Julian calendar. The Gregorian calendar was adopted throughout Europe in 1582, but not
in England until 1752. Many documents of the time carry both dates, or as in this case, specified which
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calendar they were following.]
[Concerning the cheefe spirits of the hours, and their servants and
seals.]
Of the first houre of any Day.
The first houre of any Day is ruled by an [the] angel called Samuel, who hath under his command many
Dukes and servants: wherof whe shall mention 8 of the cheefe Dukes which is sufficient for practice:
who have 444 servants [apiece] to attend them. Theire Names are as Followeth: Ameniel, Charpon,
Darosiel, Monasiel, Brumiel, Nestoriel, Chremas, Meresyn. Now for to fitt or make a seal for any of
these 8 Dukes or the cheefe prince Samuel doe as followeth -- first write the Character of ye lord of the
ascendent secondly the afterwards the Rest of the planets, and after then the characters of ye signe
that ascendeth on the 12 house in that hour that is shewed in this sigill which is fitted for the 10th Day of
March in the year 1641 being on a wednesday in the first house &c c:
[136r]
This seal being thus made lay it on the Table of practice, Lay your hand on it and say The Conjuration
that is written at the latter end of this first part for it serveth for all onely the names are to be changed
accoeding to the time you work in &c.
The Table of Practice

Nota lay the seal on the Table or that of the table that is notted wth that charecter [sic] as lord of the
ascendent is of, as is lord of the ascendent in the above said seal therefore it is to be laid upon the
characters of in the table of practice: &c: doo the like with all other seales &c c c.
The perfumes are to be made of such things as are attributed to the same planetts & c c c.
[136v]
The second hour of the day is called Cevorym, The Angell that governeth that hour is calld Anael, who
hath 20 [70] cheefe Dukes and 100 lesser Dukes to attend him whereof we shall mentione 9: But the thre
first ar of ye cheefe [greater], and the othe55r 6 of the under [lesser] Dukes. They haue 330 [of their own]
Servants [apiece] to attend them. Those 9 [in order] are as followeth vizt: Menarchos, Archiel,

Chardiel, Orphiel, Cursiel, Elmoym, Quosiel, Ermaziel, Granyel. when you haue a desier to worke in
the second hour of wednesday on the 10th day of march make a seal as followeth on any clean paper or
parchment writting first the characters of ye Lord of the ascendent -- Then the Rest of the Planetts, and
the signe of ye 12th house as yoiu may see in this following sigill and when it is made lay it upon the part
of ye table as is noted with the same charrecter as the lord of the ascendent is. Observe this same rule in
all the following part of this first part and you can not Eare &c Then say the conjuration as is written at
ye latter end &c c c c
[figure 599.]
The 3d hour of any day is called Dansor. and the Angell that rulleth that hour is called Vequaniel. who
hath 20 cheefe Dukes and 200 lesser Dukes, and a great many other servants to attend him, whereof wee
shall mention 4 of the cheefe Dukes and eight of the lesser [Dukes] who hath 1760 servants to attend
them there names are as followeth vizt Asmiel, Persiel, Mursiel, Zoesiel; and Drelmech, Sadiniel,
Parniel, Comadiel, Gemary, Xantiel, Serviel, Furiel. These being sufficient for practice. Make a seal
sutabble to the day hour and year as this is for the time before mentioned and you cannot Erre, then say
the Conjuration.
[figure 600.]
The 4th hour of any day is called Elechym, and the Angell thereof is called Vathmiel, who hath 10
cheefe Dukes and 100 under [lesser] Dukes, besides many servants whereof wee shall mention 5 of the
cheefe and 10 of the under [lesser] Dukes; who have 1550 servants to attend them. Their names are as
followeth: viz Armmyel, Larmich, Marfiel, Ormyel, Zardiel, Emarfiel, Permiel, Queriel, Strubiel,
Diviel, Jermiel, Thuros, Vanesiel, Zasviel, Hermiel. These being sufficient for practice. make a seal
suitable to this hour as is before directed and you can not erre: the form it will be as this is heare for the
time aforsaide &c when it is made: doe as before directed: and say The conjuration: ~ ~ ~ ~ ~
[137r]
[figure 601.]
The 5th hour of every day is called Fealech, and the angel thereof is called Sasquiel. he hath 10 Dukes
cheefe, and 100 lesser Dukes and very many servants whereof wee shall mention 5 of the cheefe Dukes
and 10 of ye the lesser [Dukes] who have 5550 servants to attend [on] them whose names are as

followeth, vizt: Damiel, Araniel, Maroch, Saraphiel, Putisiel; Jameriel, Futiniel, Rameriel, Amisiel,
Uraniel, Omerach, Lameros, Zachiel, Fustiel, Camiel, These being sufficient for ^to practice: then
make a seal suetable for the time as I here giue you an Example ôf for the day before spoken of in the
year 1641 and when you haue made it lay it upon the Table as you was before shewed and say the
conjuration: ~ ~ ~ ~ ~
[figure 602.]
The 6th houre of the day is called Genapherim, and the Angell rulling that houre is called Saniel, who
hath 10 cheefe Dukes and 100 lesser Dukes besides many other Inferiour servants whereof wee shall
mention 5 of the cheefe and 10 of the lesser [Dukes] who have 5550 servants to attend them: whose
names are as followeth vizt: Arnebiel, Charuch, Medusiel, Nathmiel, Pemiel, Gamyel, Jenotriel,
Sameon, Trasiel, Xamyon, Nedabor, Permon, Brasiel, Camosiel, Evadar. They being sufficient for
practice in this houre of the day. Then make a seal sutable to the time of the day year and hour as here is
made one for the time aforesaid Then lay it on the Table as you was before directed and you cannot erre.
Then say the conjuration &c c c c c c c
[figure 603.]
[137v]
The 7th houre of the day is called Hamarym, and the Angell that governeth the same is called Barquiel,
who hath 10 cheefe dukes and a 100 under [lesser] Dukes besides servants which are very many whereof
wee shall mention 5 of the cheefe Dukes and 10 of the lesser who have 600 servants which attend them
in this hour: whose names are as followeth viz: Abrasiel, Farmos, Nestorii, Manuel, Sagiel, Harmiel,
Nastrus, Varmay, Tulmas, Crosiel, Pasriel, Venesiel, Evarym, Drufiel, Kathos. They being sufficient
for practice in this houre &c. Then make a seal here I giue you an Example Then lay on the Table as you
was directed before & haveing all things in readines say the conjuration, &c c c c c
[figure 604.]
The 8th hour of every day is called Jafanym, and the angell [that] governeth the same is called
Osmadiel, who hath a 100 [10] cheefe Dukes and 100 lesser Dukes besides very many other servants
whereof wee shall mention 5 of the cheefe Dukes and 10 of the lesser who have 1100 servants to attend
them -- They being sufficient for Practice: There names are as followeth vizt: Sarfiel, Amalym, Chroel,
Mesial, Lantrhots, Demarot, Janofiel, Larfuty, Vemael, Thribiel, Mariel, Remasyn, Theoriel,

Framion, Ermiel. &c. Then make a seal for this 8th houre as os shewed by this seal which is made for an
example - then lay it on the table: and say the conjuration following &c c c c c
[figure 605.]
The 9th hour of every day is called Karron, and the Angell rulling it is called Quabriel who hath many
Dukes, 66 of ye greater and lesser order: besides many other servants: which are more Inferiour whereof
10 of the greater and 100 of the lesser Dukes have 192980 servants in 10 orders to obey and serve them
whereof we shall mention the names of five great [greater] Dukes and 10 [of the] lesser Dukes who have
650 cheefe servants to attend on them in this houre they being sufficient for practice: These be their
names: vizt: Astroniel, Charmy, Pamory, Damyel, Nadriel, Kranos, Menas, Brasiel, Nefarym,
Zoymiel, Trubas, Xermiel, Lameson, Zasnor, Janediel. and when you haue a desier to make an
experiment in this house make a seal as you was tought before the forme of this is for an example and
when it is made lay it on the Table as you was directed before Then say the Conjuration: &c c c c c
[138r]
[figure 606.]
The 10th hour of every Day is called Lamarhon and the angell rulling it is called Oriel who hath many
Dukes and servants divided into 10 orders which contain 5600 spirits whereof wee shall mention 5 of the
cheef Dukes & 10 of the next lesser Dukes who hath 1100 servants to attend on them. They being
sufficient for practice. Their names are as followeth vizt Armosy, Drabiel, Penaly, Mesriel, Choreb,
Lemur, Ormas, Charny, Zazyor, Naveron, Xantros, Basilon [Basilion], Nameron, Kranoti, Alfrael.
and when you have a desier to practice in this houre make a seal sutable to the time: as this hear is made
for the 10th hour on wednesday the 10th of march in the year 1641 it being for an examble [sic] and when
it is made lay it on the Table of practice: and say the conjuration &c c c c c
[figure 607.]
The 11th hour in every day is called Maneloym, and the angel governing that hour is called Bariel, who
hath many Dukes and servants which are divided into 10 parts which contain ye number of 5600 whereof
wee shall mention 5 of the Dukes of the first order and 10 lesser Dukes of the second order, who have
1100 servants to attend them, They being sufficient for practice. Their names are as followeth vizt:
Almarizel [Almariziel], Prasiniel, Chadros, Turmiel, Lamiel, Menafiel [Menasiel], Demasor,

Omary, Helmas, Zemoel, Almas, Perman, Comial, Temas, Lanifiel. and when you would practice
make a seal sutable to ye time of the day: as I shew you here by an Example: and when it is made lay it
on the Table of practice: and say the Conjuration &c c c c c
[figure 608.]
The 12 hour of every day is called Nahalon: and the Angell governing that hour is called Beratiel, who
hath many Dukes and other servants which are divided into 12 degrees the which containe the number of
3700 spirits in all whereof wee shall mention 5 the cheefe Dukes and 10 of the lesser Dukes: who have
1100 servants to attend them, they being sufficient for practice. Their names are as followeth: vizt:
Camaron [Camarom], Astrofiel, Penatiel, Demarac [Demarae], Famaras, Plamiel, Nerastiel,
Fimarson, Quirix, Sameron, Edriel, Choriel, Romiel, Fenosiel, Harmary. and when you have a
desier to worke in this hour make a seal sutable to the time as I have here for the same hour But the 10th
of march in ye year 1641. when you have thus made it lay it on the Table of practice and lay your hand
on it. and say the conjuration &c c c c c
[figure 609.]
[138v]
The first hour of every night is called Omalharien, and the Angell ruling it is called Sabrathan who
hath 1540 Dukes and other servants: which are divided into 10 orders or parts, whereof wee shall
mention 5 of the cheefe Dukes and 10 of the lesser Dukes: which are next to the 5 first: They being
sufficient for practice in this houre. Their names are as followeth viz: Domaras [Domoras], Amerany,
Penoles, Mardiel, Nastul, Ramesiel, Omedriel, Franedac, Chrasiel, Dormason, Hayzoym, Emalon,
Turtiel, Quenol, Rymaliel. They have 2000 servants to attend them and when you would worke in this
houre make a seal sutable to the time as this is for an Example Then lay the seal on the Table of practice:
and you cannot erre: saying the conjuration &c c c c c
[figure 610.]
The 2d hour of the êvery night is called Panezur, and the Angell rulling it is called Tartys. who hath
101550 to attend him they being divided into 12 degrees or orders whereof wee shall mention 6 of the
cheefe Dukes of the first order & 12 of the next: They being sufficient for practice: Their names are as
followeth viz Almodar, Famoriel, Nedroz, Ormezyn, Chabriz, Praxiel, Permaz, Vameroz, Emaryel
[Ematyel], Fromezyn, Ramaziel, Granozyn, Gabrinoz, Mercoph, Tameriel, Venomiel, Jenaziel,
Xemyzin. These have 1320 servants to attend them in this hour to doe their will and when you will
worke in this hour make a Seal sutable to [sic] for the time as I have here given an Example for the time
aboue mentioned then lay it on ye table: and say the conjuration, &c c c c c

[figure 611.]
The 3d hour of the night is called Quabrion, and the angel governing it is called Serquanich who hath
101550 servient Dukes and servants to attend him: The which are divided into 12 Degrees of orders
whereof wee shall mention 6 Dukes of the first order and 12 of the second: They being sufficient for
practice. whose names are as followeth viz Menarym, Chrusiel, Penargos, Amriel, Demanoz,
Nestoroz, Evanuel, Sarmozyn, Haylon, Quabriel, Thurmytz, Fronyzon, Vanosyr, Lemaron,
Almonoyz, Janothyel, Melrotz, Xanthyozod: These have 1320 servants to attend them and when you
will make any experiment in this houre make a Seal sutable to the time as I have here exemplifyed for the
time aforesaid Then lay it on the Table of practice and say the conjuration, &c c c c c
[figure 612.]
[139r]
The 4th hour of the night is called Ramersy, and the angell that governs it is called Jefischa -- who hath
101550 Dukes and other servants, which are divided into 12 orders or degrees to attend him, whereof we
shall mention 6 of the cheefe Dukes: and 12 of those that are of the second order, they being sufficient
for Practice: Their names are as followeth: vizt Armosiel, Nedruan, Maneyloz, Ormael, Phorsiel,
Rimezyn, Rayziel, Gemezin, Fremiel, Hamayz, Japuriel, Jasphiel, Lamediel, Adroziel, Zodiel,
Bramiel, Coreziel, Enatriel. Those have 7260 servants to attend them and if you haue a desier to
operate in this houre: make a seal sutable for the time you have one here for this howre for the time
abouesaid it being for an Example Then lay the seal upon the Table of Practice and say the conjuration,
&c c c c c
[figure 613.]
The 5th houre of the night is called Sanayfar, and the ^this angel is called Abasdarhon. he hath 101550
Dukes and other servants at his command: They being divided into 12 degrees of orders whereof wee
shall mention 12 of the Dukes belonging to the first order and as many of the second order, They being
sufficient for practice for this hour: There names are as followeth vizt: Meniel, Charaby, Appiniel,
Deinatz, Nechorym, Hameriel, Vulcaniel, Samelon, Gemary, Vanescor, Samerym, Xantropy,
Herphatz, Chrymas, Patrozyn, Nameton, Barmas [Barmos], Platiel, Neszomy, Quesdor, Caremaz,
Umariel, Kralym, Habalon. who have 3200 servants to attend them and if you make any Experiment In
this hour, make a seal sutable to the time as this seal is suted for the time aforesaid being ye 10th of
March 1641 it being for an example. Then lay it on the Table of practice and doe as you where directed

before & say the conjuration, &c c c c c
[figure 614.]
[139v]
The 6th hour of every night is called Thaazaron, and the angell governing it is called Zaazenach, who
hath 101550 Dukes and other servants at his command to attend him, they being divided in 12 parts and
[or] orders; whereof wee shall mention 12 of the cheefest Dukes in the first order and 6 of the second
order they being sufficient for practice in this hour. Their names are as followeth: vizt: Amonazy,
Menoriel, Prenostix, Namedor, Cherasiel, Dramaz, Tuberiel, Humaziel, Lanoziel Lamerotzod,
Xerphiel, Zeziel, Pammon, Dracon, Gematzod, Enariel, Rudefor, Sarmon, who have 2400 servants
to attend on them & if you make any experiment in this hour make a seal fitt for the time as this is for
The Time before spoken of Then lay it on the Table and say the conjuration, &c c c c c
[figure 615.]
The 7th houre of every [the] night is called Venaydor, and its angell is called Mendrion, who hath
101550 dukes & other servants to attend him. They being divided into 12 orders, whereof we shall
mention 12 of the first cheefe dukes and 6 of ye next lesser sort They being sufficient for practice -- Their
names are as followeth: vizt: Ammiel, Choriel, Genarytz, Pandroz, Menesiel, Sameriel, Ventariel,
Zachariel, Dubraz, Marchiel, Jonadriel, Pemoniel, Rayziel, Tarmytz, Anapion, Jmonyel, Framoth,
Machmag, who have 1860 servants to attend them & when you make any Experiment make a seal
sutable to the time as you have hear an Example. Then lay it on ye Table: and say the conjuration, &c c c
cc
[figure 616.]
Nota I supose this seal to be wrong and that it must be as the following seal of the 8th
houre:
The 8th hour of every night is called Xymalim, and the angell rulling it is called Narcoriel, who hath
101550 Dukes & other servient spirits to attend him, they being divided into 12 degrees or orders,
whereof we shall mention 12 of the first order and 6 of the next order, They being sufficient to practice in
this hour. Their names are as followeth vizt Cambiel [Cambriel], Nedarym, Astrocon, Marifiel,
Dramozyn, Lustifion, Amelson, Lemozar, Xernifiel, Kanorsiel, Bufanotz, Jamedroz, Xanoriz,

Jastrion, Themaz, Hobraiym, Zymeloz, Gamsiel: who have 30200 [36200] servants to attend them
and when you make any Experiment in this houre make a seal sutable to the time as you have here in
Example for the time aforesaid. Then lay it on the Table and say the conjuration, &c c c c c
[figure 617.]
[140r]
The 9th hour of the night is called Zeschar and the angell rulling it is called Pamyel. he hath 101550
dukes & other servants to attend him who are divided into 12 parts or orders, whereof wee shall mention
18 of the cheefe Dukes whose names are as followeth: vizt Demaor, Nameal, Adrapan, Chermel,
Fenadros, Vemasiel, Comary [Camary], Matiel, Zenoroz, Brandiel, Evandiel, Tameriel, Befranzy,
Jachoroz, Xanthir, Armapy, Druchas, Sardiel. Who have 1320 servants to Attend them and when you
make any Experiment in this hour make a seal sutable to the time as you have hear and [sic] example for
the time aforesaid. Then lay it on the table and lay your hands on it: and say the conjuration, &c c c c c
[figure 618.]
The 10th hour of the night is called Malcho, and the angell governing it is called Iassuarim, who hath a
100 cheefe dukes and a 100 lesser dukes besides many other servants, whereof wee shall mention 6 that
is three of the first order and 3 of the second order who have 1620 servants. There names are as
followeth: vizt Lapheriel, Emarziel, Nameroyz, Chameray, Hazaniel, Uraniel. and when you operate
in this houre make a seal sutable to the time as this is for time in the month of March 1641. then lay it on
the Table And say the conjuration, &c c c c c
[figure 619.]
The 11th hour of ye night is called Aalacho, and the angell governing it is called Dardariel, who hath
many servants and dukes whereof we shall mention 14 of the cheefe dukes and 7 of ye lesser Dukes who
have 420 servants to attend them: They are all good and obey gods lawes. Their names are as followeth:
vizt: Cardiel, Permon, Armiel, Nastoriel, Casmiroz, Dameriel, Furamiel, Mafriel, Hariaz, Damar,
Alachuc, Emeriel, Naveroz, Alaphar, Nermas, Druchas, Carman, Elamyz, Jatroziel, Lamersy,
Hamarytzod. and when you haue a desere to make an Experiment: make a Seal sutable for the time as
this is for the time in the month of March 1641. Then lay it on the Table and say the conjuration, &c c c c
c

[figure 620.]
[140v]
The 12 hour of the night is called Xephan, and the angell governing it is called Sarandiel, who hath
many dukes and servants whereof wee shall mention 14 of ye cheefe and good Dukes of the first order
and 7 of those of ye second order: who have 420 servants to attend on them. Their names are as
followeth: vizt Adoniel, Damasiel, Ambriel, Meriel, Denaryz, Emarion, Kabriel, Marachy,
Chabrion, Nestoriel, Zachriel, Naveriel, Damery, Namael, Hardiel, Nefrias, Irmanotzod, Gerthiel,
Dromiel, Ladrotzod, Melanas. and when you haue a desier to make any Experiment in this hour make a
sigill sutable to the time as this is hear for the same hour for the 10th of March in the year 1641 and when
it is so made lay it on the Table of practice and lay your hand on it and say this conjuration following:
[figure 621.]
The Conjuration as followeth:
O thou mighty great and potent Angell Samael who ruleth in the first hour of ye day -- I the servant of the
most high god: doe conjure and entreat thee in the name of ye most omnipotent and Immortall Lord god
of hosts: Jehovah * Tetragrammaton, and by the name of that god that you are obedient to and by ye
head of ye hierarchy and by the seal or marke that you are known in power by and by the 7 Angels that
stand before the Throne of god and by the 7 planetts and their seals and characters and by the angel that
rulleth The signe of ye 12 house wch now ascends in this last ^first hour that you would be graciously
pleased to gird up and gather thy ^your selfe together & by devine permission to move and come from all
parts of the world, wheresoever you be and shew thy ^your selfe visibly and plainly in this Cristall stone
to the sight of my Eyes speaking with a voice Intelligible and to my understanding and that you would be
favorably pleased That I may have familliar frindship [friendship] and constant socity [society] both now
and at all times when I shall call thee forth to visible appearance to Informe and direct me in all things
that I shall seem good and lawful unto the Creator and Thee: o thou great and powerfull angele Samael. I
invocate, adjure, command & most powerfully call you forth from your orders and place of Residence to
visible appirition [appearance] in and through these great and mighty Incomprehensible signals and
divine names of the great god who was and is and ever shall be Adonay, Zebaoth, Adonay Amioram,
Hagios, Agla, On, Tetragrammaton and by and in the name Primeumaton, which commandeth the
whole host of heaven whose power and vertue is most Effectual for the calling you forth [and ordering of
the creation] and commandeth you to Transmitt your Rayes vissible and perfectly into [unto] my sight:
and your voice to my Ears, in and threw this Cristall stone: That I may plainly see you and perfectly hear
you speak unto me. Therefore move yee, o Thou mighty and blessed angell Samael: and in this potent
name of the great god Jehovah: and by the Imperiall dignity Thereof [141r] descend and shew your self

vissible and perfectly in a pleasant and comely form before me in this Cristall stone: to the sight of my
Eyes speaking with a voyce Intelligible and to my apprehension: shewing, declaring & accomplishing all
my desires that I shall aske or Request of you both herein and in whatsoever Truths or things else that is
Just and lawfull before the presence of Almighty god: the giver of all good gifts: unto whome I begg that
he would be graciously plased [pleased] to bestow upon me: O thou servant of mercy Samael, be thou
therefore unto me friendly: and doe for me as for the servant of the highest [most high] god: so farr as
god shall given you power in office to performe: whereunto I move you in Power and presence to appear
that I may sing with his holy angells Omappa-la-man, Hallelujah, Amen.
But before you call any of the princes or the Dukes: you are to Invocate his cheefe governing Angell that
governeth the hour of the day or of the night, as follows:
The Invocation as followeth:
O Thou mighty and potent angell Samael, who is by the decree of the most high king of glory Ruler and
governour of the first hour of the day I the servant of the highest doe desier and entreat you by these 3
great and mighty names of god: Agla, [On], Tetragrammaton and by the power and vertue Thereof to
assist and help me in my affairs: and by your power and authority, to send and cause to come and appear
to me all or any of these angells that I shall call by name: that are residing under your government, to
Instruct, help, aid and assist me, in all such matters and Things according to their office, as I shall desier
and request of them (or him) and that they may doe for me as for the servant of ye highest creator.
Then Beginn to Invocate them as followeth:
O thou mighty and potent angel Ameniel, who rulleth by divine permission under The great and potent
angell Samael, who is the great and potent angel rulling this first hour of the day: I the servant of the
most high god doe conjure and entreat thee In the name of the most omnipotent and Immortall lord god
of hosts Jehovah *
Note from this sign *: to continue the contents of ye above written conjuration, &c.
and when any spirit is come bidd him wellcome: Then aske your desier, and when you have done,
dismiss him according to your orders of dissmission. &c c c c c
& so endeth the first part of the Art Pauline, &c

[141v]
The second part of the Art Pauline.

Which containeth the Mysticall names of the Angells of ye signes in general, and allso the names of the
Angells of every degree and ye signes in general who are called the angells of men: because in some one
of those signs and degrees, every man is born under. Therefore he that knoweth the moment of his Birth
he may know the angel that governeth him [by the following art]: and thereby he may obtaine to all arts
and sciences, yea to all ye wisdome and knowledge that any mortall man can desier in this world: But
note this: Those angells that are attributed to the fire have more knowledge therin than any other: So
those that belong to the Aire have more knowledge therin [in aerial matters] than any other [order of
spirit]: and those of ye water have more knowledge therin then any other: and allso those of the Earth
have more knowledge therein then any other: and to know wch belong to the fire, ayre, Earth, or water:
observe the nature of the signes and you cannot erre: for those that are attributed to : are of the same
nature, [namely fire,] and so the like in the rest. But if any Planett is in that degree that ascends: Then
that angell is of the nature of the signe and Planett both, &c. Observe this following method and you
cannot but obtaine your desiere &c.
The Planets
The signes
Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricornus Aquarius Pisces
The Nature of the signes
Fire Earth Ayer wayter Fire Earth Ayer wayter Fire Earth Ayer wayter
The Angels
Josel Casujojah Ausiul Pasil
Aiel Tual Giel Cael Ol voil Jael Suiajasel
[Sosol] [Casuijah] [Ansuil] [Pasiel]
These 12 names are attributed by 12 signes of the Zodiac: Because of these [those] that doe not know the
very [i.e. exact] decree [degree] of their nativity: so that they may make use of these if he know but the
signe that ascends, &c. The names of the other angells which are attributed to Every degree are as
followeth:
[142r]

1 2 3 4 5
Aries Biael Gesiel Hael Vaniel Zaciel
Taurus Latiel Hujael Sachiel Gneliel Panae1
Gemini Latiel Nagael Sachael Gnaliel Paniel
Cancer Sachiel Metiel Asel Sachiel Mihel
Leo Mechie1 Satiel Ajel Mechiel Sahel
Virgo Celiel Senael Nasael Sangiel Gnaphiel
Libra Ibajah Chaiel Sahael Naviel Saziel
Scorpio Teliel Jeniel Cesiel Lengael Naphael
Sagittarius Taliel Janiel Casiel Langael Naphael
Capricornus Chushel Temael Jaajah Cashiel Lamajah
Aquarius Chamiel Tesael Jaajeh Camiel Lashiel
Pisces Lachiel Neliel Sanael Gnasiel Pangael
6 7 8 9 10
Aries Cegnel Japhael Itael Cakiel Lariel
Taurus Jezisiel Kingael Raphiel Tezael Gnakiel
Gemini Tzisiel Kingael Raphiel Gnetiel Bakiel
Cancer Aniel Sasael Magnael Aphiel Sersael
Leo Aniel Masiel Sengael Aphiel Metziel
Virgo Parziel Tzakiel Kriel Rathiel Tangiel
Libra Gnachiel Patiel Trajael Kachiel Baliel

Scorpio Satziel Gnakiel Periel Tzethiel Rengliel
Sagittarius Satziel Gnakiel Periel Tzangiel Jebiel
Capricornus Naajah Sasajah Gnamiel Paajah Izashiel
Aquarius Naajah Samiel Gnashiel Paajah Izamiel
Pisces Tzapheal Kphiel Ratziel Tarajah Gnathiel
11 12 13 14 15
Aries Natheel Sagnel Gabiel Pegiel Gadiel
Taurus Beriel Gethiel Dagnel Vabiel Zegiel
Gemini Geriel Dathiel Hegnel Vabiel Zagiel
Cancer Makael Ariel Sethiel Magnael Abiel
Leo Sekiel Ariel Gnethiel Sagiel Abiel
Virgo Gnasiel Bagiel Gediel Dahiel Hevael
Libra Tamael Gnamiel Bangiel Gepheel Datziel
Scorpio Rebiel Tagiel Gnadiel Bevael Geziel
Sagittarius Regael Tediel Gnaheel Bevael Geziel
Capricornus Kmiel Riajah Tashiel Gnamiel Baajah
Aquarius Kshiel Raajah Tamiel Gnashiel Baajah
Pisces Bengiel Gebiel Dagiel Hadiel Vahajah

16 17 18 19 20
Aries Kheel Leviel Hezael Geciel Betiel
Taurus Chadiel Tahiel Javiel Chazael Bachiel
Gemini Chadiel Tahiel Javiel Chazael Bachiel
Cancer Sagel Madiel Athiel Savael Maziel
Leo Magiel Sadiel Athiel Muviel Saviel
Virgo Vaziel Zachiel Chetiel Tiiel Jechiel
Libra Hekiel Variel Zethiel Chengiel Tibiel
Scorpio, Dachiel Hephiel Vagael Zackiel Chabiel

Sagittarius
Capricornus, Gashiel Dashiel Haajah Vashiel Zamiel

Aquarius
Pisces Zavael Chazael Tachael Jatael Cajaiel
21 22 23 24 25
Giel Dachael Habiel Vagel Zadiel
Getiel Dajiel Hachael Vabiel Zagiel
Achiel Setiel Maiel Achael Sabiel
Achiel Metiel Siel Achael Mabiel
Cabiel Bagiel Gediel Dahiel Hoviel
Jagiel Cediel Behel Gevael Daziel
Tagiel Jadiel Cahael Baviel Gezael
Chael Tashiel Jashiel Ciajah Beshael

Bachiel Gabiel Dagiel Hediel Vahejah
26 27 28 29 30
Chahel Tavael Jezel Cechiel Hetiel
Chadiel Tahiel Javael Chaziel Sachael
Magiel Adiel Sahiel Meviel Aziel
Sagiel Adiel Mahiel Savael Aziel
Vaziel Zachiel Chetivel Tajael Jachiel
Heckiel Vatiel Zajel Chechiel Tehiel
Dachael Hatiel Vajael Zachiel Chasiel
Gamael Daael Heshael Vamiel Zaajah
Zavael Chazael Tachiel Jatael Cajael
[142v]
Note, the following formulae are given in apothacary symbols which have the following
meaning:
= 1 ounce = 28.35 grams

= 1 dram = 3.54 grams = 1/8 oz
= gold
= tin
= silver
= copper
= iron

= lead
= mercury
"Roman numerals (lower case) are always used following a symbol to designate the
number of units read, but if the abbreviation is used, Arabic numerals are used and preceed
the abbreviation; for example 3iv or 4dr. For less that one unit, ½ may be designated by
"ss" following the symbol, but other fractions must be designated by Arabic numeral
fractions." [Merck Index, and Encyclopedia of Chemicals and Drugs, Merck & Co., Inc.,
New Jersey, 10th Edition, 1983, p. MISC-71.]
These are the 12 Seales wch are attributed to the Signes & Angells
aforegoeing.
[figures 622-623.]
Make this seal of sss ii ss and melt them together when the entereth the first Degree of
. Then on , the being in 9 or 10 degrees of , and make it and finish it &c c c c c.
[figures 624-625.]
Make this seal of i i ss ii and melt them together in the very point the entereth
, and so finish itt &c c c c c.
[figures 626-627.]

Make this seal of i i and melt them together when the entereth , and make a lamin
thereof when is in or &c c c c c.
[143r]
[figures 628-629.]
Make this seal of when the sun entereth in the hour of [Monday at 6, 13, or 20 hours,] she
[the Moon] encreasing and in a good aspect &c c c.
[figures 630-631.]
Make this seal of when he [the Sun] entereth , then after when is in engrave the first figure,
and the other side, when the is in , it must not come into the fire any more, but once, that is, when
it is melted &c c c c c c.
[figures 632-633.]
Make this seal of ii sss ii ss and melt them on day when the entereth ,
then afterwards, when is well aspected, on his day [Wednesday] engrave the words and Characters as
you see in the figure &c c c c c c c c c c.
[143r]
[figures 634-635.]

Make this seal of melted powered [poured] & made when entreth .
[figures 636-637.]
Make this seal of and in this day and hour [Tuesday at 6, 13, or 20 hours], when entereth , and in
that hour engrave the forepart of it, and afterwards, when entereth , engrave the other.
[figures 638-639.]
Make this seal of pure in the hour that entereth , and engrave it in the hour of [Thursday at
6, 13, or 20 hours]. This seal is to be hung in a silver Ring. ~ ~ ~ ~ ~ ~ ~
[144r]
[figures 640-641.]
Make this seal of , and a Ring of to hang it in, and when entereth , and engrave it when is
well aspected and in his day and houre [Saturday at 6, 13, 20 hours.]
[figures 642-643.]
Make this seal of ss ii i and melt them when entereth , and engrave them as you
see in the figure when is in ye 9th house &c.

[figures 644-645.]
Make this seal when entereth , of of each ii, of ss, and let them be melted and
engraven both in that hour of his increase, &c.
[144v]
So when you know the Angell that governeth the sign, & degree of your nativity, and haveing the seal
redy prepared that is suetable to the sign and dgree [degree] as is shewed before, then you are next to
understand what order he is of and under what prince as is shewed hereafter in the ffollowing part.
First those genii that are attibruted [attributed] to , , & are of the Fiery region, and are governed
by Michael, The great Angell who is one of the great messengers of god, which is towards the South;
therefore those geniis are to be observed in the first hour on a Sunday and at the eighth, allso at three and
ten at night directing yourselfe towards that quarter. they appear in Royal Robes holding scepters in their
hands, oft Ryding on a Lion or a Cock. their robes are of a red and saffron collor and most commonly the
[they] assume the sheap of a crowned queen, very beautifull to behold &c.
Secondly those geniis that are attributed to , , & , are of the Earthy [terrestrial] Region and
governed by Uriel, who hath three princes to attend him viz, Cassiel, Sachiel, & Assaiel. Therefore the
geniis that are attributed to him and those signs are to be observed in the West, They appear like Kings
having green and silver Robes, or like little children or women delighting in hunting &c. [They are to be
observed on] Saturdays. at the first and eighth hours of the day and at night at the third and tenth hours,
You are with privacy to obtaine your desiers, directing yourselfe towards the West &c --.
Thirdly those geniis that are attributed to , ,& , are of the aeiry [aerial] region, whose sovereign

prince is called Raphael; who hath under him 2 princes, wch are called Miel & Seraphiel. Therefore
those genii wch are attributed to him and those signs are to be observed towards the east, on a wednesday,
the first and eighth hours of the day and at night the third & tenth houre. they appear like kings or
beautiful young men cloathed in Robes of divers collours, But most commonly like women
Transcendently handsome; by reason of their admirable whiteness and Beauty &c.
Fourthly & lastly Those genii that are attributed to , ,& are of the watry [watery] region, and
are governed by Gabriel, who hath under him 3 mighty princes, vizt Samael, Madiel, & Mael.
Therefore those genii which are attributed to these signes that are governed by gabriel, and are to be
observed on a munday towards the north at the first & 8th houres of the day, and at night at the 3d & 10th
houres; they appear like kings haveing green and silver Robes or like little Children or women delighting
in hunting &c.
So in the next place wee are to consider ôbserve the season of the year according to the constellations of
the celestial Bodies, otherwise wee shall lose all our labour, for if the genius be of Jyneal Hierarchy, its
in vaine to observe him in any other season but when the sun entereth those signs which are of his nature,
that is , , & :
[145r]
So if it be a geniis [genius] of the Earth he is to be observed when entereth , , and , and so the
like in the rest.
Or otherwise thus [Another rule that may be observed instead is this]: those geniis that are of the order of
the fire, are to be observed in ye summer quarter & those of the earthy in Autume [autumn], and those of
the ayr [air] in the spring, and those of ye water in the winter quarter -- &c.
Their offices are to all things that are Just and not against the laws of the great god Jehovah But what is
for our good and what shall concerne the protection of our life, our beinge & well being & doeing good
to & oblidging [obliging] our neighbours, &c.
Now he that desireth to see his genius, ought to prepare himselfe accordingly. Now if his genius be of the
fire his demands must be the consecration ^conservation of his Body or person that he receives no hurt
ffrom or by any fire armes guns or the like and haveing a seal sutable, ready prepared, he is to weare it
when he hath a desier to see his genius, That he may conferme it to him & for the time to come he may
not fail of his assistance and protection at any time or occasion &c.

But if his genius be ayeriall [aerial] he reconcileth mens natures Increaseth love and affection between
them causeth the deserved favour of kings and princes & secretly promoteth marriages: & Therefore he
that hath such a genius before he observeth him should prepare a seal suitable to his order that he may
have it confermed by him in the day and hour of observation, where of he shall see wonderfull & strange
Effects and so the like of ye other 2 hierarchies:
and when the time is come that you would see yr genius Turne yr face towards that quarter the signe is,
and that with prayers to god: they being composed to your fancy, but sutable to ye matter in hand and
there thou shalt find him; and haveing found him and sincerely acknowledged him doe your duty. Then
will he, as being Benigne & sociable Illuminate your minde, takeing away all that is obscure & darke in
the memory and make thee knowing in all sciences sacred & divine in an instant &c --
[Here followeth] a form of prayer wch ought to be said upon that cost [coast] or quarter where the genius
is several times, it being an Exorcisme to call the genius into the christall [crystal] stone that is to stand
upon the Table of practice before shewed, it being covered with a white linnen [linen] cloth. Note this
prayer may be altered to the mind of the worker, for it is here set for [to serve as] an Example &c c c.
[The Conjuration of the Holy Guardian Angel]
O thou great and blessed N. my angell guardian vouchsafe to descend from thy holy mansion which is
Celestial, with thy holy Influence and presence, into this cristall stone, that I may behold thy glory; and
enjoy thy society, aide and assistance, both now and for ever hereafter. O thou who art higer [higher]
than the fortly [fourth] heaven, and knoweth the secrets of Elanel. Thou that rideth upon the wings of ye
winds and art mighty and potent in thy Celestial and superlunary motion, do thou descend and be present
I pray thee; and I humbly desiere and entreat thee. That if ever I have merited Thy socity [society] or if
any of my actions and Intentions be real and pure & sanctified before thee bring thy external presence
hither, and converse with me one of thy submissive pupils, By and in ye name of [the] great god
Jehovah, whereunto the whole quire [choir] of heaven singeth continualy: O Mappa la man Hallelujah.
Amen.
When you have said this over several times you will at last see strange sights and pasages [passages] in
the stone and at last you will see your genius: Then give him a kind entertainement as you was [were]
before directed declaring to him your minde and what you would have him doe, &c c.
So Endeth the second Part of the
Art Pauline


Lemegeton, Part 4: The Art Almadel
Twilit Grotto -- Esoteric Archives Contents Prev Part 4 Next timeline
Lesser Key of Solomon: Book 4: Ars Almadel
This digital edition by Joseph H. Peterson, Copyright © 1999. All rights reserved.
Editor's Note: Compare this with the version found in Sepher Maphteah Shelomo.
[Sl.3825, fol. 145v]
Here beginneth the fourth part of this Booke which is called
Salomons Almadel Art

[ARS ALMADEL SALOMONIS]
By this Rule [art] Salomon obtained great wisdom from the cheefe Angells that governe the 4 Altitudes
of the world for you must observe [that] there be 4 Altitudes, representing the 4 corners of the world,
East, West, North and South. The which are divided into 12 parts, that is, every part or Altitude into 3,
and the Angells of every of these altitudes have their particulars vertues and powers, as shall be shewed
in this following matter &c c c.
[The Making of the Almadel]
Make the Almadel of pure white wax, but colloured sutable to the altitude [as will be shown]; it is to be
four squares [square], and six Inches [over] every way; and in every corner a hole and write betwixt
every hole with a new pen, These words or names of god, following, but this is to be done in the day and
hour of Sol. Write upon the first part towards the East, Adonai, Helomi, Pine, and upon the second
towards the south, Helion, Heloi, Heli, and upon the west part: Jod, Hod, Agla: and upon the fourth part
which is the north write these names: Tetragrammaton, Shadai, Jah, and betwixt the first and the other
quarters make The Pentacle of Salomon thus , and betwixt the first and [the] other quarters write
this word, Anabona and in the midle of the Almadel make a six angled figure and in the middest off it a
http://www.esotericarchives.com/solomon/almadel.htm (1 of 6) [23.07.2001 00:56:05]

Triangle wherin must be written these names of god, Hel, Helion, Adoni [Adonai], And this last name
round in the 6 Angled figure, [as well,] as you may see in this figure, here made it being ffor an example
&c.
[146r]
And of the same wax there must be made four Candles, and they must be of the same collour as the
Almadel is of. you must divide the wax into three parts, one part for to make the Almadel of, and the
other 2 parts for to make the candles of, and let there come forth from every one of them a foot made of
ye same wax, for to suporte ye Almadel with; This being done: in the next place you are to make a seal of
pure gold or silver, but Gold is best wherein must be engraven these three names: Helion, Hellujon,
Adonai; &c c.

Nota The first Altitude is called Chora Orientis or the East Altitude and to make any experiment in this
Chora, it is to be done in the day and houre of the Sun: and the power and office of those Angells is to
make all things fruitfull & encrease, both Animals & vegetables, in creation & generation; advancing the
Birth of [the] children & makeing barren women fruitfull, &c. Their names are those. vizt, Alimiel,
Gabriel, Borachiel, Lebes & Hellison;
Note: you must not pray for any Angells but those that belong to the same Altitude, you have a desier to
call forth. and when you operate, set the four candles upon 4 candle sticks, but be carefull you doe not
light them before you begin to operate, then lay the Almadel between the four candles upon the waxen
feet that cometh from the candles and lay the golden seal upon the Almadel, and and [sic] [Then] haveing
the Invocation redy written on virgins Parchment: Light the Candles and read the Invocation as is set
down at the latter end of this part &c c.
And when he appeareth, he appeareth in the form of an Angell carrying in his hand a fan or flagg, having
the picture of a white cross upon it, his body is wrapped round about with a fair cloud, and his face very
fair and bright, and a Crown of Rose flowers [is] upon his head: he descends first upon the superscription
of ye Almadel as if it were a Mist or Fogg. Then must the exorcist have in readyness a vessell of Earth of
ye same collour of [that] the Almadel is of, and the other of his furniture, it being in the form of a Basin,
and put therein a few hot ashes or coales but not too much lest it should melt the wax of ye Almadel, &
put therein 3 little grains of Masticke in powder, so that it fumeth and the smell may goe upwards threw
the holes of the Almadel when it is under it, and as soon as the angell smells it he beginneth to speake
with a low voice asking what your desier is and why you have called the princes and governers of his
Altitude. then you must Answer him, saying,
I desire that all my requests may be granted, and what I pray for may be accomplished, for
your office maketh appeare and declareth that such is to be fullfild by you if it pleases god,
&c,
adding further the particulars of your Requests praying with sincerity [and] ^humility for what is lawfull
and Just and that you shall indeed obtain from him:
But if he doth not appear presently, you must then take the golden seal, And make with it three or four
marks upon the candles, by which means the angell will presently appeare as aforesaide: and when the
Angell departeth he will fill the whole place with a sweet and pleasant smell which will be smelt a long
time.
Nota. The golden seal will serve and is to be used in the operation of all the Altitudes. The Collour of the
Almadel belonging to the first Chora is lilly [lily] white. To the second Chora a Perfect red Rose Collour;
The 3d Chora is to be a green mixt with [a] white silver collour. The Fourth Chora is to be a black mixt
with a little green of a sadd collour &c c c c c.

Of the second Chora or Altitude:
Note: all the other three Altitudes with their signes and princes have power over goods [146v] and riches,
and can make any man Rich or poor, and as the first Chora giveth Encrease and maketh fruitfull, so these
giveth decrease and Barrenness, &c c c c c.
And if any have a desire to operate in any of the other 3 Choras or Altitudes, they must doe it on Sundays
in the manner as above is shewed; But doe not pray for anything that is contrary to the nature of their
office, or against god and his laws, but what God giveth according to the course of nature, that you may
desier and obtaine, and all the furniture that is to be used is to be of the same collour as the Almadel is of,
and the princes of this second Chora are named as Followeth Vizt: Alphariza, Genon, Geror, Armon,
Gereinon [Gereinin] &c.
and when you operate kneel before the Almadel with cloathes of ye same collour in a closet hung with
the same collours allso, for the holy apparation will be of the same collour: and when he is appeared, put
the earthen Bason under the Almadel with fire and hott ashes and 3 graines of Mastic in poweder to fume
as above written, and when the Angell smelleth the perfume, he turneth his face towards you, asking the
Exorcist with a low voyace why he called the princes of this Chora or Altitude, then you must answer as
before; saying: I desire that my Request may be granted, and the contents thereof may be accomplished,
for your offices maketh appear and declareth that such is to be done by you if it pleases god, &c: you
must not be fearfull but speak humbly saying &c: I recomend my my [sic] selfe wholy into your office,
and I pray unto your princes of this Altitude that I may enjoy [and obtain all things according to] my
wishes and desiers, &c: you may further express your mind in all particulars in your prayer &c. doe the
like in the 2 other Choras that follow &.c ~ ~ ~ ~ ~ ~ ~ ~ ~.
The Angell of this second Altitude appears in the form of a young childe with clothes of sattin and of a
Red Rose collour, haveing a crown of Red gilly flowers upon his head, his face looking upwards to
heaven, and is of a Red Collour and is compassed round about with a Bright splendour, as the Beams of
the Sunn; and before he departeth he speaks to the Exorcist, saying I am your friend and brother, and
[he] Illuminateth the ayre round above with splendour, and [he leaveth a] pleasant smell, which lasteth a
long time, &c c c c c.
of the Third Chora or Altitude
In this Chora you are to doe in all things as you are before directed in the other Two. The Angells of this
Altitude are named as foll: vizt Eliphamasai, Gelomiros, Gedobonai, Saranana, & Elomnia; They
appeare in the form of children or little women drest in green and silver collours, very delightfull to
behold, and a crown of Bay leaves, beset with Flowers of white and green collours upon their heads and
they seeme to look a little downwards with their faces, &c. They speak as the others doe to the Exorcist

and leave a mighty, sweet perfume behind them, &c c c c c c.
Of the fourth Chora or Altitude
In this Chora you must doe as in the other [others], and the Angells of this Chora are called Barchiel,
Gediel, Gabiel, Deliel, & Captiel. &c. These appeare in the forme of little men or Boys with cloathes of
a Black collour, mixt with a darke green and in their hands they hold a Bird which is naked & their heads
are Beare, only it is compassed round & [147r] Besett with Ivy [and] Berries. The [They] are all very
beautifull and comely and are compassed round with a Bright shineing of diveres [divers] col;ours. They
leave a sweet smell behinde them allso; but [it] differeth from the others something [somewhat] &c c c c
c.
[Of the proper times for invoking these angells]
Nota: There are 12 princes rulling besides those in the 4 Altitudes, and they distribute their offices
amongst themselves, every one rulling 30 dayes [or thereabouts,] every yeare, now it will be in vain to
call any of those Angells unless it be those that then governeth, For every Chora or Altitude, hath its
limited time according to the 12 signs of the Zodiack and in that [what] signe the Sunn is in. That Angell
or those angells that belong to that signe have the government: as for Example; suppose I would call the
2 first of those 5 that belong to the first Chora, Then chuse the first Sunday on March: that is after the
Sun is entred , and then I make my Experiment; and so doe the like if you will the next Sunday after
againe; But if you will call the 2 second that belong to ye first Chora, Then you must take the Sundays
that are in Aprill, after the is entered . But if you call the last of the 5th [five] Then you must take
those Sundays that are in May after the is entered ; to make your Experiment in; doe the like in the
other Altitudes, for they have all one way of working: But the Altitudes have a Name formed severally in
the substance of heaven even as a Character, for when the Angells hear the names of god that are
attributed to them they hear it by the vertue of that carecter [character]. Therefore it is in vain to call any
angell or spirit unless you knew [know] what names of god to call them by; Therefore observe the forme
of this Following conjuration, or Invocation &c c c c c.
The Invocation [for to call forth any of the aforesaid angells]
O thou great mighty and blessed angell of god, N, who ruleth as the cheefe & first governing angell in
the first Chora or Altitude in the East, under the great prince of the East whom you obey, and [who] is
sett over you as king by the divine power of god, Adonai, Helomi, Pine; who is the distributter &
disposer of all things, holly in heaven and Earth and hell; I the servant of that god Adonai, Helomi, Pine;

which you obey, doe Invocate, Conjure & entreat thee N. that thou forthwith appeareth, & by the vertue
& power of the same god, [Adonai, Helomi, Pine], I doe command thee forth [by him whom you do
obey and who is set over you as king by the divine power of God, that you forthwith descend] ffrom thy
order or please [place] of abode to come into me, and shew thy selfe plainly and visibly here before me
in this Cristall stone, in thy owne [and] proper shape and glory speaking with a voice intelligible and to
[unto] my understanding: O thou mighty and blessed angell N, who art by the power of god ordained to
governe all vegetables and Animalls, and causeth them, and all other creatures of god to spring, encrease,
and bring forth according to their kinds and natures; I the servant of the same your god I doe entreat and
humbly beseech thee to come and shew unto me all things that I shall desiere of you, so farr as in office
you can, or be capable to perform, if god permitt to the same; O thou servant of mercy N, I entreat thee,
and humbly beseech thee, in and by these 3 names of your true god, Adonai, Helomi, Pine, And doe
constraine you in and by this [powerful] name Anabona, That thou forthwith appeareth vissibly and
plainely in thy own proper shape and glory in and throwgh this Cristall stone; That I may visibly see
Thee, and audibly hear you speake unto me, That I may have thy blessed and [147v] Glorious angellicall
assistance; familiar, friendship, and constant society, communication and Instruction, both now and at all
other times, to Informe and rightly Instruct me in my Ignorant and depraved Intellect Judgement and
understanding; and to assist me both herein, and in all other truths, else what the Almighty Adonai, the
King of Kings, The giver of all good gifts, shall in his Bountifull, and Fatherly Mercy be graceously
pleased to bestow upon me; Therefore O thou blessed angell N. be friendly unto me, and doe for me, so
farr as god hath given you power in office to performe, whereunto I move you in power and presence to
appeare That I may sing with his holy Angells, O Mappa-la-man! Hallelujah amen.
[Note this invocation is to be altered according to the Altitude and angell you wish to call forth.]
When he is appeared, give him or them a kind entertainement, and then Aske what is Just and lawfull;
and that which is proper and suetable to his office, and you shall Obtaine it.
So endeth the Booke Almadel of Solomon. &c.
[Ars Almadel Salomonis]

LEMEGETON, Part 1: Goetia
Of The Arte Goetia

[Of the seventy-two infernal spirits evoked and constrained by King Salomon]
The first principall spirit is a king ruling in ye East, called Bael. he maketh men goe Invisible, he ruleth
over 66 Legions of Inferiour spirits, he appeareth in divers shapes, sometimes like a Catt, sometimes like
a Toad, sometimes like a man, & sometimes in all these formes at once. he speaketh very horsly.
This is his Character wch is to be worne as a Lamen before him who calleth him forth, or else he will not
doe you homage.
The second spirit is a Duke called Agares, he is under ye power of ye East and cometh up in the form of
a fair Old man riding upon a Crocodill, very mildly, carrying a goshawke on his fist. he maketh them
runne that stand still, and fetcheth back ye runnawayes. he can teach all Languages or Tongues presently,
he hath the power also to destroy dignities, both supernaturall & Temporall; & cause Earthquakes. he
was of the order of Vertues; he hath under his government 31 Legions &c: & this is [his] seale or
Character wch is to be worne as [a] Lamen.
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[King Agares (sec. man.)]
The Third spirit is a mighty prince, being of ye same Nature as Agares, he is called Vassago, This spirit
is of a good nature, & his office is to declare things past and to come; and to discover all things hidden or
lost &c: he governeth 26 Legions of spirits. This is his seal.
[101 r]
The 4th spirit is called Gamigin, a great Marquise, he appereth in ye forme of a litle horse or asse and
then into humane shape he putteth himself at ye request of ye Master and speaketh wth a horse voice; he
teaches all Liberall siences, and giveth and account of ye dead soules of them that dye in sin. & he ruleth
over 30 Legions of Inferiors &c. This is his seal, wch is to be worne by the Magician when he Invocateth.

The 5th spirit is called Marbas -- he is a great presedent, and appeareth at first in ye forme of a great
Lyon: but afterwards putteth on humane shape at ye Request of ye Master he Answareth truly of Things
hidden or secreet, he causeth deseases and cureth them againe & giveth great wisdome & knowledge in
mechanicall arts, & changeth men into other shapes he governeth 36 Legions of spirits. his seal is this.
The 6th spirit is Valefar -- he is a Mighty Duke, & appeareth in ye form of a Lion wh a mans head
Lowring, he is a good femiliar, but tempteth those he is femiliar with to steale, he governeth 10 Legions
of spirets, this is his seal to wearne constantly if you haue his familiarity. Else not. [figure 6.]
[101v]
The 7t spirit is Amon. he is a Marquis great in power & most strong, he at first appereth like a wolf with
a serpents taile, vomiting out of his Mouth fleames of fire, but at ye command of ye Magician he putteth
on ye shape of a man, with dogs Teeth beset in a head like a Raven, or in a Ravens Head, hee telleth [of]
all things past & to come, and procureth love, and reconcileth controversies between freinds & foes, [1]
& governeth 40 Legions of spirits, his seal is thus, wch is to be worne as afforesaid. [figure 7.]
[1. Harl. 6483 adds, "He also bringeth to pass, that souls which are drowned in the sea shall take up airy
bodies & evidently appear & answer to interrogations at the request of the exorcist."]
The 8th spirit is called Barbatos he is a great duke & appeareth when ye is in , with four Noble

kings and their companions in great troops, he giveth ye understanding of ye singing of Birds, and ye
voice of other Creatures and ye [such as] barking of dogs &c, he breaketh hidden treasures open, that
have been Laid by ye Enchantment of Magicians, & [he was] of ye order of vertues, [of] which some part
beareth rule still &c he knoweth all things past and to come: and reconsileth friends & those that are in
power, he ruleth over 30 Legions of spirits, his seal of obedience is this. wch were before you &c. [figure
8.]
The 9th spirit in order is Paimon; a great king, & very Obedient to Lucifer, he appeareth in ye forme of a
man, sitting one a dromedary, wh a Crowne most glorious on his head. Three [There] goeth before him a
host of spirits like men with Trumpets and well sounding Cymballs, and all other sorts of musicall
Instruments &c. he hath a great voice, and roareth at his first comming, and his speech [voice] is such as
ye Magician cannot well understand, unless he compelleth him. This spirit can teach all arts and siences,
and other secret Things; he can discover wt ye Earth is, and wt holdeth it up in ye waters, & wt ye wind is
or where it is, or any other Thing yu desire to know, he giveth dignity and confirmeth ye same, he bindeth
or maketh a man subject to ye Magician if he desireth it he giveth good familiars, and such as can teach
all arts, he is to be observed towards ye North west, he is of ye order of dominions and hath 200 Legions
of spirits under him, one part of them is of ye order of Angells & ye other of Potestates [Potentates], If yu
call this spirit Paimon alone yu must make him some offering to him & there will attend him 2 kings
called Bebal & Abalam, & other spirits of ye order of Potestates [Potentates] in his host are 25 Legions
because all those spirits wch are subject to him, are not allwayes wth him unlesse ye Magician compelleth
them, This is his Character. [figure 9.]
[102r]
The 10th spirit is Buer, a great president and appereth in that is his shape when ye is there, he
teacheth Phylosophy [both] Morall & Naturall, & ye Logicall arts, & ye vertues of all hearbes & plants,
& healeth all distempers in Man, & giveth (familiars) good familiars, he governeth over 50 Legions of
spirits and this is his seale of obediance wch you must weare when you call him to apperance. [figure 10.]
The 11th spirit is a great & strong duke called Gusoin [Gusion], he appeareth like a Xenophilus he telleth
of all things past, present & to come: he sheweth ye meaning of all questions you can ask, he reconcileth
friends and giveth honour and dignity to any, and ruleth over 40 Legions of Spirits. his seal is this, wch
weare as aforesaid &c. [figure 11.]
The 12th spirit is Sitri, he is a great prince & appeareth at first with a Leopards face, and wings as a
griffin. But afterwards at ye command of ye exorcist, he putteth on a humane shape very Beautifull,

Inflaming Men with womens Love, and women with mens love, and causeth them to shew themselves
Naked, if he [it] be desired, &c. he governeth 60 Legions of spirits, and his seal to be worne is this.
[figure 12.]
The 13 spirit is called Beleth, he is a mighty king and terrable, ridding on a pale horse wth Trumpets and
all other kinds of Musicall Instruments playing before him, he is very furious at his first apperance That
is whilest ye Exorcist allay his Courage, for to doe that, he must hold a hazel stick in his hand, streched
forth towards ye South & East quarters making a Triangle without ye Circle, commanding him into it by
ye vertue of ye Bonds & chaines of spirits hereafter following, & if he doe not come into ye by your
Threats, rehearse ye Bounds & chaines before him, and then he will yeild obediance and come into it and
do what he is commanded by ye Eorcist [Exorcist], yet he must receive him courteously, because he is a
great king & doe homage to him, as the kings and princes doe that attend him, and you must [also] have
allwayes a silver Ring on the middle finger of the left hand, held against your face as they do for
Amaimon, This king Beleth causeth all ye love that possible may be, both of Men and women till ye
Master Eorcist [Exorcist] hath had his mind fullfilled &c. he is of the order of Powers and governeth 85
Legions of [102v] spirits, his Noble seal is this wch is to be worne before you in the Time of working.
[figure 13.]
The 14th spirit is called Leraye (or Leraje) [written intra linea]. he is a Marquize great in power shewing
him selfe in ye likeness of an archer, cladd in green carring [carrying] a Bow and quiver, he causeth all
great Battles & contests, & causeth ye wounds to putrifie that are [made] wth arrows by archers this
belongeth to he governeth 30 Legions of spirits, & his seale of obediance is this. [figure 14.]
The 15th spirit is called Eligor [Eligos], a great duke, he appeareth in [the] form of a goodly knight
carring a lance an Ensigne & a serpent, he discovereth hidden Things & knoweth things to come, & of
warres and how the soulders will & shall meet, he causeth the love of Lords and great persons, and
governeth 60 Legions of spirits, his seal is this, wch wear or else he will not appear nor obey you &c.
[figure 15.]
The 16th spirit is called Zepar, he is a great duke & appeareth in red apparell & armed like a souldier, his
office is to cause women to love Men and to bring them togather in love he also maketh them barren, and
governeth [over] 26 Legions of Inferiour spirits, his seal is this, wch he obeyeth when he seeth it. [figure
16.]

The 17th spirit is called Botis a great president and an Earle; he appeareth at ye [first] shew in ye form of
an ugly viper Then at ye command of ye Magician he putteth on humane shape, with great teeth, Two
horns, carring a sharp bright sword in his hand, he telleth of all Things past and to come and reconcileth
friends and foes, he governeth 60 Legions of spirits his seal is this, that he obeyeth when he seeth it.
[figure 17.]
[103r]
The 18th spirit is called Bathin, he is a mighty [and] strong duke & appeareth like a strong man wth ye
Taile of a serpent, sitting on a paile couloured horse he knoweth the vertue of hearbes & precious stones,
& can transport men suddenly from one Country into an other, he ruleth over 30 Legions of spirits his
seal is thus to be made and to be worne before you. [figure 18.]
The 19th spirit is called Saleos, he is a great and mighty duke, & appeareth in [the] form of a gallant
souldier, ridding on a Crocodile, wth a dukes crowne on his head peaceably he causeth ye love of women
to men & men to women, he governeth 30 Legions of spirits his seal is this, wch must be worne before
you. [figure 19.]
The 20th spirit is called Purson a great king; he appeareth commonly like a man wth a Lyons face,
carring a cruel viper in his hand, and ridding on a Bear goeing before him [are] many Trumpets
sounding; he knoweth hidden things and can discover Treasures & tell all Things present past and to
come; he can take a Body either humane or aiery, and answareth Truly of all Earthly Things, both secreet
& devine, & of ye Creation of ye world, he bringeth forth good familiars, & under his government
[power] are 22 Legions of spirits, partly of ye order of vertues & partly of ye order of Thrones, & his
mark or seal is this, wch he oweth obediance to & [which] must be worne by ye Exorcist in [the] Time of
acction. [figure 20.]
The 21 spirit is called Morax he is a great Earle and a president, he appeareth like a great Bull wth a
mans face; his office is: to make men very knowling [sic] in Astronomy, and all ye other Liberall siences;
he can give good familiars and [very] wise, wch know ye vertues of hearbes & precious stones he
governeth 36 [30] Legions of spirits, & his seal is to be made Thus and worne [as aforesaid]. [figure 21.]

[103v]
The 22d spirit is called Ipos --, he is an Earlr and a mighty prince, and appeareth in ye forme of an angel,
wth a Lions head gooses feet & a haires Taile, he knoweth Things past and to come; he maketh Men
witty and bold, and governeth 36 Legions of spirits, his seal or Charecter is This, wch must be worne as a
Lamen before you. [figure 22.]
The 23d spirit is called Aim, a greatt duke and strong, he appeareth in ye forme of a very handsome man
in Body, [but] wth 3 heads, The first like a serpent ye second like a man wth 2 starrs in his forehead, The
Third [head] is lik [sic] a Catt; he rideeth on a viper, carring a fire brand in his hand burning, whereth
[wherewith] he sets Citties Castles & great places on fire he maketh one witty [in] all manner of wayes,
and giveth true answares to privy matters, he governeth 26 Legions of Infernall spirits; his seal is thus to
be made, and worne as a Lamen before you. [figure 23.]
The 24th spirit is called Naberius, he is a most valliant Marquiz, & appeareth in ye forme of a Black
Crow, fluttering about the Circle, & when he speaketh it is with a hoarse voice; he maketh men cunning
in all arts & siences, but especially in ye art [of] Rhetoric; he restoreth lost dignity and honours, &
governeth 19 Legions of spirits his seal is this, wch must be worne. [figure 24.]
The 25th spirit is called Glasya Labolas, he is a Mighty president & sheweth him selfe in ye forme of a
dog wth wings like a griffin; he teacheth all arts in an Instant, and is an author of Blood shed &
Manslaughter, he telleth all Things past & to come, if desired, & causeth love of friends and foes; he can
make a Man goe Invisible, & he hath under his rule 36 Legions of spirits, his seal is this, ye wch weare
[must be worn] as a Lamin. [figure 25.]
[104r]
The 26th spirit is called Bune [or Bime], he is a strong, great & mighty duke, & appeareth in ye forme of
a Dragon wth three heads, one like a dog, The other like a griffin; The 3d like a man, he speaketh with a
high & comely voice, he changeth ye places of ye dead, & causeth those spirits that are under him, to
gather together upon their sepulcheres, he giveth Riches to a man & maketh him wise & eloquent, he
giveth true Answards to yr demands, & governeth 30 Legions of spirits, his seal is this wch he owneth
[oweth] obedience to. first [figure 26 a.] & Nota he hath another seal or Character wch is made Thus. yu
may use wch yu will, but ye first is best as Salomon saith. [figure 26 b.]

The 27th spirit is called Ronove, he appeareth in ye forme of a Monster, he teacheth ye art of Rhetorick
very well, and giveth good servants knowledge of Tongues, favouer of friends & foes; he is a Marquiz &
a great Earle, and there obeieth him [he commandeth] 19 Legions of spirits his seal is this. [figure 27.]
The 28th spirit in order as salomon bound them, is named Berith. he is a Mighty great and terrable duke,
he hath two other Names given to him by men of latter Times, viz: Beal & Bolfry, he appeareth like a
souldier wth red clothing, ridding on a red horse & [having] a Crown of Gold upon his head he giveth
True answards of things [concerning the] past present & to come; you [must] use a Ring as is before
spoken of [with] Beleth in calling him forth; he can turne all mettals into Gold, he can give dignity &
[can] confirm them to Men, he speaketh wth a very clear & subtill voice, he is a great Lyer and not to be
Trusted much he governeth over 26 Legions of spirits his seal is this which must be worne as [a] lamin.
[figure 28.]
[104v]
The 29th spirit in order is Named Astaroth, he is a Mighty & strong duke, & appeareth in [the] forme of
an unbeautifull angel, ridding on an Infernall like dragon, and carring in his right hand a viper (you must
not lett him come to neare yu least he doe yu damage by his stinking Breath. Therefore ye Exorcist must
hold ye Magicall Ring nere to his face and yt will defend him he giveth true answares of things present
past & to come & can discover all secreets; he will declare willingly how ye spirits fell, if desired, & ye
reason of his own fall. He can make men wounderfull knowing in all Liberall siences; he ruleth 40
Legions of spirits, his seal is as this [shown], wch weare as a Lamen before yu, or else he will not obey
you. [figure 29.]
The 30th spirit is called Forneus, he is a mighty great Marquiz, & appeareth in ye forme of a great sea
Monster, he Teacheth & maketh men wounderfull knowing in ye art of Rhetoric he causeth men to have a
good Name, and to have ye understanding of Tongues; he maketh men to be beloved of their foes as well
as they be by their Friends; & he governeth 29 Legions of spirits, partly of ye order of Thrones and partly
of angels, his seal is this to be made and worne as aforesaid &. [figure 30.]
The 31 spirit in order, [as Salomon saith,] is named Foras, he is a mighty great president & appeareth in
ye form of a strong man, in humane shape he can give ye understanding to men how they may know ye
vertues of all hearbs & precious stones, & [he] teacheth them ye art [of] Logick & Ethicks in All their
partes if desired, he maketh men Invisible, witty, Eloquent & to live Long; he [can] discover Treasures
and recover Things lost, & he ruleth over 29 Legions of spirits, his seale or Character is thus to be made
& worne as a Lamen. [figure 31.]

The 32d spirit in order is called Asmoday. he is a great king, strong & powerfull, he appeareth wth 3
heads, whereof ye first is like a Bull The second like a Man, The third like a Ram, [he appeareth also] wth
a serpents Taile, Belching or vomitting up flames of fire out of his mouth his feet are webed like a
Goose, he sitteth on an Infernall dragon carring a Launce and a flagg in his hands, he is ye first & chifiest
under ye power of Amaymon, & goeth before all others: when the [105r] Exorcist hath a mind to call
him, lett it be abroad, and lett him stand on his feet all ye Time of action, wth his cap of [off], for if it be
on, Amaymon will deceive him and cause all his doeing to be bewrayed, But as soone as ye Exorist
[Exorcist] seeth Asmoday in ye shape aforesaid, he shall call him by his Name, saying, thou art
Asmoday, & he will not deny it; & by & by he will bow down to ye ground &c he giveth ye Ring of
vertues he teacheth ye art of Arithmitic, geomitry, Astronomy and all [other] handicrafts absolutely; he
giveth full & True answares to yr demands, he maketh a man Invisible, he showeth ye place where
Treasures layeth, and guardeth it if it be among ye Legion of Amaymon, he governeth 72 Legions of
Inferiour spirits, his seal is thus to be made and worne as a Lamen before [thee] on your Breast. [figure
32.]
The 33d spirit is Gaap. he is a great president & a mighty Prince, he appeareth when ye is in some of
ye Southern Signes, in a humane shape, goeing before 4 great & mighty kings, as if he was a guide to
conduct them along in their way. his office is to make men knowing in Phylosophy and all ye Liberall
siences; he can cause love or hatred, and make men Insensible he can Teach yu how to consecrate those
Things that belong to ye dominion of Amaymon his king & can dilever [deliver] familiers out of the
custody of other Magicians; and [he also] answareth Truly and perfectly of Things past present and to
come, & can carry and recarry [things] most speedily from one kingdome to another, at ye will and
pleasure of [the] Exorcist, he ruleth over 66 \ Legions of spirits he was of ye order of potestates
[potentates]; his seal is thus to be made & worne as a Lamen &c. [figure 33.]
The 34th spirit is called Furtur [Furfur], he is a great & mighty Earle, appearing in ye forme of an hart
wth a firey [fiery] Taile; he never speaket [speaketh] Truth, except he be compelled or brought up wthin a
Triangle, being compelled therein, he will take upon himselfe ye forme of an angel being bidden; he
speaketh with a hoarse voice, & will [can] willingly make love between man & wife he can raise
Thunder, Lightnings, Blasts and great Tempestuous stormes &c he giveth true answares both of secreet
and devine Things [105v] if commanded, and ruleth over 26 Legions of spirits, his seal is this which is to
be [made &] worne as a Lamin &c. [figure 34.]
The 35 spirit is called Marchosias, he is a great and mighty Marquiz appering at first in [the] forme of a
wolfe; having griffins wings, and a serpents Taile, vomiting up fire out of his mouth But afterwards at ye
command of ye Exorcist, he putteth on ye shape of a man, and is a strong fighter he giveth true answares
to all questions, & is very faithfull to ye Exorcist in doeing his Buisness [sic], he was of ye order of
dominations he governeth 30 Legions of spirits, he Told his chiefe Master wch was Salomon, that after
1200 yeares he hadd hopes to returne to ye 7th Throne &: his seal is thus, to be made, & worne as a
Lamin &c. [figure 35.]

The 36th spirit is called Stolas, he is a great and powerfull Prince, appearing in ye shape of a Night Raven
at first before ye Exorcist, but afterwards he taketh the image of a man &c; he teacheth the Art of
Astronomy, & the vertuses [sic] of hearbs & precious stones, he governeth 26 legions of spirits his seal is
thus to be made & worne as a Lamin. [figure 36.]
The 37th spirit is called Phoenix he his [is] a great Marquiz & appeareth like ye [form of the] Bird
Phoenix having a Childs voice, he singeth many sweet notes before ye Exorcist, wch he must not regard,
but by & by he must bidd him [to] put on a humane shape, Then he will speak Mervellously of all
wounderfull siences; he his a good & excellent Poet, & will be willing to doe yr Request he hath hopes to
returne to ye 7th Throne affter 1200 yeares more, as he said to Salomon, he governeth 20 Legions of
spirits, his seal is Thus to be made, & worne &c. [figure 37.]
The 38th spirit is called Halphas he is a great Earle and appeareth in ye forme of a stock dove, and
speaketh wth a hoarse voyce; his office is to build up Towers & to furnish them wth ammunition and
weapons, and to send men of warre to places appointed; he ruleth 26 Legions of spirits; his seal is Thus
to be made, & worne as a Lamen &. [figure 38.]
[106r]
The 39th spirit in order is called Malphas, he appeareth at first in ye forme like a Crow, But affterwardes
will put on a humane shape at ye request of ye Exorcist & speake wth a hoarse voyce; he is a mighty
president and powerfull he can Build houses & high Towers & he can bring quickly artificers togather
from all places of ye world; he can destroy ye [thy] Enemies desires or thoughts, and wt [all that] they
have done; he giveth good familiars, & if yu make any sacrifices to him, he will receive it kindly and
willingly, But he will deceive him yt doth it; he governeth 40 Legions of spirits; his seal is Thus to be
made and worne as a Lamen &. [figure 39.]
The 40th spirit is called Raum, he is an Earle, & appeareth at first in ye forme of a Crow but affterwards,
at ye command of ye Exorcist he putteth on humane shape his office is to steale Treasures out of kings
houses, and to carry it where he is commanded, & to destroy Citties, and ye dignities of men; & to tell all
Things past, & wt is, & wt will be; & to cause Love between friends & foes; he was of ye order of
Thrones, and governeth over 30 Legions of spirits his seal is Thus, which make and weare as a Lamin
before you. [figure 40.]
The 41 spirit in order is called Focalor he is a great duke & strong, & appeareth in ye forme of a Man

with griffins wings; his office is, to kill men, and to drown them in ye waters, and to over throw ships of
warre, for he hath power over both winds and seas, but he will not hurt any man or Thing, if he be
commanded to ye contrary by ye Exorcist; he hath hopes to returne to ye 7th Throne after 1000 yeares; he
governeth 3 Legions of spirits, his seal is this wch must be worne as a Lamin. [figure 41.]
The 42d spirit is Named Vepar he is a great & strong duke, & appeareth like a Mairmaid, his office is to
guide ye waters, & ships Ladden wth armour thereon he will at ye [will of the] Exorcist cause ye seas to
be rough and stormy, and to appeare full of ships he causeth men to dye in 3 dayes wth putrifying their
sores and wounds, & causing wormes in them [106v] to bred &c he governeth 29 Legions of spirits, his
seal is Thus to be made and worne as a Lamin &c. [figure 42.]
The 43d spirit in order as Salomon commanded them into ye Brazen vesel is called Sabnach he is a
Mighty great Marquiz, & strong appearing in ye forme of an armed souldier wth a Lyons head, ridding on
a pale couloured horse, his office is to build high Towers, Casteles and Citties, and to furnish them wth
armour, & to afflict men severall dayes wth wounds & rotten sores full of wormes; he giveth good
familiars at ye command of ye Exorcist he commandeth 50 Legions of spirits, his seal is Thus to be made,
and worne as a Lamin &c. [figure 43.]
The 44th spirit in order is named Shax, he is a great Marquize & appeareth in ye forme of a stock dove,
speaking wth a hoarse & subtill voyce. his office is to take away ye sight, hearing & understanding of any
man or woman at ye command of ye Exorcist, & to steal money out of kings houses & carry it againe in
1200 yeares, if commanded, he will fetch horses or any Thing at ye Request of ye Exorcist, but he must
be commanded into a Triangle first or else he will deceive him, & tell you many lyes, he can discover
all Things that are hidden & not kept by wicked spirits, he giveth good familiars sometimes, he
governeth 30 Legions of spirits his seal is thus to be made, and worne as a Lamin &c. [figure 44.]
[107r]
The 45 spirit is called Vine, he is a great king & an Earle, & appeareth in ye forme of a Lyon ridding on a
Black horse wth a viper in his hand his office is to discover Things hidden, witches, and Things present
past & to come. he, at ye command of ye Exorcist, will build Towers, Throw down great stone walls,
make waters rough wth stormes &c, he governeth 35 Legions of spirits, his seal is this, wch make and
wear as a Lamin &c.. [figure 45.]
The 46th spirit is called Bifrons, he is an Earle and appeareth in ye forme of a Monster at first but after a
while at ye command of ye Exorcist he putteth on ye shape of a man, his office is to make one knowing in
Astrology & geomitry & other arts & siences, & Teacheth ye vertues of all hearbs, precious stones &
woodes, he changeth ye dead Bodyes & putteth Them into one another [anothers'] places, & lighteth

candeles seemingly upon ye graves of ye dead he hath under his command 6 Legions of spirits, his seal is
this, wch he will owne and submit unto &c. [figure 46.]
The 47th spirit is called Vual. he is a great & mighty strong duke, he appeareth in ye forme of a mighty
dromedary at first, but after a while he putteth on humane shape, and speaketh in ye Egyptian Tongue,
but not perfectly; his office is to procure ye love of women, and to tell Things past, present and to come,
and also to procure friendship betweene friends & foes, he was of the order of Potentates; he governeth
37 Legions of spirits; his seal is Thus to be made and worne as a Lamin before you &c. [figure 47.]
The 48th spirit is called Haagenti, he is a great president appearing in the forme of a mighty Bull wth
griffins wings at first, But afterwardes at ye command of the Exorcist, he putteth on humane shape &c his
office is to make men wise and to Instruct them in divers Things & to Transmute all mettales into gold,
& change wine into water, & water [107v] into wine; he commandeth 33 Legions of spirits; his seal is
Thus made, & to be worne as a Lamin &c. [figure 48.]
The 49th spirit is named Procel, he appeareth in ye forme of an angel, he is a great & strong duke,
speaking somthing mystically of hidden Things; he Teacheth ye art of geometry & ye Liberall siences, he
at ye command of ye Exorcist, will make great Noises, like ye running of great waters, allthough there be
none he warmeth waters and distempereth [discovereth] Bathes &c he was of ye order of potestates
[potentates] (as he declared to Salomon) before his fall, he governeth 48 Legions of spirits, his Character
or Marke is Thus to be made, & worne as a Lamin before you. [figure 49.]
The 50th spirit in order is called Furcas, he is a knight & appeareth in ye forme and similitude of a cruel
old man wth a long Beard and a hairy head, sitting on a pale colloured horse, wth a sharpe weapon in his
hand; his office is to teach ye art of Phylosophy, astronomy, Rhetoricl, logick, Chyromancy &
Pyromancy in all their partes perfectly, he hath under his power 20 Legions of spirits, his seal or Mark is
this wch make & weare as a Lamin. [figure 50.]
The 51 spirit in order is Balam, he is a Terrable, great & powerfull king, appearing wth 3 heads, The first
is like a Bulls, The second like a Mans, & ye Third like a Rams head he hath a serpents Taile, & Eyes
flaming; riding upon a furious Beare, carrying a goshawke on his fist, he speaketh wth a hoarse voyce,
giving True answares of Things past present & to come, he maketh men to goe invisible & witty he
governeth 40 Legions of spirits his seal is Thus [to be] Made, & to be worne as a Lamin &c. [figure 51.]
[108r]
The 52d spirit [in order] is called Alloces -- he is a great & mighty strong duke, appearing in ye forme of

a souldier ridding on a great horse; his face is like a Lyons, very redd, having Eyes flaming, his speech is
hoarse & verry Bigg; his office is to teach ye art of Astronomy, & all ye Liberall siences, he Bringeth
good familiars & ruleth 36 Legions of spirits, his seal is Thus made, & [is] to be worne, &c. [figure 52.]
The 53d spirit is called Caim, he is a great president & appeareth in ye forme of a Bird called a Thrush at
first, but after a while he putteth on ye shape of a man carring in his hand a sharp sword; he seemeth to
answare in Burning ashes, he is a good disputer, his office is to give men ye understanding of all Birds,
loweing of Bullocks, Barking of doggs & other Creatures, and also ye Noise of waters, and [he] giveth
very true answares of Things to come; he was of ye order of angels, & now Ruleth 30 Legions of
Infernall spirits; his seal is This, wch wear as a Lamin. [figure 53.]
The 54th spirit in order is called Murmur, he is a great duke & an Earle, & appeareth In ye forme of a
souldier ridding on a griffin with a dukes Crown on his head, there goeth before him two of his
Ministers, wth great Trumpets sounding, his office is to teach Phylosophy perfectly, & to constraine
soules discesed [deceased] to come before ye Exorcist to answare those things yt he shall aske them, if he
desireth, he was partly of ye order of Thrones & partly [of the order] of angels, & [he] Ruleth now 30
Legions of spirits, his seal is this, wch is to be worne as a Lamin &c. [figure 54.]
The 55th spirit is called Orobas, he is a mighty great prince, appearing at first like a horse, But
afterwards at ye command of ye Exorcist he putteth on ye Image of a man, his office is to discover, all
Things past, present & to come and to give dignities & places & ye favour of friends & foes, he giveth
true answares of divinity & of ye Creation of ye world, he is faithfull to ye Exorcist & will not suffer him
to be Tempted by any [108v] spirit he governeth 20 Legions of spirits, his seal is this, wch must be made
& worne as a Lamin &c. [figure 55.]
The 56 spirit is called Gemory, he is a strong and powerfull duke appearing in The forme of a Beautifull
woman, wth a Dutches [Duchess] Crownett Tyed about her middle, ridding on a great Camell, his office
is to tell of all Things past present & to come, and of Treasure hidden and wt it layeth in, & procureth ye
love of women, both young & old, he governeth 26 Legions of spirits, his seal is Thus made, & worne as
a Lamin before ye Exorcist in [the] Time of working. [figure 56.]
The 57 spirit is called Ose, he is a great president & appeareth like a Leopard at first, But after a little
Time he putteth on ye shape of a man, his office is to make one cunning in ye Leberall [liberal] siences &
to give True answares of devine & secreet Things, and to change a man in [to] any shape that ye Exorcist
desireth so that he that is so changed will not thinck any other Thing but that he is that Creature or Thing,
he is Changed into, he governeth 3 Legions of spirits, his seal is This, wch wear as a Lamin. [figure 57.]
The 58th spirit is called [named] Amy, he is a great president, & appeareth at first in ye forme of a
flaming fire, But after a while he putteth on ye shape of a man, &c: his office is to make one wounderous
[wonderfully] knowing in Astrology & all ye Leberall [liberal] siences; he giveth good familiars & can

bewray Treasures, wch are kept by spirits; he governeth 36 Legions of spirits, [&] his seal is This, wch
wear as a Lamin &c. [figure 58.]
The 59 spirit is named Orias, he is a great Marquiz and appeareth in ye forme of a Lyon, riding on a
mighty horse, wth a serpents Taile, holding in his right hand 2 great serpents hissing, his office is to
Teach ye vertues of ye starres and to know ye Mansions of ye planets, and how to understand their
vertues, also he Transformeth men & giveth dignities and places [prelacies], and confirmations, & ye
favour of friends & foes, he governeth 30 Legions of spirits, his seal is This, to be made & worne &c.
[figure 59.]
[109r]
The 60th spirit is called Vapula, he is a great mighty & strong duke, appearing in ye forme of a Lyon, wth
griffins wings; his office is to make men knowing in all handicraft proffecsions also in Phylosophy &
other siences &c he governeth 36 Legions of spirits, his seal or Character is Thus made, and is to be
worneas a Lamin &c. [figure 60.]
The 61 spirit is called Zagan, he is a great king & president, and appeareth at first in ye forme of a Bull
wth griffins wings, But afterwardss he putteth on humane shape, he maketh men witty, and can turne
wine into water & Blood into wine, and also water into wine he can turne all mettals into Corne [coin] of
that dominion ye mettles are of & can make foolls wise he governeth 33 Legions of spirits; his seal is
Thus made & worne as a Lamin. [figure 61.]
The 62d spirit is called Valac, he is a mighty great president & appeareth like a Boy wth angels wings,
ridding on a 2 headed Dragon; his office is to give True answares of hidden Treasures, and to tell where
serpents may be seene, wch he will bring & dilever [deliver, discover] to ye Exorcist without any force or
strengeth, he governeth 30 Legions of spirits, his seal is This wch must be made & worne as a Lamin &c.
[figure 62.]
The 63 spirit is called Andras, he is a great Marquiz appearing in ye forme of an angell wth a head like a
Black night Raven, ridding upon a strong black woolf, wth a sharpe bright sword flourishing in his hand,
his office is to sow discords, if ye Exorcist hath not care he will kill him and his fellows, he governeth 30
Legions of spirits his seal is Thus to be [made, and] worne as a Lamin before [thee] on your Breast.
[figure 63.]
[109v]
The 64th spirit is named Flauros, he is a great duke, and appeareth at first like a mighty Terrable and
strong Leopard but afterwards at ye command of ye Exorcist he putteth on ye shape of a man wth fiery
Eyes and a Terrable Countenance; he giveth True answares of all Things past present & to come, but

unless he be commanded into a [the] Triangle, he will Lye in all those things and deceive or beguile ye
Exorcist in other Things or Buisness [sic], he will gladly talke of divinity, and of ye Creation of ye world,
and of his and all other spirits fall [falls], he destroyeth and burneth those That are ye Exorcist
[Exorcist's] enimies if he Requesteth it, and will not suffer him to be Tempted by any spirit or otherwise;
he governeth 36 Legions of spirits, his seal is Thus to be made, & worne as a Lamine &c. [figure 64.]
The 65 spirit is called Andrealphus, he is a Mighty great Marquiz appearing at first in ye forme of [a]
Peacock, with great Noises but afterwards he putteth on humane shape, he can teach perfectly geomitry,
& all Things belonging to measuring, [&] also Astronomy, he maketh men very subtile and cunning
therin, he can Transforme a Man into ye likness of a Bird & he governeth 30 Legions of spirits his seal is
This, wch is to be worne as a Lamin &c. [figure 65.]
The 66th spirit is called Cimeies he is a mighty great Marquiz strong & powerfull appearing like a valiant
souldier, riding on a goodly Black horse; he ruleth over all spirits in ye part of Africa, his office is to
Teach perfectly grammar Rhetoric [&] logick and to discover Treasures & Things lost or hidden, he can
make a man seeme like a souldier of his own likeness, he governeth 20 Legions of cheefe [chief] spirits,
but more Inferior [than] himself his seal is Thus made, & worne as a Lamin &c. [figure 66.]
The 67th spirit in order is called Amduscias, he is a strong & great duke appearing at first like an
Unicorne, But afterwards at ye Request of ye Exorcist he standeth [110r] before him in humane shape
causing Trumpets and all manner of Musicall Instrument to be heard But not seene also [causing] Trees
to bend and Incline according to ye Exorcist [Exorcist's] will; he giveth Excellent familiars & ruleth 29
Legions of spirits his seal is Thus formed and is to be worne as a Lamin &c. [figure 67.]
The 68th spirit is called Belial, he is a mighty king and powerfull; he was Created next after Lucifer, & is
of his order; he appeareth in ye forme of a Beautiful angel sitting in a Charriot of fire, speaking wth a
comly voice, declaring that he fell first & amongst ye worthier & wiser sort wch went before Michael &
other heavenly angels; his office is to distribute preferments of senatorships, and to cause favour of
friends & foes, he giveth Excellent familiars & governeth 80 Legions of spirits. Note this kink [! king]
Belial must have offerings sacrafices & gifts presented to him, by ye Exorcist or else he will not give
True answares to his demands; But then he Tarryeth [will tarry] not one hour in ye truth except [unless]
he be constrained by devine power & his seal is Thus wch is to be worne as a Lamin, before ye Exorcist
&c. [figure 68.]
The 69 spirit is called Decarabia, he appeareth in ye forme of a starre in ye Pentacle at first, but
afterwards at ye command of ye Exorcist, he putteth on ye Image of a man, his office is to discover ye
vertues of hearbs and precious stones; and to make ye similitude of all Birds to fly before ye Exorcist, &
to Tarry wth him, singing and Drinking as Naturall Birds doe, he governeth 30 Legions of spirits, being
himselfe a great Marquiz, his seal is Thus to be made, and worne as a Lamin before ye Exorcist &.
[figure 69.]

The 70th spirit in order is called Seere, he is a Mighty Prince and powerfull under Amaymon, king of ye
East he appeareth in ye forme of a Beautifull Man, riding on a strong horse wth wings: his office is to goe
& come, and to bring all Things to pass on a sudden & to carry & recarry any Thing where Thou wilt
have it, or have it from for he can pass over ye whole world in ye Twinckling of an Eye, he maketh a
True relation of all sorts of Theft and of [110v] Treasures hidd, and of all other things, he is Indifferent
good Natured, willing to do any thing ye Exorcist desireth; he governeth 26 Legions of spirits, his Mark
or seal is Thus made, and is to be worne as a Lamin &c. [figure 70.]
The 71 spirit is called Dantalion, he is a great & Mighty duke appearing in ye forme of a Man wth many
faces, all like men & women, & a Booke in his right hand; his office is to Teach all arts and siences to
anyone, and to declare ye secreet Councelles of anyone, for he knoweth ye Thoughts of all men and
women, and can change them at his will, he can cause love and shew (by vision) ye true similitude of
anyone lett them be in wt place or part of ye world they will, he governeth 36 Legions of spirits his seal is
This, wch is to be worne as a Lamin. [figure 71.]
The 72d spirit in order is called Andromalius he is a great and Mighty Earle appearing in ye form of a
Man, holding a serpent in his hand, his office is to bring a theefe & goods yt are stolen, Back; and to
discover all wickedness, and understand dealings, & to punish Theives [thieves] & other wicked people,
& to discover Treasure that is hidd, &c, he ruleth 36 Legions of spirits his seal is This, wch make & wear
as a Lamin in time of acction &c. [figure 72.]
These be the seventy two Mighty kings or Princes wch King Salomon commanded into a vesall [vessel]
of Brasse wth their Legions, of whome Belial Bileth [Beleth] Asmoday & Gaap wear the Cheefest, & it
is supposed it was for their pride, for Salomon never declared why he thus bound them; & when he hadd
bound them up & sealed ye vesel, he by ye devine power cast Them all into a deep lake or hole in
Babilon [Babylon], & the Babilononians [! Babylonians] woundering to see such a thing there, they went
wholy into ye lake to brake [break] ye vesel open, suspecting to find a great Treasure; but when they hadd
broken it open out flew all ye cheefe spirits Immediately, and their Legions followed them, and they were
restored againe to their former places; But only Belial who entered [111r] Into a certaine Image, and
there gave answares to those whome [who] did offer sacrifice unto him as ye Babilonians did; for they
offered sacrafices, & worshiped that Image as a God &c..
OBSERVATIONS
Thou art to observe first ye Moones age for yr working. The best dayes are when ye [moon] is 2, 4, 6, 8,
10, 12 or 14 dayes old, as Salomon sayeth, and no other dayes are profitable &c.

The seals of those 72 kings are to be made in Mettalls, The cheefest King in , Marquisses in ,
Dukes in . Prelates in , knights in , & Presidents in , & Earles in & equally alike & [1].
[1. Gold, silver, copper, tin, lead, mercury, copper + silver respectively. Noticeably absent is Mars
(=iron). -Ed.]
These 72 kings are under the power of Amaymon, Corson, Ziminiar, & Goap [Gaap] wch are kings
ruling in ye 4 quarters East, West, North, & south, and are not to be called forth except it be upon great
occasions But Invoked & commanded to send such & such spirit as are [is] under their rule and power, as
is shewed in ye following Invocations, or [rather] conjurations &c.
The chife [chief] kings may be bound from 9 to 12 of ye Clock at noone & from 3 [5] till sunset.
Marquizes may be bound from 3 of ye Clock in ye after Noon till nine at night and from 9 at nt [night] till
sunrising.
Dukes may be bound from sunrising till Noonday in clear weather.
Prelates may be bound in any hour of the day.
Knights may be bound from ye dawning of ye day till sunrising or from four of ye Clock till sunset.
Presidents may be bound in any hour of ye day, Except Twilight, at Night, or [if] the king whome he is
under, be also Invocated &c.
Counts or Earles may be bound in any hour of the day so [if] it be in woods or any other place where
Men resort Not, or where No Noise is &c.
[111v is blank]
[112r]
[THE MAGICAL CIRCLE]
[The circle of Salomon is to be made nine feet across, & the divine names are to be written around it,
from Eheye to Levanah.] A figure of the Circlel [Circle] of Solomon [Salomon], that he made for to

preserve himselfe from The malice of those evill Spirits &c. [figure 73.]
[In the Mathers/Crowley edition the letters around the perimeter of the circle are transcribed into Hebrew
letters. "In English letters they run thus, ... + Ehyeh Kether Metatron Chaioth Ha-Qadesh Rashith Ha-
Galgalim S.P.M (for 'Sphere of the Primum Mobile') + Iah Chokmah Ratziel Auphanim Masloth S.S.F.
(for 'Sphere of the Fixed Stars,' or S.Z. for 'Sphere of the Zodiac') + Iehovah Elohim Binah Tzaphquiel
Aralim Shabbathai S. (for 'Sphere') of Saturn + El Chesed Tzadquiel Chaschmalim Tzedeq S. Jupiter +
Elohim Gibor Geburah Kamael Seraphim Madim S. of Mars + Iehovah Eloah Va-Da&aulm;th Tiphereth
Raphaël Malakim Shemesh S. of the Sun + Iehovah Tzabaoth Netzach Haniel Elohim Nogah S. of Venus.
+ Elohim Tzabaoth Hod Michaël Beni Elohim Kokav S. of Mercury + Shaddaï El Chai Iesod Gabriel
Cherubim Levanah S. of the Moon +."]
[THE TRIANGLE]
[This is the forme of] The Triangle that Salomon commanded the disobedient spirits into; it is to be made
two foot [feet] of [out] from the Circle and 3 foot [feet] over [across].
[figure 74.]
Note this is to be placed upon [towards] that Coast [quarter] [that] the spirit belongeth [to] &c.
Observe the moon in working, &c.
[112v]
Solomons sexangled [hexagonal] ffigure

This figure is to be made on parchment made of a calfes Skin and worne at the Skirtt of ye white
vestment, and covered wth a lennen [linen] cloath to ye which is to be shewed to the spirits when they are
appeared that they may be compelled to be obedient and take a humane shape &c.
The Pentagonall ffigure of Solomon

This figure is to be made in or and worne upon the brest with the seal of the spirit on one [the
other] side of itt. it is for to preserve [the Exorcist] from danger, and allso to command by &c.
[113r]
[The Ring of Salomon]
This Ring is to be held before the face of the Exorcist to preserve him from The stinking fumes of spirits
&c.

The Secret Seal of Salomon.
by which he bound and sealed up the aforsaid spirits with their legions in [into] a Brazen Vesel &c.
This secreet seal is to be made by one that is cleane both Inward and outward, and hath not defiled
himself by any woman in the space of a Month; but hath with fasting and prayers to God desired pardon

of all his sins, &c: Itt is to be made on a Tuesday or Saturday night at 12 [2] of the Clock, written with
the Blood of a Black Cock which never trode hen, on virgins parchment, Note, on those nights the
must be encreasing in , when it [is] so made, fume it with Allum, Raisins of the Sun, dates, Cedar &
lignum Aloes, by this seal Salomon compelled the aforesaide spirits into a Brass vessel, and sealed it up
with the same, he by it gained the love of all Manner of persons, and overcame in Battle, for neither
weapon fire nor water could hurt him.
[113v]
The fforme of the brasse vessel that Salomon shut Those spirits In.
The priuie [secret] seal aforesaid was made in Brasse, to cover This vessel with at ye Top &c.

[In Hebrew letters may be transcribed as: (front:) "AShR AHIH: GBRiAL: MIKAL: HANIAL:" (back:)
"ARARIThA: ChShMLIM: AL: TzDQIAL:" Mathers gives the following variant found 'in some
Codices:' "ARARIThA: RFAL: KMAL: TzDQIAL:" and "TzFQIAL"]
The other materialls is [are] a sceptre or sword; a miter or cap, a long white Robe of Linnen, with shoes
and other Clothes for ye purpose also a girdle of Lyons skin 3 Inches broad, with all the names about it as
is about the uttermost round [part of the] Circle, & also perfumes and a chafin [chafing] dish of
Charcoles kindled to put the fumes into; to smoke or perfume yee place appointed for action. also
annoynting oyles to anoynt yr Temples & Eyes wth; & fair water to wash yrselves in. & in so doeing yu
are to say as david said (viz) Thou shalt purge me wth Hysop o Lord, & I shall be cleane; Thou shalt
wash me & I shall be whiter than snow &c.
& at ye Garments putting on, you must say:
[ORATION]
by ye figurative Mystery of these holy vestures or vestments, I will cloath me with ye armour of
Salvation in ye strength of ye highest, Ancor Amacor Amides Theodonias Anitor, That my desired
End may be Efected Through ye strength [of] Adonay To whome ye praise and glory will forever &
ever belong. Amen.
[114r]
After yu have so done, make prayers to God according to your worke, as Salomon hath commanded. The
formes that Salomon used for any perticular art is shewed in ye 5th part of this Book wch is called Artem
Novam [Ars Nova] &c.
The Conjuration for to call forth any of the forsaid spirits
I Invocate and conjure you spirit N. & being wth power armed from ye supreame Majesty, I throughly
[thoroughly] command you by Beralanensis [Beralanensis], Baldachiensis, Paumachiæ & Apologiæ-
Sedes and ye most powerfull princes Genio Liachidi ministers of ye Tartarean seat, Cheefe princes of of
[sic] ye seat of Apologia, in ye Ninth Region; I exorcise & powerfully command you spirit N, in and by
him that said ye word, & it was done, and by all ye holy and most glorious Names of ye most holy and
true God, and by these his most holy Names Adonai [Adonay], El, Elohim, Elohe, Zebeoth [Zebaoth],
Elion [Elyon], Escerchie Êskerie, Jah, Tetragrammaton Saday That you forthwth appear and shew
yrselves here unto me before this Circle, in a fair and humane shape, without any deformity or ugly shew
and without delay, doe ye come, from all parts of ye world to make & make [sic] rationall answares unto
all Things wch I shall ask of you; and come yee peacebly, visibly and afably without delay, manifesting

wt I desire, being conjured by ye Name [Names] of ye Eternall liveing and true God Helioren I conjure
you by ye especiall and true Name of your God that ye owe obediance unto and by ye Name of yr king,
wch beareth rule over you, That forthwith you come without Tarring [tarrying], and fullfill my desires,
and command, and persist unto ye End, & according to my Intentions and I conjure yu by him ^by whome
all Creatures are obediant [unto] and by this ineffeble name Tetragrammaton Jehovah [Jehova], wch
being heard, ye Elements are overthrown; The aire is shaken, The sea runneth back, The fire is quenched,
The Earth Trembleth and all ye hosts of Celestialls, Terrestialls [terrestrials] & Infernalls doe Tremble,
and are troubled and confounded togather. that [come] you visibly and affebly, speak unto me with a
Clear voice Intelligible, and without any ambiguity, Therefore come ye in the Name Adonay Zebeoth
[Zebaoth]; Adonay [Adonay], Amiorent, com com why stay [tarryieth] you? hasten: Adonay Saday, the
Kinge of kings commandeth you:
Say this as often as you please. And if they com not then say as ffolloweth.
[The Second Conjuration]
I Invocate, conjure and command you spirit N, to appear and shew yrselfe visibly to me, before this
Circle, in fair and comly shape, without any deformity or Tortuosity, by ye Name & in ye name Y & U
wch Adam heard & spoake, & by the name Joth wch Jacob heard from ye angel wrestling with him, and
was delivered from ye hands of Esau his Brother; and by ye name of God Agla, wch Lot heard and was
saved with his family; and by ye name Anaphexaton [114v] wch Aron [Aaron] heard and speak [spake]
and became wise, & by the names Schemes-Amathia which Joshua called upon and ye sun stood still,
and by ye name Emanuel wch ye 3 Children Sedrach Mesach [Masach] and Abednego, sung in ye midst
of ye fiery furnace, and were delivered; and by the name Alpha & Omega which Daniel named &
Destroyed the Bell [Bel] & ye Dragon; & by the name Zebaoth which Moses named & all the Rivers &
waters in the land of Ægypt ware turnd into blood & by the name Escerchie Oriston, wch Moses named
& all the Rivers Brought forth froggs, & they went into ye houses of ye Egyptians, Distroying all things;
& by the name Elion wch Moses called upon & there was great haile, such as never was [seen] sence the
Creation of the world to that Day; & by the name Adonay wch Moses named And there came up Locust
Thrueout all the land of Egypt and devoured all that the Haill at left; and by the name Hagios, and by the
seal of Adonay and by Otheos, Iscyros, Athenatos; Paracletus and by these holly and sacred names
Agla, On, Tetragrammaton and by the dreadfull Judgement of god; and by the uncertaine sea of glass:
which is before the face of the divine Majesty, who is mighty and most powerful. And by the four beasts
before the throne, haveing Eyes before and behind, and by the ffire round about the throwne, and by the
holly angells of heaven; and by the Mighty Wisdom of god, & by the seal of Baldachia, and by this
name Primeumaton which Moses named and the Earth opened and swallowed up Chora, Dathan &
Abiram, [I command] That you make true and faithfull answers, to all my demands, and to performe all
my desiers, so farr as in office you are capaple [capable] to performe therefore come ye paecable
[peaceably], vissible and affable now without delay, to manifest what I desire speaking with a perfect and
clear voyce, Intelligible unto my understanding &c.

if [somehow] they do not come at the rehearsing of these 2 fforegoeing Conjurations (but without doubt
they [normally] will) say one [on] as ffolloweth, it being a constraint.
[The Constraint]
I conjure the [thee] spirit N. by all the most glorious and Effacius [efficacious] names of the most great
and Incomprehensible Lord god of Host [Hosts], that you comest quickly without delay ffrom all parts
and places of the world: [wherever thou mayest be,] to make rationell answers to my demands and that
visible and affably speakeing with a voice Intellegible to my understanding as aforesaid, I conjure and
constrain you spirit N., by all aforesaid and by these seven names by wch wise Salomon bound thee and
thy fellows in a vessel of Brass. Adonay, Prerai Tetragrammaton; Anephexeton [Anaphexeton],
Inessenfatall, Pathatumon, & Itemon. That you appeare hear before this Circle, to fullfill my will in all
things, that shall seeme good unto me and if you be disobedient and refuse to come I will in the power
and by the power of the name of ye supream and Everliving god, Who created both you and me and all
the whole world in six days and what is contained in it Eye-Saray, and by the power [115r] of his name
Primeumaton; which commandeth the whole hoste of heaven, curse you and deprive you, from all your
office, Joy & place, and binde you in the debth [depth] of ye Bottomless pit There to remaine unto the
day of the last Judgement, and I will bind you into Eternall fire & into the lake of fire and Brimstone,
unless you come forthwith and appeare heere before this Circle to doe my will in all things. Therefore
com [thou!] in and by these holly names Adonay, Zebeoth [Zebaoth], Adonay, Amiorem; come yee,
Adonay commandeth you.
If you come so farr, and he yet doth not appeare you may be sure he is sent to some other place by his
king, and cannot come and if it be so Invocate the king as followeth to send him, But if he doth not come
still, Then you may be sure he is bound in chains in hell: and he is not in the Custody of his king: So if
you have a desier to call him ffrom thence, you must rehearse the spirits Chaine &c.
For to Invocate the Kinge say as ffolloweth -
O you great mighty and Powerfull kinge Amaymon, who beareth rule by the power of thy supreame god
El over all spirits both superior and Inferiour of the Infernal order in the Dominion of the Earth [East], I
invocate and command you by the especial and truest name of your god and by god that you worship and
obey, and by the seal of ye Creation, & by the most mighty & powerfull name of god Jehovah
Tetragrammaton, who cast you ought [out] of heaven with all other of the Infernall spirits and by all ye
most powerfull and great names of god who created heaven, Earth & hell, and all things contained in

them, and by their power and vertue, & by ye name Primeumaton who commandeth the whole host of
heaven, that you cause, enforce & compell N. to come unto me hear before this Circle in a fair & comely
forme, without doeing any harme to me or any other Creature, and to answere truely & faithfull to all my
Requests, That I may accomplish my will and desiers, in knowing or obtaining any matter or thing wch
by office you know is proper for him to performe or to accomplish, threw [through] the power of god El
who createth and disposeth of all things both celestiall, ayerall [aerial], Terrestiall [terrestrial] and
Infernall.
After you have Invocated the king in this manner twise or thrice over, then conjure ye spirit you would
have calld forth by the aforsaid conjurations rehearsing them severall times together, and he will come
without doubt if not at ye first or second time rehearsing. But if he doth not come, add the spirits Chaine
to the end of ye afforsaid Conjuration and he will be forced to come even if he be Bound in chains: for
the chaines will break of [off] from him and he will be at liberty &c.
[115v]
The generall Curse, called the spirits Chaine against all spirits that
Rebell.
O thou wicked and disobedient spirit, because thou hast rebelled and not obeyed nor regarded my words
which I have rehearsed They being all most glorious and Incomprehensible names of ye true god Maker
and creator of you and me and all the world, I by the power of those names wch no creature is able to
resist doe curse you into the debts [! depths] of ye Bottomless Pitt, There to remaine untill ye day of
doom in chaines of fire and Brimstone unquenchable, unless you dost forthwith appear before this circle
in This Triangle To doe my will; Therefore come paceably [peaceably] and quietly [quickly] in & by
these names -- Adonai [Adonay], Zebaoth, Adonay, Amioram; come come why stay you, Adonay
comandeth you.
When you have read so farr and he doth not come, Then write his name and seal in [on] virgins parch
[parchment] and put it into a black Box with Brimstone aquafateda [assafoetida] and such things that
have a stincking strong smell and bind the Box round with a wire and hang it on ye swords point and hold
it over the fire of Charcoles, and say to the fire first [as followeth] (it being placed toward that quarter the
spirit is to come)
[The Conjuration of the fire]

I conjure thee you [O] fire by him that made thee and all other good creatures in the world that you
Torment Burne and consume this spirit N. everlastingly. I condem [condemn] thee thou spirit N. into fire
everlasting, because thou art disobedient and obeyd not the command, nor kept the precepts of the lord
thy god, neither wilt thou appeare to me nor obey me nor my invocations, haveing thereby called you
forth, [I] who am the servant of ye most high and Imperiall Lord, god of hosts Jehovah, and dignified
and fortified by his Celestiall power and Permission, Neither comest thou to answer to these my
Proposalls hear made unto you, for wch your averseness and contempt you are gilty [guilty] of grand
disobedience and Rebellion, and therefore I shall excommunicate you and destroy thy name and seal wch
I have hear enclosed in this black Box, and shall burne thee in immortall fire and bury thee in Immortall
oblivion, unless thou Immediately comest & appearest visibly, affably, frendly, & curteously hear unto
me before this Circle in this Triangle, in a faire and comly forme and in no wise terrible, hurtfull or
frightfull to me or any other creatures whatever upon the face of the Earth and make rationel Answers to
my requests and performe all my desiers in all things that I shall make unto you &c.
If he cometh not yet, say as followeth:
[The curse]
Now o thou spirit N. since thou aft still pertonalius [pernicious] and disobedient and will not appeare
unto me to answer to such things as I shoulde have desiered of you or would have been satisfied in &c, I
doe in the name and by the power and dignity of the omnipotent Immortall Lord god of host Jehovah
Tetragrammaton, The only creator of heaven Earth and hell and all that in them is who is the
marvellious disposser of all things both visible and Invisible Curse you and deprive you from all your
offices Joy and place and do bind the [thee] in the debtts [depths] of ye Bottomless Pitt, There to remaine
untill the day of the last Judgement; I say into the lake of Fire & Brimstone which is prepared for all
rebellious disobedient obstinate & pertinacious [pernicious] spirits, let all the [116r] Holy company of
heaven curse thee, The , and starrs, the light and all ye hoste of heaven Curse thee, I curse thee into
the fire unquenchable, & torments unspeakable, and as thy name and seal is contained in this box,
chained and bound up and shal be choacked in sulphurous & stincking substance and burnt in this
material fire, so I in the name Jehovah, and by the power and dignity of these three names
Tetragrammaton, Anaphexeton, & Primeumaton, cast thee, o thou disobediant spirit N. into that lake
of fire which is prepared for thee damned and cursed spirits and there to remain untill the day of doome
and never more to be remembered of before the face of god wch shall come to Judge the quick and the
dead and the world by fire.
Here the Exorcist must put the box into the fire and by and by he will come. But as soone as he is come
quickly quench the fire that the Box is in and make a sweet perfume and give him a kind entertainment
shewing him the pentacle that is at ye bottom of ye vesture covered with linnen cloath, saying.

[The address unto the spirit upon his coming]
Behold your conclusion [confusion] if you be disobedient. Behold the Pentacle of Salomon which I have
brought heare before thy presence: Behold the person of the Exorcist who is called Octinomos, in the
midst of the Exorcism, who is armed by god & without fear, who potently invocateth you and called you
to appeare, Therefore make rationall answers to my demands and be obedient to me your master in the
name of ye Lord Bathat rushing upon Abrac Abeor coming upon Aberer.
Then they or he will be obedient and bid you ask what you will for they are subjected by god to fullfill
your desiers and demands, and when they or he are appeared and shewed themselves humble and meek,
Then you are to say [as followeth]:
[The welcome unto the spirit]
Welcom [thou] [spirit N. or] spirits or most noble king or kings I say you are welcome unto me because I
called you through him who created both heaven & Earth & Hell and all that is contained therein and you
have obeyed allso by the same power that I called you forth [by] I binde you that you remaine affably
and vissibly hear before this circle (or before this circle in this
The licence to depart
O Thou spirit N. Because thou hast very dilligently answered my demands and was ready and willing to
come at my first call I doe hear licence thee to depart unto thy proper place without doeing any Injury or
danger to any man or beast depart I say and be ever reddy to come at my call being duly Exorcised and
conjured by ye sacred rites of Magicke. I charge thee to withdraw peacebly and quiet1y, and the peace of
God be ever continued between me and the [thee]. Amen.
After you have given the spirit licence [to depart] you are not to go out of ye Circle till they be gone and
you have made prayers unto god ffor the great blessing he bath bestowed upon you in granting you your
desiers and delivering you from the malice of the Enemy the devill.
[116v]
Nota [Note] you may command these spirits into the Brazen vessell as you doe into the Triangle saying
That you forthwith appeare before this Circle in this vessell of Brasse in a faire and comely shape &c as
is shewed before in the forgoing Conjurations &c.

The End of the First Part which is called Goetia

LE GRAND GRIMOIRE (French and English)
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LE GRAND GRIMOIRE (The Grand Grimoire)
This text constitutes one of the more famous and outrageous Grimoires of black magic. It probably dates
not much earlier than the early 1800's. Eliphas Levi, the great 19th century French occultist, seems to
have held some fascination for this work.
A. E. Waite pronounced this the most fantastic of the texts of the Black Magic cycle, and "one of the
most atrocious of its class; it has a process in Necromancy which is possible, say some occult writers --
in the geniality of a lucid interval -- only to a dangerous maniac or an irreclaimable criminal. It must be
admitted that the Rite is highly unreasonable, but in dealing with such literature it seems unsafe to
advance the objection, for it applies much too widely."
English translation by A. E. Waite, Book of Black Magic and Pacts, London, 1898. Diagrams 13-15 do
not occur in the primary edition used, and are supplied from an alternate edition.
WARNING: While I present the complete text of the French edition, Waite omits translating significant
portions of the instructions, without which "every operation will turn to your disadvantage, confusion
and total destruction." Comments and translations in [] by JHP.
NOTE: Complete text is included on our CD.
http://www.esotericarchives.com/solomon/grand.htm (1 of 6) [23.07.2001 00:56:11]

LE GRAND The GRAND
GRIMOIRE, GRIMOIRE,
OU L'ART DE COMMANDER or the art of controlling celestial, aerial,
LES terrestrial, and infernal spirits.
ESPRITS CELESTES,
AÉRIENS, TERRESTRES, INFERNAUX With the TRUE SECRET of speaking with the dead,
winning whenever playing the lottery, discovering
AVEC LE VRAI SECRET hidden treasure, etc.
De faire parler les Morts, de gagner
toutes les fois qu'on met aux Loteries, Printed from a manuscript of 1522.
de dácouvrir les Trésors cachés, etc.
Imprimiré sur un manuscrit de 1522.
PARIS.
B. RENAULT, ÉDITEUR.
1845.
PRÉLUDE.
CHAPITRE PREMIER Chapter 1

Signé Antonio Venitiana, del Rabbina
CHAPITRE II Chapter 2
● PRIÈRE ● PRAYER
● Première Offande ● Initial Offering
CHAPITRE III
Chapter 3
● Contenant la véritable composition de la
baguette mystérieuse, ou Verge ● True composition of the Mysterious Wand,
foudroyante, telle qu'elle est représentée ci- otherwise the Destroying or Blasting Rod.
dessous.
CHAPITRE IV Chapter 4
● Concerning a True Representation of the

● Contenant la véritable représentation du
Grand Kabalistic Circle
grand cercle cabalistique
● FIRST PRAYER
● PREMIÈRE PARTIE
● SECOND PRAYER
● SECONDE PARTIE
● OFFERTORY
● OFFRANDE
● FIRST CONJURATION. Addressed to the
● PREMIERE APPELLATION. A
Emperor Lucifer
L'Empereur Lucifer
● SECOND CONJURATION
● SECONDE APPELLATION
● THIRD CONJURATION
● TROISIÈME APPELLATION
● GRAND CONJURATION. Extracted from
● GRANDE APPELLATION. Tirée de la
the Veritable Clavicle
véritable clavicule.
● Of the Manifestation of the Spirit (Lucifuge
● De l'apparition de l'esprit
Rofocale)
● Ordre de l'Esprit
● Invitation of the Spirit
● CONJURATION et renvoi de l'Esprit
● CONJURATION and discharge of the spirit
● Actions de grâces

● Act of Thanksgiving
SECOND LIVRE, SECOND BOOK
Contenant le véritable SANCTUM REGNUM Containing the true SANCTUM REGNUM

DE LA CLAVICULE, of the CLAVICLE,
Ou la véritable manière de faire les pactes, Or, the true manner of making pacts,
Avec les noms, puissances et talens de tous les With the names, powers, and abilities of each of
grands Esprits supérieurs, comme ausi la manière de the higher great spirits, likewise the manner of
les faire paraître par la force de la grande appellation making them appear by the force of the great
du chapitre des pactes de la grand Clavicule, qui les conjurations of the chapter of pacts from the grand
force d'obéir à quelque opération que l'on souhaite. Clavicle, which forces them to obey in whatever
operation one wishes.
LE SANCTUM REGNUM, THE SANCTUM REGNUM,
Ou la véritable manière de faire des PACTES avec

quelques esprits que ce soit, sans qu'ils vous Or, the true manner of making pacts with the spirits
puissent faire aucun tort.
● Leurs signes et caractères
● Their signs and characters
● Grande appellation des esprits avec
● Grand conjuration of spirits with whom it is
lesquels l'onveut faire pacte tirée de la
sought to make a pact. Taken from the Grand
grande clavicule
Clavicle
● Apparitione de l'Esprit
● Manifestation of the Spirit (Lucifuge
● Le pacte
Rofocale)
● Conjuration et renvoi de l'Esprit avec
● The pact
lequel on a fait pacte
● Conjuration and dismissal of the spirit with
● Prière au Tout-Puissant en forme d'action
which one has made a pact
de grâces
● Prayer of thanksgiving to the Almighty
● Oraison pour se garantir des mauvais
● Speech to protect from evil spirits
esprits
Citat præ dictorum Spirituum.
TABLE des jours heureux et

Table of lucky and unlucky days
malheureux.

DE L'ART MAGIQUE DU GRAND OF THE MAGIC ART OF THE

GRIMOIRE. GRAND GRIMOIRE
● Composition de mort, ou la pierre

philosophale.
● our faire la baguette devinatoire et la faire
tourner
● Pour gagner toutes les fois qu'on met aux
loteries
● The Composition of Death, or Philosopher's
● Pour charmer les armes à feu
Stone
● Pour parler aux esprits la veille de la St. Jean-
● To make the divining rod and to make it
Baptiste
turn
● Pour se faire aimer de telle fille ou femme
● To win any time one plays the lottery
que vous voudrez
● To enchant firearms
● Pour faire danser tout nu
● To speak with the spirits on the Eve of St.
● Pour se rendre invisible
John the Baptist
● Pour faire la jarretière de sept lieues par
● To have the love of any girl or woman you
heure
want
● Composition de l'emplatre pour faire dix
● To make one dance completely naked
lieues par heure
● To make oneself invisible
● Composition de l'encre pour écrire les pactes
● To make the garter of seven miles per hour
● Encre pour noter les sommes qu'on prendra
● Composition of the plaster to make ten
dans les Trésors cachés, et pour en demander
miles per hour
de plus fortes à Lucifugé, dans les nouveaux
● Composition of the ink for writing pacts
besoins.
● Il est inutile de faire remarquer que tous les
objets décrits ci-des sus doivent être
absolument neufs
● En quels temps les arts se doivent accomplir
et perfectionner.
Catalogue: 8631 .a. 23.

Author: Antonio Venitiana
Title: Le Grand Grimoire
Place and Date of origin: Paris, 1845
Pages: 108

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L'art de commander les esprits ... du Grand Grimoire (1750?).
Twilit Grotto -- Esoteric Archives Contents Prev gg1421 Next timeline
L'art de commander les esprits ... du Grand Grimoire (1750?)
This text constitutes one of the more famous and outrageous Grimoires of black magic. It probably dates not much earlier
than the early 1800's. Eliphas Levi, the great 19th century French occultist, seems to have held some fascination for this
work.
This version contains many interesting variations from the Antonio Venitiana 1845 edition, both in the content and in the
magical diagrams. Although I do not claim any expertise in the paleography of French books, this edition also seems to
have more archaic forms, e.g. "paroître" vs. "paraître", "sçavoir" vs. "savoir" etc. It is catalogued as circa 1750 (?). It
consists of 120 pages, numbered 1-111, 102-108, (2) unnumbered.
A. E. Waite pronounced this the most fantastic of the texts of the Black Magic cycle, and "one of the most atrocious of its
class; it has a process in Necromancy which is possible, say some occult writers -- in the geniality of a lucid interval --
only to a dangerous maniac or an irreclaimable criminal. It must be admitted that the Rite is highly unreasonable, but in
dealing with such literature it seems unsafe to advance the objection, for it applies much too widely."
NOTE: Complete text and drawings are included on our CD.
L' ART
DE COMMANDER
LES ESPRITS
http://www.esotericarchives.com/solomon/gg1421.htm (1 of 15) [23.07.2001 00:56:14]
Célestes, Aëriens, Terrestres, & Infernaux,
SUIVI DU GRAND
GRIMOIRE,
DE LA MAGIE NOIRE ET DES
FORCES INFERNALES, DU DOCTEUR
J. KARTER, LA CLAVICULE DE SALOMON, &c.
AVEC
Le vrai SECRET de faire parler les Morts, pour découvrir tous les TRÉSORS cachés, etc.
1421.
PRELUDE.
L'HOMME qui gémit sous le poid accablant des préjugés de la présomption, aura peine à se persuader
qu'il m'ait été possible de renfermer dans un si petit Recueil l'essence de plus de vingt Volumes, quî par
leurs dits, redits & ambiguités rendoient l'accès des Opérations Philosophiques presque impraticaable;
mais que l'incrédule & le prévenu se donnent la peine de suivre pas à pas la route que je leur trace, & ils
verront la vérité bannir de leurs esprits la méfiance, & la crainte que peut avoir [(iv)] occasionné un tas
d'essais sans fruit, étant faits hors de saison, ou sur indices imparfaits.
C'est encore en vain qu'on croit qu'il n'est pas possible de faire des semblables opérations sans engager sa
conscience, il ne faut, pour être convaincu du contraire que de jetter un clein d'œil sur la vie de St.
Cyprien.
J'ose me flater que les sçavants attachés aux mysteres de la science Divine, surnommée occulte,
regarderont ce Livre comme le plus précieux Trésor de l'univers.
[(5)]

L'ART DE COMMANDER
LES ESPRITS.
SUIVI DU GRAND
GRIMOIRE, &c.
CHAPITRE PREMIER.
CE grand Livre, est si rare, si recherché dans nos contrées, que pour sa rareté on le peut appeller d'après
les Rabins, le véritable GRAND-OEUVRE, & c'est eux qui nous ont laissé ce précieux original que tant
de Charlatans ont voulu contrefaite inutilement en voulant imiter le véritable, qu'íl [(6)] n'ont jamais trouvé
pour pouvoir attraper de l'argent des simples, qui s'adresse au premier venu sans rechercher la véritable
source. On a copié celui-ci d'après les véritables écrits du grand Roi Salomon, que l'on a trouvés, par un
pur effet du hazard, ce grand Roi ayant passé tous le jours de sa vie dans les recherches les plus pénibles
& dans les Secrets les plus obscurs, & les plus inespèrés; mais enfin il a réussi dans toutes ses entreprises,
& il est venu à bout de penétrer jusqu'à la demeure la plus reculée des Esprits, qu'il a tous fixés et forcez
de lui obeïr, par la puissance de son Talisman ou Clavicle; car quel autre homme que ce puissant Génie
auroit eu la hardiesse de mettre au jour les foudroyantes paroles dont DIEU se servit pour consterner &
faire obéir les Esprits rebelles, à [(7)] sa premiere volonté, ayant penetré jusqu'aux voûtes Celestes pour
approfondir les secrets & les puissantes paroles qui font toute la force d'un Dieu terrible & respectable; il
à ce grand Roi, prit l'essence de ces reservés secrets, dont s'est servi la grand Divinité, puisqu'il nous a
découvers les influences des Astres, la constellation des Planettes & la manière de faire paroître toutes
sortes d'Esprits, en recitant les grandes Appellations que vous trouverez ci-après, dans ce Livre: de même
que la véritable composition de la Verge Foudroyante, & ses effets qui font trembles les Esprits, & dont
Dieu se servit pour armer son Ange, qui chassa Adam & Eve du paradis terrestre, & de laquelle Dieu
frappa les Anges rebelles, précipitant leur orgueils dans des Abymes les plus épouvantables, [(8)] par la
force de cette Verge qui forme des nuées, qui disperse les ouragans & les fait tomber sur quelle partie de
la Terre que vous voulez.
Voici donc ci-après les véritables paroles sorties de sa bouche, que j'ai suivie de point en point, & dont
j'ai ai eu tout l'agrément & toute la satisfaction possible puisque j'ai eu le bonheur de réussir dans toutes
mes enterprises.

Signé J. KARTER, Venetiana.
CHAPITRE II.
O hommes! foîbles mortels! tremblez de votre témérité, lorsque vous pensez aveuglement de posseder
une sçience assez profonde.
Apportez votre esprit au-delà de votre sphère, & aprenez de ma part qu'avant de rien entreprendre, il [(9)]
vous faut être ferme & inébranlable, & très attentif à observer exactement de point en point, tout ce que je
vous dis, sans quoi tout tournera à votre désavantage, confusion & perte totale (& si au contraire vous
observez exactement ce que je vous dis, vous sortirez de votre bassesse & de votre indigence ayant pleine
victoire dans toutes vos entreprises.
Armez-vous donc d'intrépidité, de prudence, de sagesse & de vertu, pour pouvoir entreprendre ce grand
& immense Ouvrage, dans lequel j'ai passé soixante-sept ans, travaillant jour & nuit pour arriver à la
réussite de ce grand but; il faut exactement faire tout ce qui est indiqué ci-après:
PRIMO.
Vous passerez un quart de Lune [(10)] entier sans fréquenter aucune compagnie de femmes ni de filles,
afin de ne pas tomber dans l'impureté.
Ensuite vous commencerez votre quart de Lune dans le moment que le quartier commencera, promettant
au grand Adonay qui est le chef de tous les Esprits de ne faire que deux repas par jour, ou toutes les vingt-
quatre heures dudit quart de Lune, lesquels vous prendrez à midi & à minuit, ou si vous aimez mieux, à 7
heures du matin & à 7 heures du soir, en faisant la Prière ci après, avant que de prendre vos repas pendant
tout ledit quartier.
PRIERE.
Je t'implore, ô grand & puissant Adonay, maitre de tous les Esprits, Je t'implore ô Eloim. Je t'implore ô
Jehovam. O grand Adonay! je te [(11)] donne mon ame, mon cœur, mes entrailles, mes mains, mes pieds,
mes soupirs & mon être: ô grand ADONAY daigne m'être favorable. Ainsi soit-il. Amen.
Prenez ensuite votre repas & ne vous deshabillez ni ne dormez que le moins qu'il vous sera possible,
pendant tout ledit quartier de Lune, pensant continuellement à votre ouvrage, & fondant toute votre
espérance dans l'infinie bonté du grand Adonay; après quoi le lendemain de la première nuit dudit quart
de Lune, vous ïrez chez un Droguiste pour acheter une pierre sanguine ditte Ematille, que vous porterez

continuellement avec vous crainte d'accident, attendu que dès-lors l'Esprit que vous avez en vue de forcer
& contraindre, fait tout ce qu'il peut pour vous dégoûter par la crainte pour faire échouer votre [(12)]
entreprise, croyant par cette voye se dégager des filets que vous commencez à lui tendre: il faut observer
qu'il ne faut être qu'un ou trois, y compris le Karcist qui est celuî qui doit parler à l'Esprit, tenant en main
la Verge Foudroyante, vous aurez soin de choisir pour l'endroit de l'action un lieu solitaire & écarté du
monde, afin que le Karcist ne soit point interrompu; après quoi vous acheterez un jeune Chevreau vierge,
que vous décorerez le 3eme jour de la lune, d'une guirlande de verveine, que vous attacherez à son col au
dessus de sa tête avec un ruban verd, ensuite le transporterez à l'endroît marqué pour l'apparition, & le
bras droit nud jusqu'à l'épaule armé d'une l'ame de pur acier, le feu étant allumé avec du bois blanc, vous
direz les paroles suivantes, avec espérance & fermeté.
[(13)]
Première Offande.
Je t'offre cette victime, au grand Adonay, Eloim, Ariel & Jehovam, & cela à l'honneur, glorie &
puissance de ton être supérieur à tous les Esprits; daigne, ô grand Adonay le prendre pour agréable.
Amen.
Ensuite e vous égorgerez le Chevreau & lui ôterez la peau, & mettrez le reste dessus le feu, pour y êtr
reduit en cendres, que vous ramasserez & les jetterez du côté du Soleil levant, en disant les paroles
suivantes. C'est pour l'honneur, gloire & puissance de ton nom, ô grand Adonay, Eloim, Ariel &
Jehovam, que je répand le sang de cette victime (daigne, ô Adonay, recevoir ses cendres pour agréable.
Pendant que la victime brûle, vous pouvez vous réjouir en l'honneur [(14)] & gloire du grand Adonay,
Eloim, Ariel & Jehovam, ayant soin de conserver la peau du Chevreau vierge, pour former le rond, où le
grand Cercle Cabalistique, dans lequel vous vous mettrez le jour de la grand entreprise.
CHAPITRE III.
Contenant la véritable composition de la Baguette mystérieuse, ou Verge Foudroyante,

telle qu'elle est représentée ci-dessous.

CHAPITRE IV.
Contenant la véritable Représentation du grand Cercle Cabalistique.

CENTUM
REGNUM.
CHIAMATA DI LUCIFERO.
PROMESSE DE L'ESPRIT.

Modo di Licenciare.
Ordre de l'Esprit.
CONJURATION
& renvoi de l'Esprit.
Actions de grace.
SECOND LIVRE
CONTENANT LE VERITABLE
SANCTUM REGNUM
DE LA
CLAVICULE.
Où la véritable Maniere de faire
les PACTES.
Avec les Noms, Puissances & Talens, de tous les grand Esprits supérieurs, comme aussi la manière de
les faire paroître par la force de la grande Appellation du Chapitre des Pactes de la grand Clavicule, qui
les force d'obéir à quelle Opération que l'on souhaite.
Suivi du grand Art Magique, ou le véritable Secret de pouvoir parler au Morts.
Augmenté de plusieurs Magies.
LE
SANCTUM REGUM [REGNUM].
Ou la véritable maniere de faire des PACTES, avec quels Esprits que ce soit, sans qu'ils
vous puisse faire aucun tort.
Leurs Signes & Caracteres,

Je suis tout à toi.
Grande Appellation des Esprits avec lesquels l'on veut faire Pacte, tiré de la grande
Clavicule.
Citasio Prædictorum Spirituum.

[(76)]
LE SECRET MAGIQUE,
Où le GRAND ART de pouvoir parler aux Morts.

SECRETS
DE L'ART MAGIQUE.
DU GRAND GRIMOIRE.
Pour faire la Baguette devinatoire, & la faire tourner.
Pour gagner toutes les fois qu'on met aux Lotteries.
Pour charmer les armes à feu.
Pour être insensible aux Tortures, il faut écrire ces Vers sur du
papier, & avaler le papier.
COMPOSITION DE MORT,
OU LA PIERRE PHILOSOPHALE.
Pour parler aux Esprits la veille de la St. Jean Baptiste.
Pour faire danser tout nud.
Pour se faire aimer de telle Fille ou Femme que vous voudrez.
Pour se rendre invisible.
Pour faire la jarretière de sept lieues par heure.

Composition de l'Emplatre pour faire dix liou par heure.
Pour se rendre les Juges favorables.
Pour Mutiler ses Ennemis.
Pour se rendre dur à l'Arme blanche.
Pour dissoudre la formation du Phœtus, & procurer l'avortement.
Pour guérir les Pulmoniques.
Pour guérir l'Hidropisie.
Pour guérir la pluresie dans 24 heures.
Pour guérir de la Goutte & Paralisies.
Secret pour guérir toute sortes de Fiévres.
MIROIR DE SALOMON.
Maniere de faire le Miroir de Salomon.
Renvoi de l'Ange Anaël.

DE LA MAIN DE GLOIRE,
Dout se servent les scelérats voleurs, pour entrer de nuit dans les
maisons sans empêchement.
POUR CHANGER LE PLOMB EN OR FIN.
Pour rompre des Cordes neuve avec une herbe.

Pour rompre facilement une Barre de Fer.
Lumiére qui a du rapport à la Main de gloire, pour endormir tous

ceux qui sont dans la Maison.
Pour faire de L'OR artificiellement.
Autre au même sujet.
Table des Jours Heureux & Malheureux.
Twilit Grotto -- Esoteric Archives Contents Prev gg1421 Next timeline
Catalogue: BF1558.g86 1750

Author: J Karter
Title: L'ART de commander les esprits ...
Suivi du Grand grimoire
Place and Date of origin: [Paris?], 1421 [i.e. 1750?]
Pages: 120.

Lemegeton Clavicula Salomonis ('The Lesser Key of Solomon')
Twilit Grotto -- Esoteric Archives Contents Prev Intro Next Timeline
Note: A new expanded edition of this book is now available in print.
LEMEGETON
CLAVICULA SALOMONIS
or
THE LESSER KEY OF SOLOMON

Detailing the ceremonial art of commanding spirits both good and evil
http://www.esotericarchives.com/solomon/lemegeton.htm (1 of 7) [23.07.2001 00:56:18]

Edited by Joseph H. Peterson,
Kasson, MN 55944
USA
March 27, 1999
Copyright © 1999
Contents
● Acknowledgements
● Introduction
● Notes to introduction
● Preface from Harl. 6483.
● Goetia
● Theurgia Goetia
● Ars Paulina
● Ars Almadel
● Ars Notoria
Acknowledgments
I would like to thank the British Museum for allowing me to study the manuscripts firsthand, and for their help in
copying the manuscripts onto microfilm.
Introduction
The Lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form
as I will present it. Most of the material however is found in varying forms in earlier manuscripts, and some of the
material dates back as early as the 14th century or earlier [2]. Reginald Scot, in his lists of magical texts [3],
mentions Ars Paulina, Ars Almadel, and Ars Notoria in the same breath. He also includes a text closely related to
the Goetia [4]. So the bulk of the materials were possibly collected together by 1584.
The name Lemegeton is probably naively invented because of the compiler's ignorance of Latin. He or she was no
doubt familiar with the Clavicula Salomonis (Key of Solomon) and wanted to title this work the "Little Key of
Solomon;" this became "Lemegeton Clavicula Salomonis."
The major texts used for this edition have been all from the British Library Manuscript collection. They include
Harl. 6483, and Sloane Mss. 2731, 3825, and 3648. Harl. 6483 is probably the latest, and contains much
additional material. It is dated 1712-3. Sloane 2731 is important because it has itself been compiled from multiple

versions (including Sloane 3648). This text is unfortunately incomplete, and omits all of book 5. It is dated
January 18, 1687. Sloane 3825 is a more complete and internally consistent text. It is also interesting in that it
contains a shorter version of The Notary Art to which has been added the remaining portions as found in Robert
Turner's translation.
I have followed Sloane 3825 for this edition except for the Ars Notoria. For the latter the manuscripts are clearly
dependent on Robert Turner's translation; I have therefore used his 1657 edition as the primary source. Variants
from other manuscripts are noted in square brackets []. Also in square brackets are the folio numbers from Sl.
3825. I have resisted the temptation to modernise the language.
The parts of the Lemegeton are as follows:
Goetia
The first book, Goetia, corresponds closely with the catalog of demons published by John Wier (or Johann
Wierus) as Pseudomonarchia daemonum in his 1563 De Praestigiis Daemonum. In Wier's text there are no
demonic seals, and the demons are invoked by a simple conjuration, not the elaborate ritual found in the
Lemegeton.
Theurgia Goetia
This text has close parallels with book one of Trithemius' Steganographia. Although the abundant spirit seals are
not found in Trithemius, those few that can be found match exactly. For example, these four seals are found in
Steg. I. chapter xi, dealing with Usiel and his subordinates:
Compare these with the following seals found in the Lemegeton in the section dealing with the eleventh spirit,
Usiel, and his subordinates (Adan, Ansoel, Magni and Abariel):
It should be noted that Trithemius' conjurations are actually his examples of hidden writing ('steganography'), and
do not correspond with the conjurations found in Theugia Goetia. Steganographia was written in 1500, but was
not published until 1608. It was, however, widely circulated in manuscript form.
Ars Paulina
The spirits in Part 1 of this book coincide exactly with those found in Trithemius' Steganographia, Book 2.
According to Thorndike [5], the "The Pauline art," was purported to have been discovered by the Apostle Paul
after he had been snatched up to the third heaven, and delivered by him at Corinth. Robert Turner mentions a
sixteenth-century manuscript in the Bibliothèque Nationale [6]. Although this text is based on earlier versions,
repeated mention of the year 1641 and guns, shows a late redaction. The "table of practice" has similarities with
Dee's "holy table". In the former the seven seals have the characters of the seven planets, which also occur in the
"Magical Calendar" (published 1620, but with possible connections with Trithemius.)
Saturn
Jupiter
Mars
Sun
Venus
Mercury
Moon
The descriptions of the seals for each sign of the Zodiac are evidently abstracted from Paracelsus, The Second
Treatise of Celestial Medicines, cf. Archidoxes of Magic translated by Robert Turner, 1656, pp. 136 ff.
Ars Almadel
In 1608, Trithemius mentioned a long list of books on magic, including the book "Almadel attributed to King
Solomon" [7] Ars Almadel is also found in the Hebrew manuscript of the Key of Solomon, ed. Gollancz, Sepher
Maphteah Shelomoh, 1914, fol 20b. Turner mentions a fifteenth-century manuscript in Florence. [8]
Ars Notoria

The Ars Notoria is a Medieval Grimoire of the 'Solomonic Cycle'. Many Latin manuscripts are extant, the oldest
are dated thirteenth century, and possibly earlier. Like Liber Juratus (also thirteenth century), the text centers
around an even older collection of orations or prayers which are interspersed with magical words. The orations in
Ars Notoria and those in Liber Juratus are closely related, and suggest to me a common oral tradition. The
orations in both works are said to have mystical properties which can impart communion with God and instant
knowledge of divine and human arts and sciences.
Older manuscripts of the Ars Notoria contain exquisite drawings, the "figures" mentioned in the text. [9] Their
omission adds greatly to the confusion of the text.
Not all manuscripts of the Lemegeton include the Ars Notoria, their contents listing only four books. Those that
do are entirely dependant on Robert Turner's 1657 edition, which is evidently his own translation from the Latin.
Notes:
1. The date 1641 occurs in the text, and may indicate that its present form dates to then.
2. To this period has been dated an important text of the Solomonic literature, Liber Juratus, or The Sworn Book of Honorius,
which has important connections with our present work.
3. Discoverie of Witchcraft, 1584, Book 16, chap. 31 and chap. 42.
4. Op. cit. chapter 2 consists of a translation of J. Wier's Pseudomonarchia Daemonum. See below.
5. Magic and Experimental Science, chapter xlix, 1923, pp. 279 ff.
6. BN 7170A. See Robert Turner, Elizabethan Magic, 1989. pp. 140-1.
7. See I. P. Couliano, Eros and Magic in the Renaissance, Chicago, 1987, p. 167.
8. Ibid. Florence II-iii-24.
9. For examples of the illustrations and an excellent discussion of the Ars Notoria, see the article by Michael Camille in Claire
Fanger, Conjuring Spirits, Texts and Traditions of Medieval Ritual Magic, Pennsylvania State University Press, 1998, pp.
110 ff.
[Preface from Harl. 6483]
[The sixth Sheet of Dr. Rudd
Liber malorum Spirituum
seu Goetia
This Book contains all the names, orders, and offices of all the spirits Salomon ever conversed with. The seals
and characters belonging to each spirit, and the manner of calling them forth to visible appearance.
Some of these spirits are in Enoch's Tables which I have explained, but omitted their seals and characters, how
they may be known; but in this book they are at large set forth.

The definition of Magic
Magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and
wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being
applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are
profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to
the vulgar shall seem a miracle.
Origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be
evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical.
Tyaneus only exercised the natural magic by which he perforned wonderful things.
Philo Hebreus saith that true magic by which we come to the secret works of nature is so far from being
contemptible that the greatest monarchs and kings have studied it. Nay amongst the Persians none might reign
unless he was skillfull in this great art.
This noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to
nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high
and mystical knowledge do immediately hearken to the temptations of Sathan, and are misled by him into the
study of the black art. Hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed
sorcerers. And the fraternity of the Rosicrucians thought it not fit to style themselves magicians, but philosophers.
Thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but
divine.]
[100r]
LEMEGETON CLAVICULA SALOMONIS:

REX:
The little Key of Salomon the King which containeth all the names, orders and offices of all the spirits that ever
he hadd any converse with, with the seales or Characters belongeing to Each spirit, and the manner of calling
them forth to [visible] appearance, in 5 Parts, called Books viz - - - - -:
● The first part, is a Book of evill spirits, called Goetia, shewing how he bound up those spirits and used
them in severall things, wherby he obtained great fame.
● The second part is a Booke of [aerial] spirits, partly good and partly evill, wch is called Theurgia Goetia
being all spirits of the ayre.
● The Third part is [a book] of spirits governing ye Planetary houres, and wt spirits belong to every degree of
the signes and planets in ye signes, and is called Ars Paulina.
● The fourth part of this Booke is called Ars Almadel Solomonis [sic], contayning 20 cheife spirits wch

governe the four Altitudes or the 360 degrees of the world & signes [zodiac] &c.
These twoo last orders of spirits is of good, and are called the true Theurgia, and it is to be sought affter by
divine seeking &c.
● The fifth part is a Booke of orations and prayers that wise Salomon used upon the alter in the Temple
which is called Artem Novam [sic. (Ars Nova)] The wch was revealed to Salomon by the holy angel of God
called Michael, and he also recieved [sic] many breef Notes written by the fingar of God wch was
delivered to him by ye said Angell, with Thunder claps, without wc Notes Salomon hadd never obtained to
his great knowledge, for by them in short time he knew all arts and siences both good and badd which
from these Notes [this book] is [also] called Ars Notoria.
In this Booke is contained the whole art of Salomon although there be many other Bookes that is said to be
his yet none is to be compared with this, for this containeth them all, although [100v] they be titled with
severall other names, as the Booke Helisoe wch is the very same as this last [book] is, wch called, Artem
Novam & Ars Notaria &c..
These Bookes were first found in the Chaldean & hebrew tongues at Hierusalem, by a Jewish Rabbi, & by him
put into the greeke Language, & from thence into ye Latine, as it is said &c.
Twilit Grotto -- Esoteric Archives Contents Prev Intro Next Timeline

LEMEGETON, Part 2: Theurgia Goetia
Editor's note: Many of the spirits and sigils in this book are also found in Trithemius' Steganographia. For
example, compare the eleventh spirit with Steg. Book 1, chapter XI. -JHP
[Sl.3825, fol 116v]
Here beginneth the second Part called
the Art Theurgia Goetia

of Kinge Salomon
In this following Treatise you have 31 names of cheife spirits with severall of the ministering spirits which are
under them with their seals and characters which are to be worne as a lamin on your breasts; for without that
the Spirit that has appeared will not obey you, to do your will &c.
The offices of these spirits is all one, for what one can doe the other [others] can doe the same. They can shew
and discover all things that is hidd and done in the world: and can fetch and carry or doe any thinge that is to be
done or is contained in any of the four Elements Fier, ayre, Earth and water &c allso [they can discover] the
secrets of kings or any other person or persons let it be in what kinde it will.
These spirits [being aerial] are by nature good and evill That is, one part is good, and the other part Evill. They
are governed by their princes, and each prince hath his place of abode in the points of the compass -- as is
shewed in the following figure; Therefore when you have a desire to call any of the kings or any of their
Servants, you are to direct yourselfe to that point of the compass the Kinge hath his mansion or please [place]
of abode, and you cannot well erre in your operations.
Note: every prince is to observe his conjuration, yet all [are] of one forme, except the name and place of the
spirit [being varied], for in that they must change and differ allso the seal of the spirits is to be changed
accordingly.
as for the garments and other materiall things they are [the same as] spoken of in the Booke Goetia.
[117r is blank]
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[117v]
The form of the figure which discovereth the order of the 31 kings or princes wth their servant ministers for
when the king is found his subjects are Easy to be found out &c.
You may perceive by this figure that 20 of these kings have their first mantions [mansions] and continue in one
place, and that ye other 11 are moveable [mobile] & are sometimes in one place sometime in another, and in
some other times [they are] together more or less: therefore its no matter which way you stand with your face,

when you have a desier to call any of them forth or their servants.
[118r]
[The Art Theurgia Goetia: Of the thirty-one aerial spirits evoked and
constrained by King Solomon.]
Carnesiell [Carnesiel] is the most great and Cheefe Emporor Ruling in The East who hath, 1000 great Dukes
and a 100 lesser Dukes under him, besides 50000000000000 of ministering spirits which is more Inferior then
the Dukes, whereof [wherefore] we shall make no mention [of these], but only 12, of the Cheefe Dukes and
their seals, because they are sufficient for practise.
Carnesiel his Seal. [figure 81.]
his dukes.
Myrezyn, Ornich, Zabriel, Bucafas, Benoham, Arifiel, Cumeriel, Vadriel, Armany, Capriel, Bedary, Laphor.
[figures 82-93.]
Note, Carnesiel, when he appears, day or night, [there] attends him 60000000 000000 Dukes [spirits] but when
you call any of these Dukes there never attend above 300 and sometimes not above 10 &c.
The Conuration [Conjuration] of Carnesiel as followeth
Wee Conjure thee O thou mighty & potent Prince Carnesiel who is the Emperour & cheife Comander, ruling as
King in the dominion of the East who beares rule by the power of the supreame God El, over all Spirits &c.
[The conjuration is added at the bottom of the page by a second hand.]
[118v]
Caspiel is the Great and Cheefe Emperor Ruling in the South who hath 200 great Dukes and 400 lesser Dukes
under him, besides 1000200000000 ministering spirits, which are much Inferiour &c. whereof wee (Salomon
saith) shall make noe mention, but only of 12 of the Cheefe Dukes and their seales, for they are sufficient for
practise.
Caspiel his Seal. [figure 94.]
12 of his dukes.

Ursiel, Chariel, Maras, Femol, Budarim, Camory, Larmol, Aridiel, Geriel, Ambri, Camor, Oriel.
[figures 95-106.]
These 12 Dukes have 2660 under [lesser] Dukes a peece [each] to attend them, whereof some of them comes
along with him when he is Invocated [invoked], but they are very Stuborne and Churlish &c.
The Conjuration of Caspiel
Wee Conjure thee O thou Mighty and Potent Prince Caspiel &c.
[119r]
Amenadiel is the Great Emperor of the west, who hath 300 great Dukes, and 500 lesser Dukes, besides
40000030000100000 other ministering spirits more Inferiour to attend him, wheof [whereof] we shall not make
any mention but only of 12, of the cheefe Dukes and their seales which is sufficient for practice.
Amenadiel his Seal. [figure 107.]
12 of his dukes.
Vadros, Camiel, Luziel, Musiriel, Rapsiel, Lamael, Zoeniel, Curifas, Almesiel, Codriel, Balsur, Nadroc.
[figures 108-119.]
Note Amenadiel may be called at any hour of the day or night, but his dukes (who hath 3880 servants a peice to
attend them) Are to be called in Certaine houres, as Vadros he may be called in the 2 first houres of the day,
Camiel in the second 2 houres of the day and so [on] successively till you come to Nadroc who is to be called
in ye 2 last houres of the night, And then begin againe at Vadros &c. The same Rule is to be observed in calling
the Dukes belonging to Demoriel the Emperor of the North.
The Conjuration
Wee Conjure the [thee] O thou mighty & potent Prince Amenadiel who is the Emperour & cheife King ruling
in the dominion of the West &c.
[The conjuration is added at the bottom of the page by a second hand.]
[119v]
Demoriel is the Great and Mighty Emperor of the North, who hath 400 great Dukes and 600 lesser Dukes with
70000080000900000 [700,000,800,000,900,000] servants under his Command to attend him, whereof we shall

make mention but of 12 of the cheefe Dukes and their seales, which will be sufficient for practice.
Demoriel his Seal. [figure 120.]
12 of his dukes.
Arnibiel, Cabarim, Menador, Burisiel, Doriel, Mador, Carnel (Carnol), Dubilon, Medar, Churibal, Dabrinos,
Chamiel (Chamiol) [Sl.2731: Chomiel].
[figures 121-132.]
Note, Each of those Dukes hath 1140 Servants whoe attends [to attend] them as need Requireth for when that
Duke yee call for have [hast called forth hath] more to doe then ordenary, he hath the more Servants to attend
him.
the Conjuration of Demoriel
Wee Conjure thee O thou &c.
[120r]
Pamersiel is the First and Cheefe spirit in the East, under Carnesiel, who hath 1000 spirits under him which are
to be called in the day time, but with great care for they are very Lofty and stuborne whereof we shall make
mention but of a 11 as followeth.
Pamersiel his Seal. [figure 133.]
[His dukes.]
Anoyr, Madriel, Ebra, Sotheano, Abrulges, Ormenu, Itules, Rablion, Hamorphiel, Itrasbiel, Nadrel.
[figures 134-144.]
Note These Spirits are by Nature Evill, and verry false, [and] not to be trusted in secrett things but is [are]
Excellent in driving away spirits of Darkness from any place, or house that is haunted &c.
To call Forth Pamersiel, or any of these his servants, chuse the uppermost [uttermost] private or secrett and
most Picitt ^tacit Rome in the house, or in some Certaine Island wood or Grove or the most occult and hidden
place [removed] from all commers and goers, that noe one chanc by, may (if possible) happen that way ([into
your] Chamber or what soever place else, you Act yr Concerns in) observe that it be very Ayery because these
spirits that is in this [120v] part are all of the Ayer,

you may call these spirits into a Crystall stone or Glass Receptacle, [this] being an Ancient & usuall way of
Receiveing & binding of spirits, This Cristall stone must be four Inches Diameter sett on a Table of Art made
as followeth [according to the following figure] wch is truly called the secrett Table of Salomon, & having the
seale of the spirit on your Breast, and the Girdle about your wast [waist] and you cannot erre, the forme of the
Table is Thus, as this present figure doth here represent & shew, behold the [thee] the figure
when you have thus prepared what is to be prepared, Rhearse the conjuration following severall times that is
whilst the spirit come, for without dout he will come, note the same method is to be used in all the following
part of this Booke as is here of Pamersiel and his servants. Also the same in calling the king and his servants
&c.
The Conjuration of Pamersiel
We Conjure thee O Pamersiel, a Cheefe Spirit. Ruling in the East, &c.
The Second Spiritt in order under the Emperor of the East is called Padiel, he Ruleth in the East and by South
as King, and governeth 10000 spirits by day and 20000, by night, besides severall Thousands under them, They
are all good by nature and may be trusted. Salomon sayeth that these spirits have noe power of them selves but

[only] what is given unto them by their prince Padiel. Therefore he hath made noe mention of any of their
names because if any of them is called they cannot appear without the Leave of their prince as others can doe
&c you must use the same method in calling this prince Padiel, as is declared before of Pamersial the seale of
Padiel, is this.
Padiel his Seale.
[figure 146.]
The Coniuration
Wee Conjure thee o thou Mighty and Potent Prince Padiel, who rules as a cheife Prince or king in the dominion
of the East & by South, We Invocate Camand & compell you, by the especiall name of yor God &c.
[121r]
The Third Spirit placed and Ranked In order under the Cheefe Mighty great and potent King of the East is
called Camuel who Regneth Ruleth and governeth as King in the South East part of the world & hath many &
severall spirits under his Goverment & command whereof wee shall only make mention but of 10 that
appertaineth & belongeth to the day & 10 to ye night. And Each of these have 10, servants to attend on them
êach except Camyel, Sitgara, Asimel, Calym, Dobiel and Meras, for they have 100 a peice to attend them, but
Tediel, Moriel & Tugaros, they have none at all, They appear all in A verry Beautifull forme,& verry
Courteously, And in ye night as well as in ye day &c They are as followeth wth their Seales.
Camuel his Seal. [figure 147.]
10 of his Servants belongg to ye day & will appeare in the night.
Orpemiel, Omyel, Camyel, Budiel, Elcar, Citgara, Pariel, Cariel, Neriel, Daniel.
[figures 148-157.]
Ten of his servants belonging to the Night & will appr in the day.
Asimiel, Calim, Dobiel, Nodar, Phaniel, Meras, Azemo, Tediel, Moriel, Tugaros.
[figures 158-167.]
The Conjuration of Camuel,
Wee Coniure the O thou &c: Camuel who rules &c. in the South East part of the World, We Invocate &c.

[121v]
The Fourth Spirit in order is called Aseliel he governeth as King under Carnesiel, in the South and by East he
hath 10 cheefe spirits belonging to ye day, and 20 to the night, under whome are 30 principall spirits, and under
those as many, whereof wee shall make mention, but of, 8 of ye cheefe presidents belonging to the day, And as
many belonging to the night, And every one hath 20 servants at his command, they are all very courtious and
Loving, and beautifull to behold &c They are as followeth with their seales.
Aseliel his Seale. [figure 168.]
8 of his Servants belonging to the day.
Mariel, Charas, Parniel, Aratiel, Cubiel, Aniel, Asahel, Arean.
[figures 169-176.]
8 of his Servants belonging to the Night.
Asphiel, Curiel, Chamos, Odiel, Melas, Sariel, Othiel, Bofar.
[figures 177-184.]
The Coniuration of Aseliel as followeth.
Wee Conjure thee O thou Mighty & potent prince Aseliel, who rules as a cheif prince or King under Carnesiel,
in the South & by East, &c.
[122r]
The fift [fifth] spirit in order is called Barmiel; he is the first and cheefe spirit under Caspiel, The Emperour of
the South [He ruleth] as king [of the South] under Caspiel, and hath 10 Dukes for the day: And 20 for the night
to attend him to doe his will, the which is all very good, and willing to obey the Exorcist, whereof wee shall
make mention but of 8 that belongs to the day, and as many for the night, with their seals for they are sufficient
for practice, Note Every one of these Dukes hath 20 servants apiece to attend him when he is called, Excepting
the 4ur last that belongs to the night, for they have none, They are as followeth with their Seales.
Barmiel his Seale. [figure 185.]
8 of his servient dukes belonging to the day.

Sochas, Tigara, Chansi, Keriel, Acteras, Barbil, Carpiel, Mansi.
[figures 186-193.]
8 of his Servants ^dukes belonging to the Night.
Barbis, Marguns, Caniel, Acreba, Mareaiza [Sl.2731: Morcaza], Baaba, Gabio, Astib.
[figures 194-201.]
The Coniuration of Barmiel as followeth
Wee Coniure thee O thou mighty & potent Prince Barmiel, who rules as a cheife Prince or King in the South
under Caspiel, &c:
[122v]
The six spirit in order, but the second under the Emperour of the south is called Gediel; who Ruleth as a kinge
in the South & by West who hath 20 cheefe spirits to serve him in the day, & as many for the night, and they
have many servants at their commands whereof wee shall make mention, but of 8 of the cheefe spirits that
belonge to the day, And as many of those belonge to the night: who hath 20 servants apiece to attend them
when they are called forth to appearance, they are very willing, loving and courteous to doe your will, &c
whose names & seals is as followeth:
Gediel his Seale. [figure 202.]
The 8 dukes belonging to the day that is under Gedial [sic].
Coliel, Naras, Sabas, Assaba, Sariel, Ranciel, Mashel, Bariel.
[figures 203-210.]
The 8 dukes belonging to the night.
Reciel, Sadiel, Agra, Anael, Aroan, Cirecas, Aglas, Vriel.
[figures 211-218.]
The Coniuration of Gedial [sic] as fol:

Wee I conjure thee O thou mighty & potent prince Gediel, who ruleth as King in the South & by West, We
Invoke constraine comand &c.
[123r]
The seventh spirit in order, but the third under the great Emperour of the South is called Asyriel, he is a mighty
kinge, Ruling in the South West part of the world and hath 20 great Dukes to attend him, in the day time, and as
many for the nights, who hath under them severall servants to attend them &c here wee shall make mention
[but] of 8 of the cheefe Dukes that belongs unto the day, And as many that belong to the night, because they are
sufficient for practice: And the first 4 that belongs unto the day: And the first 4 that belongs to the night hath 40
servants apiece to attend them: And the last 4 of the day, [have] 20, and the last 4 of ye Night [have] 10 apiece:
they are all good natured & willing to obey, [Note] those that is of the day, is to be called then [in the day], And
those of the night in the night: &c these be their names & Seales that followeth:
Asyriel his Seale. [figure 219.]
The 8 dukes yt belongs to ye day under Asyriel.
Astor, Carga, Buniel, Rabas, Arcisat, Aariel, Cusiel, Malguel.
[figures 220-227.]
The 8 for the night.
Amiel, Cusriel, Maroth, Omiel, Budar, Aspiel, Faseua, Hamas.
[figures 228-235.]
The Conjuration
Wee Conjure thee &c: who rules as a cheife king in the South West &c.
[123v]
The eighth spirit in order But the fourth under the Emperour of the South is called Maseriel, Who Rulleth as
king in the Dominion of ye West, and by South, and hath a great number of princes & servants under him, to
attend him, whereof we shall make mention of 12 of the cheefe [Dukes] thatt attend him in the day time, and 12
that attend him to doe his will in the night time, which is sufficient for practice, they are all good by nature &
willingly will doe your will in all things: those that is for the day, is to be called in the day, And those for the
night in the night, they have every one 30 servants apiece to attend them & their names and seales is as

followeth.
Maseriel his Seale. [figure 236.]
The 12 that belongs to the day under Maseriel.
Mahue, Roriel, Earviel, Zeriel, Atniel, Vessur, Azimel, Chasor, Patiel, Assuel, Aliel, Espoel.
[figures 237-248.]
These 12 following belong to the Night.
Arach, Maras, Noguiel, Saemiel, Amoyr, Bachiel, Baros, Eliel, Earos, Rabiel, Atriel, Salvor.
[figures 249-260.]
The Coniurat:
Wee Coniure thee &c: Maseriel who rules as cheife Prince or King in the dominion of West & by South &c.
[124r]
The ninth spirit in order, but the first under the Emperour of the West is called Malgaras -- he Rulleth as king
in the Dominion of the West, and hath 30 Dukes under him to attend him, in the day, and as many for the night,
and several under them againe; whereof wee shall make mention of 12 Dukes that belongs to the day, and as
many as belongs to the night, And every one of them hath 30 servants to attend on them Excepting Misiel,
Barfas, Aspar, & Deilas, for the [they] haue but 20 and Arois & Basiel, they have but 10: &c. They are all
very courteous and will appear willingly to due your will, they Appear 2 & 2 at a time wth their servants, They
tht are for the day is to be called in the day and those for the night in the night. Their Names and seals is as
followeth:
Malgaras his Seale. [figure 261.]
The 12 dukes that belonges to the day.
Carmiel, Meliel, Borasy, Agor, Casiel, Rabiel, Cabiel, Udiel, Oriel, Misiel, Barfas, Arois.
[figures 262-273.]
12 dukes for the night.

Aroc, Dodiel, Cubi, Libiel, Raboc, Aspiel Caron, Zamor, Amiel, Aspar, Deilas, Basiel.
[figures 274-285.]
The Coniuration &c.
Wee Coniure thee &c: Malgaras who ruleth &c: in ye West &c.
[124v]
The tenth spirit in order, But the second under the Emperour of the West is called Dorochiel, who is a mighty
prince bearing Rule in the West, and by North, and hath 40 Dukes to attend [on] him in the day time, and as
many for the night, with an Innumerable company of servants spirits, whereof wee shall make mention of 24
Cheefe dukes that belongs to the day, and as many for the night, with their seales as followeth. Note the 12 first
that belonge to the day, and ye 12 first that belongs to the night hath 40 servants apiece to attend on them: And
the 12 last of both the day, and of the night hath 400 apiece to Attend on them when they appeare, &c Allso
those of the day is to be called in the day and those of the night in the night: Observe the planetary motion in
calling, for ye 2 first that belongs to the day are to be called in ye first planetary hour of ye day: and the 2 next
in ye second planetary hour of the day, and soe successively on till you have gone quite threw ye day and night,
till you come to the 2 first againe &c. They are all of a good nature and will willingly obey &c. Their names
and seales is as followeth:
Dorochiel. [figure 286.]
the 24 dukes belongg to ye day, 12 before noone.
Magael, Artino, Efiel, Maniel/Efiel, Suriel/Maniel, Carsiel/Suriel, Carsiel, Fabiel, Carba, Merach, Althor,
Omiel.
[figures 287-298.]
Heere followeth the 12 dukes, afternoone.
Gudiel, Asphor, Emuel, Soriel, Cabron, Diviel Abriel, Danael, Lomor, Casael, Busiel, Larfos.
[figures 299-310.]
[125r]
The 24 Dukes that belong to the night under Dorochiel &c. These 12 before Mightnight [midnight].

Nahiel, Ofisiel (?), Bulis, Momel, Darbori, Paniel, Cursas, Aliel, Aroziel, Cusyne, Vraniel, Pelusar.
[figures 311-322.]
These 12 after midnight.
Pafiel, Gariel, Soriel, Maziel, Futiel, Cayros, Narsial, Moziel, Abael, Meroth, Cadriel, Lodiel.
[figures 323-334.]
The Coniuration of Dorochiel as followeth
Wee Coniure thee O thou mighty &c: dorothiel, who ruleth as King in the West & by North, wee Invocate &c:
[125v]
The eleventh spirit in order, But the third under the Emperour Amenadiel is called Usiel, who is a mighty
prince Ruleing as king in the North West. he hath 40 Dyurnall [diurnal], and 40 nocturnall Dukes to attend on
him in the day and the night, whereof wee shall make mention of 14 that belongs to ye day and as many for ye
night which is sufficient for practice, the first 8 that belongs to the day hath 40 servants a piece And the other 6
hath 30. And the first 8 that belongs to ye night hath forty Servants a piece to attend on them, And the next 4
Dukes 20 servants, And the last 2 [of the night] hath 10 a piece, and they are very obedient and doth willingly
appeare when they are called, they have more power to hide or discover Treausures [treasures] then any other
spirits (saith Salomon) that is contained in this Booke, and when you hide, or would not have anything taken
away that is hidden, make these four seals [figure 335.] [from right to left: the seals of: Adan, Ansoel, Magni
and Abariel] in virgins parchment and lay them with ye Treasury, where the Treasury lyeth and it will never be
found nor taken away. The names and seals of these spirits is as Followeth.
Usiel his Seale. [figure 336.]
The 14 dukes yt belong to the day.
Abariel, Ameta, Arnen, Herne, Saefer, Potiel, Saefarn, Magni, Amandiel, Barsu, Garnasu, Hissam, Fabariel,
Usiniel.
[figures 337-350.]
The 14 dukes that belong to the Night.
Ansoel, Godiel, Barfos, Burfa, Adan, Saddiel, Sodiel, Ossidiel, Pathier, Marae, Asuriel, Almoel, Las Pharon,
Ethiel.

[figures 351-364.]
The Conjuration of Usiel as fol:
Wee Conjure thee O thou mighty &c: Usiel who ruleth as cheif Prince or King under Amenadiel in the North
West &c.
[126r is blank]
[126v]
The twelfth spirit in order, But the fourth under the Emperour of the West is called Cabariel; [Sl2731 adds:
who is a mighty prince Ruling in the west & by North] he hath 50 Dukes to attend on him in ye day and as
many in the night, under whom are many servants to attend on them, whereof wee shall make mention but of
10 of the cheefe Dukes that belongs to the day, And as many for the night, & every of them hath 50 servants to
give attendance when their masters is Invocated, &c. Note Those Dukes that belongs to the day is very good
and willing to obey their Master, and is âre to be called in the day time, And they of the night is âre by nature
Evill & Disobedient, and will deceive you if They can &c they are to be called in the night: The names and
seales of them all are as followeth:
Cabariel his Seale: [figure 365.]
The 10 yt belongs to ye day:
Satifiel, Parius, Godiel, Taros, Asoriel, Etimiel, Clyssan, Elitel, Aniel, Cuphal.
[figures 366-375.]
The 10 dukes for the Night.
Mador, Peniel, Cugiel, Thalbus, Otim, Ladiel, Morias, Pandor, Cazul, Dubiel.
[figures 376-385.]
The Coniuration of Cabariel as followeth.
We Conjure thee O thou mighty & potent Prince Cabariel &c: who ruleth as king in the North & by West &c.
[127r]

The 13th Spirit in order But the first under Demoriel: the Emperour of the north is called Raysiel, he ruleth as
King in the north, & hath fifty 50 dukes for the day, and as many for the night to attend him, & they have many
servants under them againe -- for to doe there will &c. where of these we shall make mention of 16 cheife
dukes that belong to the day, because they are by nature good & willing to obey, & but [only] 14 that belong to
the night, because they are by nature evill & stubborne & disobedient, & will not obey willingly - all those
dukes that belong to the day have 50 servants a peece, exceping the 6th Last, for they have but 30 a peece & the
8 first that belonge to the night have 40 sarvants [sic] a peece excepting the 4 next following for they have but
20 a peece, & the last 2 have but 10 a peece, there names & seales are as followeth vixt -
Raysael his seale. [figure 386.]
The 16 dukes that belong to ye day.
Baciar, Thoac, Sequiel, Sadar, Terath, Astael, Ramica, Dubarus, Armena, Albhadur, Chanaei, Fursiel, Betasiel,
Melcha, Tharas, Vriel.
[figures 387-402.]
The 14 dukes that belong night.
Thariel, Paras, Arayl, Culmar, Lazaba, Aleasi, Sebach, Quibda, Belsay, Morael, Sarach, Arepach, Lamas,
Thurcal.
[figures 403-416.]
The Coniuration of Raysael as fol:
Wee Coniure thee &c.
[127v]
The 14th spirit in order, But the second under the Emperour of the North is called Symiel. who ruleth as King
in the North & by Easte who hath 10 dukes to attend him in the day & a 1000 for the night & every one of these
have a certaine number of sarvants; whereof we shall make mention of the 10 that belong to the day, & 10 of
those that belong to the night & those of the day are very good & not disobedient, as are those of the night for
they are stubborne & will not appeare wi1lingly &c allsoe those of the day have 720 sarvants amongst them to
doe there will, & the rest of the night have 790 servants to attend on them as occasion sarveth, the names of
these 20 are as followeth, with theire seales & number of sarvants &
Symiel his Seale. [figure 417.]

The 10 dukes that belong to ye day.
Asmiel 60, Chrubas 100, Vaslos 40, Malgron 20, Romiel 80, Larael 60, Achol 60, Bonyel 90, Dagiel 100,
Musor 110.
[figures 418-427.]
the 10 dukes that belong to the night.
Mafrus 70, Apiel 30, Curiel 40, Molael 10, Arafos 50, Marianu 100, Narzael 210, Murahe 30, Richel 120,
Nalael 130.
[figures 428-437.]
[128r]
The fiveteenth [sic] spirit in order, But the third under the Emperour of the North is called Armadiel, who
rulleth as king in the North East part, and haue many dukes under him besides other servants, whereof we shall
make mention of 15 of the cheefe Dukes who have 1260 servants to attend him [on each of them]. these dukes
are to be called in ye day and night dividing ye same into 15 parts beginning at sun rising with ye first spirit and
so on till you come to ye last spirit and last division of the night, these spirits are good by nature and willing to
doe your will in all things. These be there names and seals &c.
Armadiel his Seale. [figure 438.]
Fifteene of his dukes.
Nassar, Parabiel, Lariel, Calvarnia, Orariel, Alferiel, Oryn, Samiel, Asmaiel, Jasziel, Pandiel, Carasiba,
Asbibiel, Mafayr, Oemiel.
[figures 439-453.]
The Conjuration
I conjure thee o thou mighty and potent prince Armadiel &c.
[128v]
The 16th spirit in order, But the fourth under the Emperour of the North is called Baruchas -- who rulleth as [a]
king in the East and by North and hath many Dukes and other several spirits to attend him whereof we shall
make mention of 15 of the cheefe Dukes that belong to the day and night who have 7040 servants to attend on

them: they are all by nature good and are willing to obey [you,] &c. you are to call these spirits in the same
manner as Ishewed [sic] in ye foregoing Experiment [example] of Armadiel and his Dukes: vizt dividing ye day
and night into 15 parts and &c. the names and seales of these as followeth --
Baruchas his Seale. [figure 454.]
Fifteene of his dukes.
Quitta, Sarael, Melchon, Cavayr, Aboc, Cartael, Janiel, Pharol, Baoxas, Geriel, Monael, Chuba, Lamael,
Cartael, Decariel.
[figures 455-469.]
The Conjuration of Barachus
I conjure Thee o thou mighty and potent prince Barachus &c.
[129r]
[Here followeth the wandering dukes]
In this place we are to giue you the understanding of a 11 of a mighty and potent princes with their servants wch
wander up and down in ye Aire and never continue in one place, &c.
whereof one of the Cheefe and first [of the wandering spirits] is called Garadiel[1], who hath 18150 servants
to attend him, for he hath no Dukes nor princes. Therefore he is to be Invocated alone, but when he is called
there cometh a great number [many] of his servants with him, but more or less according to [with] the howre of
ye day and hour or night he is called in, for in [the] 2 first hours of the day according to ye planatary motion,
and the two second hour [sic] of the night there cometh 470 of his servants with him and in the 2 second hours
of ye Day. and ye 2 third hours of ye night there cometh 590 of his servants with him and in ye 2 third hours of
the day and ye 2 fourth hours of ye night there cometh 930 of his servants with him and in ye 2 fourth hours of
ye day and ye 2 fifth hours of ye night there cometh 1560 of his servants &c and in ye 2 fifth hours of ye day
and the 6th 2 hours of ye night there cometh 13710 of his servants and the 6th 2 or last 2 hours of ye day there
cometh 930 and In the 2 first houres of ye night there cometh 1560 of his servants &c. they are all indifferent
good by nature and will obey in all things willingly &c.
The manuscript has Geradiel here, but Garadiel below.
The Seal of Garadiel. [figure 470.]
The Conjuration of Garadiel

I conjure thee o thou mighty and potent prince Garadiel who wandereth hear and there in the Aire with thy
servants I conjure the Garadiel that thou forth with appeareth with thy attendance in this first hour of ye Day
here before me in this Crystall stone or here before this Circle &c.
[129v]
The next of these wandring princes is called Buriel, who hath many Dukes & other servants which doe attend
on him to doo his will they are all by nature evill and are hated by all other spirits. They they [sic] appeare
Rugish [roguish] and in the form of a serpent with a virgins head and speak with a mans voice: They are to be
called in the night, because they hate the day and in the planetary houres, whereof wee shall mention 12 of the
cheefe Dukes that answereth to the 12 planetary houres of the night who [each] have 880 servants to attend on
them in the night amongst them their names and seales are as followeth with the name of Buriel.
Buriel his Seale. [figure 471.]
The 12 dukes are as followeth.
Merosiel, Almadiel, Cupriel, Sarviel, Casbriel, Nedriel, Bufiel, Futiel, Drusiel, Carniel, Drubiel, Nastros.
[figures 472-483.]
The Conjuration
I conjure Thee o thou mighty and potent prince Buriel who wandereth here and therre in the Aire with the [thy]
Dukes and other thy Servient Spirits I conjure thee Buriel that thou fore with appeare with thy attendance in the
first hour of ye night, here before me in this crystall stone (or here before this Circle) in a fair and comly shape
to doe my will in all things that I shall desier of you &c:
[130r]
The third of these wandering spirits or princes is called Hydriel, who hath 100 great Dukes besides 200 lesser
Dukes and servants without number under him, whereof we shall mention 12 of the Cheefe Dukes which hath
1320 servants to attend them: They are to be called in ye Day as well as in ye night according to the planetary
motion. The first beginneth with the first hour of ye day or night and so succesfully [successively] on till you
come to the last, they [also] appeare in the forme of a serpent, with a virgins head and face: yet they are very
courteous and willing to obey, they delight most in or about waters and all moist grounds. There names and
Seales are as followeth:
Hydriel his Seale. [figure 484.]

The 12 dukes are as followeth.
Mortoliel, Chamoriel, Pelariel, Musuziel, Lameniel, Barchiel, Samiel, Dusiriel, Camiel, Arbiel, Luciel, Chariel.
[figures 485-496.]
The Conjuration
I conjure Thee o thou mighty and Potent prince Hydriel. &c c c c
[figure 497. (doodle)]
[130v]
The fourth în order of these wandering princes in order is called Pirichiel, He hath no princes nor Dukes under
him But knights: whereof we shall mention 8 of them They being sufficient for practice who have 2000
servants under them, They are to be called according to ye planetary motion. They are all good by nature, and
will doe your will willingly. Theire Names and Seales are as followeth.
Pirichiel his Seale. [figure 498.]
his eight Knights.
Damarsiel, Cardiel, Almasor, Nemariel, Menariel, Demediel, Hursiel, Cuprisiel.
[figures 499-506.]
The Conjuration
I conjure Thee O thou mighty and potent prince Pirichiel; who wandreth &c.
[131r]
The 5th wandering prince is called Emoniel, who hath a hundred princes and cheef Dukes, besides 20 under
[lesser] Dukes and a multitude of servants to attend him whereof wee shall mention 12 of the cheef Princes or
Dukes -- who have 1320 Dukes & other Inferiour Servants to attend them They are all by nature good and
willing to obey: it is said they Inhabit most in the woods: they are to be called in the day as well as in the Night,
and according to ye Planetary order. Their names and seales are as followeth,

Emoniel his Seale. [figure 507.]
His 12 dukes are as followeth.
Ermoniel, Edriel, Carnodiel, Phanuel, Dramiel, Pandiel, Vasenel, Nasiniel, Cruhiel, Armesiel, Oaspeniel,
Musiniel.
[figures 508-519.]
The Conjuration
I conjure Thee o Thou mighty and Potent Prince Emoniel: who wandereth &c.
[131v]
The sixth of these wandring princes is called Icosiel, Who hath a 100 Dukes & 300 companions besides other
servants which are more Inferiour whereof we have taken 15 of ye Cheefe Dukes for Practice they being
sufficient, &c. they haue 2200 servants to attend them. They are all of a good nature and will doe what they are
commanded. They appeare most commonly in houses because The [they] delight most therein. They are to be
called in the 24 houres of the day and night: That is to devide the 24 houres into fiveteen parts according to the
number of the spirits, begining with the first at Sunrise and with the last at Sun riseing next day &c. Their
names and Seales are as followeth.
Icosiel his Seale. [figure 520.]
His 15 dukes are as followeth.
Machariel, Pischiel, Thanatiel, Zosiel, Agapiel, Larphiel, Amediel, Cambriel, Nathriel, Zachariel, Athesiel,
Cumariel, Munefiel, Heresiel, Urbaniel.
[figures 521-535.]
The Conjuration
I conjure Thee O thou mighty and Potent Prince Icosiel, &c.
[132r]
The 7th of these is called Soleviel, who hath under his command 200 Dukes, and 200 Companions who change

every year their places, They have many servants to attend them They are all good and very obedient &c. here
we shall mention 12 of the Cheefe Dukes whereof the first 6 are Dukes one year, and the other 6 the next
following and so rulling in order to serve there prince. They have under them 1840 servants to attend on them
they are to be called in the day as well as in the night: according to the planetary hours or motion. Their names
and seales are as followeth.
Soleviel his Seale. [figure 536.]
his 12 dukes.
Inachiel, Praxeel, Moracha, Almodar, Nadrusiel, Cobusiel, Amriel, Axosiel, Charoel, Prasiel, Mursiel, Penador.
[figures 537-548.]
The Conjuration
I conjure Thee O thou mighty and Potent Prince Soleviel who wandereth &c.
[132v]
The eighth of those wandering princes is called Menadiel, who hath 20 Dukes & 100 companions and many
other servants. They being all of a good nature and very obedient. here wee have mentioned 6 of the cheefe
Dukes and 6 of ye under [lesser] Dukes or companions, they haue 390 servants to attend them: Note you must
call these according to ye planetary motion [with] a Duke in ye first hour and a companion in the next [hour]
and so succesfully [sucessively] on through all the houres of ye day or night. whose names and seales are as
followeth:
Menadiel his seale. [figure 549.]
his 12 dukes.
The 6 cheife dukes.
Larmol, Drasiel, Clamor, Benodiel, Charsiel, Samyel.
[figures 550-555.]
The 6 under dukes.
Barchiel, Amasiel, Baruch, Nedriel, Curasin, Tharson.

[figures 556-561.]
The Conjuration
I conjure thee O thou mighty and potent Prince Menadiel. who wand:
[133r]
The 9th spirit in order that wandereth is called Macariel, who hath Dukes besides a very many other Inferiour
Servants to attend on him, whereof wee shall mention 12 of the Cheefe Dukes who have 400 servants to attend
them. They are all good by nature & obedient to doe ye will of ye Exorcist. They appeare in divers formes but
most commonly in ye forme of a dragon with virgins heads: These Dukes are to be called in the day as well as
night according to ye planetary order. Their names and seales are as followeth.
Macariel his Seale. [figure 562.]
his 12 dukes.
Claniel, Drusiel, Andros, Charoel, Asmadiel, Romyel, Mastuel, Varpiel, Gremiel, Thuriel, Brufiel, Lemodac.
[figures 563-574.]
The Conjuration
I conjure Thee O thou mighty and potent prince Macariel (who wandereth &c.
[133v]
The 10th spirit in order that wandereth or great prince is called Uriel, who hath 10 cheef Dukes and 100 under
[lesser] Dukes with many servants to attend him. They are by nature Evill and will not obey willingly and are
very false in their doings. They appear in the form of a serpent with a virgins head and a face: whereof we shall
mention but ye 10 cheefe Dukes who haue 650 Companions & servants to attend them &c There names and
seales are as followeth --
Uriel his Seale. [figure 575.]
His 10 Dukes:
Chabri, Drabros, Narmiel, Frasmiel, Brymiel, Dragon, Curmas, Drapios, Hermon, Aldrusy.

[figures 576-585.]
The Conjuration
I conjure thee O Thou mighty and potent prince Uriel. who wandereth &c.
[134r]
The 11th and last prince of this wandering order is called Bidiel who hath under his command 20 Dukes and
200 other Dukes wch are more Inferiour, besides very many servants to attend him. These Dukes change every
year their office and place. They are all good and willing to obey the Exorcist in all things &c They appeare
very Beautifull and in a humane shape whereof wee shall mention 10 of ye Cheefe Dukes who have 2400
servants to attend them, their Names and Seales are:
Bidiel his Seale. [figure 586.]
his 10 great dukes.
Mudirel, Cruchan, Bramsiel, Armoniel, Lameniel, Andruchiel, Merasiel, Charobiel, Parsifiel, Chremoas.
[figures 587-596.]
The Conjuration to the wandring Princes
I conjure Thé o Thou mighty and potent prince Bidiel, who wandereth hear and there in the aire with thy Dukes
and other of thy Servants spirits, I conjure Thee Bidiel that thou forthwith come and appeare with attendance in
this first hour of ye day here before me in this Cristall stone (or here before this Circle) in a fair and comly
shape to do my will in all things that I shall desier of you &c. *

[134v]
The Conjuration to the princes that Govern the points of the compass:
I conjure thee o thou mighty and potent prince N. who ruleth as a cheefe prince or king in the dominion of the
East (or &c) I conjure thee N that thou fortwith appeareth with Thy attendance in this first hour of ye day here
before me in this cristall stone (or hear before this Circle in a fair and comely shape to doe my will in all things
that I shall desier of you &c *

To the Dukes that wander
I conjure thee O thou mighty and potent duke N. who wandereth hear and there [in the aire] with thy Prince N.
and others of his &c Thy servants in ye Aire. I conjure Thee N. that thou forwith [forthwith] appeareth &c.
To the Dukes that governeth the Point of the Compasse with their Prince.
I conjure Thee O thou mighty and Potent Duke N. who ruleth under thy prince or king N. in the dominion of
the East (or &c) I conjure thee N. that thou forthwith appeareth , allone (or with [thy] servants) [of the air] in
this first (or second) houre of the day, here before me in this cristal stone (or here before this circle) in a fair
and comely shape, to doe my will in all things that I shall desire or request of you *. I conjure and powerfully
command of you N. By him who said the word and it was done: and by all the holy and powerfull names of god
and by the name of the only creator of heaven, Earth, and hell and what is contained in them Adonay, El,
Elohim, Elohe, Elion, Escerchie [Escherie], Zebaoth, Jah, Tetragrammaton, Saday. The on1y lord god of
the hosts, That you forthwith appearth unto me here in this Cristall stone (or here before this circle) in a fair and
comely humane shape: without doeing any harme to me or any other creature that god Jehovah created or
made; But come ye peacibly, vissibly and affably, now without delay manifesting what I desiere, being
conjured by the name of ye Eternall Liveing and true god: Helioren, Tetragrammaton, Anephexeton. and
fulfill my commands and persist unto the end; I conjure command and constraine you spirit N. by Alpha and
Omega. By the name Primeumaton, which commandeth the whole host of heaven and by all those names
which Moses named when he by the power of those names brought great plagues upon Pharao [Pharoah], and
all the people of Ægypt. Zebaoth, Escerchie, Oriston, Elion, Adonay, Primeumaton and by the name of
Schemes. Amathia. with [which] Joshua called upon and the sun stayed his course, and by the name of
Hagios, and by the Seal of Adonay [135r] and by Agla, On, Tetragrammaton. To whome all creatures are
obedient and by the dreadfull Judgement of the high god and by the holly angells of heaven and by the mighty
wisdome of the great god of hosts That you come from all Parts of ye world and make rational answers unto all
things I shall aske thee ôf you, and come you peaceable vissible and affable speaking unto me with a voyce
Intelligible and to my understanding Therefore come, come yee in the name of Adonay, Zebaoth, Adonay,
Amioram, Come, why stay you, hasten. Adonay, Saday the king of kings commandeth you.
When he is appeared shew him his seal, and the Pentacle of Salomon, saying [as follows:]
[The Address unto the Spirit upon his coming]
behold the Pentacle of Salomon which I have brought before your presence &c as is shewed in the first Booke
Goëtia. at the latter end of the conjurations: allso when you haue had ye desier of the Spirits: licence them to
depart as is shewed there &c.
And so ends the second Book called Theurgia Goetia
Note The above written conjurations doe onely differ in the first part as is shewed there untill you come to

these markers and * But from thence forward they are to be all one and ye same.
Nota, wheresoever in this Booke Theurgia Goetia in some parts of the Seales I haue used these fine strokes
///////. That part of the seal is to be all black which I did not doe because this paper is to course and thine &c.

Lynn Thorndike: SOLOMON AND THE ARS NOTORIA
Twilit Grotto -- Esoteric Archives Contents Prev mes49 Next timeline
MAGIC AND EXPERIMENTAL SCIENCE

Lynn Thorndike, 1923-58
CHAPTER XLIX
SOLOMON AND THE ARS NOTORIA
[p. 279]
Solomon as a magician - Magic books ascribed to Solomon - Manuscripts of them -

Notory art of Solomon and Apollonius - Other works ascribed to Solomon and
Apollonius - Liber sacratus; preface - Incipit and Explicit - A work of theurgy or the
notory art - Character of its contents - The third "work" - The fourth and fifth "works" -
How to operate with spirits - The seal of the living God - Spirits of Saturn.
It was only natural that Solomon, regarded as the wisest man in the history of the
world, should be represented in oriental tradition as the worker of many marvels
and that in the course of time books of magic should be at tributed to him, just as
treatises on the interpretation of dreams were ascribed to Joseph and Daniel.
Roger Bacon speaks of the magic books in a grand-sounding style which were
falsely ascribed to Solomon and which "ought all to be prohibited by law." [1]
Solomon's reputation as a magician, even in the western Latin-speaking world,
was much older than the thirteenth century, however. In 1918 Roman
archaeologists excavated at Ostia a bronze disc, on one side of which was
depicted Solomon as a magician, stirring with a long ladle some mess in a large
cauldron. On the other side of the disc was a figure of the triple Hecate, who, like
Solomon, was surrounded by mystic signs and magic characters. [2]
But to return to the medieval period. In the first half of the thirteenth century
William of Auvergne, bishop of Paris, in his treatise on laws declares that there is
no divinity [p. 280] in the angles of Solomon's pentagon, that the rings of
http://www.esotericarchives.com/solomon/mes49.htm (1 of 14) [23.07.2001 00:56:23]
Solomon and the seals of Solomon and the nine candles (candariae) are a form of
idolatry, and involve execrable consecrations and detestable invocations and
images. "As for that horrible image called the Idea Salomonis et entocta, let it
never be mentioned among Christians." In the same class are the book called
Sacratus and the figure Mandel or Amandel. [3] Some years later Albertus
Magnus, listing evil books of necromantic images in his Speculum astronomiae,
[4] includes five treatises current under the name of Solomon, and seems to have
in mind about the same works as William. One is De figura Almandel, another De
novem candariis, and a third on the four rings (De quatuor annulis) opens with
the words "De arte eutonica et ideica," which remind one of William's "Idea
Salomonis et entocta," and is perhaps also identical with a Liber de umbris
idearum cited under the name of Solomon by Cecco d'Ascoli in his necromantic
commentary upon the Sphere of Sacrobosco, [5] written in the early fourteenth
century.
Moreover, these same works are apparently still extant in manuscripts in

European libraries. The figure Almandal or Almandel and the rings of Solomon
are found in fifteenth century manuscripts at Florence and Paris, [6] while in the
Sloane collection of the British Museum we find Solomon's pentagon, the divine
seal, the four rings, and the nine candles, all in seventeenth century manuscripts.
[7] In these seventeenth century manuscripts also appear, and more than once, the
Clavicula or Key of Solomon, in French, Italian, [p. 281] and English, [8] the
book by Solomon called Cephar or Saphar Raziel, [9] and the Liber sacer or
sacratus. [10] The last-named work, mentioned at least twice in the thirteenth
century by William of Auvergue, who calls it "a cursed and execrable book," [11]
is also found in manuscripts of the fourteenth or Fifteenth century, [12] and we
shall presently consider it in particular as a specimen of the Pseudo-Solomon
literature and of medieval books of magic, theurgy, and necromancy.
Let us lirst, however, note some other works ascribed to Solomon and which have
to do with the Ars Notoria, or Notory Art, which seeks to gain knowledge from or
communion with God by invocation of angels, mystic figures, and magical
prayers. We are told that the Creator revealed this art through an angel to

Solomon one night while lie was praying, and that by it one can in a short time
acquire all the liberal and mechanical arts. [13] There seems to be little difference
between the notory art of Solomon, that of [p. 282] Solomon, Machineus, and
Euclid, [14] and the Golden Flowers of Apollonius, [15] in which Solomon is
mentioned almost every other sentence. Cecco d'Ascoli may have had it in mind
when he cited the Book of Magic Art of Apollonius and the Angelic Faction of the
same author. [16] In one manuscript at the close of the Golden Flowers of
Apollonius are prayers which one "brother John Monk" confesses he himself has
composed in the years 1304-1307. [17] In a later manuscript we find his prayers
described as given to him by the blessed God and as "perfect science," and they
are followed by "The Pauline art," discovered by the Apostle Paul after he had
been snatched up to the third heaven, and delivered by him at Corinth. [18] Other
works of notory art are listed in the manuscript catalogues without name of
author. [19] But all alike are apt to impress the present reader as unmeaning
jumbles of diagrams and magic words. [20] We shall sufficiently [p. 283]
illustrate them all when we come to speak of the Liber sacratus which is itself in
large measure concerned with the Notory Art.
Certain works may be mentioned which are ascribed to Solomon or to Apollonius

in the medieval manuscripts, and which do not seem to be concerned with the
notory art. Experiments ascribed to Solomon will be mentioned in another place
in connection with experimental literature. Treatises of alchemy and astrology
also were attributed to him. [21] Under the name of Apollonius we find a work on
the properties or occult virtue of things, and another, or possibly the same, on the
principal causes of things. [22] One wonders if it may have any connection with
the book on six principles of things ascribed to Hermes Trismegistus and which
has been discussed in our chapter on Hermetic Books in the Middle Ages. A
treatise on palmistry is ascribed to Solomon in a fourteenth century manuscript at
Cambridge. [23] A "Philosophy of Solomon" in a manuscript of the late twelfth
century in the British Museum consists of "notes perhaps from more than one
source on the analogy between the patriarchs Abraham, Isaac, and Jacob, the
three divisions of philosophy (moralis, naturalis, inspectiva), and the three books
of Solomon." [24]
The Liber sacratus, as William of Auvergne twice entitles it, or the Liber sacer or
Liber juratus, as it is also [p. 284] called in the manuscripts, [25] is associated
with the name Hononus as well as Solomon, and is often spoken of as The Sworn
Book of Honorius. The preface, as given in the Latin manuscripts of the
fourteenth century -- one of which once belonged to Ben Jonson -- states that
under the influence of evil spirits the pope and cardinals had passed a decree
aiming at the complete extirpation of the magic art and condemning magicians to
death. The grounds for this action were that magicians and necromancers were
injuring everyone, transgressing the statutes of holy mother church, making
invocations and sacrifices to demons, and dragging ignorant people down to
damnation by their marvelous illusions. These charges the magicians hotly deny
as inspired by the envy and cupidity of the devil who wished to keep a monopoly
of such marvels. The magicians declare that it is impossible for a wicked or
impure man to work truly by the magic art, in which they assert that the spirits are
compelled against their will by pure men. The magicians further profess to have
been forewarned by their art of this legislation against them. They hesitate,
however, to summon the demons to their aid lest those spirits avail themselves of
the opportunity to destroy the populace utterly. Instead an assembly of 89 masters
from Naples, Athens, and Toledo has chosen Honorius, son of Euclid, [26] a
master of Thebes, to reduce their magic books to one volume containing 93
chapters, which they may more readily conceal and preserve. And inasmuch as it
has pleased the prelates and princes to order the burning of their books and the
destruction of schools of magic, the followers of that art have taken an oath not to
give this volume to anyone until its owner is on his death-bed, never to have more
than three copies of it made at a time, and never to give it to a woman or to a man
who is not of mature years and proved fidelity. Each new recipient of the sacred
volume is also to take this oath. [p. 285] Hence the name, Juratus or Sworn-Book.
Its other titles, Sacer or Sacratus, refer either to the sacred names of God which
constitute much of its text or to its consecration by the angels.
After this proemium, which, like the magic art itself, is probably more impressive
than true, the work proper opens with the statement, "In the name of almighty

God and Jesus Christ, one and true God, I, Honorius, have thus ordered the works
of Solomon in my book." Later Honorius reiterates that he is following the
precepts and in the footprints of Solomon, whom he also often cites or quotes in
course. The Explicit of the Sworn-Book is unusually long and sets forth in
grandiloquent style the purpose of the volume.
"So ends the book of the life of the rational soul, [27] which is entitled Liber
sacer or The Book of the Angels or Liber juratus, which Honorius, Master of
Thebes, made. This is the book by which one can see God in this life. This is the
book by which anyone can be saved and led beyond a doubt to life eternal. This is
the book by which one can see hell and purgatory without death. This is the book
by which every creature can be subjected except the nine orders of angels. This is
the book by which all science can be learned. This is the book by which the
weakest substance can overcome and subjugate the strongest substances. This is
the book which no religion possesses except the Christian, or if it does, does so to
no avail. This is the book which is a greater joy than any other joy given by God
exclusive of the sacraments. This is the book by which corporeal and visible
nature can converse and reason with the incorporeal and invisible and be
instructed. This is the book by which countless treasures can be had. And by
means of it many other things can be done which it would take too long to
narrate; therefore it is deservedly called The Holy Book."
From this description it will be seen that the work has a good deal to do with the
so-called Notory Art. Moreover, [p. 286] in the manuscript copy said to have
belonged to Ben Jonson the word Theurgis is written on the fly-leaves before the
beginning and after the close of the text. This calls to mind the passage in The
City of God [28] where Augustine speaks of "incantations and formulae
composed by an art of depraved curiosity which they either call magic or by the
more detestable name goetia or by the honorable title theurgia. For they try to
distinguish between these arts and condemn some men, whom the populace calls
malefici, as devoted to illicit arts, for these, they say, are concerned with goetia;
but others they want to make out praiseworthy as being engaged in theurgy. But
they are both entangled in the deceptive rites of demons who masquerade under

the names of angels."
The text is full of the names of spirits, prayers in strange words, supposedly
derived from Hebrew or Chaldaic, and other gibberish. Series of letters and
figures often occur and names inscribed in stars, hexagons, and circles. An
English translation in a fifteenth century manuscript [29] adorned with pictures of
rows of spirits dressed like monks in robes and caps but with angelic wings. The
text does not seem to be complete in any of the manuscripts that I have examined,
[30] but Sloane 3854 of the fourteenth century contains an apparently complete
table of contents. The, chapter headings, anyway, are more intelligible than the
jargon of the text. The first chapter deals with the composition of the great name
of God which contains 72 letters. The second is about the divine vision and by the
time it is finished we are nearly two-thirds through the space allotted to the Liber
juratus in one manuscript. The third chapter is on knowledge of the divine power,
the fourth on absolution from sin, the fifth deals with mortal sin, the sixth with
the redemption of souls from purgatory. With this the "first work" of the
collection of Honorius ends. The [p. 287] opening chapters of the second work
discuss the heavens, the angels found in each heaven and at the four points of the
compass, their names and powers, seals and virtues, and invocation. Chapters 14
and 15 tell how to get your wish from any angel or to acquire the sciences.
Chapter i6 tells how to learn the hour of one's death, and chapter 17 how to know
all things, past, present, or future. It was perhaps these chapters that William of
Auvergue had in mind when, in censuring works on divination by inspection of
mirrors, sword-blades, and human nails to discover stolen articles and other
hidden things, he added that "from this pest of curiosity proceeded that accursed
and execrable work called Liber sacratus." [31] That work next returns for three
chapters to the stars and planets and their virtues and influence. Chapter 21 then
instructs how to turn day into night or night into day. Next spirits are further
considered, those of air and those of fire, their names and their superior spirits,
their powers, virtues, and seals. Attention is then given to the four elements and
bodies composed thereof, to herbs and plants, and to human nature, after which
aquatic and terrestrial spirits are discussed. The future life is then considered and
the 33rd chapter, which is the last one of the "second work," deals with "the

consecration of this book."
The "third work," which extends from chapter 34 to 87 inclusive, treats of the
control of spirits by words, by seals, by tables, and by shutting them up. It tells
how to provoke thunder and lightning, storms, snow, ice, rain, or dew; how to
produce flowers and fruit; how to become invisible; how to wage war and to
make an indestructible castle, how to destroy a town by means of mirrors; how to
sow discord or concord, how to, open closed doors, to catch thieves, fish, and
animals, and to produce varied apparitions.
The fourth work deals with similar marvels but it is stated that two of its chapters,
namely, 91 on the apparition of dead bodies which speak and seem to be
resuscitated, and 92 on the apparent creation of animals from earth, will be [p.
288] omitted as contrary to the will of God. The fifth work or book, which seems
to coincide with the 93rd and last chapter of Honorius, is in reality divided into
five chapters, which return to themes similar to those of the first work.
To illustrate further the character of the work a few particular passages may be
noticed. We are told that there are three ways of operating by means of spirits: the
pagan, Jewish, and Christian. The pagans sacrificed to spirits of earth and air but
did not really constrain them. The spirits only pretended to be coerced in order to
encourage such idolatrous practices. "Whoever wishes to operate by such
experiments" (mark the word!), "deserts the Lord God." As for the Jews, they get
along only so-so, and "do in no wise work to obtain the vision of the deity." Only
a Christian, therefore, can operate successfully in such visions. "And although
three kinds of men work at this art of magic, one should not think that there is any
evil included in this name of magus for a magus per se is called a philosopher in
Greek, a scribe in Hebrew, and a sage in Latin." [32]
Very elaborate directions are given for the composition of the seal of the living
God. Circles are drawn of certain proportions emblematic of divine mysteries, a
cross is made within, numerous letters are written down equidistant from one
another. A pentagon and two hexagons have to be placed just so in relation to one
another; characters are inscribed in their angles; and various sacred names of

God, Raphael, Michael, and other angels are written along their sides. Different
parts must be executed in different colors; a particular kind of parchment must be
employed; and the blood of a mole or hoopoe or bat must be used as ink for some
of the writing. Finally, there are sacrifices, purifications, suffumigations,
invocations, and prayers to be performed and offered. This seal, we are told "will
conquer the celestial powers, subjugate the aerial and terrestrial together with the
infernal; invoke, transmit, conjure, constrain, excite, gather, disperse, bind, and
restore unharmed; [p. 289] will placate men and gain petitions from them
graciously, pacify enemies," [33] etc., etc.
The spirits associated with the planet Saturn are Bohel, Casziel, Unchathon, and
Dacdel. Their nature is to cause sadness and wrath and hate, to produce ice and
snow. Their bodies are long and large, pale or golden. Their region is in the north
and they have five or nine demons under them. [34] As a rule spirits of the north
and south are ferocious, those of the east and the west gentle. [35]
NOTES:
1.
Brewer (1859), pp.526, 531.
2.
The Nation, New York, May 10, 1919, p. 744. In January, 1922, it was
announced that a paper by Professor C. C. McCown, "Solomon as a
Magician in Christian Legend," would appear in the Journal of the Palestine
Oriental Society.
3.
De legibus, cap. 27.
4.
Cap. 11.

5.
Ed. of 1518, p. 22F2.
6.
Florence II-iii-24. 15th century, 74-77, "Liber in figura Almandel et eius
opere / et eius iuditio"; 77, "Alius liber de Almandal qui dicitur tabula vel
ara Salomonis."
BN 7349, 15th century, no. 8, ascribed to Solomon. Annuli Salomonis.
7.
Sloane 3851, fols. 31v-53, "Signum Pentaculum Salomonis"; Sloane 3853,
fol. 127v, Divine seal of Solomon; 3847, fols. 66v-81, "Opus mirabile et
etiam verissimum de quatuor annulis sapientissimi Salomonis"; 3850, fols.
68-75, Salomonis opus de novem candariis celestibus. In a, 16th century MS
in French there is a book of conjurations of spirits ascribed to Solomon. The
conjurations themselves are mainly In Latin. CU Trinity 1404 (VI).
8.
Harleian 3536, in French; Sloane 1307, in Italian, the translation being
ascribed to "Gio. Peccatrix"; Sloane 3825 and 3847 are not identical
versions.
9.
Sloane 3826, fols. 1-57; 3846, fols. 127-55; 3847, fols. 161-88; 3853, fols.
41-53. Perhaps the same as the "Sefer ha-Yashar" mentioned by Haya Gaon
in the early eleventh century: Gaster, The Sword of Moses, 1896, p. 16.
10.
Sloane 3883, fols. 1-25, De modo ministrandi librum sacrum (revealed to
Solomon by an angel).
Sloane 3885, fols. 1-25, "Liber sacer Salomonis," repeated at fols. 96v-125;
fols. 58-96. Tractatus de re magica ab Honorio filio Euclidis magistro

Thebarum ex septem voluminibus artis magicae compilatus, et intitulatus

Liber sacer, sive juratus.
11.
De legibus, caps. 24 and 27.
12.
Sloane 313, late 14th or 15th centuty (according to a Letter from Dr.
Montague Rhodes James to me, dated 21 May, 1921). mutilus, quondam
Ben Jonsonii, 26 fols., Salomonis opus sacrum ab Honorio ordinatum,
tractatus de arte magica.
Sloane 3854, 14th century, fols. 112-39. Honorii Magistri Thebarum liber
cui titulus "Juratus."
13.
BN 7153, 15th century, Solomon, Sacratissima ars notoria.
Harleian 181, fol. 18-, Ars notoria (Salomoni ab angelo tradita) preceded at
fol. 1- by Ars memorativa, and followed at fol. 81 by "de arte crucifixa."
CU Trinity 1419, 1600 A.D., Liber de Arte memorativa sive notoria ...
Prologus per Sallomonem ... Inc. sanctissima Ars notoria quam Creator
altissimus per Angelum suum super altare templi quodam modo Salomoni
dum oraret ministrans.
Math. 50 (Amplonius' catalogue of 1412), "Item liber continens septem

libros parciales qui dicitur angelus magnus vel secreta secretorum et est de
arte notoria Salomonis et non debet rudibus exponi.
CLM 19413. 10-11th century, fols. 67-108, Salomonis III formulae, might
turn out to be a work on Notory Art.
14.
Sloane 1712, 13th century, fols. 1-22, "Ars notoria Salomonis, Machinei, et

Euclidis," followed at fols. 22-37 by an anonymous "ars notoria quae nova

ars appellatur."
BN 7152, 14th century, Expositiones quas Magister Apollonius flores aureos

ad eruditionem et cognitionem omnium scientiarum et naturalium artium
generaliter et merito et competenter appellavit; hoc opus Salomonis
Machinei et Euclidii actoritate maxima compositum et probatum est:
accedunt figurae.
15.
CLM 268, 14th century, 16 fols.; CLM 276, 14th century, fols. 1-26,
Apollonii fiores aurei, quorum pars extat in cod. 268.
Amplon. Quarto 380, 13th century, fols. 49-64, ars notoria Appolonii
philosophi et magi; while the 1412 catalogue gives Math. 54, "Liber
Appollonii magi vel philosophi qui dicitur Elizinus"; Amplon. Octavo 81,
14th century, fols. 95-106 (Apollonii) de arte notoria Salomonis.
Ashmole 1515, i6th century, fol. 4r, "Incipit primus tractatus istius
sanctissime artis notorie et expositiones eius et temporum exceptiones, quas
Salomon et Apollonius flores aureos appellaverunt, et hoc opere probatum
est et confirmatum authoritate Salomonis, Manichei et Euduchii."
16.
Sphere (1518), fol. 3.
17.
CLM 276, fol. 49.
18.
BN 7170A, 16th century, no. 1, de arte notoria data a Deo beato Joanni
Monacho sive de scientia perfecta: praemittuntur orationes decem; no. 2, Ars
Paulina, a Paulo Apostolo inventa post raptum eius et Corinthus denotata.
19.

BN 9336, 14th century, "Sacratissima ars notoria"
Amplon, Quarto 28, anno 1415, fols. 38-41, ars notoria et orationibus et
figuris exercenda; Amplon. Octavo 79, 14th century, fols. 63-64, ars notoria
brevis et bona.
Sloane 3008, 15th century, fol. 66-, de arte notoria, brief and Illegible.
20.
Essentially similar is "The Sword of Moses, An ancient book of magic from
an unique manuscript, with introduction, translation, an index of mystical
names and a facsimile. Published for the first time," London, 1896, by M.
Gaster from a Hebrew MS. of 13-14th century. Gaster (p. 18) describes the
treatise as a complete encyclopaedia of mystical names, of eschatological
teachings, and of magical recipes." The Sword proper is a series of names.
21.
Sloane 3849, 15-16th century fols. 30-38, A noble experiment of King
Solomon with astrological tables.
Ashmole 1416, 15th century, fol. 113v, Libellus de sulphuris virtutibus; 114-
, Fragmentum de planetarum influentia; 123-, On perilous days; 123-4, Ars
artium, or prayers to invoke spirits, is perhaps a portion of the Ars Notoria.
22.
Vienna 3124, 15th century, "Verba de proprietatibus rerum quomodo virtus
unius frangitur per alium. Adamas nec ferro nec igne domatur / cito
medetur."
BN 13951, 12th century, Liber Apollonii de principalibus rerum causis.
23.
Trinity 1109, fols. 388-90, Expl. tract. de Palmistria Salomonis. The tract
consists of two full page diagrams and an explanation in French.

24.
Royal 7-D-II, late 12th century, fols. 3-10, opening,1 "Hanc ergo triplicem
divine philosophie formam...." I quote the description in the new catalogue
of the Royal MSS.
25.
See above, page 281 of this chapter, notes 3 and 5.
26.
Possibly he is the same Euclid as one of the three co-authors of the work on
the Notory Art mentioned above.
27.
One wonders if this can be the evil book of magic referred to by Roger
Bacon and other writers as De morte animae.
28.
De civitate Dei, X, 9.
29.
Royal 17-A-XLII.
30.
Sloane 313 seems to reach only as far as the early chapters of the "second
work."
31.
De legibus, cap. 24, p.68 in ed. of 1591.
32.
Sloane 3854, fol. 114r.
33.
Sloane 3854, fols. 114r-115v.

34.
Ibid., fol. 129v; Royal 17-A-XLII, fol. 67v.
35.
Sloane 3854, fol. 132r.
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In 1453, Constantinople fell to the Turks, ending the Byzantine empire. This date also marks the beginning of the Renaissance, since the
waves of Greek refugees spread knowledge of Greek throughout Europe. Included with the newly available Greek manuscripts were the
Corpus Hermetica, Plotinus, and the works of the Neoplatonists.
Shortly thereafter in 1492, Isabella and Ferdinand expelled the Jews from Spain. This sent waves of Jewish refugees throughout Europe,
spreading knowledge of Hebrew and of the Kabbalah.
Renaissance philosophers sought to integrate these traditions with the view of unifying the rapidly disintegrating religious factions and
also ending the constant political strife. Thus they are the forerunners or prophets of the Rosicrucian and Illuminati movements.
Occult symbols and esoteric GIF's
Johannes Trithemius (1462-1516)
● The Seven Secondary Intelligences (De septem secundeis)
Master cryptographer and magician, Trithemius was the mentor of Henrich Cornelius Agrippa. Here he presents a concise history
of the world, and how it has been shaped by angelic agents. (English translation)
● Steganographia (Secret Writing) Book 1 Book 2 Book 3
This is Trithemius' most notorious work. On the surface it is a system of angel magic, but within is a highly sophisticated system
of cryptography. It claims to contain a synthesis of the science of knowledge, the art of memory, magic, an accelerated language
learning system, and a method of sending messages without symbols or messenger. In private circulation, the Steganographia
brought such a reaction of fear that he decided it should never be published. He reportedly destroyed the more extreme portions
(presumably instructions for prophecy/divination) but it continued to circulate in manuscript form and was eventually published
posthumously in 1606. (Latin)
● The art of drawing spirits into crystals
Dr. John Dee (1527-1608)
● Five Books of Mystical Exercises (Mysteriorum Libri Quinque)
Another influential Renaissance figure, Dee was Queen Elizabeth's scientific advisor. In later life, he became disillusioned with
pure science and started experimenting with occult techniques of the day. These records of his startling results were kept secret
and only discovered by accident long after his death.
● Mysteriorum Liber Sextus et Sanctus (Liber Loagaeth)
Revealed to Dr. Dee by the angels, this book is described as 'a Book of Secrets and Key of this World'. Also known as Liber
Logaeth, and as The Book of Enoch
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● Index Verborum of the "Angelic Language" from Liber Loagaeth
From tables 1a, 1b, and 2a of Sl.3188 and Sl.3189.
● Compendium Heptarchiae Mysticae
An early version of Dee's primary magical text, but with valuable materials not found elsewhere.
● De Heptarchia Mystica
Dee's own summary, in Grimoire form, of his techniques for communicating with angels, and practical benefits therefrom.
● Tabula bonorum angelorum invocationes

● The Holy Table engraving from Casaubon's True and Faithful Relation
● The Hieroglyphic Monad Dee's enigmatic treatise on symbolic language
● An excerpt form Josten's translation of the Hieroglyphic Monad
● A Letter Containing a most briefe Discourse Apologeticall
Giordano Bruno (1548-1600)
● De Umbris Idearum ('The Shadow of Ideas') and Ars Memoriae ('The Art of Memory') (Latin)
Bruno was one of the most original and colorful thinkers of the Renaissance. The Inquisition considered him a dangerous heretic,
and had him burned at the stake in 1600. This work (in Latin) is dealt with at some length by Frances A. Yates in her Giordano
Bruno and the Hermetic Tradition (1964). In the present book, Bruno presents a system which integrates mnemonics, psychology
(ala Ficino), and hermetic magic.
● The Heroic Frenzies ('De Gli Eroici Furori')... (English)
Another major work of Bruno's, almost impossible to find, dealing with the philosophy of love and love as a means of mystical
ascent.
● Cantus Circaeus ("Incantations of Circe") (Latin)
An early work by Bruno on the art of memory with strong magical elements. It is written in the form of a dialogue between the
great sorceress Circe and her assistant or apprentice Moeris.
● De Magia (Latin)
One of the very few of Bruno's books to deal explicitly with magic. It remained unpublished until Tocco's edition of 1891. I
consider this text of equal importance with Agrippa's Occult Philosophy. For a translation, see Cause, Principle and Unity, ed.
Blackwell et al.
● Theses De Magia (Latin)

● Magia Mathematica (Latin)
By "mathematical magic" Bruno means magical practices that use characters, seals, and figures.
● De Vinculis in Genere (Latin)
Classical Grimoires
● Peter de Abano, Heptameron, or Magical Elements

● Heinrich Cornelius Agrippa, Of Occult Philosophy I: Natural Magic
● Heinrich Cornelius Agrippa, Of Occult Philosophy II: Celestial Magic
● Heinrich Cornelius Agrippa, Of Occult Philosophy III: Ceremonial Magic
● Heinrich Cornelius Agrippa, Fourth Book of Occult Philosophy

● Arbatel of Magic First appearing in Latin in 1575, this book focuses on calling the 'olympick' spirits or angels. Known and used by John Dee.
● Honorius of Thebes: Liber Juratus, or the Sworn Book of Honorius. This thirteenth century Grimoire is one of the foundation works of
European magical practice. It was one of Dr. Dee's sources for the Sigillum Dei Aemeth.
● Key of Solomon This is the most famous and influential handbook of magic. Mathers' edition.
● The Key of Knowledge. A Sixteenth-Century English translation of the Key of Solomon.
● Lemegeton: This famous 16-17th century grimoire was compiled from earlier texts. It was considered important by Crowley, Mathers, Waite,
and others. The scrying methods correspond closely with Dee's. Also compare with Steganographia.
● Ars Notoria This medieval Grimoire is closely related to Liber Juratus. It centers around orations which can impart instant knowledge of divine
and human arts and sciences.
● Picatrix (The Goal of the Wise) pseudo-Majriti. (Summary)
● Reginald Scot's collection of magical texts A fine example of Elizabethan English
● A. W. Greenup: Sefer ha-Levanah -- The Book of the Moon (Hebrew)
● Ebenezer Sibly, A New and Complete Illustration of the Occult Sciences, Book 4. (1795?) Methods used for raising up and consulting Spirits
are laid open, including a general Display of the Mysteries of Witchcraft, Divination, Charms, and Necromancy. Also includes an alchemical
process for raising the form of plants from their essences (ala Borelli).
● Mafteah Shelomoh / Clavicula Salomonis, A Hebrew Manuscript Newly discovered and now described, by Hermann Gollancz (1903)
● Sepher Maphteah Shelomoh (Book of the Key of Solomon) An exact facsimile of an original book of magic in Hebrew, ed. by Hermann
Gollancz, (1914)
● Sword of Moses Tenth century Hebrew handbook of magic
● Testament of Solomon One of the oldest magical texts attributed to King Solomon, dating First to Third Century A.D. Includes a catalog of
demons summoned by King Solomon, and how they can be countered by invoking angels and other magical techniques.
Black Magic
● Le Grand Grimoire One of the most famous and outrageous Grimoires of black magic. (French and English)
● L'art de commander les esprits ... du Grand Grimoire (1750?) Another edition. (French)
● Le Grimoire du Pape Honorius "Perhaps the most frankly diabolical of the Rituals connected with Black Magic." (French, 1670)
● Gremoire du Pape Honorius Another edition, with quite different text and drawings. (French, 1800)
● Grimoire du Pape Honorius (French, 1760)
● Grimorium Verum: Called "par excellence the magical book of Europe."
(French 1817 edition with English translation),
❍ (Italian, 1880),
● Verus Jesuitarum Libellus (Latin with Eng. transl.)

● Johann Weyer: Pseudomonarchia daemonum (Latin with English translation) This catalog of demons was perhaps the prototype for the Goetia.
Sigillum Dei Aemeth
● Athanasius Kircher Oedipus Aegyptiacus (1652) Kircher's discussion of Sigillum Dei Aemeth (Latin)
● Sworn Book
● Sworn Book2
● Kircher
Miscellaneous
● Angel Registry: Index of Angel names, magical words, and names of God
● Chaldaean Oracles of Zoroaster (W.W. Wescott, 1895)
● Chaldaean Oracles (Stanley, 1661)
● Solomon and the Ars Notoria: From Lynn Thorndike, Magic and Experimental Science, 1923-58, Chapter XLIX.
● Iamblichus: Theurgia, or the Mysteries of Egypt
● Giovanni Pico della Mirandola: Of Being and Unity
● Pico: Conclusiones sive Theses DCCCC (Latin)
● A word about Lovecraft and the Necronomicon (JHP)
● Apollonius of Tyana reads your future
● The Sphere of Sacrobosco

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● agrippa/home.htm - Agrippa directory
agrippa/agrippa1.htm - Agrippa's Occult Philosophy Book I. Part 1.
❍
❍ agrippa/agripp1b.htm - Agrippa's Occult Philosophy Book I. Part 2.
❍ agrippa/agripp1c.htm - Agrippa's Occult Philosophy Book I. Part 3.
❍ agrippa/agripp1d.htm - Agrippa's Occult Philosophy Book I. Part 4.
❍ agrippa/agrippa2.htm - Agrippa's Occult Philosophy Book II. Part 1.
❍ agrippa/agripp2b.htm - Agrippa's Occult Philosophy Book II. Part 2.
❍ agrippa/agripp2c.htm - Agrippa's Occult Philosophy Book II. Part 3
❍ agrippa/agripp2d.htm - Agrippa's Occult Philosophy Book II. Part 4
❍ agrippa/agrippa3.htm - Agrippa's Occult Philosophy Book III. Part 1.
❍ agrippa/agripp3b.htm - Agrippa's Occult Philosophy Book III. Part 2.
❍ agrippa/agripp3c.htm - Agrippa's Occult Philosophy Book III. Part 3.
❍ agrippa/agripp3d.htm - Agrippa's Occult Philosophy Book III. Part 4.
❍ agrippa/agripp3e.htm - Agrippa's Occult Philosophy Book III. Part 5.
❍ agrippa/agrippa4.htm - Agrippa's Occult Philosophy Book IV. (spurious?)
● bruno/home.htm - Bruno directory

● bruno/arsmemor.htm - Giordano Bruno: Ars Memoriae ('The Art of Memory') (Latin)
❍ bruno/arsmemo3.htm
● bruno/circaeus.htm - Giordano Bruno: Cantus Circaeus ('The Incantations of Circe') (Latin)

● bruno/furori.htm - Giordano Bruno: The Heroic Frenzies (DE GLI EROICI FURORI) (English)
❍ bruno/furori2.htm
● bruno/magia.htm - Giordano Bruno: De Magia (Latin)

● bruno/theses.htm - Giordano Bruno: Theses De Magia (Latin)
http://www.esotericarchives.com/solomon/..\sitemap.htm (1 of 3) [23.07.2001 00:56:26]

● bruno/magiamat.htm - Giordano Bruno: De Magia Mathematica (Latin)

● bruno/umbris.htm - Giordano Bruno: Umbris Idearum ('The Shadow of Ideas') Latin
● bruno/vinculis.htm - Giordano Bruno: De Vinculis in Genere (Latin)
● dee/aletter.htm - John Dee: A Letter Containing a most briefe Discourse Apologeticall
● dee/angelix.htm - John Dee: Index verborum of 'Angelic language' from Sl. 3189
● dee/chm.htm - John Dee: Compendium Heptarchiae Mysticae
● dee/hm.htm - John Dee: Heptarchia Mystica
● dee/holytab.gif - The Holy Table engraving from Casaubon's True and Faithful Relation
● dee/invocat.htm - John Dee: Tabula bonorum angelorum invocationes
● dee/sl3188.htm - John Dee: Mysteriorum Libri Quinque ('Five Books of the Mysteries')
ENGLISH and LATIN
● dee/sl3189.htm - John Dee: Mysteriorum Liber Sextus et Sanctus (aka 'Liber Loagaeth' and 'The
Book of Enoch')
● gifs/gifs.htm - archive of downloadable esoteric gifs and occult symbols
● juratus/juratus.htm - Liber Juratus, or the Sworn Book of Honorius
❍ juratus/juratus2.htm - Liber Juratus, part 2
● juratus/kircher.htm - Athanasius Kircher: Oedipus Aegyptiacus (excerpt on Sigillum Aemeth)

(Latin)
● levanah/levanah.htm - A.W. Greenup, Sefer ha-Levanah -- The Book of the Moon (London, 1912)
(Hebrew)
● necronom/josten.htm - Excerpts from Josten's edition of John Dee: Monas Hieroglyphica
● necronom/lao.htm - Apollonius tells your future
● necronom/necronom.htm - A note about Lovecraft and the Necronomicon
● notoria/notoria.htm - Ars Notoria, the Notory Art of Solomon
● oracle/iambl_th.htm - Iamblichus: Theurgia, or the Mysteries of Egypt (part 1)
❍ Part 2
❍ Part 3
● oracle/oraclesj.htm - Chaldaean Oracles (Stanley, 1661)

● oracle/oraclez.htm - Chaldaean Oracles of Zoroaster
● picatrix.htm - Picatrix (The Goal of the Wise) pseudo-Majriti. (Summary)
● pico/beinguni.htm - Giovanni Pico della Mirandola: Of Being and Unity
● pico/conclus.htm - Giovanni Pico della Mirandola: Conclusiones sive Theses DCCCC (Latin)
● sitemap.htm (this document)
● solomon/ad36674.htm - The Key of Knowledge - A Sixteenth-Century English translation of the
Key of Solomon, transcribed from Additional Manuscript 36674 in the British Library.
● solomon/arbatel.htm - Arbatel Of Magic

● solomon/clavicol.htm - Grimorium Verum (Italian Edition)

● solomon/gg1421.htm - L'art de commander les esprits ... du Grand Grimoire (1750?) (French).
● solomon/grand.htm - The Grand Grimoire (Sorry, available on CD only)
● solomon/grimhono.htm - The Grimoire of Pope Honorius III
● solomon/grimhon2.htm - The Grimoire of Pope Honorius III (French, 1800)
● solomon/grimhon3.htm - The Grimoire of Pope Honorius (French, 1760)
● solomon/gv_bi.htm Grimorium Verum (French 1817 edition with English translation)
● solomon/heptamer.htm - Peter de Abano: Heptameron, or Magical Elements
● solomon/jesuit.htm - Verus Jesuitarum Libellus (Latin with Eng. transl.)
● solomon/ksol.htm: - Key of Solomon (Mathers' edition)
❍ solomon/ksol2.htm - Book 2
● solomon/lemegeton: Goetia, Theurgia Goetia, Ars Paulina, Ars Almadel

● solomon/mafteah.htm - Mafteah Shelomoh / Clavicula Salomonis, A Hebrew Manuscript Newly
discovered and now described by Hermann Gollancz (1903)
● solomon/mafteahs.htm - Sepher Maphteah Shelomoh (Book of the Key of Solomon) An exact
facsimile of an original book of magic in Hebrew ed. by Hermann Gollancz, (1914)
● solomon/mes49.htm - SOLOMON AND THE ARS NOTORIA, from Lynn Thorndike, MAGIC
AND EXPERIMENTAL SCIENCE
● solomon/nameindx.htm - Index of angel names and magical words
● solomon/scot16.htm - Reginald Scot's collection of magical texts from The Discoverie of
Witchcraft, Book 16 (1584)
● solomon/sibly4.htm - Ebenezer Sibly's A New and Complete Illustration of the Occult Sciences,
Book 4 (1796)
● solomon/sphere - The Sphere of Sacrobosco
● solomon/sword.htm - Sword of Moses, An ancient Hebrew / Aramaic book of magic
● solomon/testamen.htm - Testament of Solomon
● solomon/weyer.htm - Johann Weyer, Pseudomonarchia daemonum (LATIN with ENGLISH
translation)
● tritheim/stegano.htm - Johannes Trithemius: Steganographia ('Secret Writing') (Latin)
❍ Part 2
❍ Part 3
● tritheim/steg4.htm - Steganographia Book 2

● tritheim/stegano3.htm - Steganographia Book 3
● tritheim/trchryst.htm - Johannes Trithemius: The art of drawing spirits into crystals
● tritheim/tritem.htm - Johannes Trithemius: De Septem Secundeis ('Seven Secondary Causes')
(ENGLISH)
● whatsnew.htm - What's New
● J. Weyer (aka Wier or Wierus): Pseudomonarchia Daemonum: see solomon/weyer.htm

Athanasius Kircher: Oedipus Aegyptiacus: Sigillum Aemeth
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Athanasius Kircher: Oedipus Aegyptiacus: Sigillum

Aemeth
(Rome, 1652-4, pp. 479-81.)
Amuleti alterius Cabalistici heptagoni Interpretatio.
Hoc amuletum heptagonum circulo inclusum Veneri dicatum est, vti in Arithmetica hieroglyphica
ostendimus. In circuitu signatæ sunt 72 literæ ex Cabala extractæ, quarum vnaquæque Angelum ex 72
indicat; de quibus vide Cabalam Hebræorum fol. 275. Quis hîc prima fronte non rideat maleferiatorum
hominum stoliditatem, dum ineptijs huiusmodi Cabalisticis pessimè in Latinas literas transformatis,
tantam tamen fidem habent, vt earum ope montes etiam se transferre posse, sibi persuadeant? Sed
quoniam Diabolus humani generis hostis nihil agit, nisi quòd in contumeliam Christi hominumque
perniciem cedat; hinc ad Satanicam nequitiam tegendam, data opera, attributa Christi in cornibus
heptagoni ponunt, id est, Angelus tenebrarum sub forma lucis sese exhibet; sunt autem sequentia
attributa. Intra cornu AB, intra quadratum singulis Crucis angulis quatuor literæ insertæ spectantur
a.g.l.a. quod Hebraicum nomen est, & in Cabala celeberrimum , quod expansè idem significat ac,
Tu fortis in æternum Domine: Si enim [480] capitales singularum vocum literas in vnum iunxeris,
prodibit nomen Agla, vti quadratum ostendit. Intra cornu BC ponitur Eli, id est, Deus meus.
Intra cornu CD ponitur Eloi, quod tamet si idem prorsus cum præcedente significet, tanquam
diuersum tamen quidpiam posuerunt; vt vel hinc horum nebulonum supinam ignorantiam & inscitiam
colligas. Intra DE Christus, deinde Sother, quod Græcè Saluatorem significat, nè verminosum
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machinamentum Græcâ voce carerer. Sequuntur postea Adonay & Sadai; illud Dominum, hoc
Omnipotentem notat. Atque hæc sunt septem attributa Christi, quibus subiungunt septem Veneris
Intelligentias, quæ sunt Cafziel, Satquiel, Samaël, Raphaël, Mahel, Michaël, Gabriel; quæ vocabula
Hebraica passim translata sunt; vt vel ex hoc ipso appareat, à Deo bonisque Angelis emanare minimè
posse, quod tam turpiter, non nisi ab omnis turpitudinis Cacodæmone, transformatum est: talia sunt in
heptagoni lateribus inscripta, verius ex culina Diaboli, quàm ex Cabala translata vocabula. Inscribunt
tandem huic heptagono pentagonum, in cuius centro litera T symbolum salutis; circa quod cùm has
literas υγεια scribere debuissent, bestijs tamen inscitiores has supposuerunt e e e e y. Intra triangula verò
ex Arabum amuletaria officina ponuntur yl, al, le, al, um, corruptissimè vti omnia alia; volebant enim
illud Arabicum exprimere la alla ella alla, non est Deus nisi Deus, quod dum pronunciare nequirent,
illorum loco dicta inconcinnissima verba posuerunt, yl, al, le, al, um: sed quid sibi velint duo verba, um,
explico. In dicto Arabum pronunciato semper hæ voces sequuntur, Mahumet rassul alla; atque
harum capitales literas referunt um. vt vel ex hoc colligas, quantis modis illudat Dæmon incautis
hominibus, vt dum Christiani esse volunt, occultè [481] Mahumetanismum profiteantur; in hoc enim
vnico Amuleto quatuor sectarum, Iudaicæ, Christianæ, Mahumetanæ, Paganæ, ab ijs, qui illud portant, fit
professio, idque occulto pacto Dæmonis, ad Christianæ religionis contumeliam ea de causa instituto. Sed
quid pentagonum sibi velit, expono. Pentagonum Veteres, vti in Arithmetica docuimus, Marti, vti &
heptagonum Veneri dedicarunt; quo quidem indicabant, neminem Venerem possidere, qui priùs Martem
non attraxisset; de quibus in Astrologia Ægyptiaca susiùs; hoc enim pentagono victoriam in omnibus sibi
spondebant. Porrò finis huius Amuleti erat, amorem & beneuolentiam omnium, & consequenter
carnalium desideriorum plenam fruitionem, victoriamque contra omnia aduersa eius gestatione obtinere;
quod ex adiuratione quam pronunciare solent, quã & Deum, & Angelos, veriùs Cacodæmones cum
inuocatione Veneris aut Martis sacrilego & impio ritu sollicitare solent, patet, quam &, nè Christianæ
aures vulnerentur, consultò omitto. Quicunque itaque huiusmodi possederit farinæ Amuletum, illud non
naturale, non Diuinum aut Angelicum, sed immediatum Diabolicæ machinationis opus se possidere sibi
persuadeat, non nisi cum æterna animæ ruina vsurpandum.
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Necronomicon - shedding some light on Lovecraft's sources
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Subject: Necronomicon - shedding some light on Lovecraft's

sources
Joseph H. Peterson
© February 23, 1995.
Synopsis:
If we examine H. P. Lovecraft's use of the name "Azathoth", I believe we can shed some
light on his probable source of information on the Necronomicon, namely John Dee's
partial English translation.
While HPL consistently uses "Azathoth" to refer to a demon of chaos, a comparison of the fuller Latin
text of the Necronomicon[1] with Dee's manuscript shows that there are actually two separate beings with
similar-sounding names ("Az" and "Aza-Thoth"). This is not at all apparent from the Dee manuscript
alone.
The Necronomicon, in a short section cataloging various demons, clearly names Az as the "blind
demon":
"The blind demon Az sits on the throne of Chaos. It is he who swallows everything, and
when in the end he finds the world is nought, he eats himself.
Asto-vidad is the evil flyer who seizes the life; as it says that, when his hand strokes a man
it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he
drives away the life, and they call it death. The demon of the malignant eye is he who will
spoil anything which men see, when they do not say 'in the name of Yog-Sothoth.'
....
With every one of them are many demons and fiends cooperating, to specify whom a
second time would be tedious; demons, too, who are furies (rabei), are in great multitude it
is said. The demons of ruin, pain, and decrepitude, producers of vexation and bile, revivers
of grief, the progeny of gloom, and bringers of stench, decay, and vileness, who are many,
very numerous, and very notorious; and a portion of all of them is mingled in the bodies of
men, and their characteristics are glaring in mankind." - (Book 1, ch 28; pg 110 ff of Dee's
Ms.)
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Later, this demon is mentioned as a sole companion of the 'Evil One' after other evil spirits have been
conquered:
"Then two fiends (diaboli) remain at large, the Evil One and Az." - (Book 1, ch 30; Dee
Ms. pg 128.)
This being is wholly distinct from Aza-Thoth, who seems to be some kind of legendary king and sorcerer
who has both human and demonic ancestry:
"Aza-Thoth was the son of Khrutasp, son of Zainigau, son of Virafsang, ... son of
Druiaskan, son of the Evil One." - (Book 1, ch 31; not found in Dee Ms.)
He currently lies bound but will eventually break free and lay waste to the earth, as seen elsewhere in the
Necronomicon:
"After the apostate shouts like this, and because of it, Aza-Thoth stands up before him, but
through fear of the likeness of Fraidaun in the body of Fraidaun, he does not first remove
those fetters and stake from his trunk until the Evil One removes them. And the vigor of
Aza-Thoth increases, the fetters being removed from his trunk, and his impetuosity
remains; he swallows down the apostate on the spot, [here Dee's manuscript, pg. 233,
breaks off] and rushing into the world to perpetrate evil, he commits innumerable grievous
sins; he swallows down one-third of mankind, cattle, sheep, vegetation, and commits
grievous devastation." - (Book 4, ch 3.)
This person seems to be the same as 'Aza-Citra', because on the next page of the Latin codex we read:
"And, afterwards, when the twelfth millennium comes, through Hucedar-mah the creatures
become more progressive, and he utterly destroys Aza-Citra."
This also may provide a clue as to the meaning of his name, since *Aza-Chithra can be translated 'Spawn
of Az', if we assume Middle Persian loan words in Alhazred's (lost) Arabic original.
Finally, there's another interesting allusion to Aza-Thoth in a passage which Alhazred

uncharacteristically wrote in the first person (the Medieval Latin seems to be a little faulty here too):
"When I issued from the sweat, and raised my eyes, I saw the world when it was dark as
night; on the whole earth were snakes, scorpions, lizards (stelliones), and noxious creatures
of many kinds; and so the other kinds of quadrupeds stood among the reptiles; every
approach of the whole earth was as though not as much as a needle's point remained, in
which there was no rush of noxious creatures. There was the coming of a planetary star (?)
into planetary conjunction, and the moon and planets in fours and fives; many dark forms

with the face and curls of Aza-Thoth suffered punishment in company with certain aliens;
and I was amazed at calling the wicked out. Lastly, he (the Evil One) came up to the fire,
and mingled darkness and smoke with it." - (Book 2, ch 2; pg 162 of Dee's Ms.)
John Dee's manuscript, written in 1583 [2], was never completed because of his fateful trip to Bohemia. It
is also damaged in many places due to careless handling by successive owners, including a maid who
used pages under pies and tore out strips to light fires and such. We know this because of the account of
how Ashmole came to possess Dee's stash of private occult writings, which is bound with Sloane Mss
3188 in the British Library.
I believe this is strong evidence that HPL did not have access to the fuller text as preserved in the Latin
edition, and most likely had only seen Dee's manuscript.
Notes:
1. Dee apparently regarded the Necronomicon, or Ars Necronomica ('The art of controlling [spirits of] the
dead') as an extension of Ars Pyronomica ('the art of controlling the fire'). The latter is an obscure
alchemical process; in the terminology of spiritual alchemy it refers to controlling one's astral body. See
Dee's preface to his Monas Hieroglyphica, ed. Josten, pg. 101, 165..
2. I should add that this is only an assumption of mine, based on the fact that it contains some notes in
Edward Kelley's handwriting (folio 74r) which refer to Singilla, a spirit who is only mentioned once in
Dee's Mystical Experiments, i.e. in an "action" dated Apr 18, 1583. It is also possible Dee wrote the text
much earlier, and Kelley only picked a convenient blank spot between chapters to write.
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Timeline of Esoterica
Twilit Grotto -- Esoteric Archives Contents Prev esotime.htm Next Timeline
13th century BCE? Zarathushtra founds Zoroastrianism, the religion of the Magi;
Moses founds Judaism;
mythical date of Hermes Trismegistus.
10th century BCE Solomon, son of David, King of Israel flourished
4? BCE-33 CE Jesus founds Christianity
1st century CE Apollonius of Tyana flourished
1st to 3rd CE (?) Testament of Solomon composed
100-300 CE composition of Corpus Hermetica
204-270 CE Plotinus, Neoplatonic philosopher and mystic (born in Egypt)
250-325 CE Iamblicus, neoplatonic philosopher, was born in Chalcis, Coele-Syria
500 CE (circa) Pseudo-Dionysius the Areopagite flourished, probably a native of Syria
6th CE Sefer Yetzirah edited
10th CE Sword of Moses composed
1004-1007 (?) al-Majriti, author of Picatrix, dies
1054 Rome splits from orthodox church, forms Catholic church
1175?-1235 Michael Scot (Scottish)
1220?-1292 Roger Bacon (English)
1227 Pope Honorius III dies
1232 Ramon Llull born (Majorca)
1240 Abraham Abulafia, Sicilian Kabbalist, founder of ecstatic Kabbala, born in
Saragosa
1248 Joseph Gikatilla, Spanish Sephardic Kabbalist, born
1250? Liber Juratus (Sworn Book of Honorius) compiled by Honorius of Thebes,
son of Euclid
1259 Peter de Abano [Pietro d'Abano], Italian physician and philosopher born.
Professor of medicine in Padua.
1266 John Duns Scotus, Scottish scholastic philosopher and thrologian, born
1274 Ramon Llull's vision on Mount Randa
1280? Sefer Ha-Zohar written by Moses de León but attributed to Simon ben
Yohai
1292? Abraham Abulafia dies
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1308 John Duns Scotus dies

1314 Jacques de Molay, last Grand Master of the Knights Templar, burned at the
stake in Paris
1316? Ramon Llull dies;
1316 Peter de Abano dies
1323 Joseph Gikatilla dies
1433 Marsilio Ficino, Italian philosopher born. Under the patronage of the
de'Medicis, he translated many Greek classics including the Corpus
Hermetica
1453 Fall of Constantinople to the Turks caused dispersal and spread of Greek
manuscripts and scholarship
1455 Johannes Reuchlin, German humanist and lawyer, born. Reuchlin wrote on
Kabbalah and propagated Hebrew studies
1462 Johannes Trithemius born at Trittenheim on the Moselle. Trithemius was a
famous scholar and Benedictine abbot.
1463 Giovanni Pico della Mirandola, Italian philosopher and scholar, born
1466 Francesco Giorgi [Zorzi], Venetian philosopher, born. Author of De
Harmonia Mundi (Venits, 1525)
1471 Ficino's translation of Corpus Hermeticum published
1474 Ferdinand and Isabella ascend to the throne
1483 Martin Luther born Eisleben, Saxony, Germany.
1486 Heinrich Cornelius Agrippa born in Cologne Germany;
Malleus Maleficarum published, major instrument of witch hunters;
Giovanni Pico della Mirandola takes his theses to Rome
1489 Ficino's Libri de Vita published
1492 Ferdinand and Isabella expel Jews from Spain, center of Cabalistic studies,
caused dispersal and spread of Jewish and Cabalistic manuscripts and
scholarship; discovery of the New World
1493 Paracelsus (Aureolus Philippus Theophrastus Bombastus von Hohenheim)
born Einsiedeln Switzerland. Swiss physician and philosopher. He was
tutored (by his account) by Trithemius.
1494 Reuchlin's De verbo mirifico published;
Giovanni Pico della Mirandola dies
1499 Marsilio Ficino dies
1510 Agrippa's De Occulta philosophia finished
Guillaume Postel, French mathematician, Kabbalist, and mystic born
1515 Johan Weyer born

1516 Johannes Trithemius dies

1517 Reuchlin's De arte cabalistica published;
Martin Luther posts theses
1522 Johannes Reuchlin dies
1525 Giorgi's De harmonia mundi published
1527 John Dee born in London
Maximillian II born
1533 Agrippa's De Occulta philosopha published;
Isaak Luria, Jewish Kabbalist, born in Jerusalem;
Queen Elizabeth I born at Greenwich palace in London (September 7)
1535 Heinrich Cornelius Agrippa dies;
Giambattista della Porta born in Naples. Author of Magia naturalis (Natural
Magic) (1585, 1589)
1538? Reginald Scot born. Author of Discouerie of Witchcraft (1584)
1540 Francesco Giorgi dies;
Faust dies
1541 Paracelsus dies
1542 Inquisition established in Rome
1546 Martin Luther dies
1548 Giordano Bruno, Italian philosopher born in Nola Italy.
1552 Simon Forman born
Emperor Rudolph II born
Guillaume Postel publishes Latin translation of Sefer Yetzirah
1554 Society of Jesus (Jesuits) founded
1555 Edward Kelley born
1558 Elizabeth I becomes queen of England;
Giambattista della Porta's Magia Naturalis published;
Zohar printed
1564 Dee's Monas Hieroglyphica published
1566? Michael Maier, physician, alchemist, and philosopher, born in Rensburg,
Holstein (Germany). Physician to Emperor Rudolph II.
1572 Isaak Luria dies
1574 Robert Fludd, English physician, philosopher, and mystic, born
1575 Jakob Boehme, German religious mystic, born;
Arbatel Of Magic first appears
1576 Maximillian II dies

1581 Dee and Kelley start their "mystical experiments"

Guillaume Postel dies
1584 Bruno's Expulsion of the Triumphant Beast published
1588 Johan Weyer dies
1595 Edward Kelley dies (Nov)
1599 Reginald Scot dies
1600 Giordano Bruno burned at the stake in Rome
1602 Athanasius Kircher born in Geisa a. d. Ulster, Germany (May 2)
William Lilly, astrologer and translator of Trithemius, born in Diseworth,
county Leicester, England
1603 Queen Elizabeth I dies;
accession of James I
1606 Trithemius' Steganographia first published
1608 John Dee dies
1611 Simon Forman dies
1612 Emperor Rudolph II dies
1614-15 Rosicrucian manifestos published in Germany
1615 Giambattista della Porta dies
1617 Elias Ashmole born in Lichfield, Staffordshire, England (May 23)
1617-19 Fludd's Utriusque cosmi historia published
1618 Maier's Atlanta Fugiens published
1620 Robert Turner 'of Holshot', translator of magical texts, born
1622 Thomas Vaughan, English Rosicrucian, born
Michael Maier dies
1624 Jakob Boehme dies
1636 Christian Knorr von Rosenroth, German mystic and Kabbalist, born
1637 Robert Fludd dies
1652 Kircher's Oedipus Aegyptiacus published
Thomas Vaughan publishes English translation (not his own) of the
Rosicrucian Fama and Confessio
1666 Thomas Vaughan dies
1677 Christian Knorr von Rosenroth published first volume of Kabbala Denudata
1680 Athanasius Kircher dies
1681 William Lilly, astrologer and translator of Trithemius, dies
1684 Christian Knorr von Rosenroth published second volume of Kabbala
Denudata

1688 Emanuel Swedenborg, scientist and mystic, born in Stockholm, Sweden.

1689 Christian Knorr von Rosenroth dies
1692 Elias Ashmole dies
Salem witchcraft panic
1707 Moses Hayyim Luzzatto, Hebrew poet and Kabbalistic mystic, born Padua
1734 Franz Anton Mesmer born in Iznang, Swabia (Germany) (May 23)
1747 Moses Hayyim Luzzatto dies
1749-56 Swedenborg's Arcana Coelestia published
1751 Ebenezer Sibly born
1772 Emanuel Swedenborg dies
1800 Ebenezer Sibly dies
1810 Eliphas Levi, (Constant, Alphonse Louis), French occultist, born in Paris,
France. He is said to be largely responsible for the revival of magic in the
19th century.
1815 Franz Anton Mesmer dies
1831 Helena Petrovna Blavatski (Helena Petrovna von Hahn), cofounder of the
Theosophical Society, born of German parents in Yekaterinoslav (now
Dnepropetrovsk, Ukraine).
1832 Henry Steel Olcott, cofounder of the Theosophical Society, born
1865 Papus (i.e. G.A.V. Encausse), French occultist and author born
1846 Anna Kingsford (Annie Bonus) born
1847 Annie Besant (née Wood), author and noted Theosophist born
1848 William W. Wescott born
1854 Samuel Liddell MacGregor Mathers born in London
1856 Levi's masterpiece Le Dogme et Rituel de la Haute Magie published
1857 Arthur Edward Waite born in Brooklyn, New York
1861 Rudolph Steiner born
1865 William Butler Yeats born in Ireland
1875 Eliphas Levi, (Constant, Alphonse Louis) dies (May 31)
1875 Aleister Crowley (Crowley, Edward Alexander) born (October 12)
1889 Mathers' edition of Kabbalah Unveiled published
1888 Anna Kingsford (Annie Bonus) dies
Papus' Traité Elémentaire de Science Occulte published;
Hermetic Order of the Golden Dawn established in London
1889 Mathers' edition of Key of Solomon published

1890 Dion Fortune (i.e. Violet Mary Firth) born;

W.B. Yeats joins the Golden Dawn
1891 Helena Petrovna Blavatski (Helena Petrovna von Hahn), cofounder of the
Theosophical Society, dies
1897 Levi's Le Clef des Grandes Mystères published
1898 Aleister Crowley joins the Golden Dawn;
Mathers publishes The Book of the Sacred Magic of Abra-Melin the Mage
[Abramelin]
1899 C.G. Leland publishes Aradia, the Gospel of the Witches
1900 Crowley expelled from the Golden Dawn
1901 Manly Palmer Hall born
1907 Henry Steel Olcott, cofounder of the Theosophical Society, dies
Israel Regardie born
1909 Franz Bardon born
1916 Papus (i.e. G.A.V. Encausse), French occultist and author dies
1918 Samuel Liddell MacGregor Mathers dies
1925 William W. Wescott dies
Rudolph Steiner dies
1933 Annie Besant (née Wood), author and noted Theosophist dies
1937 Israel Regardie publishes the Golden Dawn, which includes the bulk of the
Golden Dawns' rituals and teachings.
1939 William Butler Yeats dies
1942 Arthur Edward Waite dies
1946 Dion Fortune (i.e. Violet Mary Firth) dies
1947 Aleister Crowley (Crowley, Edward Alexander) dies
1958 Franz Bardon dies
1985 Israel Regardie dies
1990 Manly Palmer Hall dies
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Liber Juratus, or the Sworn Book of Honorius
Liber Juratus, or the Sworne Booke of Honorius

Edited by Joseph H. Peterson, copyright © 1998, 1999.
Permission is hereby granted to make one handwritten copy for personal use, provided the master bind his executors by a
strong oath (juramentum) to bury it with him in his grave. Beyond this, whoever copies this sacred text without
permission from the editor will be damned.
INTRODUCTION:
Liber Juratus is one of the oldest and most influential texts of Medieval magic. The almost legendary reputation of this
work led to the forgery of the so-called Grimoire of Pope Honorius, a ridiculous work so despised by Eliphas Levi and A.
E. Waite.
According to Lynn Thorndike, Magic and Experimental Science II, 281 ff, it is also known as Liber Sacer or Liber
Sacratus by which name it is mentioned at least twice in the thirteenth century.
The only attempt at publishing any significant portion of this text was Daniel Driscoll's The Sworn Book of Honourius
(sic) the Magician, Heptangle Books, 1977. Unfortunately, Driscoll did not make use of the best manuscripts, omitted
large portions, misread and misplaced angelic names and words from the prayers, and otherwise took serious liberties
with the text. It is however a fine example of the book publisher's craft, and has become a valuable collectable.
The Sworne Book is represented in several manuscripts including the following found in the British Museum:
● Royal MS 17Axlii (Latin and English, dated mid sixteenth century because of borrowing from Agrippa not found
in the older manuscripts). 82 folios. The title in the catalog reads 'The Sworne Booke of Honoryus':
'THE SWORNE BOOKE' of 'Honoryus' (see f. 4 b,

11. 3, 6): a translation of a book of magic, entitled (see
Sloane MS. 3854, f. 138 b) 'Liber de vita anime racionalis,
qui liber sacer uel liber angelorum vel liber iuratus
nuncupatur, quem fecit Honorius magister Thebarum',
purporting to be compiled by Honorius filius
Euclidis as the result of a conference of 89 magistri from
Naples, Athens, and Toledo, convened by the authority
of the Pope and cardinals (cf. also Sloane MSS. 313,
f. 1, 3885, f. 58). Beg. 'When wycked sprites ware
gathered together'.
On f. 82 is a charm, in a 16th cent. band, on the word, 'Calendant'
against ague.
Vellum; ff. 82. 71/2 in. x 51/2 in. XV cent. Gatherings of 4 leaves
(viii5, xiv6, xv10, xix2). Sec, fol. 'and ye cause'. Pen-drawings of
angels and spirits and marginal floral ornament, usually coloured,
sometimes in gold; chapter-headings in red, blue, or green. On the
fly-leaf (f. 1) are some late 16th cent. pen-drawings with the initials
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R. T. This MS. and the next two are bound together.
● Sloane MS 313 (late fourteenth or early fifteenth century). This manuscript is known to have been in the collection
of John Dee, and contains marginal notes in his handwriting. The title in the catalog reads simply "Tract on
Magic.", or "Salomonis opus sacrum ab Honorio ordinatum, tractatus de arte magica"
● Sloane 3849 (art. 7) Excerpts from LJ.
● Sloane 3853 fol 163f: Catalogued as 'The Divine Seal of Solomon', this manuscript actually contains large portions
of the Sworn Book. Mid 16th century, also with excerpts from Agrippa (with citations). English and Latin.
● Sloane 3854: (art. 9, fol 117-144) 14th century. "Honorii Magistri Thebarum liber cui titulus 'Juratus.'" or "Liber
Juratus, vel liber de vita Animæ rationalis Qui Liber Sacer, vel Liber Angelorum nuncupatur quem fecit Honorius
Magister Thebarum," etc.
● Sloane 3883: (fols. 1-25) 17th century. "De modo ministrandi sacrum" (revealed to Solomon by an angel)
● Sloane 3885: (fols. 1-25) 17th century. "Liber sacer Salomonis," repeated at fold 96v-125; (fols. 58-96) "Tractatus
de re magica ab Honorio filio Euclidis magistro Thebarum ex septem voluminibus artis magicae compilatus, et
intitulatus Liber sacer, sive juratus.", or "Opera Salomonis ab Honorio ordinata" (cursive script).
Of these, Sloane 3854 is the most reliable, complete, and readable.
The following text is from the Royal MS (abbreviated R) with variant readings from Sl.3885 (abbreviated S), Sl.3854
(designated S2), and Sl.3853 (designated S3).
Variants are of some interest. Note the recurring sound changes: "i" (R manuscript) becomes "g" (S manuscript), e.g.
"ienomos" [R] = "genomos" [S], ..iel [r] = ..ihel [S], e.g. "kariel" [r] = "karihel" [S]; also frequent interchange of y to i and
i to y; ..am [r] = ..um [S], e.g. "lemeliham" [r] = "lemelihum" [S]. possible evidence of mss tradition in some other script
[Hebrew or Greek?] or oral tradition.
The diagram of the Sigillum Dei Aemeth is taken from Sloane 313. This is very close to the (although considerably
corrupted) version shown in Athanasius Kircher in his monumental work Oedipus Aegyptiacus (1562). The drawing of the
sigil does not occur in Royal, Sloane 3854 or Sl.3885. The version in Sloane 3853 (reproduced in C.J.S. Thompson, The
Mysteries and Secrets of Magic, New York, 1973, pg. 186, but without identifying the source) is somewhat different.
John Dee, in his Mystical Experiments, was originally told to use a version found in one of his books. Dee consulted
several sources, and consulted the angels to resolve the discrepancies. This prompted them to detail an almost totally new
version of the Sigil. One of Dee's sources was apparently Sl.313. Roberts and Watson, in their 1990 John Dee's Library
Catalogue, pg. 168, identify Sloane 313 as being one of Dee's manuscripts. They give it catalog number DM70, and note,
"On fol.9 (originally the first leaf, fol.1-8 having been misbound) is [Dee's ladder symbol] and, very faint, 'Fragmentum
Magicum', which may be in Dee's hand. At the foot is 'Sum Ben: Jonsonij liber'."
Note also that the section 'On the composition of the Divine Seal' also occurs in the Hebrew version of the Key of
Solomon (fol. 3b-5b).
Also of interest are the 'scribal doodlings' on the first folio of the Royal MS (as well as other illuminations and drawings
of angels later in the MS -- which I hope to add at a later time) which are very reminiscent of the mysterious Voynich
Manuscript, which also went through the hands of Kircher.
Note too that the Orations found in Liber Juratus are earlier versions of those found in the Ars Notoria, for example:

Liber Juratus: [Oratio 17] Ars Notoria: The oration of the physical art
O Jesu the sonne of the incomprhensible god [S: Ih'u dei IHesus fili Dominus Incomprehensibilis:
filius incompraehensibilis]
hancor hanacor hamylos [S: hanylos] iehorna theodonos [S: Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes
theodonas] heliothos [S: helyothos heliotheos] phagor Phagor, Norizane, Corichito, Anosae, Helse Tonope,
corphandonos norizane corithico hanosae [S: hanosal] Phagora.
helsezope phagora [S: phagor a].
[S starts another Oration here.] Eleminator candones helos [S: Another part of the same oration.
helas] helee resphaga thephagayn [S: thephagagayn]
thetendyn thahonos [S: thahanos] micemya [S: mtemya] Elleminator, Candones helosi, Tephagain, Tecendum,
hehor tahonas [S: "heortahonos"] nelos behebos belhores Thaones, Behelos, Belhoros, Hocho Phagan,
hacaphagan [S adds "\\\\\"] belehothol [S: belohothoi] Corphandonos, Humanae natus & vos Eloytus Phugora:
ortophagon corphandonos Be present ye holy angels, advertise and teach me,
borne in the shape of a man for us sinners and yow holy whether such a one shall recover, or dye of this infirmity.
angells heliothos phagnoraherken and teche me and gouerne
me (hic *** petitionem tua~ sed p visione diuina dic ut
sequitr.) that i may come to obtayne the visyo~ of the deyte
thorow the glorious and moste gentle and moste almighte
creator oure lyuyng lorde holy infinite godely and
euerlastinge to whome be prayse honor and glorye worlde
withowt ende. amen.
[S: humane natus p' nobis p'ctoribus et vos heliothos
phagnora angeli sc'ti adestote advertite et docete me et regite
me ad visione~ dei sc'tam p' penienda~ h'endam obtinenda~
p' g'liosu~ Clementissimu~ et potentissimum c e atore~ d'n'm
n'ram vivu~ sc'ium [?] et immensu~ piu~ et aeternu~ cui e~
honor et laus et gl'ia p' infinita sc'la Amen.]
[1r]
when wycked sprites ware gathered to gether intending to sende devills in to the hartts off men to the entente thay wolde
dystroy all thinges profytable ffor mankynde and to corrupte all the whole worlde even to the uttermost off there powr
sowing ipocrysye and envy and rooting bysshops and prelates in pryde even the pope him selfe and his cardenalles which
gathering them selves to gether sayde won to another as here folowethe */*/*/*/*/*/*
the helth which the lorde hathe gevin his people is now through magecke and negromancy turned in to the damnacyon of
all people, for even the magyans them selves being intoxycated and blynded by the devill, and contrary to the order of
christes churche and transgressing the commandement of god, which dothe saye thow shalte not tempe the lorde thy god,
but him only shalte yu serve, but these negromancers or magyans denying the sacryfyce dew unto god and inn tempting
him hathe donne sacryfyce unto devills and abused his name in calling of them contrary to the profession made at there
baptin, [1v] for there it is sayd: for sake the devill and all his pompes, but thes magyans and negromancers dothe nott
follow only the pompes and workes of sathan but hathe also brought all people through there mervelus ellusyons in to ye
errors drowing the ignorant and suche lyke in to the damnasyon bothe of sowle and body, and they thinkinge this for no
other purpose but that by this they shulde destroye all other scyences, it is thought rite therfore to plucke up and utterly to
dystroy this dedly roote and all the followers of this arte, but they throughe the instygasyon off the devill and being moved
wt envy and covetusnes under the simylytude of truthe they did publyshe and spred abrode ye falshed speking false and

unlykely things, for it is nott possible yt a wiched and unclen man shulde work trwly in this arte, for men are not bownde
unto sprites, but the sprites are constrayned agaynst yr wills to answere men yt be clensed or clene, and to fulfill there
requestes, yet agaynst all yos willes we have gone abowt to set forrthe the princyples of this arte [2r] and ye cause of
truthe, and for that cause thay had condemned this arte and judged hus to dethe. we therfore throughe godes sufferance
having a fore knoledge of that judgement knowing also yt by it shulde folow miche mischefe and yt it was impossible to
us to scape the handes of the people by owre owne strengthe wt owt the helpe of sprites dowting yt a greter danger would
folow upon it, for the wicked power of the sprites att owre commandement wolde have destroyed them all utterly in on,
wherfore we called on generall counsell off all the masters in the which counsell of *811* masters which camme owte of
naples athence and tholetus we dyd chuse on whose name was honorius the sonne of eucludus master of the thebares in
the which cytye this art was redd yt he shulde worke for us in this sayde arte, and he throughe the counsell of a certayne
angell whose name was hocroel dyd wryte *7* volumes of arte magicke, geving unto hus the kernel and unto others the
shalles owt of the which bookes he druu owt *93* chapiters in the which is bryffely contayned [2v] the effecte off this
arte, off the which, chapters he made a booke which we doo call the sacred or sworne booke for this cause, for in it is
contayned ye *100* sacred names of god and therfor it is callyd sacred as ye would saye made of holy thinges, or elles be
cause by this booke he came to the knowledge of sacred or holy things, or elles be cause it was consecrated of angells, or
elles be cause the angell hocroell did declare and show unto him yt it was consecrated of god, then they princes & prelates
being pacefyed wt burning of certen fables or tryffles, thought verely this arte had bin utterly destroyed, and therfore we
being somwhate moved made this othe amounge oure selves, first yt this book shulde be delyveryd to no man untyll suche
tyme as the master of the arte were in jeoberdye of dethe and yt it shulde be copyed but unto *3* att the most, and yt it
shulde be delyveryd to no woman nor to any man excepte he were off lawfull aghe which shulde also be both godely and
faythfull whose godely behaver had bin tryed by the space of a whole yere, and yt this booke shulde no more here after
[3r] be destroyed, but yt it shulde be restored agayne to ye honore or to his successors, and yf there cane nott be founde an
able and a sufficyent man to whome this booke nighte be delyveryd, yt then the master bynde his executors by a stronge
othe to bury it withe him in his grave, or ells he shall him selfe whyle he liveth bury it him selfe, in some place honestely
and clenly, and newer affter to revele the place by any curcumstances to any creature, and yf the master shall have nide of
any scollers or will prove then any man of wayes yt for to fulfyll his commaundenentes yff nide be they shall even suffer
dethe rather then they will declare ayther the sayinges or doinges of there master, or yt he knoweth any suche thinges, nor
declare any suche thing by any man of surcumstances. and lyke as a father dothe cause on of his sonnes to love another,
even so doth the master unytte and kintt together his discyples or schollers in concorde and love so yt alwayes the on shall
helpe to bayre the others burthen, nor on shall nott revele the secretes of a nother, but they shall be faythfull off on mynde
and concorde, and he yt [3v] he shall trewly performe observe and kepe every artycle off his othe and for this cause this is
calyd the sworne booke: (*ffinis prologu */*/*/*/*/*
in the name off the almighty god ye lorde jesus christ the trew living god. i honoryus have thus appoined in my booke the
workes of salomon i have first apoynted the chapters yt it maye be the more playne */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
heare be geneth the chapters of the first worke)
● the first chapter is of the composyssyon of the great name of god which the hebrues call sememphoras which dothe
consyst of *72* h. t. o. e. r. o. r. a. b. a. l. a. y. q. c. l. y. s. t. a. l. g. a. a. o. w. o. s. v. l. a. r. y. t. c. e. k. r. p. f. y. o.
m. e. m. a. n. a. r. e. l. a. t. e. v. a. t. o. n. o. n. a. o. y. l. e. o. t. s. y. n. a. letters which is the beginning in this arte
● the *2* chapter is of the visyon of the deytey,
● the *3* of the knowledge off the devyne power,
● the *4* of the for gyuenes off synnes,
● the *5* that a man shuld nott fall into dedely sine,
● the *6* of the redemsyon off *3* sowlles out of purgatorye */*/*/*/*/*/*/*
the chapters off the .2. worke */*/*/*/*/*/*/*/*/*/*/*

● the *7* chapter is off the knowledge off the heavens,

[4r]
● the *8* to know the angells off every heaven
● the *9* to know every angell his name and his power,
● the *10* to know the seales off every angel,
● the *11*to know under whome every angel is,
● the *12*to know the offyce of every angell,
● the *13* of the invocatyon of every angell and of his company,
● the *14* how a man shude obteyne his will by every angell,
● the *15* to obtayne all scyences,
● the *16* to know the hower of dethe,
● the *17* to know all thinges present past and to comme,
● the *18* to know the planetts and the starres,
● the *19* to know the vertu of the planetts and starres and there influences,
● the *20* to alter or chaunge ye influence of the planetts and starres,
● the *21* to change the daye in to nighte and the nighte in to ye daye,
● the *22* to know the sprites of the ayre,
● the *23* to know the sprites of the fyer, and there names and there superyors, there seales power and vertu,
● the *24* to know the names and ye powers off the higher sprites,
● the *25* to know there seales,
● the *26* to know the alteratyon and changing of the elymentes and of the bodyes that be mixte of them,
● the *27* to know all herbes, [4v] plantes, and bestes being upon the earthe and of there vertues,
● the *28* of the knoledge off the nature of man and of all his dyedes and his thoughtes,
● the *29* to know the sprites of the water and there vertuse and there superyors,
● the *30* to know the erthely sprrites and infernalles,
● the *31* of the sighte of purgatorye and hell and the sowlles there being,
● the *32* off the bond or oblygasyon yt the sowle and bodye shall returne agayne,
● the *33* of ye consecrating off this book */*/*/*/*/*/*/*/*/*/*/*
ffinis of the chapters of the secode worke */*/*/*
the chapters of the *3* worke */*/*/*/*/*/*/*/*/*/*
● the *34* of the constrinksyon of sprites by wordes,

● the *35* of the consthinksyon of sprites by seales,
● the *36* of the constrinckesyon of sprites by tables,
● the *37* to give every sprite his shape,
● the *38* off inclosing of sprites,
● the *39* off a sprite yt is inclosed yt he maye answere or nott,
● the *40* to cause thunder and lightening,
● the *41* off burning to be made,
● the *42* of the powrging of they ayer,
● the *43* off ye corruptyon of the ayer,
● the *44* to cause snow [5r] and yse,
● the *45* off dewes rayne,
● the *46* to cause flowers and frutes,
● the *47* to go invysybbe,
● the *48* off a horse,
● the *49* to bringe agayne a man that is gone saffe in an hower,
● the *50* to have a thing carryed whether thow willte in a moment,

● the *51* to take a waye a thinge,

● the *52* to bringe a thinge agayne,
● the *53* to change the shape of every thinge,
● the *54* to make a fludde in a dry grounde,
● the *55* to make a commotyon att thy preasure,
● the *56* to distroy a kingdone or an empyre,
● the *57* to have power over every man,
● the *58* to have a *1000* armed men,
● the *59* to forme a castell yt shall never be dystroyed,
● the *60* to make a wicked glasse,
● the *61* to destroye a place or a holde by a wicked glasse,
● the *62* off a glasse wherin thow shalte se the whole worlde,
● the *63* to bringe agayne a thiffe which yt he hathe stollen,
● the *64* to open lockes,
● the *65* to cause discorde and debate,
● the *66* to cause unyte and concorde,
● the *67* to have the favor of everybodye,
● the *68* to obtayne or gett rytches,
● the *69* to [5v] hele all man of disseses,
● the *70* to cast in to sickenes whome ye will,
● the *71* to kill whome ye will,
● the *72* to cause danger bothe by se and lande,
● the *73* to delyn a shipe yt is stopped in the sea by the adamaint stone,
● the *74* to avoyde all man of dangers,
● the *75* to gayther byrdes together and to take them,
● the *76* to gether fysshes together and to take them,
● *77* to gather wylde bestes to gether and to take them,
● the *78* to cawse warre amonge fysshes fowlles and suche lyke,
● the *79* to make burninge to apeyre,
● the *80* to make juggelers or maydens singing to apeyre,
● the *81* to make gardens or castells to apeyre,
● the *82* to make fightinge men to apeyre,
● the *83* to make gryphons and dragons to apeyre,
● the *84* to make all wylde bests to appeyre,
● the *85* to make hunters and there dogges to appeyre huntinge,
● the *86* to make a man to thinke he is in a place where he is nott,
● the *87* to make all pleasures to appeyre */*/*/*/*
ffinis of the chapters of the *3* worke */*/*/*/*/*

[6r]
the chapters off the *4* worke */*/*/*/*/*/*/*/*/*
● the *88* to delyur them yt be in pryson,

● the *89* to locke a gayne the gattes of the castell,
● the *90* to haue all treasures mettalls pressyns stones and all other thinges hyd in the grounde,
● the *91* off the appeyring off ded bodyes that thay seme to aryse agayne and to speke,
● the *92* that ye shulde thinke beastes to appeyre created agayne off the earth but these *2* chapters haue we takyn
awaye be cause they be agaynst the will of god.

thus endeth the nottes off all the chapters */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
here beginnithe the booke */*/*/*/*/*/*/*/*/*/*/*/*

we therfore thorow godes helpe intendinge to folow the stepps and precepes of salomon, therfore to thy receyuing of
suche an highe misterye we prefess to be oone chiffe princyple or begininge. note therfore that the first and chiffe
princyple or begininge is the devyne maiestye, and the trew invocatyon must cume frome the very faythe of the harte, the
which faythe the workes shall declare, [6v] ffor salomon sayde there is one only god one mighte, or power, oone faythe, of
whome oone worke, oone princyple or begininge, and of whome the prefectyon and effecte of every worke dothe comme
althoughe this be deuyded into many parts, ffor lyke as all the holle partes doo saver and smel of the body even to lyke
wyse dothe of these thinges comme all perfectyon and effect */*/*/*
in the name therfore of the true and lyuing gode which is alpha et omega ye beginninge and the ending which is the father
the sonne, and the holy gost *3* persones and on god the gyuer off lyffe and the destroyer off dethe for he destroyed oure
dethe and thrughe his resurrectyon restored us agayne to lyffe */*/*/*/*/*/*/*/*/*/*/*/*/*
off the makinge off the seale of god, for the knowledge of the first parte, of the knowledge of the deytye, for the
knowledge of ye *2* parte. in ye *3* parte of the vysyon of angells, the *4* of ye constrinkesyon, [7r] the *5* parte off
the bownde of deadmen */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
off angels there are *3* kyndes */*/*/*/*/*
some be celestyall, and some of the ayre and some be of the earthe. off the celestyall there are also *2* kyndes somme of
them doo serve god only and those be the *9* orders of angells that is to saye cherubin, and seraphin, trons, domynatyons,
vertuse, princypates, and potestates, arkangells
and angells off whome it is to be spoken amounge mortall men, for they will not be constrayned by any artyfysyall powr,
and therfore they oughte nott to be invocated for they alwayes stande before the deuyne maiestye and are neuer seperated
from his presens yet be cause the sowle of man was created with theme and to there lykeness, lookinge to be rewardyd
with them maye through the gyfte and grace of god his bodye yet lyuing beholde the deuyne maiestye, and with them to
prayse and to know god ye creator, and this knowledge is nott to know god in his magestye [7v] and power but ever as
adame and the prophettes dyd know him, but this is princypally to be noted that there are *3* kyndes off men yt worke in
this arte jwes, christyans and pagans, the pagans doo sacryfyce to the sprites of the ayre and of the earthe but they doo nott
constrayne or bynde them, but the sprites doo fayne them selves to be bownde by the wordes of there law, to the intent
they maye make them to committ idoletrye, and neuer turne to the true faythe, and by cause there faythe is nought therfore
there workes be nawght, he yt will worke after yt man must forsake the lyuing god, and must doo sacryfyce unto sprites
and idolles for it is faythe that worketh in a man good or euill, wherfore it is sayde in the gospell ye faythe hathe made the
saffe, the jwes doo in no wyse worke to obtayne the visyon of the deytye, for by the comminge of christe they lost there
prehemynence nor they can nott comme to heauen, for the lorde dothe saye [8r] he that is nott baptysed shall be damned,
and so in all angells they worke imperfectly, nor they canontt throughe there inuocatyons bringe any worke to effecte
excepte they be liue in christe. ffor it is sayd by the prophet, when the kinge of kinges and the lorde of lordes is cume then
shall youre anoyntinge cease which shulde neuer haue ceasyd yf they cowlde haue wroughte effectually by this arte, and
so there workes are noughte, and althoughe the jwes in that yy are jwes are condemnyd of yet they doo worship the highe
creator but nott after a dew sorte, yet thorow the powr of the holy names of god spirrites are constrayned to comme. but
jwes be cause they are nott signed wt the signe of god that is to saye with the signe of the crosse therfore they sprites will
not answere them trewly, therfore the christyan man only dothe worke trewly to cum to the vysyon of the deyte, and in all
other workes. and althoughe *3* sortes of men doo worke by this arte magyke, yet [8v] it is nott to be thoughte yt there is
any euill in this name magyan, for this same name magyan dothe signefy in the grike twunge a philosopher, and in the

hebru twunge a scrybe, and in the latten twunge it signefyeth wyse and so this name of arte magyke is compownded of
this worde magos wiche is as muche to saye as wyse and of ycos wiche by interpretasyon is knowledge for by it a man is
made wyse, for by this arte a man maye know thinges present past and to come */*/*/*/*/*/*/*/*/*/*/*
here folowithe the makinge off the seale off the trwe and lyuinge god [S: De compositione signi dei
vivi] */*/*/*/*/*/*/*/*/*/*/*/*/*/*
Primo fac unum circulum cuius diameter sic trium digitorum propter tres clauos domini [deest S], vel *5* propter *5*
plagas, vel *7* propter *7* sacramenta, vel *9* propter *9* ordines angelorum, sed communiter *5* digitorum fieri solet.
Deinde infra illum circulum fac alium circulum a primo distantem duobus granis ordei propter duas tabulas moysi, [9r] vel
distantem a primo tribus granis propter trinitatem parsonarm. Deinde infra illos duos circulos in superiori parte quæ
dicitur angulus meridiei fac unam crucem, cuius tibia aliquantulum intrat [S: intret] circulum interiorem. Deinde a parte
dextra crucis scribe .h. aspirationem deinde .t. deinde .o. deinde .e. x [S: y] . o. r. a. b. a. [S adds: e] l. a. y. q. c [S: t]. i. y.
s. t. a. l. g. a. a. o. w [S, S2: n, R also has this correction supra linea]. o. s. v. l. a. r [R sup. lin.: t]. y. t. c [deest S]. e. k. x
[S, S2, R (sup. lin.): s]. p. f. y. o. m. e. m. a. n [S: x(?), S2: u]. a. r. e. l. a. t [S, S2: c]. e. v [S, S2: d; R (sup. lin.): t]. a. t. o.
n. o. n. a. o. y. l. e. [R sup. lin. adds: p] o. t. s. y. m. a.[S, S2: ..yleyotma] et iste [S: istæ] literæ sunt eque [S: æque]
distantes, et circu~dent circulum. eo ordine quo sunt prenominatæ et sic magnum nomen domini schemhamphoras[S2:
semenphoras; S: shemhamphorash] *72* literarum erit completum. hoc facto in medio circulorum scilicet in centro fac
unum pentagonum talem, [Pentagram] in cuius medio sit signum tau tale [.T.] et super illud signum scribe hoc [deest
S,S2] nomen dei el, et sub nomine aliud nomen dei .l.[deest R; S: et sub nomen aliud dei sz] .ely. isto modo Deinde
infra angulum superiorem [S: inferiorem] pentagoni scribe istas duas litteras .l.h [S, S2: lx]. Et infra alium angulum
dextrum [S, S2 add: istas duas] .a.l. Et in alio [9v] post istum [S2 adds: "istas duas .l.a. et in alio post istum .l.c. Et in alio
post istum" S. adds simply: "istas duas"] .n.m. [S: .v.m.] Deinde circa pentagonum fac unum eptagonum [S: heptagonum]
cuius latus superius secundum sui medium contingat angulum superiorem pentagoni ubi .l.h. [S, S2: .l.x.] scribebatur, et
in eodem latere eptagoni [S: heptagoni] scribe hoc nome~ scante [S, S2: sancti] angeli quod est [S, Sl. 3854 add: .casziel.
Et in alio latere a dextris istud nomen alterius sancti angli quod est] .satquiel. Deinde in alio .samael. et in alio .raphael.
postea .anael. postea .michael. postea .gabriel. et sic *7* latera eptagoni [S: heptagoni] sunt [S, S2: erunt] adimpleta [S:
adimpleti], Deinde circa istum eptagonum [S: heptagonu~] predictum fac alium eptagonum [S: heptagonu~] non quoquo
modo factum prius sed [S: non qo mo primus factus est sed] taliter quod unum latus ipsius incarceret [S, S2: intercedet]
latera alterius, Deinde fac alium eptagonum [S, S2 add: tale~] qualis prius [S: primus] fuit cuius anguli *7* contingant
angulos *7* eptagoni secundi quibus esse videtur. Hic tamen eptagonus infra perdictum secundum concludetur, [S, S2
add: unu~] latus secundi eptagoni [S: hexagoni] supernudo et aliud subenudo, [S adds: sed; S2 adds: squo(?)] latus primo
angulos [S: angulo] succedens subenudo ibit. et quæ [S2: que] sequntur [S2: secuntur] serie supereuntis et subeuntis
alterutrum se habebunt, Deinde in quolibet angulo secundi eptagoni [S: hexagoni] una crux depingatur, Deinde [10r] in illo
latere secundi eptagoni [S: hexagoni] quod transit ab ultimo angulo [S, S2 add: eiusde~] ad secundum angulum eiusde~ in
eadem parte quæ est super [S: supra] .casziel. sillabe cuiusdam scaneti [S, S2: sancti] dei nominis scribatur [S: scribantur],
Ita quod hac sillaba .la. scribatur in illo loco lateris perdicti [S: prædicti] qui est supra primam sillabam de .casziel. et hac
[S2: hec; S: hæc] sillaba .ya. in illo loco [S, Sl3185 add: eiusdem] lateris qui est supra ultimam sillabam eiusdem de [deest
S, S2] .casziel. et hæc [S2: hec, S: hæc] silliba .ly. in illo loco eiusdem lateris qui est latus intersecans predictum latus et
crucem secundi anguli eiusdem, Deinde in [S: a] latere illo quod tendit ab angulo primo eiusdem secundi eptagoni [S:
hexagoni] ad tertium angulum eiusdem scribatur hoc nomen sanctum dei [S: hoc sanctum nomen dei] .narath. ita quod
hæc [S2: hec] sillaba .na. scribatur in illo loco eiusdeum lateris qui est supra primam sillabam de .satquiel. et haec [S2:
hec] sillaba .ra. in illo loco qui est supra ultimam eiusdem, et [S2 adds: hec; S adds hæ] dua [S2: due, S: duæ] literae .t.h.
[S: .c.h.] in illo loco qui est in eodem [S, S2 add: latere] inter latus secans ipsum [S: illud] et crucem tertiam [S: tercia~],
Deinde in illo latere eiusdem secundi eptagoni [S: hexagoni] quod tendit .a. tertio [S reads simply: tendit a 3o...] angulo
eiusdem ad quartum eiusdem [10v] scribatur hoc creatoris nomen sanctum quod dicitur .libarre. ita quod hæc [S2: hec]
sillaba .ly. scribatur supra primam sillabam, de .raphael. et haec [S2: hec] sillaba .bar. supra ultimam sillabam [S2 adds in
margin: i~ illo] * eiusdem, et hæc sillaba .re. in illo loco * [text between * deest in S2] eiusdem lateris qui est inter latus
intersecans ipsum et quintur angulum eiusdem secundi eptagoni [S: hexagoni], Deinde in illo latere eiusdem secundi

eptagoni [S: hexagoni] quod est .a. quinta cruce [S reads simply: quod est a 5ta cruce] vsque ad ultimam scribatur hoc
aliud sacrum creatoris nomen .libares. ita quod hæc [S2: hec] sillaba .ly. scribatur in illo loco lateris qui est supra primam
sillabam ipsius .michael. et hæc [S2: hec] sillaba .ba. in illo loco lateris qui est supra ultimam sillabam eiusdem, et hæc
[S2: hec] sillaba .res. in illo loco eiusdem lateris qui est inter latus intersecans ipsum et ultimam crucem. Deinde in illo
latere eiusdem secundi iptagoni [S: exagoni] quod vadit a secundo angulo eiusdem secundi eptagoni [S: exagoni] ad
quintum [S: quartum] scribatur [S, S2 add: hoc] aliud sacrum [S: sanctum] nomen dei [deest S, S2] .halg. [S: lialg] cum
coniunctina ita quod coniuunctina in illo loco eiusdem lateris scribatur quid [S: qi; S2: qui] est supra primam [11r]
sillabam de .samael. et hæc litera .ly. in illo loco eiusdem lateris qui est supra ultimam eiusde~, et hæc sillaba .alg. in loco
eiusdem lateris qui est inter latus intersecans ipsum et quartam crucem, Sed caue quod ra [deest S] coniunctina sic debet
scribi et [deest S] cum titulo intersecante propter timorem dei malum volitum [S2, S: nolitu~] diuideutem, Deinde in illo
latere eiusdem eptagoni [S: hexagoni] tendente a quarta cruce ad sextam scribatur hoc aliud sacrum [S: sanctum] dei [S2:
aliud dei sacrum] nomen .veham. [S2: ucham] ita quod hæc sillaba .ve. [S2 ue; S: Ne(?)] scribatur in illo loco eiusdem
lateris qui est supra primam sillabam de .anael. et hæc litera .h. supra ultimam sillibam et hæc sillabam .am. in illo loco
eiusdem lateris qui est latus secans ipsum et sextam crucem, Deinde in illo latere quod tendit a sexto [S2 adds: angulo]
eiusdem secundi eptagoni [S: hexagoni] ad primum angulum scribatur hoc aliud sacrum [S: sanctum] dei nomen .yalgal.
ita quod hec [S: hæc] litera .y. scribatur in alla [S2: in illo loco] eiusde~ lateris qui est [S: scribatur in illo loco lateris
eiusdem qui est] supra primam sillabam de .gabriel. et hæc sillaba .al. super [S: supra] ultimam et hæc sillaba .gal. in illo
loco eiusdem lateris qui est inter latus intersecans ipsum et primam [11v] crucem, Deinde in medio latere [S2, S: lateris]
primi et tertii eptagoni [S: hexagoni] a dextris [S: dexteris] scribatur .vos. [S: Avs(?)] et in sequenti latere eiusdem tertii
eptagoni [S: hexagoni] a dextris [S: dexteris] hoc Nomen .duymas. [S: dvynas] et in alio .Gyram. et in alio .Grani. [S2, S:
Gram] et in alio .Aysaram. et in alio .Alpha. et [omega] . in alio [S: et in alio . .]. Deinde in alio spaciolo quod est sub
secundi et tertii angulo primo eptagonorum [S: est sub angulo primo 2i et 3i hexagonoru~] scribatur hoc nomen dei .el. et
in alio spaciolo quod est a dextris sub angulis [S: angulo] secundi et tertii eptagonorum [S: hexagonorum] sub secunda
cruce hoc nomen .ON. et in [S2, S add: illo] alio spaciolo sub tertia cruce. itarum [S2: iteru~] hoc nomen .el. et in alio sub
quarta cruce iterum .ON. et in alio sub sequenti [S2: qinta; S: 5ta] cruce iterum .el. et in alio sub sequenti [S2: sexu; S: 6ta]
cruce iterum .ON. et in alio sub septima cruce . [Omega] . Deinde in alio [S2, S: illo] spacio [S: spaciolo] quod clauditur
[S: claditur] inter angulum [S2, S add: primum] secundi eptagoni [S: hexagoni] et secundum angulum eiusdem et primum
latus tertii eptagoni [S: hexagoni] et portionem circuli contingentem illos angulos depingatur una crux, in medio scilicet
[S2: .S.; S: si] spacii illius. Et in bucca superiori a leua crucis scribatur hæc litera .a. [S: A] et super buccam crucis
secundam a dextris [12r] hæc litera .g. Et sub bucca inferiori a dextris [S: dexte=/is] scribatur hæc [S2, S add: alia] litera
.a. [S: A] Et sub quarta bucca hæc [S,S2 add: alia] litera .l. Deinde in alio spaciolo sequenti a dextris in medio scribatur
hoc nomen dei [deest S2, S] .ely. [S: Ely] et in alio hoc nomen .eloy. [S: Eloy] et in alio .christos. et in alio .sother. [S:
Sother] et in alio .ADONAI. [S2, S: Adonay] et in alio .Saday.
[S3: After this thow shalt knowe that comonly in the

Deinde scias quod communiter in exemplaribus [S2, S: qd in examplars the fyve cornarde cyrkyll or anullet is made
exemplaribus communiter] pentagonus fit de rubeo cum croceo of redd died wt saffron wtin the spaces & the ffirst crkell
in spaciis tincto. Et prim~ [S2, S: primus] septagonus
wt 7 corners of azure, the seconde of saffron. The thirde
[hextagonus] de azurio, secundus de croceo, tertius de of purple & the rounde cerkelie of Black. / & the space
purpureo, et circuli de nigro, et spacium inter circulos ubi est betwene the circules wher the name Shemhamphoras is:
nomen de maximum. ac venerabile [S2 omits "de maximum ac
is dyed wt saffron. Att other spaces are to be coloured wt
venerabile"] .schemhamphoras. tingitr croceo, omnia alio [S2,
grene. wher tet'grammaton ye & the xkyll abowght that
S: alia] spacia viridi habent tingi, Sed in operationibus aliter
wyght wt the Angells names & planetts. / But in
fieri debet, quia de sanguine aut. talpæ. aut .turturis. at [S2:
t
aut] .vpupæ. aut .vespertilionis. aut omnium horum figuratur, et operacyons it must other wyse be done. for it is made w
in pergameo~ virgineo vituluio [S2, S: vitulino], vel equino, the blode either of a mowlle or of a turtyll doue. or a
vel ceruino, et sic completur dei sigillum, Et par [S2, S: per] lappwynge or of Backe or of the all & in virgynu~
hoc sanctum et sacrum sigillum quando erit sacratum poteris. parchament of a calfe or oa foole or a hynde calfe. and
facere operationes quæ postea dicentur [S: sequntur] in hoc so is the seale of god perfecte. / and by this holy &

libro [S2: libro sacro; S: saco]. Modus autem sacrandi hoc consecrated seale aftr it be consecrated thou mayest
sacrum sigillum talis [S: talitur] sicut sequitr [S: seqitur] debet worke operacions wich shalbe declared afterwarde in
esse. */*/*/*/*/*/* this Booke. The manr of consecratyng of this holy seale
ought thus to be as folowethe.]
[Sigillum
[12v]
Inspirante domino dixit Salomon unus est solus deus, sola [S3: By the inspiracion of god, Salomon said: yer is only
fides, sola virt~s, qua~ dominus hominibus voluit revelari et one god only faith only vertue wch the lord wolde to be
distribui hoc [S2, S: tali] modo. Dexit [S2, S: Dixit] reueled to men & distributed of this wyse. The angell said
Angulus .Samael. Salomoni hoc [S2: hic] dabis populo to Salomon this shalt thow geve to the people off Israell
Israel qui et aliis similiter tribuent [S2, S add: sic placuit whiche also shall likewise geve to others, so it hathe
creatori] et inbet ipsum Dominus [S: dominus ipsum] taliter pleased the creator. / & the lorde comaundeth it thus to be
consecrari, Primo sit mundus operans non pollutus [S: cõsecrated / ffirst let the worker be cleane not polluted & let
polutus], et cum deuocione faciat non astute, non commedat hym do it wt deuocion not deceytfully / let hym not eate nor
neque bibat, donec perfecerit opus, Et sanguis quo scriptus drynke tyll he heaue done his worke / & the blode wheretr it
[S2, S: scriptu~] fuerit primo sit benedictus sicut postea shalbe written first must be blessed as shalbe said afterward.
dicetur, Deinde suffumigetr [S2, S: suffumigetur], hoc than the seale must be fumed wt amber, muske, aloes,
sigillum ambra, musco, aloe, lapdano, albo, et rubeo, lapdanum the white & redd / mastyke, Olibanum margarith
mastice, olibano, margaritis et thure. Invocando et orando & encensce, callyng uppõ & prayng to the lorde & all holy
dominum sicut postea de visione divina erudietur, Post [S: angels, by sayng as foloweth.]
postea] invocando angelos sicut etiam [deest S] infra [deest
S2] Dicetur, mutabitur tamen [S2: tñ; S: tantum] peticio hoc
[S2, S: tali] modo,
[S: Oratio]
ut tu domine per annunciationem concepcionem et citera. [S3: That thow lorde by the annunciacion, conceptiõ &c.
Hoc sacratissimum nomen ac sigillum tuum benedicere et wilte vouchesafe to blesse & cõsecrate this thy most holy
consecrare digue ris [S2, S: digneris] ut per ipsum et [S2, S: name & seale that by it through thy mediacion I may or
te] mediante possim vel possit talis [S2: "tal:"; S: "tali"] .N. suche one maye N. convitco heuenly powers ayrely earthy
celestes [S: cælestes] coniuncere [S: convincere] potestates & infernall to subdue invocate to alter coniure, cõstrayne,
aereas et terreac [S2, S: terreas] cum infernalibus subingare, reyse up, cõgregate dryve away to bynde & to make tho not
invocare, transmittaere [S2, S: transmutare]. coniurare [13r] able to hurte or harme to pacifie men & of them to haue
constringere, excitare, gongregare [S: congregare], graciouslye myne or his peticione to quyet enemyes. / them
dispergere, ligare ac ipsos innocuos reddere homines yt be at peace to disseu~ & to kape seke ,e~ in helth or to
placare, et ab eis suas [S2: tuas] peticiones graciosius [S: make the~ seeke./ to make seke men whole, to keper evyll
graciosi] habere, inimicos pacificare, pacificatos disimigere, men from good & to dyvide & to know them. / to skape all
sanos insanitate custodire vel infirmare. infirmos curare. bodely daunger, to make Iudges pacified at pleasure./ to
homines bonos a malis custodire. et distinguere, et obteyne victory in all thyngs, to mortifie carnall synnes &
cognoscere, omne corporale periculum euadere, Judices in to dryve away ouercome & avoyde, the spirituall./ to
placito placatos reddere, victoriam in omnibus obtinere, encrease riches in good thyngs & whau~ in the daye of
pecrata carnalia mortificare et spiritualia fugare vincere, et iudgement. I or he shall appere of thy ryght hande wt thy
euitare, divitias in bonis augmentare et dum [S2: du~; S: saynts & electe I or he maye knowe thy maiestie.]
domine(?)] in die indicii apparebit. a dextris tuis cum
sanctis et electis tuis tuam possit cognoscere [S2:
agnoscere] maiestatem */*/*/*/*

Et tunc illa nocte sub aere [S2, S add: sereno] extra domum [S3: Than that nyght let hym ley it wtout the house in the
dimittat, Tunc habeas chirotecas [S: chirothechas] nouas cleare ayre, then, thow shalt haue new gloves made wtout
sine creace factas inquas quis numquam manum posuit [S2, fyngrstherou~, in to the wch no man~ eu~ dyd put his hande
S: posuerit] in quibus signum glutetur, et sic complebitur in the whiche the seale shalt be fast put & thus is
hoc sacrum [S2: sacrosct~m; S: sacosctmus (?)] sigillum, complisshed this holy seale.]
Cuius primus eptagonus [S: heptagonus] .7. ordines,
Secundus .7. Articulos Duplos tertius .7. sacramenta
Designat [S: designant] */*/*/*/*/*/*
Prima mundatio that is to saye the beginninge of the clensinge or powrginge of him yt shall worke in this arte ffor he must
be cleane ffrom all filthynes of soule and bodye */*/*/*
[13v]
Now that we haue fynisshed the composityon or makinge of the seale of god, let us procede to know how we shall
obtayne the visyon or sighte of the deite.
ffirst he yt shall worke must be very penitent and trewly confessed of all his sinnes. he muste vtterly forbere ye company
of women and all there intycements, in so muche yt he maye nott looke upon them, ffor as salomon sayeth, it is better to
abyde withe a bere or a lyon in there dennes then to be in a howse wt a wickyd woman, he maye kepe no company wt
wicked or sinfull men, for as dauid sayethe wt ye holy thow shalte be holy, and wt the wicked thow shalte be wicked.
therfore he muste leade a pure and clene lyffe. for dauid sayeth blyssed are the undefyled and those yt walke in the lawe of
ye lorde, lett not his apparryll be filthe but rather new, or elles very cleane waschyd, salomon meanithe here by ye new
garmentes vertu and purenes of lyffe, ffor god and his holy angells care for no wordely thinges, and that dothe appere, for
the pore men doo soner worke effectually in this arte then the ryche men, but in this worke folowinge clene apparryll [14r]
is necessarye, for angells doo abyde wt me~ and they be clene, and therfor they desyre to haue clene apparryll, and
therfore salomon did speke generally aswell of the clennes of ye soule as of the clennes of apparryll, and let him that shall
worke neuer be ydell least his harte doo the soner enclyne to synne for the scripture sayeth, be alwayes doinge some
thinge lest ye be fownde ydle, and lett him alwayes praye unto god withe these prayers folowinge for the scripture sayethe
blessed is the seruant whome the lorde when he commethe shall fynde wakinge */*/*/*/*/*
the suffumigatyons as heare foloweth */*/*/*/*
[This section is not present in S, S2, or Sl.313. They jump directly to the Orations]
Thimiamate for the satter daye is all good things and well smelling roottes as ys costus (?) and herbe thuris,
*/*/*/*/*/*/*/*/*/*/*/*
Thimiamate upon saunday is masticke, muscus and suche lyke and all other good [14v] gumes of good odoure, as thus,
beniamen, storax, labdanum, ambre armoniacum, and such lyke */*/*/*/*/*/*/*/*/*/*/*/*
thimiamate upon mondaye is folium mirti, and lawlri, and leues of good odor of all swet flowers */*/*/*/*/*/*
thimiamate on the tewsdaye is sanders the redd blake and white, and all swete woodes as lygnum aloes cipres, balsami
and such lyke */*/*/*/*/*/*/*/*/*/*/*/*
thimiamate on the wedsoun daye is the ryndes of all swete woodes, as cinamum, cassia ligina corticus, lauri, and macis
and all swete sedes */*/*/*/*/*/*

thimiamate on the thowrsdaye is all swete frutes as nuttmuges, cloues, the ryndes of orenges and citrynes drye and
powdred with suche lyke of good odoure */*/*/*
thimiamate on the frydaye is mace roses [15r] violates and all other frutes or flowers of good odoure as crocus and such
lyke */*/*/*
Agrippa I-xliv: "But Hermes describes the most

powerful fume to be, viz. that which is compounded
Hermes sayde of thimiamate, of the [Luna] is cinamonium, and of the seven aromatics, according to the powers of
lignum aloes, and masticke, and crocus, and costus, and maces, and the seven planets, for it receives from Saturn,
mirtus we put this yt yche planett haue a partye in it pepperwort, from Jupiter, nutmeg, from Mars,
*/*/*/*/*/*/*/*/* lignum-aloes, from the Sun, mastic, from Venus,
saffron, from Mercury, cinnamon, and from the
Moon, the myrtle."
Salomon making a destinctyon upon the dayes and planettes of the spyce with ye which aman oughte to make thimiamate,
sayde that of [Saturn] is eche good rootte in good and euill, of [Jupiter] all frutes, of [Mars] eche tree, of [Sol] eche
gumme, of [Mercury] eche rynde, of [Venus] eche flowers and odoriferus herbe, of the [Luna] eche lefe, */*/*/* bacce,
cardamonum wax, put also with ^thes thinges */*/*/*/*/*/*
hermes sayeth that he founde in an olde booke yt these were ye more suffumigatyons thimiamate grecum, masticke,
sandalus, [15v] galbanum, muscharlazerat, mirram and ambram and these be ye collectyons of spirites */*/*/*/* and he
saythe there is no suche suffumigatyon to call spirites as is ambra, lignum aloes, costus muscus crocus and bloode of a
lapwinge wt thimiamate mixt all to gethere wt equall porcions, so yt it be odiferus of the goumes */*/*/*/*/*/*/*
Agrippa I-xliv: "The

Suffumigacions compounded of sartaine thynges heare foloweth. atrubited unto the compositions of some fumes
planettes */*/*/*/*/*/*/*/*/*/*/* appropriated to the planets."
For the sonne take saffrone, amber, muske, lignum, aloes, lignumbalsami, the frutte of We make a suffumigation for
laurell, wt cloues, mir, and thuer equall porcions so yt it be mixt all to gether after such the Sun in this manner, viz. of
manner yt it be veri swete of odour of the goumes aforsaide, put to this ye braines of an saffron, ambergris, musk,
eygell and the bloude of an whytte coke suche quantite as yt may be [16r] verie odiferus lignum-aloes, lignum-balsam,
as before sayde and makeyt in lyttell balles or pylles and kepe yt verie close frome the the fruit of the laurel, cloves,
aier or wynde for youre use */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* myrrh, and frankincense, all
which being bruised, and mixed
in such a portion as may make a
sweet odour, must be
incorporated with the brain of
an eagle, or the blood of a white
cock, after the manner of pills,
or trochisks.
For the mone take the heades of froges made of the aier which you may gather after some showers of raigne, with the eyes
of a bull and the sede of whytt popye wt thure, and camphyre equall porcions, mixt all to gethere wt sangine menstruo,
and the bloud of a whytt gander suche quantyte as yt may be verie odiferus, and laye ytt safflye up for youre use as before
sayde */*/*/*/*/*/*/*

For mars take euphorbium, bedellium, armoniacum, the rottes of bothe ye hearbes called elleborus, of some yt is called
bearfotte, wt the powder of the stone called magnes, and mirr, wt alyttell sulphuer, but of the other equall porcions, mixt
all to gether [16v] wt the braines of a rauen, and humayne bloude wt the bloude of a blak catt suche a quantie [sic] as yt
maye be verie odiferus, and layeyt up for youre use as before saide */*/*/*/*/*/*/*//*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
For marcurie take mastike, thuer, cloues, the hearbe called sunckfoyle and of the stone in pouder called an agath, of equall
porcions and mixt all thes to gethere, wt the braines of afox and of a wesell, wt ye bloude of a pye called a hagester, suche
a quantyte as shalbe expedient, so yt it be verie odiferus of the goumies aforesaide, and laye yt up saffe for youre use as
before is first wrytten */*/*/*/*/*/*/*/*/*/*
For the planett iubiter take the sede of a~ ayche tree, lignum aloes, storax, beniame~ and of the stone yt is called lapis
lazuli, and the greate endes of the quiells of [17r] a pecoke equall porcions, and mixtall thes to gether wt the bloude of a
storke, of a swalowe, and the braines of stagg called an hartte when he is kylled in the precens of the prince, the male or
female will serue, but take suche a quantite as yt may be verie odiferus of the foresaide gumes, and layeyt up vere well for
youre use as before saide */*/*/*/*/*/*
For the planett venus, take muscke, ambre, lignum aloes, redd roses, and of the stone in pouder called corall, of yt whiche
is redd equall porcions and mixt all thes to gethere, with the braines of sparowes male and female, and wt the bloude of a
turcledour or of a howse doue being whytte, hauinge allwayes respect that it be odifires of the goumies as afore
mencioned, and kepe yt verye well for youre use, ut supra, [17v] For the planett saturne take the sedde of blake popye the
sede of henbane, the rotte of mandragg, and of the stone in powder called magnes, and of mirr, equall porcions, mixt all
thes to gethers with the braines of ablake catt, and the bloude of backes called fluider myse, hauinge respecte to the
quantite that it be odiferouse of the goumie afore specified, kepeinge it verie well for youre use as is first wrytten
*/*/*/*/*/*/*/*/*/*/*/*
Heare foloweth of maruelous efficacei sartaine suffumigacions accordinge to the demonstracion of lerned and wyse men
after the opnione of philosophye */*/*/*/*/*/*/*
A suffumigacion made of thes hearbes as foloweth causeth a man to see scecreate visions to fore shewe and pronogsticate
hidd and secreat mystires concerninge the hole use of the world, and to revele and openley declarre the quallities and
operacion [18r] therof */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take of sede of flex the sede of the hearbe called flesede, the rottes of violettes the rottes of persley, and make a
fumigacion accordinge to the use as you shalbe tawghe [sic] in this booke, and you shall thorowe the grace and healpe of
allmightie god haue your desyere */*/*/*/*/*/*/*/*/*/*
A suffumigacion made of thes erbes cansethe visions in the ayer or els wheare to apeare
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take coriander of some called colender and henbane, and the skine yt is withein the pound garnet and the fumigacion
made yt is finished yt you desyere */*/*/*/*
A suffumygacion made of these hearbes as folowithe causethe visions of the earthe to appeare
*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take the rotte of the came reede, and [18v] the rott of fenill giaunte, which is called ferula, with the skynne yt is wt in the
pourgarnet, and henbaune, and the herbe tassi barbassi and reed saunders and blake poppie, the conffeccione of thes made

it is finished that you desyere */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
But iff this hearbe perslie with ye rote of ytt be added unto the fore sayde confecsion yt destroyethe the forsayde matter
and maketh it cleane voyde from all places and yt shall come to no effecte */*/*/*/*/*/*
A suffumigacion made of thes hearbes as foloweth expellyth and driuith awaye all visions, and fantices in slepe or
other wuse */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take piones peniriall, mintes and ye hearbe called palmacrist, and make a confeckecion therof at your goinge to bedd or at
ani other tyme when as nede requireth and yt shalbe donne that [19r] you requier */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumigacion made as folowith dryvith and expellith all poysons and venomes
Take the pemies of a peroke the hidden partes of the longes of an asse and make a conffeccion thereof and yt is donne that
you desire */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumigacion made as folowith cawsyth a howse or suche places where yt is made to sime as yt were full of
water or blowde */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take the galle of the fyshe called a cuttle the swete gum called arminioicum & rosses and lignum aloes, if then the sayde
confeccion be put in the place wher ani water of the sea hathe benne or ani bloude hath benne or put of the sayde water or
bloude in to the sayde confeccion yt beinge congelyd and dried and therof afimigacion made in a howse or ani place [19v]
where you are dyssposed to proue this and yt shalbe donne that you desyere and put into thys place where you worke thys
forsayde matter ther earth yt fallyth or hangeth on a plowe, and it wyll sem that all the earthe dothe tremble and shake.
A suffumygacion made as hearafter folowith in anie place where you will cawseth all things there hiddin never to
be founde or reuelyd */*/*/*/*/*/*/*/*/*/*
Take thes hearbes, coriander, and saffron, henbanne, parslie and blake popie the water therof the popie dysstilled and
tempered wt the iuce of the poungarnet skine the which is wt in the sayde poungarnet this being in a confeccion made and
laye wt yt golde syluer or anie other precious thinge wt in the water the earthe or anie other place where you will, or make
a fumigacion of the foresayde [20r] conffeccion upon the sayde place which thoue wilte hyde anie thinge in the [Moon] at
the same present be in coniunccion wt th sonne in the .4. howse which is ye angle of the earthe or the pointe of midnight
and yt shalbe allways kepte secrett for beinge found or reuelyd by anie waye or means it is sartaine and true
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumygacion made of, as after folowith cawseth visions in the ayer & the shaddowes of sepulcors of the arthe
to appeare */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take the naturall seed of the fyshe called a whalle, lingnum aloes, costus, muske saffronne, armoniacum, wt the blude of
the foule called a lapwinge, and make a conffeccion therof, wt this sayde conffeccion make a fumigaccion in a conuenient
place, and you shall see visyons in the ayer, take of the sayd conffeccion and make [20v]
a fumygacion aboute the sepulkers and vissions of the dedd shall and wyll appeare
And note and marke all this well, that thes saide matters hathe tymes and dew, obseruacions perffyttley to be donne and
keepte properley under the trew frome and concourse of the heaunes, according to ther proper qualites and influences, in
eche degre. for the whiche you maye worke as in the chapters before wrytten yt apperethe more plainley

*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
the suffumigacions of the .12. signes, and of there facies */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
● [aries] take for ye fumigacion of the singe of aries mir (Agrippa I xliv:) The twelve signs also
● [taurus] take for the fumigacion for ye singe of taurus, costus of the Zodiac have their proper fumes,
● [gemini] take for the fumigacion for the singe of gemini, mastike as Aries hath myrrh; Taurus,
● [cancer] take for the fumigacion for the singe of cancer, camphyer, pepperwort; Gemini, mastic; Cancer,
● [leo] take for the singe of leo, thi fumigacion, thu camphor; Leo, frankincense; Virgo,
[21r] sanders; Libra, galbanum; Scorpio,
● [virgo] take for the fumygacion for the singe of virgo, saunders opoponax; Sagittarius, lignum-aloes;
● [libra] take for the singe of libra, this fumigacion, galbanm Capricornus, benjamin; Aquarius,
● [scorpio] take for the singe scorpio, thys fumygacion, oponianac euphorbium; Pisces, red storax.
● [sagitori] take for the singe of sagitori, thys fumygacion, lingnum
● [capricorne] take for the singe of capricorne, thys fumigacion, asam
● [aquarie] take for the singe of aquarie thys fumygacion, euphorbium
● [pysses] take for the synge of pysses thys fumygacion, thimiamatyis
called armoniacum
Suffumicacions of the facies of the .12. signes
Primafacies [aries] teuer mirram .2. scamonum .3. pip nigrum . prima [taurus] costum .2. cardamonum .3. coprssum,
prima pacies .[cancer]. muscum .2. succhum .3. nucem muscatum, prima .[libra]. galbanium .2. ut almea, [21v] .3.
garyophilum, prima facies .[capricorne]. asafetedam .2. celephamam, .3. pip longum, prima .[aquarie]. euforbium, .2.
ruberberum .3. scamoneam, prima .[pysses]. tenet thimiama. .2. crocum .3. sandalum album .1. .[leo]. tenet thus .2.
lingnum balsum, .3. mir muscata, prima .[virgo]. sandalus .2. crocum, .3. masticem. And looke what fumicacion we giue
the first hower of the [Sol] the same muste you giue all that daye & so lykewyse of other
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
De suffumigationibus temporum */*/*/*/*/*/*/*/*/*/*/*/*/*
In primo tempore lignum aloes, thus, et crocum, in secundo tempore thimiama, id est armoniacum, costum, masticem, in
tercio te,pore sandalos, cassia et mirtum, in quarto tempore muscum succum et lignum balsami,
De fumigationibus quatuor pertium mundi quatuer elementorum */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
In oriente parte et super ignem sunt ambra, [22r] muscus, et alba cera, in parte meredei, et terræ, sunt algalya, almea, et
tyryaca, in occidentalii parte et in aere sunt balsamus, camphora, et olium olmarum, in septentrione et aqua sunt lignum
aloes, nux muscata, et maceys */*/*/*/*/*/*/*/*/*/*/*
The names of the angells that haue powr upon ye .7. dayes in the wicke and upon the .7. sterres and
goethe upon the .7. heauens and other whyle in there chayers be these */*/*/*/*/*/*/*/*/*/*/*/*/*
Capziel . satquiel . Samael . raphael . anael . l . Amael . Michael . et gabriel. and the powr of theys is that capziel is the
power of sabaday . [Saturn] . satquiel of Zedet [sic] . [Jupiter] . samael of madin . [Mars] . raphael of hamina . [Sol] . anael
of noga . [Venus] . michael of cocab . [Mercury] . and gabryel of labana . [Luna] . and euery wan of thes sitteth in his

heauen. */*/*/*/*/*/*/*/*/*/*/*/*/*
Nomina aeris in quatuor temporibus
in primo tempore dicitr ystana, in secundo .surail. in tertio . oadyon in quarto gulyon, et nomina angeloru~ qui habent
potestatem in aere et super sunt hæc Raphael . guabryel . michael . cherubin . seraphyn . [22v] orchyne . pataceron .
mycraton . sandalson . barachyel . rageyel . tobyell et nominabis . eos in omnibus rebus quæ facias in aere . et deo
adiuuante prosperabis */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Nomina terræ in quatuor . temporibus anni in primo dicitur nyguedam in secundo yabassa . in tercio . tobell, in quarto .
aradon, et angeli terræ sunt hæc */*/*/*/*/*/*/*/*/*/*/*/*/*
Samael . yatayell . baranyell . oryell . arfanyel . tatgryel . danael . affaryell . pactryell . baell . byenyell . et nominabis hæc
nomina angelorum super terram in his rebus quæ facis in terra, et deo adiu~ante prosperabis */*/*/*
the names of the monthes be these */*/*/*
nisan . yar . mantanius . abelul . tysyryn . marquesnam . quislep . tobenor thus tebethe sabat . adar . postadar . postremus .
The names of the potestates be these and they be .12. princes or rulors . that is one uppon euerye month of the .[moon].
and the rather is .oryel . sasuyell . amaryel . noryel . beraquiel . magnyuya . suryel . barfiell . adoniel . anael . gabryel .
romyel . lacyel and euery of these [23r] hathe so many potestates or helpars more or greater as there be dayes in the
monthe or many other seruantes of them.
the names of the angells of the .12. monthes.
The names of the angells that be mighty and more mighty in the first monethe which is sayde nysan, be these . oryel .
malaquiram . acya . zaziel . paltifur . yesmachia . yaryel . araton . robyca . sephatya . anaya . guesupales . seniquiel .
sereryel . malquia . aricasom . pacyta . abdyel . ramasdon . cafiel . nascyasori . sugni . aszrus . sornadaf . admyel .
necamya . caysaac . benyh . q~uor . adziryell .
the names of the .2. monthe which is sayd yar in the language of hebrewe */*/*/*/*/*/*/*/*/*/*
Safuelor . sasnyeil . santon . cartemat . alyel . paltnya . bargar . galmus . necpys . aarom . manyt . aadon . quenanel .
quemon . rasegar . affrye . absamon . sarsall . aspyn . carbyel . regnya . athlas . nadys . abytasy . abytan . palylet .
*/*/*/*/*/*/*/*/*/*/*/*/*
the names of the angells of the .3. monthe that is sayd */*/*/*/* sifan be these.
Amaryel . tabryell . casmuch . nastyfa . almur . naa= [23v] mab . mamica . zicaran . samysarach . naaseyn . andas .
paltamus . abrys . borzac . saforac . yayat . dalya . azyger. nabsuf . abuifor . zenam . dersam . cefanya . maccasor . naboon
. adyell . maasyell . szarzyr . tartalyon . adyysar .
these be the names of ye angelles of ye .4. monthe yt is sayd thamuth
. noryel . safyda . asaf . mazica . sarsac . adryyaac . nagron . galuf . galgal . danroc . saracu . remafydda . lulyaraf . nedylar
. tyaf . taanat . lafayel . genyda . nedyr . delqua . maadon . samyel . amrael . lezaydi . as . ohoc . nasyby . razyarsady .
yadna . caspa . garytan . elysafan . pastama . maday .

the names of the angells of the .5. monthe be these Ab
beraquyell or beraquyel . mãhy . or amarya . haya . byny . madrat . aman . tulyell . cossuro . fartis . nactif . nekyff . pegner
. tablic . manuat . amasya . guatyell . reycat . gnynzy . palyel . gadeff . nesgnyraf . abrac . animiter . carnby . nachall .
cabake loch . macrya . sase . essaf .
these be the names of ye angells of the .6. monthe that is sayd elul.
manyny . arabyell . hanyell . nacery . yassar . rassy . boell . mathyall . naccameryf . zacdon . nafac . rapyon . saspy . salhy
. rasersh . malquyell . sanytyell . yoas . gualaly . danpy . yamla . golum . zaszyell . satpach . nassa . myssyn . macratyf .
dadyell . carcyell . effygmato */*/*
these be the names of ye angells of the .7. monthe that is sayd tysyrin.
surgell or suryel . sarycam . guabryza . szncaryell . sabybyall . ytrnt . cullya . dadyel . marham . abercaysdon . sacdon .
pagnlan . arsabon . asyramon . agnyel . sastyracnas . alt= [24r] ym . masulaef . salamyel . sascunyel . barcaran . yahnt .
alycas . vlysacyaia . abry .
the names of the angells of the .8. monthe that is sayde marquesnan.
be these barbyts . or barfiell . tylzdyell . raamyell . nehubaell . alysaf . balyel . arzaf . rashyel . alson . naspyell . becar .
palyel . elysu . aiguap . nacpas . sansany . aesal . maarym . sascy . yalsenac . mabynt . magdyell . saneinas . maalyel .
arsafael . nanyseyorar . becabalaf . napybael . sucyel . nabnell . saryell . sodyel . marenell . palytam .
the names of the angells of the .9. monthe be these which is sayde quislep.*/*/*/*
edoniel . radyel . maduch . racyno . hyzy . maryel . azday . mandyel . gumyel . seryel . kery . sahaman . osmyn . sechyel .
pazehemy . chalchyphay . gey . Idael . necad . mynael . arac . ararygugel . galnel . gimon . satuel . elynzy . baquylaguall
the names of the angells of the .10. monthe that is sayde thebeth be these.*/*/*
Anael . amyel . acyor . naclya . rapynes . raacpel . pacrel . halion . guanrynasnihe . aslaom . naspaya . neapry . sanihay .
hasasylgason . gastaset . yfaryamy . man . polimas sarananuf . olyab . saryel . canel . razyell . pmla . nisquem . sarman .
malysan . asyzat . marimoe .
the names of the angells of the .11. monthe which is sayd cynanth be these.*/*/*
gabryel . ysrael . natryel . gaszyel . nassam . abrysaf . zefaell . zamyel . mamyel . talyel . myryel . sahinyel . guryel .
samhyell . daryel . banorsasty . satymn . nasyel . ransyel . talguaf . lebrachiel . dalyell . gandryel . sahuhaf . myschyel .
the names of ye angells of the .12. monthe that is sayde adar be these.*/*/*
romyel. patyel . [24v] guryel . azryel . paamyel . cartyel . el . anunalbeh . parhaya . ysael . beryel . laell . tenebyel . panten .
panteron . fanyel . falason . mancyel . pataron . labyel . ragael . cetabyel . nyazpatael .
the names of the angells of the .13. moneth yt is sayde büsextilis which is sayde adar the laste in
marche be these,

lacyel or lantyel . ardyel . nosmyel . ardyel . celydael . amyel . malquyel . gabalyel . susuagos . barylaguy . yabtasyper .
magos . sangos . yayell . yel . yasmyel . steluyel . garasyn . ceyabgos . sacadyel . garacap . gabanael . tamtyel . the names
of ye dayes of the wicke wt there angells stronge and mighty upon euery daye, and euery won in his daye . the names of ye
angells that seruithe in the daye of [Sol] be these. danyel . olyeyll . saffyell . dargoyeyll . yelbrayeyell . cemaguyll .
gebarbaya . faceyeyll . caram . neyeyll . talgylueyl . bethtaez . raneyl . salha . hyeyll . armaquieyeyll . romayl . gybryll .
zemayl . mychaze . zarsayeyll . amayl . antorayeyll . ronayeyll . reniayeyll . barhyl . marhyll . rarorhyll . merhyll . zarafyll
. zarayll . an . quyhym . ceytatynyn . eznyah . vehych . dunedryneylyn . yedemkyeyl . esmaadyn . elbedagrin . zamaanel .
yocaleme . detryeyll . aryeyl . arnaeyll . veremedyn . vnaraxidyn . these be the angells in the daye of the [Luna]
semhazylyn . semyhylym . yasrozyn . agrasnydyn . aymsylyn . cathneylyn . alrasachysyn . abrachasyn . layralosyn . lang
[25r] hasyn . anaenym . niangaroryn . aezonyn . montazyn . labelas . mafatyn . feya . rachyn . cadanagyn . laeradonyn .
caffrnbryn . bachramyn . varthalyn . amnanyneylyn . hacoylyn . balganaychyn . aryeylyn . badeylyn . abranoryn .
tarmanydyn . amdalysyn .sahgragynyn . adyanienyn . sacstoyeyn . latebayfanysyn . caybeinynyn . nabyalyn . cyzamanyn .
abramacyn . laryagathyn . bofealyquyn . bayealadyn . gasoryn . asaphyn . daryenyn . macnayelyn . gomraoryn . marybyn .
yebyryn . arylyn . faryelyn . nepenyelyn . banyelyn . astyeylyn . ceradadyn . these be the angells that serue in ye daye of
[Mars] . samayelyn . tartalyn . doppeyl . racyelyn . farabyn . cabyn . asymolyn . mabareylyn . tralyeylyn . rubbelyn .
marmaryn . tafanyelyn . fuheylyn . ruffar . aneylyn . rabsylyn . eralyn . pyrteplyn . brofylyn . cacyrylyn . naffreynyn .
nupuryn . raffylyn . nyrylyn . nyenyolyn . nybyryn . celabryll . tubeylyn . haayn . veyn . paafyryn . cetenoylyn .
letytyeylyn . rarafeyll . canueyl . bastaylyn . costyryn . montyelyn . albylyn . parachbeyll . alyeyll . vaceyll . zalcycyll .
amadyell . vsararyeyll . lyncodoneyl . daffrypeyl . vnlylyn . carfzoneyll . gronyeyll . gabrynyn . narbeyll . the names of ye
angells that serue in ye daye of [Mercury] be these. michael . beerel . dafngel . aryhyryel . boel . baryel . meryel . amyel .
aol . semeol . aaen . beryon . saryno~ . keineryon . feynon . aneynyn . zamazynyn . cananyn . aall . merygall . pegal . gabal
. veal . aum= [25v] eal . faranyeal . gebyn . carybyfyn . autarylyn . metorylyn . nabyafsyn . fysfyn . barsslylyn . caruphylyn
. danyturla . fenyturla . geumyturla . amya . alnamya . tabynya . nafya . myacha . tyagra . bec . alacaorynyll . benenonyll .
ye names of ye angells in ye daye of [Jupiter] be these. satquyel . ahyell . yebel . anenyel . Jumyel . Junyel . amyel .
fanyel . ramuel . sanfael . saccynyel . galbyel . lafyel . ,azyel . ymraell . memyell . paryel . pamhynyel . toupyel . ambanyel
. omyell . orfyell . ael . hearel . memyel . ynel . syumelyel . tranfyel . mefenyel . antquyel . quisyell . cumyryel . rofynyel .
rubyeyel . beell . baryel . cheduryel . the names of the angells of ye daye of [Venus] be these. hasuayeyl . barneyeyl .
verday . heyll . alzeyeyll . szeyeyll . bacapel . zelfayeyll . morayeyll . borayeyll . alpheyeyll . arobylyn . canofylyn .
ourylyn . zaryalyn . marylyn . bacoraye . kolfayelyn . azrayeylyn . ambayeyryn . mayeylyn . cabueyryn . alseyryn .
asueyryn . alneyryn . nenanryn . rayoryn . orynyn . gedulyn . hareryn . namylyn . halylyn . hymeylyn . reffylyn .
narraabylyn . hahyeylyn . landelyn . esfylyn . thefelyn . patnelyn . keyalyn . naylyn . leyrayell . ablayeyll . talraylanrayn .
barkalyn . bahoraelyn . ye names of ye angells in ye daye of [Saturn] be these. myeraton . pacrifon . polypon . capeyell .
ehenyton . alfyton . cheryon . sandalson . panyon . almyon . erpyon . paxon . calyrxon . horryon . melyson . unryon .
tonelyn . refaebylyon . monyteon . bornaylon . paxylon . lelalyon . onoxyon . quybon . quyron . vyxasmyon . relyon .
cassylon . tyfonyon . muryon . degyon . dapsyon . lenayon . orleunyon . foylyon . monychyon . [26r] gabyon . paxonyon .
pynsylon . lepyron . loeloon . saron . salyon . pyon . nargeron . aaron . selyypon . pinmybron . raconcall . zelybron . ffinis
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
B efore that these .3. prayers folowinge be sayd ouer the bloude ye must go towardes Ierusalem that Is estwarde and ye
must saye ouer the bloud ye exorcisme that Is sayd ouer ye salte that Is putt Into haly water, and that must be sayd .3. but
that ye names must be changed thus. I exorcyse the o yu creature of bloude, In the styde of ye creature of salte, which
god commaundyd by salomon to be putt In to ye seale, In ye stide of which god commaundid by his prophet helyzeus to
be putt Into water and so forthe of the resydewe, and this exorcysme thus sayd .3. with astole abowt thy neke the~ saye
the prayers folowing thryse that donne ye bloude shall be consecrated and mete for the seale.

E xorcizo te creatura sanguis + per deum vivum + per deum verum + per deum sanctum + per deum qui Salomonen In
eius deuinam Sigillum primum In ssic: vt sanaretur sterilitas Sanguis efficiaris exorcizatum In salutem credencium: et sis
omnibus ie Sumentibus Sanitas anime et corporis et effugiatatis defendat iste sanguine omnia samasia et neqiuila vel
versucia diabolice fraudis: amin ?? spiritus In mundus adiuratus per eum oni venturus ???? Indicare vivos et mortuos et
seculum per Ignem. Amen. Exorcizo te creatura Sanguis que In nomine + Dei patris omnipotentis et In nomine + [26v]
Iesu xpi filii eius dni nostri, et In virtute Sps Sancti, vt fias Sanguine exorcizate ad effugandam omnem potestatem Inimiel
et Ipsum Inimicum eradicare et explantare valeas cum angelis Suis apostaticis, per virtutem eiusdem dni nostri + Iesu xpi
qui vnturus est Indicare vivos et mortuos et Seculum per Ignem. Amen. * * * *
O Inuisyble god, O Inestymable god, O Ineffable god, O Incommutable god, O Incorrvptyble GOD, O most
mercyfull god, O most Swettest god, O Highe and gloryous god. O god of Infynite mercye, I althought vnworthe Synner
full of Iniquyt deceyte And malyce most Humbly come unto thy mercy prayinge and beseching the not to haue respecte to
all & Innumerable myn Iniquytes, but even As yu arte wonte to haue mercye upon Synners, and to here ye prayers of ye
Humble and meke, even so I beseche ye to vouchsaffe to here me thy Seruant althoughe vnworthy yet calling vnto ye ffor
ye blessinge And consecrating of this bludd thy creature that It maye be made apte and worthy ffor ye ynke of thy most
precyous and Holy Seale and of thy name . SememphoraS . so yt It maye haue ye aptnes and metenes whith It ought to
haue by thy most Holy name, which Is written with .4. letters . Joth . He . vau . Deleth . Agla . eloy . yayin . theos . Deus .
which being harde all celestyall terrestryall and Infernall creatures doo tremble feare & [27r] worship It, and by thyes thy
most Holy names . on . Alpha et omega . principium . el . ely . eloe . eloy . elyon . Sother . emanuel . Sabaoth . Adonay .
egge . ya . ya . ye . this creature of bludd may be blessyd preparyd and made apte ffor ye ynke of thy Holy seale and of thy
most Holy name . SememphoraS . which Is blessyd worlde with owt ende . Amen .
Another prayer ffor the Same
O good Iesu christ ffor thy Ineffable mercy Spare me and haue mercy upon me and here me now thorow the
Invocatyon of the name of the Holy trynyte the father the Sonne and the Holy goste and that yu woldest accept and take In
good worthe the prayers and wordes of my mouthe, by the Invocatyon of thy .100. Hooly names that Is to Saye . AglA
monhon . tetragramaton . olydeus . Ocleiste . Amphinethon . lamtara . Ianemyer . Saday . Hely . Horlon .
portenthymon . Ihelur . Gofgamep . emanuel . On . Admyhel . Honzmorp . Ioht . Hofob . Rasamarathon . Anethi .
erihona . Iuestre . Saday . maloht . Sethœ . elscha . Abbadaia . Alphat et omega . leiste . Oristyon . Ieremon . Hosb .
merkernon . elzephares . egyryon . betha . Ombonar . Stymulamathon . Orion . eryon . noymos . peb .
nathanothasy . theon . ysyston . porho . Rothon . lethellethe . ysmas . Adonay . Athionadabir . Onoytheon . Hosga .
leyndra . nosulaceps . tutheon . Gelemoht . paraclitus . Occymomyon . erchothas . abracio . anepheneton . Abdon .
melche . Sother . usiryon . baruch . Sporgongo . Genonem . messyas . pantheon . zabuather . Rabarmas . Yskyros .
Kyryos . Gelon . Hel . Rethel . nathi . Ymeynlethon . Karex . Sabaoth . Sallaht . cirhos . Opyron . nomygon . Oryhel
. theos . ya . Horha . christus . Holbeke . tosgac . Occymomos . elyorem . [27v] Heloy . Archyna . rabur . humbly &
faythfully beseching the althoughe unworthe yet trusting In ye that yu woldest sanctefy & blesse this bloude by thy most
Holy names afforsayd, & by this na~e . Sememphoras . of .72. letters that by ye power Holynes and vertue of ye same
na~es & by yi deuyne mighte & power this bloude maye be co~secrated, blyssed, & strengthed by ye vertu of yi most
Holy bodye & bloude yt It may haue ye vertue & aptnes which it oughte to haue wt out any discet, yt it maye be worthy to

wrighte yi Holy seale yt it may haue ye effecte which it ought to haue thorow or lorde Iesus which syttethe in ye hyghest to
whome be honor prayse & glorye worlde wt owt ende Amen :::::the blessing of It::::: God the father blesse ye
God ye sonne blesse ye God ye Holy gost blesse ye Hooly marye mother of or lorde Iesu christ maye blesse & Sanctefy ye,
o bloude yt yu mayst Haue ye mighte and power of a sacrament In wryting of ye Seale of God. All Holy virgins maye
blesse ye this, Daye & euer. All ye Holy & electe of God and All ye celestyall powers maye blesse the and confyrme and
Strengthen the, All Angells and Archangells vertues, principates, potestates, thrones, and domynatyo~s, cherubin &
Seraphin by ye auchtoryte & lycency of god may blesse ye, by ye marytes & all ye prayers of thy sayntes O lorde U\Iesu
christ yt yu woldest blesse + sanctyfy + & consecrate + this bloude & strengthe~ it, by thy almighty powr, & yt thy sea;e yt
shall herewt be wrytte~ may haue ye power which it oughte to haue & for yt purpose & intent for ye which it is ordeyned
thorow or lord Iesu christ whose reygne & empyre dothe contynew worlde wt owt ende. Amen :::::

Liber Juratus, or the Sworne Booke of Honorius (part 5)
Part 5
Permission is hereby granted to make one handwritten copy for personal use, provided the master bind
his executors by a strong oath (juramentum) to bury it with him in his grave. Beyond this, whoever
copies this sacred text without permission from the editor will be damned.
Here begineth the .2. parte of clensyng or makyng clene to obtayne the syght of the
deyte.
After that, he that wyll see ye deyte hathe pourged & clensyd & macerated his body we comaunde
him yt he kepe him selffe allwayes very clene, & to be garnysshed wt all vertues & lett him allwayes
remembre god, & pray vnto him for ye forgyuenes of his synns, for god is righteous & ought to be feared,
for he yt dothe nott loue him, as salomõ sayeth the begini~ge of wisdome is to feare god, therfore every
man ought to feare him for no man of his owe~ worthines or [59r] goodenes dothe deserue or dothe gett
glorye or helthe nor can see god wt owt grace of his savyor, & agayne lett him fast other .12. dayes bread
and water holly wt owt any other refeccyõ doinge as he dyd before in ye other dayes untill he cum to the
.13. daye which must be a thursdaye, & the~ agayne yffe he perseue any wyckednes or syne in him selffe
lett him pourge it, & then agayne receyue ye body of chryst sayinge :::::
A prayer to be szyde before ye receyving of the body of chryst:::::
O thow lorde Iesu chryst ye savor of all men whych dydest wouchsaffe to sacryfyce thy bodye for ye
helth of me most myserable synner & for other yt liue in ye world wt ye whych ye .5. day that is to saye
ye thursdaye ye daye of thy supper thow dydest fide thy holy apostles wt thy precyous body & blovde
couminavding yt in thy name or holy mother ye churche shulde consecrate thy most holy body & bloude
yt it might be ye helthe & lyffe of ye soules yt beliue in ye, I vnworthy synner receyvinge ye o lorde Iesu
chryst knowing & confessinge ye to be my lorde & my creator whome I oonly shall see in my fleshe &
noone other, whom I looke for to cõme to be my Iudge graunt vnto me mercyfull lorde by ye vertue of
thys holye misterye yt lyke as I doo confesse & know vysyblye thy devine spirituall & corporall power
by ye redemptyon of thy most holy bodye & bloode, so wochsaffe to claryfy & pourge my body, yt my
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body being washed my soule may vysyblye see ye wt thy .9. orders of angelles wylles I lyue & prayse ye
which lyvest & reygnest god worlde wyth owte ende. Amen.
This doone Go home to thy Howse and begin thy worke after thys soorie :::::: Thow shallte saye ye same
thursday ye psalter wt ye letannye wt ye proper prayers folowinge it. After yt thow shalte saye ye . 25 . 26
. 31 . prayer & thow shalte add ::: peticyo ::: that thow by ye a~nu~cyatyõ conceptyon natyvite
cercvmcysyon perching, baptyme, and ascentyõ of thy most blessyd sonne or lord Iesu chryst woldest
wouchsaffe to claryffye and pourege my body ::: peticyo ::: yt it being washed I maye visybly see the
whyle [59v] I tyue wt thyn .9. orders of angelles yt my soule maye worship & prayse ye. at the last thvs
ende yor prayer for yu god art mighty aboue all & mercyfull which lyuest & reygnest god in vnite and
trynite and shallt raygn worlde wt owt ende. Amen.
ffrom hence forthe thow shalt be in some secret place where there is no greate resorte of people & every
daye yu shalt saye thies prayers folowinge wt those yt goe before yt be appoynted for him yt shall worke
wt these names folowinge . Agla . monhon . tetragramaton . ely . deus . ocleyste . ampheneton .
lamyara . Ianemyer . sadyon . hely . horlon . porrenthymon . yelur . gofgamel . emaunel . on .
admyel . honzmorib . ioht . helon . resamarathon . anethi . eryona . yvestre . saday . maloht . sechce
::::::: After that yu shalt saye this prayer ::::::
O my god father allmighty of everlastinge power which arte able to make him clene yt is conceyved of
an vnclene seede . primogenitus . primellus . principium . sapientia . vertus . sol . splendor . gloria . pax .
lux . panis . os . verbum . salus . angellus . sponsus . perpheta . agnvs . ovis . vitulus . serpens . aries . leo
. vermis . here mercyfully ye prayers & invocatyons of thy servant yt thorow ye vertue of thy holy names
my body being washed I maye see the visiblye whilles I liue wt thy .9. orders of angells yt my soule may
worship & prayse the. Amen ::::::: After that saye these names :::::::
Escha . fortis . abbdya . iuste . alpha et omega . piissime . leiste . dulcissime . oristion . potentissime .
yeremon . ercell . entissime . hosbr . excelse . merkerpon . adiutor . elzephares . defensor . egyrion .
protector . pheta . largitor . here gentely ye prayers of thy seruãt yt thorow ye gyft of thy grace and thorow
ye intercessyon of ye blissed virgin mary thy mother & of thy angells & archangells . michael . gabriel .
vriel . and raphael . & all other thy celestyall angells, & of thy apostoles peter . paule . Ihonn . & Iames .
andrew . mathew . simond . & Iude . philip . thomas . & barthlemew . my body & cc cc ::::
+ After that saye these names +
[60r]
Ombonar . ineffabilis . stimulamathon . in substantia . inuisibilis . oryon . inestimabilis . ethion .

Impermutabilis . nomios . clementissime . pep . incõmensurabilis . nathanathoy . incorruptibilis . theon .

inmense . vsiston . gloriose . porho . tocius . misericordiæ :::: After yt saye this prayer folowinge ->
looke gentely to thy prayers of thy seruant not hauing respect to the innvmerable iniquites which I haue
done against the for yf yu regardest owre iniquites o lorde who may abyde ye but thow o lorde doest lyft
ye feeble ffrom ye earthe & the poore owt of ye myre . in ye vertu of holy humilyte & obedyence as it is
writte~ he was obedyent evyn to deathe & in another place I haue humbled my selfe very low which
humelite thow didest wouchsaffe to take vpon ye, & to suffer for synners . so gentely receyue my prayers
for I confesse & know yt yu hast mercye vpon all creatures yt call vpon ye faythffully as dauyd sayeth an
humble & a contrite harte thow shall nott dispyse, & in another place ye lorde is nighe to them yt call
vpon him truely yt yu wilte rayse my soule ffrom the darknes of my body & from ye fylthynes of synne
that my body being washed & cc cc as before at this signe ::::::: here ffoloweth the names of the lyvyng
gode ::::::::::
+ Rothon + maker of heauen & earth . lethellete + which ast stretched owt heaven above the
heyght of the clowdes + ysmas + which hast stablysched the earth aboue the waters + Adonay + which
hast appoynted ye sea her bowndes which she cane nott passe + Bathinadir + which hast sett ye sonne and
the moone and all ye sterres in ye heyghe of heaven + Onoitheon + which hast done all thinges thorow
wysdome + hosga + which the .6. daye dydest created [sic] man to thyn owen symylytude and lykenes +
lemdra + which didest putt adam and eve whom yu gavest him for acompanyon in ye paradyse of [60v]
pleasure, whome also for transgressing of thy commaundement yu dyddest by and by cast owt of the
same + nosulaceps + which didest accepte abells ablatyon + tutheon + which didest dystroy ye worlde
avr the wickednes therof wt ye water of the flowde + telemoht + which didest saue noe & those that were
wt him in ye water of ye deluge by whome also thow didest restore agen mankynde + paraclitus + which
didest appere to abraham thy servant at ye footte of mambre in ye lykenes of .3. persons + occynonenon +
which didest take vp enoche and helyas into heavens to fyghte agaynst ye tyranne + Ochothas + which
mercyfully delyverdst thy servant loth from the drowninge or synkinge of sodome & gomorre + Abracio
+ which didest speke to thy serwant moyses in the midest of a bushe in a flame of fyer + Anepheneton +
which madest aarons rodde, to budd & floryshe and to bringe forthe frute, + Abdou + which browghtest
thy people mightely owt of ye lande of egypt ffrom there captyvite + melche + which openedest ye waye
in ye myddes of yt ye went thorow drye ffooted + Sother + which gavest thy people a lawe in mownt
synay by ye handes of moyses + vsyryon + which gauest to thy thyrsty people owt of ye hard roke
inumuerable waters to drinke + baruch + which browghtest danyel ye prophet owt of ye lyons denne saffe
and sownde + Sporgon Go + which cawseddest ye .3. children .sydrac . mysaac . and abdenago . yt is to
saye . Ananias . Azarias . and misael . to cum harmles owt of ye burninge fornace + tenonem + which
delyuerydst susanne having a sure stust in ye ffrom ye fallssecrime of ye fallsse Iudges + messyas +
which didest preserue ye prophet Ionas in the whalas bely .3. dayes and .3. nightes + pantheon + which
madest the prophet to escape ye handes of golyas with victory, O Iust mighty and pacyent god . agyos .
otheos . hiskyros . athanathos . eleyson . ymas . christ . stronge allmighty & Immortall god . Iesus of

nazereth ffull of mercy which only thorow contricyon of harte doest fforgeue synns here most [61r] gentil
and mercyfull lorde ye prayers of thy servant which I speke thorow ye power of thy maiestye yt thorow
thy mercye & grace which yu haste gyuen to thy sayntes thow woldest wouchsaffe to graunt vnto me lett
the powre of thy holy sprite cu~ downe vpon me thy servant allthovgh I be full of synne yet made of ye
which may obtayne forgevenes of my synns yt thorow thy celestyall dewe ye fowlnes of my body maye
be putt awaye yt my body being wasched and cc cc as beffore :::: petysyon ::::: II . thys prayer aforesayde
owght to be sayde in all perrylls and daungers ffor it kepethe men in helthe, it maketh sycke men hole, it
dothe obtayne remissyon of synns, it pacyfyeth angre, and encreasyth frendship, it cõforteth desperat
persons, it cherysschythe the poore, it mitygateth the wrathe of god, it overcometh all tribulatyons and
perversytes, it dryveth away tempestes, it dothe frustrat Inchaunteme~tes, it dothe constrayne and bynde
sprytes: and it owght to be sayde fastinge and knelynge, and wt great devocyons, and he yt shall worke
by it must be humble pacyent and chast. thus therfore shalte yu the .fryday . saturday . sonday . munday .
twesdaye . & wendensdaye . ffolowinge saye all thes and .3. everye daye that is to saye in the morninge
att nonne and at mighte [sic]:*:
now to the effect of the worke ::: upon thurday early in the morninge saye as thow saydest before and
then make a cowche of heye, and a bowt it strew assches that be cleane cyfted and in them wryghte the
hundreth names of god :::: these are the names of godd ::::::: Aglai [S2: Agla] .1. monhon .2.
tetragramaton .3. olydeus .4. Ocleiste .5. Aniphinethon .6. Lamiara .7. Ianemyer .8. Saday .9. Hely .10.
Horlon .11. portenthymon .12. Ihelur .13. GofGamep .14. Emanvel .15. On .16. Admyhel .17. Honzmorp
.18. Ioht .19. Hofob .20. Rasamarathon .21. Anethi .22. erihona [61v] .23. Iuestre .24. Saday .25. maloht
.26. Sethee .27. elscha .28. Abbadia .29. Alpha et omega .30. leiste .31. Oristyon .32. Ieremon .33. hosb
.34. merkerpon .35. elzephares .36. egyryon .37. Betha .38. Ombonar .39. stymulamathon .40. Orion .41.
eryon .42. noymos .43. peb .44. nathanothay .45. theon .46. ysyston .47. porho .48. Rothon .49. lethellete
.50. ysmas .51. adonay .52. Athionadabir .53. Onoytheon .54. Hosga .55. leyndra .56. nosulaceps .57.
tutheon .58. Gelemoht .59. paraclitus .60. Occymomyon .61. ecchothas .62. Abracio .63. Anepheneton
.64. Abdon .65. melche .66. sother .67. vsiryon .68. baruch .69. sporgongo .70. genonem .71. messyas
.72. pantheon .73. zabuather .74. rabarmas .75. yskyros .76. Kyryos .77. Gelon .78. Hel .79. rethel .80.
nathi .81. ymeynlethon .82. Karer .83. sabaoth .84. sellaht .85. cirhos .86. Opyron .87. nomygon .88.
Oryhel .89. theos .90. ya .91. horha .92. christus .93. hosbeke .94. tosgar .95. occymomos .96. elyorem
.97. heloy .98. Archyna .99. Rabur .100 :::::::: And when he hath thus doone, thus lett him begyn his
worke lett him take fayre clere water and colde of aspringe wherin he shall washe him selfe sayinge
::::::::: O lorde hooly father allmyghty and everlasting god whose spryte before the creacyon of ye worlde
was borne vpon ye waters, which in ye creacyon of ye worlde didest blesse it wt ye other elementes which
didest gyve it to thy thyrsty people for there refreshinge, and yt the owtwarde ffylthynes of this worlde
shulde by them be washed away, which woldest be baptysed in water of Iordane by Ihon baptyst yt
thorow yemisierye of thy most holy body all waters thorow the blessing shulde encrease, and lyke as by it
all owtwarde ffylthynes is wasshed away even so by it and by thy holy sprite owre inwarde ffylthines yt
is to say ower synns may be wasshed awaye, as ye prophet david testefyeth saying yu shall [62r] sprinkyll
me wt ysope and I shall be cleane yu shalte washe me and I shall be whyter then snow, which in
reme~berance of this hooly mistery dydest thy hooly apostles ffeete which gauest vnto hus owt of thy

percyons syde water to drinke ffor the refectyon of or soule and dyddest wouchsaffe to haue thy syde
bytterly percyd wt a spere for us, graunt I besyche the that lyke as by this water my owtwarde partes of
this my wretchyd body are washed so by ye vertue of thy holy baptyme which I haue receyued vpon me
in thy name vautsaffe yt the dew of thy grace maye descende vpon me wherby my inwarde synns may be
washed awaye that my body beinge washed and cc cc as before at this marke :::: petycyon :: and know
that noo man yt is trobeled wt worldely thinges canne doo this thinge ffor the soule by means of earthely
blyndenes is vtterly sequestrate from all goddely secretes therfore it doeth very hardely vnderstand them
but so muche the more as ye fleshe dothe consent to the workes of ye sprite soo muche the soner and
easelyer doeth it vnderstande the secret misteryes and therfore they that founde owt these scyences did ye
more abyde in secret places because they wolde nott thorow worldely temptacyons be lett from there
workes. and yff he that shall worke but for a parte of this scyence must be sequestred ffrom worldely
thinges how muche the more owght he to abstayne that shall worke ffor the whole ::::: then lett him put
on a heyr nexte to his skyn and blacke clothes, and so goe into the quere and there sytt, then lett him
begin the psalter wyth the letany & the proper prayers folowinge, and all other as I said before and when
he hathe donne lett him say thyes names folowing :::::: zabuather . rabarmas . yskyros . kyryos . gelon .
hel . tethel . nothi . ymei . alethon . karex . sabaoth . sellal . chiros . opron . nomygon . oryel . theos . ya
:::: a prayer :::
[62v]
O GOD allmyghty stronge in batyll kinge of eternall glorye ye plesauntnes of whose brightenes dothe
fyll heaven and earth whome angells and archangells doo feare worship & prayse sayinge . Holy . Holy .
Holy . lord god of sabaoth heaven and earth are full of thy glorye . Osanna in the highest which to be
lorde over mankynde cammest owt of heauen dowe~ to the earthe . OrHa . which be gabryel in the
temple of Ierusalem dydest gyue knowledge to marye ye vergin thy mother of ye beginninge of thy
incarnatyon . Christus . which dydest shadow thy selfe in her wombe wt owt spott of corruptyon evin as
the sonne entereth into a glasse . Hospsk . which madest the dry rodd to floryshe in the handes of Ioseph .
GofGar . which by Ihon baptist dydest sende vnto thy people of Israell testymonye and aforknowledge of
thy cumminge by prechinge of those thinges whiche were spoken of the and of thy byrthe by the
prophetes and dydest send a lighte vnto men sytting in darknes by ye which they knew thy hooly
comminge. Octynnomos . which dydest sende the fyrst starre to the .3. kinges Iaspar melchyor and
balthazar wch cam to worship the, and thow dydest receyue there gyftes shewing thy selfe vnto them to
be very god and mortall man, and shewest vnto them in there slepe by thy angell the fallshed [falsehood]
of herode, which hast crowned gloryously in heaven the holy innocente whiche [63r] suffered for thy
name . elyorem . which being presented vnto god in the temple of Ierusalem by the handes of Symeon
gauest vnto the same Symeon the effect of knowledge as he dothe wyttenes him selfe sayinge now lord
lettyst yu thy seruant depert in peace ffor myn eyes haue seen thy saluacyon, which yu hast prepared
befor ye face of all people alight to lyghten the gentylls and the glorye of the people of Israell . theloy .
which at the maryagh of a certen ruler dydest turne water in to wyne . Archima . which .32. yeres dyddest
preche vnto the people the catholyke ffaythe which didest make peter, Iames, and Ihon, barthemew, and
thomas, and other of the apostles perfect in knowledge and grace . Rabuch . which by the space of .40.

dayes dydest fast in the desert, and there warte tempted of the deuyll, which dydest remytt and forgyue
marye magdelen weping most bytterly at thy fyte wepinge them wt her here and anoyntinge them all here
synns, and dydest rayse agayne from dethe lazarus her brother which had lyne deade .4. dayes, and
gauest sighte vnto him that was bornne blynde, and dyddest voucsaffe thy body to be sacrafyced to be
drawen crelly, to be entretyd and spytefully to be Iudged, and to be blasfemyd, & to be bytterly whipped
wt sharpe cordes, to be vexyd wt buffetts & spyttinges, to be crowned wt thorne, to be nayled to ye crosse
wt sharpe naylles bothe hand & footte, to derinke vynegar & gall, & thy syde to be openyd wt a spere &
to be [63v] layde in thy graue, and to be kepte of souldyers & all for vs myserable synners, which by thy
mighty power and wt the sygne of thy holy crosse wt ye which I doo now sygne me wt myn owne handes
In the name off the father + and of ye sonne + and of ye holy gost + brakest ye brasen gaates and
delyuerydst thy fryndes owt of ye darke places of hell, also o lorde by ye fayth which I confesse and
know and haue in theis holy misteryes evy~ so delyuer my soule from ye darknes of my bodye yt in this
corruptyble body I maye visibly see the wt ye .9. orders of angells yt whyle I lyue my soule may looke
vpon ye prayse ye and gloryfy ye, thow therfore lorde which the thrid [sic] daye didest ryse agen from ye
deade and didest revele thy resurrectyon on to mary magdalen and to mary Iames and to mary solome,
and to thy disciples, & didest shew thy wondes to saynt thomas, and after .3. dayes yu didest ascende into
heaven frõ whence yu dydest send ye holy gost to thy discyples thow also lord which didest shew to paule
thy apostle and to Ihon ye euangelist thy secretes & didest open ye heavens to stephen when he [64r] was
stonyd as he sayeth he did see thy maiesty wt his corporall & bodely eeyes saying beholde I see ye
heavens open & ye sonne of man standinge at ye righte hande of ye power of god which didest graunt to
thy mertyres to suffer tormentes pacyentely which shall comme to Iudge ye quicke & ye deade & ye
worlde wt fyer, looke vpon me & here my prayers yt thorow thy grace & power of thy holy names yu
woldest voutsaffe to delyuer my soule ffrom ye darkenes of my body and from ye filthynes of my synn
ffor in ye doo I ende my lyffe o my god + stoexhor + abalay + scyystalgaona + fullarite + kesphiomoma
+ remiare + baceda + canona + onlepot + which saydest on the crosse It Is fynished
*/*/*/*/*/*/*/*/*/*/*/*
Then lett him slepe & after yt speke no more and so he shall see ye celestyall palyce & ye maiesty of god
in his glorye & ye .9. orders of angells, & ye companyes of all blyssed sprites, butt some man will saye
be cause god dothe saye man shall nott see me & lyue, it foloweth then yt he yt seeth god must nydes dye
bodely, the~ he shall no more ryse tyll ye daye of Iudgeme~t, ffor no man dyeth bodely twyse, but it is
false yt a man shulde dye bodely because he seeth ye deyte, for [64v] the sprite Is carred into heaven, and
the body Is fedde in ye earth wt angells foode or meate, ffor we reade of many whych haue bene ravyshed
in sprite to whome many celestyall secretes hathe ben reuelyd, for at the tyme of the passyon of or lorde
Iesus christ many bodyes dyd ryse as we reade */*/*/*/*/*/*/*/*/*/*/*
he yt shall worke mvst be willinge in his worke & vtterli clensed ffrom all fylthynes ffor ye more he
suffereth ye more he shall obtayne for yf or superyour yt Is it saye christ wolde suffer for his subiected &
inferyours bo cause [sic] he wolde glorefy them in his sighte, muche more owght ye infer your suffer for

him selffe yt he may please his lorde, ffor ye sighte of ye deyte will nott be hadd wt owt perfett purenes
for he will nott constrayned but prayed vnto and entreatyd & yet it wil be very harde to obtayn it, for ye
lorde hathe geuen ye earth to men, & ye knowledge of his law as dauyd testefyeth sayinge ye heaven of
heavens is ye lordes, but ye earthe hathehe gyven to ye sonnes of men, & in another place take hide my
people vnto my law & because faythe dothe nott merytt where man is able to proue it by naturall reason
therfor it is ye hardest thinge for a man to see ye deyte or deuye~ maiestye because it is a thinge
supernaturall */*/*/*
In thys worke lett never man reme~ber deathe. for thorow ye vertues of prayer & ye power of god in
whome he hathe his hoole trust his body is made as [65r] It were a spirytuall bodye & he shall be fedd wt
spirytuall meate evyn as ye younge crowes or younge ravens whome god of his mercye dothe noryshe as
dauyd testfyeth saying he dothe gyue ye oxe meat & ye you~ge ravens or crowes yt call vpon him but lett
him yt shall worke beware yt he be in noo deadly synn for yf he be he shall be mad ever after, & this is ye
cause for his vnderstandinge, which commeth from ye soule the which dothe desyer to see gos in whom it
delytethe, & dothe nott see him thorow ye Impedyment of synn do the never after remember any other
thinge, & therfore as conserui~ge his bodye he is an vnresonable creature, & soo lykewyse we see many
which be abstract because they cane nott obtayne ye thinge yt they wolde haue. god therfore of his
Infynyte goodenes graunte vs grace to cum to ye sighte of his deyte which lyueth in ye trynite of
personnes and in the vnyte of substance worlde wt owt ende. Amen. */*/*
Off the chapters of the fyrst booke */*/*/*/*/*/*
Now yt ye be tawght to cum to ye sighte of ye deyte & of ye knowledge of ye deuyne power of wasshinge
awaye of yor synns & of establyshinge of yor selfe yt ye fall nott in to moertall synne, & of ye
redemptyon of .3. sowles owt of purgatorye, now will we Intreate of purgatorye, but yf any man will
worke for any of these .4. doo as is before [65v] sayde for ye vysyon of ye deyte but yow must change yor
perycyon from ye sight of the deyte, in to ye petycyon of ye knowledge of the dauyne power or in to the
petycyon of remyssyon of synns, or in to ye stablysshingeof grace, or for ye redemptyon of .3. soules owt
of purgatorye & so wt owt dowt yu shalte ye more easlyer obtaye~ it. And note yf yu wilte worke for all
thes thinges aforesayd then thow must saye everye daye the afforsayd .8. termes wt these .10. prayers . 23
. 24 . 25 . 26 . 27 . 28 . 29 . 30 . 31 . 32 . for these yu shalte regarde neyther the moone nor ye hower, but
shalte specyally saye them in ye morninge & abowt .3. of ye cloke & abowt ye myd daye ffor thes
prayery [sic] doo bringe agayne to righte whatsoever a man thorow his ffraylte hathe wrought amysse &
ye more & oftener they be sayde soo muche ye more is ye fawt ame~did & saued frõ erringe.
here begineth the .2. treatyse of the

seconde booke.

Now that we haue ffynyshed the fyrst treatyse of thys booke here foloweth now the second which lyke
as the fyrst had .6. chapters of ye which we haue by ye grace of god entreatyd soo hathe this booke .27. as
here folowyth, the fyrst of ye knowledge of ye heavens, of ye knowledge of the angells of every heaven,
of ye knowledge of every angell his will and power, of the knowledge of the seales of euery angell of ye
knowledge of ye superyor of [66r] euery angell, of ye knowledge of ye offyce of every angell, of ye
Inuocatyon and companye of everye angell how to obtayne yer will by every angell, how to obtayne all
scyences, how to know ye hower of deathe, to know all thinges prsent past & to com~e, to know ye
planetts & sterres and there influences, to alter & change ye influence of ye planetts, to change ye daye
into nighte & ye nighte in to daye. to know ye sprytes of ye fyer & there names & there superyors there
seales and there power & vertu, to know spritttes & bestes of ye ayer, to know ye name & names &
powers of there superyors, to know there seales & there vertyues, to know ye cõinnctyons & alteratyon of
ye elementes & of ye bodyes made of them, to know all herbes & treys & all bestes vpon the earthe &
there vertuer, to know ye natuere of man and all ye deedes of men yt be secret or hydd, to know ye sprites
of ye water and of the bestes, and there vertues, there superyours, to know the earthely and infernall
sprittes, to see pourgatorye and hell and to know there soules there beinge to haue this booke consecrated
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
here ffoloweth the treatyse off the nature and offyce of the seconde
angelles
Now that we haue doone wyth the vysyon of the dayte, and of the .9. orders of angelles [66v] now lett
vs begin to treate of ye seconde angells whose nature is sache that thei doo princypally serue god & after
that man whome they doo naturally loue and they doo reygne in the sphyers of the sterres, & they doo
take vpon them a fyrye bodye when thei be sent, by the commandement of god to man in this worlde that
be clensyd and puryffyed to company wt them, and to comforte them, and of them there Is .7. sorttes
whose natures ought to be knowen for euery on of them hathe his proper offyce appoynted him all
thowght they may at sume tyme take su~e other office
off the sprites that be vnder the planet saturne.
And of these sum~e be called satrnynes which be these
Bohel Casziel michathon datquiel
the sealle of the angells of satvrne Is thys */*/*/*/*/*/*

: [S2 omits "the seal ..." and the seals.] and there nature is to cawse sadenes, angre, & hatred, & to
[67r]
make snow and yse, there bodyes are longe and gentyle paale or yelow and there regyon Is the northe
*/*/*/*/*/*/*/*/*/*/*
Off the sprytes that be vnder the planet Iupyter.
other there be which be U\Iouialles or vnder Iupiter whych are these */*/*/*/*/*/*/*/*/*/*/*/*/*/*
Satquiel Raphael Pahamcocyhel Asassayel
the sealle of the angells of Iupyter Is thys */*/*/*/*/*
: and there nature Is to gyue loue Ioye, gladenes and fauor of all persons to him that worketh, to bringe
forthe dewys fflowers, herbes and leavys, or to take them awaye, and there reqyon or abydinge Is betwyx
the east and the sowth, and there bodyes are of a meane stature, ye colour of them Is lyke to the coloure
of heaven or lyke vnto crystall */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Off the sprytes that be vnder the planet mars */*/*/*
Othere there be whych are called martyans whych be these */*/*/*/*/*/*/*/*/*
[67v]
Samahel Satyhel ylurahyhel Amabyhel
the sealle of the angells of mars Is thys */*/*/*/*
: and there nature Is to cause & styre vp warre murder distructyon and mortalyte of people and of all
earthly thinges, & there bodyes are of a meane statuer dry & leane there colouer Is redd lyke to burni~g
colles burni~g redd, and there regyon or abydinge Is the sowthe */*/*/*/*/*/*/*/*/*/*/*/*/*/*
Other there are vnder the sonne which are these */*/*/*
Raphael Cashael dardyhel hanrathaphael

[68r]
the sealle of the angells of the sonne Is thys */*/*/*/*/*
: there naturee Is to gyue loue and fauor and rycches to a man & power also to kepe hym hayle and to
gyue deweys, herbes, flowers and frutes in a moment, there bodyes are greate and large ffull of all
gentylnes there colouers Is bryghte like glasse, or as the soune or golde, and there regyon Is the east.
Off the sprytes that be vnder planet of venus */*/*/*/*/*
There be othere whych are called venereans whych be these */*/*/*/*/*/*/*/*/*/*/*/*/*
Hanahel Raquyel Salguyel
the sealle of the angells of venus Is thys */*/*/*/*
: there nature Is to prouoke lawhiges entycementes and desyers to loue wome~ and to giue fflower, &
frutes, there bodyes are of a meane stature in all poyntes, for they be nether lytle nor greate neyther fatt
nor leane. ther cou~tenaa~ce Is pleasant, whyte lyke snow there regyon is [68v] betwyxte the southe and
the west */*/*/*/*/*/*/*/*/*/*
off the sprytes that be vnder the planet of mercurye */*/*
Other there be wch be called mercuryans which be these -

michael mihel Saryyel
The sealle of the angells of mercurye Is thys */*/*/*
: there nature is to subdew them selffes and othere good sprytes to othere, they gyue answere of things
present past and to comme, they teche the secret deeds whych are to be donne or what shall chance in
thys worlde, they revele the secretes of all othere sprytes, they can also yf they be commaunded doo the
same thinges that othere cane doo there forme or fassion Is movable clere lyke glasse or the flame of
whyte fyer, and they to gether wyth the [Luna] doo revele and tell cowncells and secretes of all other,
there regyon Is be twyxte the west and the northe */*/*/*/*/*/*/*/*/*/*/*
[69r]

off the sprytes that be vnder the planet of the moone.
There be other sprytes of the moone which be thyes */*
Gabriel michael Samyhel Acithael
the sealle of the angells of the moone Is thys */*/*/*/*
: and there nature Is to change thoughtes and wills to prepare Iorneys to tell wordes that be spoken to
cavse rayns, there bodes are longe and greate, there cowntenances Is whystyshe dym lyke cristall or lyke
yse or a darke clowde and there regyon Is the west */*/*/*/*/*/*
Here ffolowith the makinge of the cyrcle */*/*/*/*
Now that yow haue dwe knowledge of there nature power, regyon, and forme when y u wilte call them
yu shallt doo thus, take harde stonnes, and playne in the which there Is neyther hoole nor ryft or ells, tyles
specyally made for that purpose, and lett him that shall make them be [69v] cleane from all pollucyons,
and lett him haue lyme & sande of the seae banke mengled to gether wherwt he shall Ioyne the stonnes,
then of them he shall make a place wherin the cercle shall be drawen, and this place shall thus be
fashyoned ffyrst lett the cercle be equall wt the earth having in lengthe and brede .14. focte wt in ye
which make a croked cercle lyke halfe a cercle higher the~ the other, in length and breade contayning .7.
foote, & in heyght .3. ffoote and an halffe, yet be cawse of poverty this place may be made of clene
earthe thinke or cley yf it be well purged so that there be no ryft or breke in It, and when the place for the
cercle Is fynished then he that shall worke as I sayde be fore muste be lensyd or purged as Is declared in
the first clemsinge but yor petycyon must be alteryd or changed, for the prist whyle he dothe consecrate
the bodye of christ must saye thys prayer ffolowinge */*/*/*/*/*/*/*/*/*
O thow lorde Iusu christ god and man which diddest votsaffe by thyne owne selffe to visytt thy faythfull
people to there health I humbly besiche the, pray the, and desyer the, euyn thyn owne sellffe whom I doo
now holde in my handes for thy servant .N. that thorow the gyfte and permyssyon of thy grace all those
angells whome he shall call to haue there cowncell it [70r] wolde please the to sende them and constrayn
them that by the meanys of the he may mercyfully company wt them ::: the ffyrst daye ::: who as I sayd
before after yt he hathe receyued the bodye of christ shall departe owt of ye churche saying contynually
the .17. prayer. vntill he cõe to the place of the cercle. the consecrating of the cercle, then lett him blysse
ye cercle saying .15. prayer and that daye he shall doo no more. the seconde daye he shall goe to ye
churche, and after complayne he shall go the cercle saying agen the .17. prayer, and lett him haue a payre
of sensors wt cooles in them whervpon he shall cast perles, and wt them he shall perfume the place owt
of the which he will call, and the .4. partes of the worlde heaven and earth thryse, sayinge the first and

seconde prayer, this doone thryse goinge abowt the cercle and perfumi~g it begining at that place owt of
ye which yu wilte call and there endinge agayne yu shalte name ye angells for ye which yu willte worke wt
ye angells of ye daye & hower moneth, tyme and the face in the which yu wilte worke saying . michael .
miel . saripel . and cc cc . peace dothe over come~, agyft subdueth, pacyence getteth the victorye,
humylite dothe noryshe concord, I therfore .N. yu sonne of .N. and .N. humbling my serfe vnto yow gyue
me peace vnto yow thus doinge, I gyue my gyfte vnto yow yt yow beinge pacyffyed and pacye~t may
ge~tely graunt ye petycyons which by godes meanes & sufferance I shall aske of yow.
[70v]
thys done draw .2. cercles wherof the on shall be a footte fron [sic] the othere and It must be donne wt a
new knyffe, and wrytte in the compas the names of the angells of the hower, of the daye, of the moneth,
of the tyme and of the face saying .come all ye angells .N. peceably vnto the seate of samaym which the
lorde commaundyd the trybes of Israel to ye encrease of his honor, wherfore I doo Invocate and call yow
oo ye .N. as zebedie commaundid his subiectes to obey, therfore come. the .7. daye. the .3. daye being
bathed having vpon yow a cleane shyrte or lynnen havinge also whyte apparrell, and being clene shaven
ffrom ye heares of your bodye havinge your face toward the part owt of the which yow will call standing
vpright wt owt ye cercle yow shall thus begyn */*/*/*/*/*/*/*/*/*/*
The preparatyon to the Invocatyon */*/*/*/*
Haue the seale of god in thy right hande cleane made and consecrated & then perfume thy cercle doyng
& saying as I tolde ye before, & the~ perfume ye seale & also thy selffe & then knele downe and saye the
.31. prayer, wt ye prayer of Salomon the .49. Rothon maker of heaven and earthe and cc cc: thow shalte
add in the ende of euery prayer yt I may sryndely be accompanyed wt thy hooly angells which thorow ye
sufferance of thy most blessyd will may fullfyll all my iust desyres & requestes.
[71r]
heare foloweth an other worke for the angels of the .7. heavens,
and of the .4. tymes or seasons of the yeare accordinge to the nature and dysposissione of the .7. planettes
and celestiall bodies, and fyrst heare begeneth the names of the .4. seasons of the yeare and the angels
that haue rewle and goverment in the sayde tymes, wt the names of the principall head or rewler of every
signe, and the names of ye principall head or rewler of the yearth, wt the names of ye .2. lyghtes that Is
the Sonne and the mone, which haue workinge in there qualytes, in the .4. quarters or seasonnes of the
yeare accordinge to the providence will and pleasuer of the allmighty god of his Incomperhensibilite
created and made */*/*/*/*/*/*/*/*/*/*
The names of the springe tyme Is called + talui +

The name of somer Is called + casmaram +

The name of harvest Is called + ardarael +
The name of winter Is called + farlae +
Thes angels do rewle and governe in the springe tyme.
Caracasa Core Amatiel Commissoros
[71v]
+ spugliguel + + amaday +
The name of the power of the
The principall headd or rewler of the
yearth In the springe tyme Is
signes of the springe tyme, Is called.
called
+ [SOL] + abraym + [luna] + agusita +

The names of the .2. lyghtes that is called ye Sonne and the
mone which rewle in the springe tyme are called
Thes angells do rewle and governe in the somer tyme.
+ gargatel + + fariel + + gaviel +
[72r]
+ Tubiel + + festatui +
The principall head or rewler of the signes The name of the power of the yearth
In sommer sesonne Is called. in the sommer sesonne Is calledd
+ [SOL] + athemay + [luna] + armatas +

The names of the .2. lyghtes that Is called the sonne and the
mone whych rewle And Governe In the Sommer Sesonne,
Are called
Thes angells do rewle and governe in ye harvest tyme.

+ tarquam + + gualbarel +
[72v]
+ tolquaret + + rabianira +
The name of the power of the
The principall headd or rewler of the
yearth in the harviste tyme Is
signes of the haruiste tyme Is called.
called.
+ [SOL] + abragini + [luna] + matasignais +

The names of the .2. lyghtes that Is called the sonne and
the mone whych rewle and Governe In the harviste
Seasonne are called.
Thes angells do rewle and governe in the winter season.
+ amabael + + ctarari +
[73r]
+ Altarib + + gerenia +
The principall head or rewler of the The name of the power of the yearth
signes in the winter seasonne Is called. in the winter seasonne Is called.
+ [SOL] + commvtaf + [luna] + affaterim +

The names of the .2. lyghtes that Is called the sonne and
the mone whych rewle and Governe In the winter
sesonne Are called.
Thes be the angells of the .12. signes. */*/*/*/*/*/*
[cp. Agrippa III ch 24]

+ [aries] + malchidael + + [taurus] + asmodel + + [gemini] + ambriel + + [cancer] + muriel +

[73v]
+ [scorpio] + barchiel + [Agrippa:

+ [leo] + verchiel + + [virgo] + hamaliel + + [libra] + zuriel +
Barbiel]
+ [aquarius] + gamviel + + [pisces] + barchiel

+ [sagittarius] + aduachiel + + [capricorn] + hanael +
[Agrippa: Cambiel] +
Thes be the angells of the .28. mancions of ye mone
+ geniel + enediel + amixiel + azariel +
[74r]
+ cabiel [Agrippa: Gabiel] + dirachiel + scheliel + amnediel +
+ barbiel + ardesiel + neciel + abdizuel +
+ Iazeriel + ergediel + ataliel + azeruel +
[74v]
+ adriel + egibiel + amutiel + kiriel + [Agrippa: Kyriel]
+ bethnael + geliel + requiel + abrimael + [Agrippa: Abrinael]

+ aziel + sagriel [Agrippa: Tagriel] + alheniel + amnixiel +
[75r]
Thes be the angells of the .4. wynes and princies.
[cp. Agrippa III ch 24]

of the east Is. of the weast Is. of the northe Is. of ye sowthe Is.
+ michael + Raphael + Gabriel + nariel + or vriel+/
Thes be the angells of the .4. elementes OE dominators.
of the aier Is. of the wather Is. of the yearth Is. of ye fyear Is.
+ cherub + tharsis + ariel + seruph + or nathaniel +
[72 angels from Schemhamphoras]
[Cp. Agrippa III ch. 25]
Et hi sunt quipræsident septuaginta duobus quinariis coelestibus, totidemqe nationibus et linguis, et

humani corporis artubus, cooperanturqe septuaginta duobus synagogæ senioribus, totidemqe christi
discipulis. et nomina eorum ??undum extractionem quam faciunt cabalistæ patent ??hae [75v-78v]
sequenti tabella, secundum vnum modum quem diximus.
Sune (?) autem et alii plures modi ex eisde~ versiculis fabrica~di Schemhamphoras, vt cum omnes tres
recto ordine sibi subalternatim a dextram sinistram scribuntur, præter illos qui per tabulas Ziruph, et
tabulas commutationum extrahuntur, de quibus in superioribus mentionem fecimus et quoniam hæ
tabulæ omnibus tum diuinis, tum angelicis nominibus inseruiunt, ideo illas etiam huic capiti
subiungemus.
vehuiah leuuiah Aniel Mebahiah

Ieliel pahaliah haamiab [A: Chaamiah] Poiel
Sitael nelchael [A: Nelkael] Rehael Nemamiah

elemiah Ieiael Ieiazel [A:Ihiazel] Ieialel

mahasiah melahel hahahel harahel [A: Harachel]
lelahel hahuiah [A: Chahuiah] michael [A: Mikael] Mizrael
achaiah [Agrippa: Akaiah] nuthaiah [A: Nithhaiah] veualiah vmahel [A: Umabel]
cahethel haaiah ielahiah Iahhel
Haziel Ierathel Sealiah Annauel
Aladiah Seehiah Ariel mehekiel [A: Mecheiel]
lamah [A: Lauiah] Reiiah [A: Reiiel] Asaliah damahiah [A: Damabiah]
Hahaiah Omael michael [A: Mihael] meniel [A: Menkiel]
Iezalel [A: Ieiazel] Lecabel Vehuel Eiael
Mebahel Vasariah Daniel habuiah [A: Chabuiah]
Hariel Iehuiah [A: Iechuiah] hahasiah [A: Hachasiah] Roehel [A: Raehel]
Hakamiah lehahiah [A: Lehachiah] Imamiah iabamiah [A: Iibamiah]
Leviah chanakiah [A: Kavakiah] Nanael Haiaiel
Caliel manadel [A: Monadel] Nithael mamiah [A: Mumiah]
[79r]
The angels of the .7. planetts after the opinione of zevell */*/*/*/*
[Saturn] sachir + onath + anasen + prothophares + gaym + fimtilis +

[Jupiter] Nastegeon + sexagip + tors + tentercenta + selops + versiel + astronday +
[Mars] Belligeron + robrinez + thophares + scetaburous + zelidron + pristorides + pirirm + phitach +
[Sol] Alfareon + luetundium + ferlucifin + moderiel + pasntes + strinabelion +
[Venus] Penel + apripos + filiach + disdros + nechir + pbab + neptaliam +
[Mercury] Calamichan + pergamidam + tichiz + aprops + cirael + gariliam + gemesnay +
[Luna] ydroel + nar + escor + phin + bethan + gesrus + philosen + onfilmetoii +
The names of the angels of the .xii. signes
[Aries] Utiridan + berithz + manstitan + ysmarelion +

[Taurus] Geofriel + dridmoyl + frenil + dirigalii +
[Gemini] Sinchateriel + anabrochz + gefrel + beliabii +
[Cancer] Tetrarchin + froseithz + endiran + cefafin +
[Leo] Berferiel + andri + facifon + vridithian +
[Virgo] Monosriel + scamburion + liricom + an +

[Libra] Ilfiey + drabundin + prothabeon + sephyron +

[Scorpio] Gefusieon + grisolis + ophicen + albuth +
[Sagittarius] Tebondriel + zedrociel + rufibian + exdromal +
[Capricorn] Tiragisneil + sandamruch + gelisedon + nili +
[Aquarius] sterlunilon + andebal + gorthz + zahayr +
[Pisces] Nolicheil + angiseil + theodropham + salchmeon +
[Ascending node] Exagiel + syimnoy + debroz + [Descending node] + Schyphaon + drudromoy + ehehii
+
The names of the princes of the .xii. altytudes are thes folowinge.
[Aries] Armiel + gabriel + barachiel + libes + helissan +

[Taurus] Pax + princeps + miserecordia + alphay + raym + geon + gereon + armon + geremon +
[Gemini] Fortitudo + paciencia + ythanay + elon + evebychay +
[79v]
[Cancer] yareth + yaran + arneth + zaraney + lux + eye +

[Leo] Almay + ezey + zabele + monoym + aurach + liulay +
[Virgo] Hores + bysserios + onay + ornath + vita + yareth + allay +
[Libra] Ay + alkin + roel + abanay + rathan + corosay +
[Scorpio] Amayn + anay + gelomitro + gecebamia + ysaramana + elomich +
[Sagittarius] zaan + zabin + zadanay + arphel + alphanay + zadan +
[Capricorn] Ym + anab + reil + solin + paciencia + vel + potian +
[Aquarius] Alphaneos + alphanay + asser + zarmioch + almeos + sphray +
[Pisces] Salmel + alimos + alibin + lubiras + ana + anay +
The angels of the .7. planetts after the opinion of honorius
[Saturn] zapkiel + oriphiel + caphiziel + boel + cassziel + michathon + dalqiel + gastiel + matraton +
satel +
[Jupiter] zadkiel + zachariel + sacqiel + paysthar + raphael + pahanitoriel + assassaiel + tethapiel +
paranyemol +
[Mars] Camael + zamael + samael + azimor + satihel + yturahihel + amabiel + taryel + armael +
[Sol] Raphael + michael + quelamya + caphael + dardihel + hurathaphel +
[Venus] Hamiel + anael + daner + raqiel + salguyel +
[Mercury] Michael + raphael + targuarra + myhel + sarapiel + vriel +
[Luna] Gabriel + orpheniel + mychael + samyhel + athithael +

The names of the angels of the .xii. signes after the opinion of honorius
[Aries] malichidael + [Taurus] asmodel + [Gemini] ambriel + [Cancer] muriel + [Leo] verchiel + [Virgo]
hamaliel + [Libra] zuriel + [Scorpio] barchiel + [Sagittarius] advachiel + [Capricorn] hanael + [Aquarius]
ambiel + [Pisces] barchiel +
The angels of the .xxviii. mancions of the mone
Geniel + enediel + amixiel + azariel + caiel + dirachiel + seheliel + amnediel + barbiel + ardesiel + neciel
+ abdizuel + iazeriel + ergediel + ataliel + azeruel + adriel + egiviel + amutiel + kiriel + bethnael + geliel
+ requiel + abrinael + aziel + tagriel + atheniel + amnixiel +
[80r]
Thes are the princes of the .4. windes
Of the est Is + michael + of the west Is + raphael + of the northe Is + gabriel + of the sowghte is + nariel
+ vel vriel +
Thes are the dominators and reulers of the .4. elementes
Of the ayer Is + cherub + of the water Is + tharsis + of the yearthe Is + ariel + of the fyer Is + seruph +
vel nathaniel +
Thes are the angels that beare the great name of god called in the hebrewe tunge
schemhamphoras
vehuiah + Ieliel + sitael + elemiah + mahasiah + lelahel + achaiah + cahethel + haziel + aladiah + lamah
+ hahaiah + Iezalel + mebahel + hariel + hakamiah + leuiah + caliel +
leuuiah + pahaliah + nelchael + Ieiael + melahel + hahuiah + nitthaiah + haaiah + Ierathel + seehiah +
reiial + omael + lecabel + vasariah + Iehuiah + lehahiah + chauakiah + manadel +
Aniel + haamiab + rehael + Ieiazel + hahahel + michael + veualiah + Ielahiah + sealiah + ariel + asaliah
+ michael + vehuel + daniel + hahasiah + Imamiah + nanael + nithael +
Mehahiah + poiel + nemamiah + Ieialel + harakel + mizrael + vmahel + Iahhel + annauel + mehekiel +
damahiah + meniel + eiael + habuiah + roehel + Iabamiah + haiaiel + mamiah +
[finis]


Le Grimoire du Pape Honorius (Rome, [Paris?] 1800)
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the Twilit Grotto Esoteric Archives Web pages is not permitted.
Introduction. The Grimoire of Honorius was described by A.E. Waite as "perhaps the most frankly diabolical of the
Rituals connected with Black Magic." In deals directly with the most hated and feared of demons found within Judeo-
Christian traditions, such as Lucifer and Astaroth. In addition, its reputation was built up by famed Nineteenth Century
French occultist Eliphas Levi, who described it as horrible, wicked, and profane. Honorius amalgamates elements from
other grimoires, such as the Key of Solomon and the Grimorium Verum, with Catholic priestly ritual. The result is truly
bizarre. I believe its compiler was merely trying to cash in on the notoriety of the authentic 13th century grimoire, The
Sworn Book of Honorius.
LE GRIMOIRE
du
Pape HONORIUS
Avec un Recueil des plus grandes
SECRETS de L'ART MAGIQUE
et des pratiques
S'OPPOSANT aux MALÉFICES
http://www.esotericarchives.com/solomon/grimhono.htm (1 of 7) [23.07.2001 00:56:42]

A ROME
1800
TABLE DES MATIERES

LE LIVRE DES CONJURATIONS DU PAPE HONORIUS
● Avertissement
● Conjuration du Livre
● Ce qu'il faut dire en faisant le Cercle protecteur
● Conjuration générale des Esprits
● Première conjuration particulière
● Deuxième conjuration particulière
● Troisième conjuration particulière
● Quatrième conjuration particulière
● Ce que doit encore faire le Maître dans le Cercle protecteur
● Exorcisme des Esprits
● Quand les Esprits paraissent
● Le Pentacle de Salomon
● Cercles et conjurations pour chaque jour de la semaine à divers Esprits
● Pour le Lundi à Trinitas
● Pour le mardi à Nambrot
● Pour le mercredi à Astarot
● Pour le jeudi à Acham
● Pour le vendredi à Béchet
● Pour le samedi à Nambrot
● Pour le dimanche à Acquiot
● Conjuration très forte pour découvrir les trésors cachés
● Figure du Cercle protecteur
● Pentacles pour découvrir les trésors
● Disposition du Maître
RECUEIL DES PLUS RARES SECRETS DE L'ART MAGIQUE
● Pour faire venir trois demoiselles ou trois messieurs

● Pour faire venir une fille vous trouver, si sage soit-elle
● Pour gagner au jeu
● Pour éteindre le feu d'une cheminée
● Pour se rendre invisible

● Pour obtenir de l'or ou de l'argent, ou Secret de La Main de gloire

● Main de gloire
● Pour réussir un voyage
● Pour se défendre contre toutes sortes d'armes
● Pour voir quelqu'un au loin
● Pour obliger une personne à venir vers vous
● Pour faire danser une fille nue
● Pour découvrir la nuit, ce que vous voulez savoir du passé ou de l'avenir
● Pratique pour enclouer
● Pour empêcher une personne de dormir toute la nuit
● Pour donner l'illusion qu'on est accompagné de plusieurs personnes
● Pour n'être blessé par aucune arme
● Charme d'amour. Secret du Père Girard
● Pour faire rater une arme
● Pour guérir la pleurésie
● Contre toute fièvre
● Pour arrêter une perte de sang
● Pour être préservé d'un coup d'épée
● Pour être à l'abri de toute mauvaise action
● Pour éteindre un feu intérteur
● Pour guérir une brûlure
● Contre le mal de tête
● Pour arrêter le flux
● Pour empêcher quelqu'un de manger à table
● Pour éteindre le feu
● Pour empêcher l'acte d'amour
● Pour gagner au jeu
● Pour arrêter la course d'un serpent
● Pour empêcher un chien de mordre et d'aboyer
● Pour guérir la teigne
● Pour gagner au jeu de dés
● Pour faire sortir une arète de la gorge
● Pour marcher sans se fatiguer
● Pour gagner à tous les jeux
● Pour éviter de souffrir à la question
SECRETS MAGIQUES ET CONTRE-CHARMES
● Pratique de Guidon, quand il s'agit de détruire un maléfico sur un être humain ou un animal
● Autre, pour détruire tous maléfices frappant des animaux
● Grand exorcisme pour détruire tous charmes frappant, soit la créature humaine, soit les animaux
● Pour détruire tous sorts et faire venir à vous la personne qui a causé le mal
● Secret pour détruire l'envoûtement jeté sur les animaux, en particulier les chevaux et les moutons
● Autres contre-charmos très efficaces
● Autre secret pour désenvoûter
● Contre les sorts jetés, autre secret très efficace
● Garde, ou protection, contre la gale, la rogne, la clavelée et autres maladies
● Autre secret de guérison

● Secret pour empêcher les loups de pénétrer sur le terrain où sont les moutons
● Protection des chevaux contre les sorts jetés
● Protection d'un troupeau
● Autre protection pour les moutons
● Contre les dégâts dûs aux lapins
● Pour apaiser un animal
● Pour échapper à toute attaque si violente soit-elle
● Secret pour découvrir les trésors
● Pour dompter les chevaux méchants
● Contre tous charmes frappant des animaux
● Pour que les agneaux deviennent beaux et bien forts
● Protection contre toute arme à feu
● Contre le bouquet chancreux et les fièvres
● Contre toutes sortes de maladies des chevaux
● Pour guérir la foulure et l'entorse des hommes et des animaux
● Pour empêchor un troupeau de toucher à une récolte
● Pour guérir uno bête affligée du levretin
● Contre la pousse ou pousset
● Contre le godron
● Contre la gale et le haut toupin
● Contre les hémorroïdes
● Contre l'épilepsie ou mal caduc
● Enchantement pour arrêter le sang
● Pour conjurer tout mal
● Contre toute atteinte du feu
● Guérison dos fièvres
Je fais le cercle pour tenir en bride et restreindre l'esprit malin

Pentacle de Salomon

La Main de gloire

Shelfmark: 8630.aa.21.
Author: HONORIUS III., Pope, pseud.
Title: Grimoire du Pape Honorius; avec un recueil des plus grands secrets.
Publisher: pp. 123. Rome, [Paris?] 1800. 12o.
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Le Grimoire du Pape Honorius
Twilit Grotto -- Esoteric Archives Contents Prev grimhon2.htm Next timeline
This HTML edition by Joseph H. Peterson, copyright © 1999. If you find this document and others in the archives useful,
please do not copy except for private use.
Note: Copy in British Library is missing pages 11-14. These have been supplied from an alternate copy.
This book was stolen in July 1972 and subsequently recovered by the police.
GREMOIRE
DU PAPE HONORIUS,
AVEC UN RECUEIL
DES PLUS RARES SECRETS.
[figure 1]
A ROME
1800.
[119]
TABLE
● Constitution du Pape Honorius III. page 1.
● Bulle du même Pare, où se trouvera la maniere de donner à cet Ouvrage la force de contraindre les Esprits, et les
faire obéir. 2
● Figure du grand Pentacle du Salomon, qu'il faut montret aux Esprits pour les rendre soumis; ce Pentacle étant fait
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au jour et heure du Soleil un Dimanche du printemps, et porté avec foi et révérence, sert pour acquérir les
honneurs, les richesses, et pour acquérir la bienveillance des Souverains. 5
● Les 72 sacrés noms de Dieu. 13
● Petit Pentacle de Salomon. 14
● Pentacle de l'Evangile St. Jean. 14
● L'Evangile de St. Jean. 14
● Figure du Cercle pour mettre les assistants, avec le demi-Cercle pour les Esprits évoqués. page 16
● Conjuration universelle. 16
● Conjuration. 18
● Renvoi des Esprits. 19
● Conjuration du Livre. 21
● Ce qu'il faut dire avant le signe du Livre. 21
● [120] Conjurations des Démons. 23
● Figure du Cercle et de ce qui le concerne. 24
● Ce qu'il faut dire en composant le Cercle. 24
● Renvoi des Esprits. 26
● Conjuration au Roi de l'Orient. 26
● Conjuration au Roi du Midi. 27
● Conjuration au Roi d'Occident. 28
● Conjuration au Roi du Septentrion. 28
● Conjuration du Lundi. 34
● Conjuration du Mardi. 35
● Conjuration du Mercredi. 36
● Conjuration du Jeudi. 38
● Conjuration du Vendredi. 39
● Conjuration du Samedi. 40
● Conjuration du Dimanche. 41
● Conjuration très-forte pour tous les jours et à toute heures, tant de jour que de nuit, pour les Trésors cachés, tant par
les hommes que par les Esprits, pour les avoir ou les faire apporter. 43
● Recueil des plus rares secrets de l'art magique, pour voir les Esprits dont l'air est rempli. 47
● Pour faire venir trois Demoiselles ou trois Messieurs dans sa chambre après souper. 48
● Pour faire venir une fille vous trouver, si sage soit-elle: expérience d'une force merveilleuse des Intelligences
supérieures. 51
● [121] Pour gagner au jeu. 54
● Pour éteindre le feu d'une cheminée. 54
● Pour se rendre invisible. 55
● Pour avoir de l'or et l'argent, ou main de gloire. 56
● Jarretiere. 59
● Pour être dur contre toutes sortes d'armes. 61
● Conjuration au Soleil. 62
● Pour faire venir une personne. 63
● Pour faire danser une fille nue. 63
● Pour voir la nuit dans une vision, ce que vous desirez savoir de passé ou de l'avenir. 64
● Pour enclouer. 65
● Pour empêcher une personne de dormir toute la nuit, et faire qu'elle ne repose point qu'elle ne vous ait parlé, encore

qu'elle vous voulût un mal mortel, et qu'elle fût bien loin de vous. 67
● Pour sembler être accompagné de plusieurs. 68
● Pour n'être blessé d'aucune arme. 69
● Pour jouir de celle que tu voudras. Secret du pere Girard. 69
● Pour faire rater une arme. 70
● Contre la Pleurésie. 70
● Contre les Fievres. 70
● Pour arrêter une perte de Sang. 70
● Contre un coup d'Epée. 71
● Pour quand on va à une action. 71
● Pour éteindre le feu. 72
● [122] Contre la Brûlure. 72
● Contre le mal de tête. 72
● Contre le flux. 72
● Pour empêcher de manger à table. 73
● Pour éteindre le Feu. 73
● Pour empêcher la Copulation. 73
● Pour le Jeu. 74
● Pour arrêter un Serpent. 74
● Pour empêcher un chien de mordre et d'aboyer. 75
● Contre la Teigne. 75
● Pour le jeu de dés. 75
● Pour faire sortir une arrête de la gorge. 76
● Pour marcher sans se lasser. 76
● Pour gagner à tous jeux. 76
● Pour éviter de souffrir la question. 76
● Secrets et contre-Charmes de Guidon. 77
● Pour déposséder. 78
● Pour rompre et détruire tous maléfices. 79
● Grand Exorcisme pour déposséder. 80
● Pour lever tous Sorts, et faire venir la persone qui a causé le mal. 85
● Le Château de Belle-Garde pour les Chevaux. 87
● Garde à sa volonté. 93
● Autre Garde. 94
● Garde contre la Rogne, Gale et Clavelée. 95
● Garde contre la Gale. 97
● Garde pour empêcher les Loups d'éntrer sur le terrain où sont les Moutons. 98
● Les Marionettes, Gardes. 100
● [123] Garde pour les Chevaux. 100
● Garde pour le Troupeau. 101
● Autre Garde pour les Moutons. 103
● Garde contre les Lapins. 106
● Pour Brider. 109
● Pour être Dur. 110
● Pour découvrir les Trésors. 110

● Pour arrêter un Equipage et égarer une personne. 111

● Contre-Charme. 112
● Pour que les Agneaux deviennent beaux et forts. 112
● Contre l'Arme à feu. 112
● Contre le Bouquet chancreux et les Fievres. 113
● Contre les Avives et Tranchées rouges des Chevaux. 113
● Pour guérir la Foulure et l'Entorse. 114
● Pour empêcher un Troupeau de toucher aux grain, passant entre deux raies. 114
● Pour faire passer le Lévretin. 115
● Contre la Pousse ou Pousset. 115
● Contre le Godron. 115
● Contre la Gale et le haut Toupin. 116
● Contre les Hémorrhoïdes. 116
● Contre l'Epilepsie ou mal caduc. 117
● Enchantement pour arrêter le Sang. 117
● Contre-Charme. 117
● Contre le Feu. 117
● Contre les Fievres. 118
Title: Grimoire du Pape Honorius; avec un recueil des plus grands secrets.
Publisher: pp. 123. Rome, [Paris?] 1800. 12o.

The Key of Solomon (Clavicula Salomonis) edited by S. Liddell MacGregor Mathers
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The Key of Solomon (Clavicula Salomonis) edited by S. Liddell

MacGregor Mathers
Note: The Key of Solomon is the most famous and important of all Grimoires, or handbooks of Magic. As
A.E. Waite has stated (BCM 58) "At the head of all, and, within certain limits, the inspiration and the
source of all, stands the Key of Solomon. ... Mr. Mathers' presentation of the Key of Solomon, which is still
in print, though the work of an uncritical hand, must be held to remove the necessity for entering into a
detailed account of the contents of that curious work. ... The Key of Solomon can scarcely be judged
accurately in the light of its English version, for the translator, preternaturally regarding it as a highly
honourable memorial of lawful magic, has excised as much as possible the Goëtic portions, on the ground
that they are interpolations, which is of course arbitrary."
Mr. Waite's harsh criticism is hardly justified. In fact, Mathers excised very little. Actually, three of the
four significant excisions are operations dealing with love magic (Colorno, chapters 11-13: The
experiment of Love, and how it should be performed; The experiment or operation of the Apple; Of the
operation of love by her dreams, and how one must practice it. The fourth excision is chapter 14:
Operations and experiments regarding hate and destruction of enemies.)
It is true that the Mathers edition would not be considered critical by modern standards of scholarship (but
Waite's editions of various esoteric texts leave far more to be desired than Mathers'). Especially wanting
are a proper critical apparatus, an analysis of the relation between manuscripts, and better utilization of
the Latin and Italian manuscripts. Nevertheless, this edition has stood the test of time.
Of course, none of the manuscripts used by Mathers qualify as "ancient" or even "medieval"; the oldest is
probably 16th century. There are however precedents going back further, on which see Richard
Greenfield's Traditions of Belief in Late Byzantine Demonology. Mathers' translation is almost entirely
dependant on French Colorno manuscript exemplars dating 18th century. Abraham Colorno, a Jewish
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engineer of Mantua (fl. 1578-1598) translated it from the Italian. Also heavily used by Mathers was LES
VÉRITABLES CLAVICULES DE SALOMON, Traduites de l'Hebreux en langue Latine Par le Rabin
ABOGNAZAR (Lansdowne MSS 1203.) Its inclusion by Mathers is puzzling because it is utterly different
in content from the other manuscripts (aside from a few of the pentacles at the end of the manuscript) and
really should stand alone as a separate text.
For more details on the individual manuscripts, see the British Library Manuscript catalogue. Also, see
MAGIC AND EXPERIMENTAL SCIENCE by Lynn Thorndike, Chapter XLIX: Solomon and the Ars
Notoria.
Since Mathers edition was published, many more manuscripts have been uncovered, including several
English manuscripts (such as The Key of Knowledge), three Hebrew manuscripts (including one published
by Gollancz, 1914), and a Greek manuscript which may be the prototype of the entire genre.
I have omitted the diagrams from this e-text, since they are available in a low cost paperback edition from
Weiser.
I cannot begin to convey my contempt for L.W. de Laurence and his bootleg edition of this work, which
he retitled The Greater Key of Solomon (Chicago, 1914). Besides taking credit for Mather's work, he has
made many alterations to the texts in order to promote his mail-order business. As an example, he altered
the spell in chapter 9 by inserting "after burning one-half teaspoonful of Temple Incense." He even
inserted ordering information directly into the text. Particularly ironic is his Great Book of Magical Art,
Hindoo Magic & Indian Occultism (1915) which is a rip-off (again without acknowledgement) of Frances
Barrett's The Magus, or Celestial Intelligencer (1801), which in turn is a rip-off of Agrippa's Occult
Philosophy!
-JHP
The Key of
Solomon the King
(Clavicula Salomonis)
now first translated and edited from ancient manuscripts in the British Museum

by
S. Liddell MacGregor Mathers
George Redway. 1889.
Contents:
BOOK 1
● Preface (by editor)

● Preliminary discourse
● Introduction from Add. MSS. 10862
● Introduction from Lansdowne MSS. 1203
● Table 1: Planetary hours
● Table 2: Magical Names of the Hours and Angels
● Table 3: Archangels, Angels, Metals, Days, and Colors for each Planet
● 1. Concerning the divine love which ought to precede the acquisition of this knowledge
● 2. Of the days, hours, and virtues of the planets
● 3. Concerning the arts; construction of the circle
● 4. The confession
● 5. Prayer and conjurations
● 6. Stronger and more potent conjuration
● 7. An extremely powerful conjuration
● 8. Concerning the pentacles
● 9. Experiment concerning things stolen
● 10. Experiment of invisibility
● 11. To hinder a sportsman from killing any game
● 12. How to make the magic garters
● 13. How to make the magic carpet proper for interrogating intelligences
● 14. How to render thyself master of a treasure possessed by the spirits
● 15. Experiment of seeking favour and love
● 16. Operations of mockery, invisibility, and deceit
● 17. Extraordinary experiments and operations
● 18. Concerning the holy pentacles or medals
● Pentacles of Saturn
● Pentacles of Jupiter
● Pentacles of Mars

● Pentacles of the Sun

● Pentacles of Venus
● Pentacles of Mercury
● Pentacles of the Moon
BOOK 2
● Prefatory note
● 1. At What Hour after the Preparation of All Things Necessary, We Should Bring the Exercise of
the Art to Perfection
● 2. In What Manner the Master of the Art Should Keep, Rule, And Govern Himself
● 3. How the Companions or Disciples of the Master of the Art Ought to Regulate and Govern
Themselves
● 4. Concerning the Fasting, Care, and Things to be Observed
● 5. Concerning the Baths, and How They Are To Be Arranged
● 6. Of The Garments And Shoes Of The Art
● 7. Of Places Wherein We May Conveniently Execute The Experiments And Operations Of The
Art
● 8. Of The Knife, Sword, Sickle, Poniard, Dagger, Lance, Wand, Staff, and Other Instruments Of
Magical Art
● 9. Of The Formation Of The Circle
● 10. Concerning Incense, Suffumigations, Perfumes, Odours, and Similar Things Which Are Used
In Magical Arts
● 11. Of The Water, and of the Hyssop
● 12. Of the Light, and of the Fire
● 13. Concerning The Precepts Of The Art
● 14. Of The Pen, Ink, And Colours
● 15. Of The Pen Of The Swallow And Of The Crow
● 16. Of The Blood Of The Bat, Pigeon, And Other Animals
● 17. Of Virgin Parchment, or Virgin Paper, And How It Should Be Prepared
● 18. Of Wax And Virgin Earth
● 19. Concerning The Needle And Other Iron Instruments
● 20. Concerning The Silken Cloth
● 21. Concerning Characters, And The Consecration Of The Magical Book
● 22. Concerning Sacrifices To The Spirits, And How They Should Be Made
● Fragment from Eliphaz Levi
● Qabalistic invocation of Solomon from Eliphaz Levi

PREFACE
In presenting this celebrated magical work to the student of occult science some few prefatory remarks
are necessary.
The Key of Solomon, save for a curtailed and incomplete copy published in France in the seventeenth
century, has never yet been printed, but has for centuries remained in Manuscript form inaccessible to all
but the few fortunate scholars to whom the inmost recesses of the great libraries were open. I therefore
consider that I am highly honored in being the individual to whose lot it has fallen to usher it into the light
of day.
The fountain-head and storehouse of Qabalistical Magic, and the origin of much of the Ceremonial Magic
of mediæval times, the 'Key' has been ever valued by occult writers as a work of the highest authority;
and notably in our own day Eliphaz Lévi has taken it for the model on which his celebrated 'Dogme et
Rituel de la Haute Magie' was based. It must be evident to the initiated reader of Lévi, that the Key of
Solomon was his text book of study, and at the end of this volume I give a fragment of an ancient Hebrew
manuscript of the 'Key of Solomon,' translated and published in the 'Philosophie Occulte,' as well as an
Invocation called the 'Qabalistical Invocation of Solomon,' which bears close analogy to one in the First
Book, being constructed in the same manner on the scheme of the Sephiroth.
The history of the Hebrew original of the 'Key of Solomon,' is given in the Introductions, but there is
every reason to suppose that this has been entirely lost, and Christian, the pupil of Lévi, says as much in
his 'Histoire de la Magie.'
I see no reason to doubt the tradition which assigns the authorship of the 'Key' to King Solomon, for
among others Josephus, the Jewish historian, especially mentions the magical works attributed to that
monarch; this is confirmed by many Eastern traditions, and his magical skill is frequently mentioned in
the Arabian Nights.
There are, however, two works on Black Magic, the 'Grimorium Verum,' and the 'Clavicola di Salomone
ridolta,' which have been attributed to Solomon, and which have been in some cases especially mixed up
with the present work; but which have nothing really to do therewith; they are full of evil magic, and I
cannot caution the practical student too strongly against them.
There is also another work called 'Lemegeton or the Lesser Key of Solomon the King,' which is full of
seals of various Spirits, and is not the same as the present book, though extremely valuable in its own
department.
In editing this volume I have omitted one or two experiments partaking largely of Black Magic, and
which had evidently been derived from the two Goetic works mentioned above; I must further caution the
practical worker against the use of blood; the prayer, the pentacle, and the perfumes, rightly used, are

sufficient; and the former verges dangerously on the evil path. Let him who, in spite of the warnings of
this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck
by the reflex current.
This work is edited from several ancient MSS. in the British Museum which all differ from each other in
various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing,
which is the execrable mangling of the Hebrew words through the ignorance of the transcribers. But it is
in the Pentacles that the Hebrew is worse, the letters being so vilely scribbled as to he actually
undecipherable in some instances, and it has been part of my work for several years to correct and
reinstate the proper Hebrew and Magical characters in the Pentacles. The student may therefore safely
rely on their being now as nearly correct in their present reproduction as it is possible for them to be. I
have therefore, wherever I could, corrected the Hebrew of the Magical Names in the Conjurations and
Pentacles; and in the few instances where it was not possible to do so, I have put them in the most usual
form; carefully collating throughout one MS. with another. The Chapters are a little differently classed in
the various MSS., in some instances the matter contained in them being transposed, &c. I have added
notes wherever necessary.
The MSS. from which this work is edited are: -- Add. MSS., 10,862; Sloane MSS., 1307 and 3091;
Harleian MSS., 3981; King's MSS., 288; and Lansdowne MSS., 1202 and 1203; seven codices in all.
Of all these 10,862 Add. MSS. is the oldest, its date being about the end of the sixteenth century; 3981
Harleian is probably about the middle of the seventeenth century; the others of rather later date.
Add. MSS. 10,862 is written in contracted Latin, and is hard to read. but it contains Chapters which are
omitted in the others and also an important Introduction. It is more concise in its wording. Its title is short,
being simply 'The Key of Solomon, translated from the Hebrew language into the Latin.' An exact copy of
the signature of the writer of this MS. is given in Figure 93. The Pentacles are very badly drawn.
3981 Harleian MSS.; 288 King's MSS.; and 3091 Sloane MSS., are similar, and contain the same matter
and nearly the same wording; but the latter MS. has many errors of transcription. They are all in French.
The Conjurations and wording of these are much fuller than in 10,862 Add. MSS. and 1202 Lansdowne
MSS. The title is 'The Key of Solomon King of the Hebrews, translated from the Hebrew Language into
Italian by Abraham Colorno, by the order of his most Serene Highness of Mantua; and recently put into
French. The Pentacles are much better drawn, are in coloured inks, and in the case of 3091 Sloane MSS.,
gold and silver are employed.
1307 Sloane MSS. is in Italian; its Title is 'La Clavicola di Salomone Redotta et epilogata nella nostra
materna lingua del dottissimo Gio Peccatrix.' It is full of Black Magic, and is a jumble of the Key of
Solomon proper, and the two Black Magic books before mentioned. The Pentacles are badly drawn. It,
however, gives part of the Introduction to 10,862 Add. MSS., and is the only other MS. which does, save
the beginning of another Italian version which is bound up with the former MS., and bears the title
'Zecorbenei.'

1202 Lansdowne MSS. is 'The True Keys of King Solomon, by Armadel.' It is beautifully written, with
painted initial letters, and the Pentacles are carefully drawn in coloured inks. It is more concise in style,
but omits several Chapters. At the end are some short extracts from the Grimorium Verum with the Seals
of evil spirits, which, as they do not belong to the 'Key of Solomon' proper, I have not given. For the
evident classification of the 'Key' is in two books and no more.
1203 Lansdowne MSS. is 'The Veritable Keys of Solomon translated from the Hebrew into the Latin
language by the Rabbin Agognazar (?Aben Ezra).' It is in French, exquisitely written in printing letters,
and the Pentacles are carefully drawn in coloured inks. Though containing similar matter to the others, the
arrangement is utterly different; being all in one book, and not even divided into chapters.
The antiquity of the Planetary Sigils is shown by the fact that, among the Gnostic Talismans in the British
Museum, there is a ring of copper with the sigils of Venus, which are exactly the same as those given by
the mediæval writers on Magic.
Where Psalms are referred to I have in all instances given the English and not the Hebrew numbering of
them.
In some places I have substituted the word AZOTH for 'Alpha and Omega,' e.g., on the blade of the Knife
with the Black Hilt, Figure 62. I may remark that the Magical Sword may, in many cases, be used instead
of the Knife.
In conclusion I will only mention, for the benefit of non-Hebraists, that Hebrew is written from right to
left, and that from the consonantal nature of the Hebrew Alphabet, it will require fewer letters than in
English to express the same word.
I take this opportunity of expressing my obligations to Dr. Wynn Westcott for the valuable assistance he
has given me in the reconstruction of the Hebrew Pentacles
S. LIDDELL MACGREGOR MATHERS.
London, October, 1888.
PRELIMINARY DISCOURSE
From Lansdowne MSS. 1203, 'The Veritable Clavicles of Solomon, translated from the Hebrew into the
Latin language by the Rabbi Abognazar.' [1]
[1. I fancy this must be a corruption of 'Aben Ezra.']

Every one knoweth in the present day that from time immemorial Solomon possessed knowledge inspired
by the wise teachings of an angel, to which he appeared so submissive and obedient, that in addition to
the gift of wisdom, which he demanded, he obtained with profusion all the other virtues; which happened
in order that knowledge worthy of eternal preservation might not be buried with his body. Being, so to
speak, near his end, he left to his son Roboam a Testament which should contain all (the Wisdom) he had
possessed prior to his death. The Rabbins, who were careful to cultivate (the same knowledge) after him,
called this Testament the Clavicle or Key of Solomon, which they caused to be engraved on (pieces of)
the bark of trees, while the Pentacles were inscribed in Hebrew letters on plates of copper, so that they
might be carefully preserved in the Temple which that wise king had caused to be built.
This Testament was in ancient time translated from the Hebrew into the Latin language by Rabbi
Abognazar, who transported it with him into the town of Arles in Provence, where by a notable piece of
good fortune the ancient Hebrew Clavicle, that is to say, this precious translation of it, fell into the hands
of the Archbishop of Arles, after the destruction of the Jews in that city; who, from the Latin, translated it
into the vulgar tongue, in the same terms which here follow, without having either changed or augmented
the original translation from the Hebrew.
INTRODUCTION.
From Add. MSS. 10862, 'The Key of Solomon, translated into Latin from the Hebrew idiom.'
Treasure up, O my son Roboam! the wisdom of my words, seeing that I, Solomon, have received it from
the Lord.
Then answered Roboam, and said: How have I deserved to follow the example of my father Solomon in
such things, who hath been found worthy to receive the knowledge of all living things through (the
teaching of) an Angel of God?
And Solomon said: Hear, O my son, and receive my sayings, and learn the wonders of God. For, on a
certain night, when I laid me down to sleep, I called upon that most holy Name of God, IAH, and prayed
for the Ineffable Wisdom, and when I was beginning to close mine eyes, the Angel of the Lord, even
Homadiel, appeared unto me, spake many things courteously unto me, and said: Listen O Solomon! thy
prayer before the Most High is not in vain, and since thou hast asked neither for long life, nor for much
riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. Thus saith
the Lord: According to thy word have I given unto thee a wise and understanding heart, so that before
thee was none like unto thee, nor ever shall arise.
And when I comprehended the speech which was made unto me, I understood that in me was the
knowledge of all creatures, both things which are in the heavens and things which are beneath the
heavens; and I saw that all the writings and wisdom of this present age were vain and futile, and that no
man was perfect. And I composed a certain work wherein I rehearsed the secret of secrets, in which I have
preserved them hidden, and I have also therein concealed all secrets whatsoever of magical arts of any

masters; any secret or experiments, namely, of these sciences which is in any way worth being
accomplished. Also I have written them in this Key, so that like as a key openeth a treasure-house, so this
(Key) alone may open the knowledge and understanding of magical arts and sciences.
Therefore, O my son! thou mayest see every experiment of mine or of others, and let everything be
properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things
necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all
secrets and mysteries which can be performed; and that which is (set down) concerning a single
divination or a single experiment, that same I think concerning all things which are in the Universe, and
which have been, and which shall be in future time.
Therefore, O my son Roboam, I command thee by the blessing which thou expectest from thy father, that
thou shall make an Ivory Casket, and therein place, keep, and hide this my Key; and when I shall have
passed away unto my fathers, I entreat thee to place the same in my Sepulchre beside me, lest at another
time it might fall into the hands of the wicked. And as Solomon commanded, so was it done.
And when, therefore (men) had waited for a long time, there came unto the Sepulchre certain Babylonian
Philosophers; and when they had assembled they at once took counsel together that a certain number of
men should renew the Sepulchre in his (Solomon's) honour; and when the Sepulchre was dug out and
repaired the Ivory Casket was discovered, and therein was the Key of Secrets, which they took with joyful
mind, and when they had opened it none among them could understand it on account of the obscurity of
the words and their occult arrangement, and the hidden character of the sense and knowledge, for they
were not worthy to possess this treasure.
Then, therefore, arose one among them, more worthy (than the others), both in the sight of the gods, and
by reason of his age, who was called Iohé Grevis [1], and said unto the others: Unless we shall come and
ask the interpretation from the Lord, with tears and entreaties, we shall never arrive at the knowledge of
it.
[1. I think this is correct, but the name is very indistinctly written in the MS., which is difficult to decipher.
In another copy of the Clavicle it is written Iroe Grecis, but I think this is an error.]
Therefore, when each of them had retired to his bed, Iohé indeed falling upon his face on the earth, began
to weep, and striking his breast, and said:
What have I deserved (above others), seeing that so many men can neither understand nor interpret this
knowledge, even though there were no secret thing in nature which the Lord hath hidden from me!
Wherefore are these words so obscure? Wherefore am I so ignorant?
And then on his bended knees, stretching his hands to heaven, he said:
O God, the Creator of all, Thou Who knowest all things, Who gavest so great Wisdom unto Solomon the

Son of David the King; grant unto me, I beseech Thee, O Holy Omnipotent and Ineffable Father, to
receive the virtue of that wisdom, so that I may become worthy by Thine aid to attain unto the
understanding of this Key Of Secrets.
And immediately there appeared unto me, [1] the Angel of the Lord, saying:
[1. 'Mihi' in MS., but probably a slip for 'unto him,' 'ei.']
Do thou remember if the secrets of Solomon appear hidden and obscure unto thee, that the Lord hath
wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do thou promise
unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that
which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets
are profaned and no effect can follow?
And Iohé answered: I promise unto thee that to none will I reveal (them), save to the honour of the Lord,
and with much discipline, unto penitent, secret, and faithful (persons).
Then answered the Angel: Go and read the Key, and its words which were obscure throughout shall be
manifest unto thee.
And after this the Angel ascended into Heaven in a Flame of Fire.
Then Iohé was glad, and labouring with a clear mind, understood that which the Angel of the Lord had
said, and he saw that the Key of Solomon was changed, so that it appeared quite clear unto him plainly in
all parts. And Iohé understood that this Work might fall into the hands of the ignorant, and he said: I
conjure him into whose hands this secret may come, by the Power of the Creator, and His Wisdom, that in
all things he may, desire, intend and perform, that this Treasure may come unto no unworthy (person), nor
may he manifest it unto any who is unwise, nor unto one who feareth not God. Because if he act
otherwise, I pray God that he may never be worthy to attain unto the desired effect.
And so he deposited the Key, which Solomon preserved, in the Ivory Casket. But the Words of the Key
are as follows, divided into two books, and shown in order.
INTRODUCTION
From Lansdowne MSS. 1203, "The Veritable Clavicles of Solomon," translated from the
Hebrew into the Latin by the Rabbi Abognazar.
O my Son Roboam! seeing that of all Sciences there is none more useful than the knowledge of Celestial
Movements, I have thought it my duty, being at the point of death, to leave thee an inheritance more
precious than all the riches which I have enjoyed. And in order that thou mayest understand how I have
arrived at this degree (of wisdom), it is necessary to tell thee that one day, when I was meditating upon

the power of the Supreme Being, the Angel of the Great God appeared before me as I was saying, O how
wonderful are the works of God! I suddenly beheld, at the end of a thickly-shaded vista of trees, a Light in
the form of a blazing Star, which said unto me with a voice of thunder: Solomon, Solomon, be not
dismayed; the Lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most
pleasant unto thee. I order thee to ask of Him whatsoever thou desirest. Whereupon, recovering from my
surprise, I answered unto the Angel, that according to the Will of the Lord, I only desired the Gift of
Wisdom, and by the Grace of God I obtained in addition the enjoyment of all the Celestial treasures and
the knowledge of all natural things.
It is by this means, my Son, that I possess all the virtues and riches of which thou now seest me in the
enjoyment, and in order that thou mayest be willing to be attentive to all which I am about to relate to
thee, and that thou mayest retain with care all that I am about to tell thee, I assure thee that the Graces of
the Great God will be familiar unto thee, and that the Celestial and Terrestrial Creatures will be obedient
unto thee, and a science which only works by the strength and power of natural things, and by the pure
Angels which govern them. Of which latter I will give thee the names in order, their exercises and
particular employments to which they are destined, together with the days over which they particularly
preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my
Testament. In all which I promise thee success, provided that all thy works only tend unto the honour of
God, Who hath given me the power to rule, not only over Terrestrial but also over Celestial things, that is
to say, over the Angels, of whom I am able to dispose according to my will, and to obtain from them very
considerable services.
Firstly. It is necessary for thee to understand that God, having made all things, in order that they may be
submitted unto Him, hath wished to bring His works to perfection, by making one which participates of
the Divine and of the Terrestrial, that is to say, Man; whose body is gross and terrestrial, while his soul is
spiritual and celestial, unto whom He bath made subject the whole earth and its inhabitants, and hath
given unto Him means by which He may render the Angels familiar, as I call those Celestial creatures
who are destined: some to regulate the motion of the Stars, others to inhabit the Elements, others to aid
and direct men, and others again to sing continually the praises of the Lord. Thou mayest then, by the use
of their seals and characters, render them familiar unto thee, provided that thou abusest not this privilege
by demanding from them things which are contrary to their nature; for accursed be he who will take the
Name of God in vain, and who will employ for evil purposes the knowledge and good wherewith He hath
enriched us.
I command thee, my Son, to carefully engrave in thy memory all that I say unto thee, in order that it may
never leave thee. If thou dost not intend to use for a good purpose the secrets which I here teach thee, I
command thee rather to cast this Testament into the fire, than to abuse the power thou wilt have of
constraining the Spirits, for I warn thee that the beneficent Angels, wearied and fatigued by thine illicit
demands, would to thy sorrow execute the commands of God, as well as to that of all such who, with evil
intent, would abuse those secrets which He hath given and revealed unto me. Think not, however, O my
Son, that it would not be permitted thee to profit by the good fortune and happiness which the Divine
Spirits can bring thee; on the contrary, it gives them great pleasure to render service to Man for whom
many of these Spirits have great liking and affinity, God having destined them for the preservation and

guidance of those Terrestrial things which are submitted to the power of Man.
There are different kinds of Spirits, according to the things over which they preside; some of them govern
the Empyrean Heaven, others the Primum Mobile, others the First and Second Crystalline, others the
Starry Heaven; there are also Spirits of the Heaven of Saturn, which I call Saturnites; there are Jovial,
Martial, Solar, Venerean, Mercurial, and Lunar Spirits; there are also (Spirits) in the Elements as well as
in the Heavens, there are some in the Fiery Region, others in the Air, others in the Water, and others upon
the Earth, which can all render service to that man who learns their nature, and knows how to attract
them.
Furthermore, I wish to make thee understand that God hath destined to each one of us a Spirit, which
watches over us and takes care of our preservation; these are called Genii, who are elementary like us, and
who are more ready to render service to those whose temperament is conformed to the Element which
these Genii inhabit; for example, shouldest thou be of a fiery temperament, that is to say sanguine, thy
genius would be fiery and submitted to the Empire of Baël. Besides this, there are special times reserved
for the invocation of these Spirits, in the days and hours when they have power and absolute empire. It is
for this reason that thou wilt see in the following tables to what Planet and to what Angel each Day and
Hour is submitted, together with the Colours which belong unto them, the Metals, Herbs, Plants, Aquatic,
Aërial, and Terrestrial Animals, and Incense, which are proper to each of them, as also in what quarter of
the Universe they ask to be invoked. Neither are omitted, the Conjurations, Seals, Characters, and Divine
Letters, which belong to them, by means of which we receive the power to sympathise with these Spirits.
TABLE OF THE PLANETARY HOURS.
Hours from Hours from

Sunday. Monday. Tuesday. Wednesday. Sunset to Midnight to Thursday. Friday. Saturday.
Sunset Midnight
Merc. Jup. Ven. Sat. 8 1 Sun. Moon. Mars.
Moon. Mars. Mer. Jup. 9 2 Ven. Sat. Sun.
Sat. Sun. Moon. Mars. 10 3 Mer. Jup. Ven.
Jup. Ven. Sat. Sun. 11 4 Moon. Mars. Mer.
Mars. Mer. Jup. Ven. 12 5 Sat. Sun. Moon.
Sun. Moon. Mars. Mer. 1 6 Jup. Ven. Sat.
Ven. Sat. Sun. Moon. 2 7 Mars. Mer. Jup.


Table of the Magical Names of the Hours, and of the Angels who rule them, commencing at the first hour
after Midnight of each day, and ending at the ensuing Midnight
Hours. Sunday. Monday. Tuesday. Wednesday. Thursday. Friday. Saturday.

1. Yayn . . Raphael Sachiel Anael Cassael Michael Gabriel Zamael
2. Yanor . . Gabriel Zamael Raphael Sachiel Anael Cassiel Michael
3. Nasnia . . Cassiel Michael Gabriel Zamael Raphael Sachiel Anael
4. Salla . . Sachiel Anael Cassiel Michael Gabriel Zamael Raphael
5. Sadedali . . Zamael Raphael Sachiel Anael Cassiel Michael Gabriel
6. Thamur . . Michael Gabriel Zamael Raphael Sachiel Anael Cassiel
7. Ourer . . Anael Cassiel Michael Gabriel Zamael Raphael Sachiel
8. Thainé . . Raphael Sachiel Anael Cassael Michael Gabriel Zamael
9. Neron . . Gabriel Zamael Raphael Sachiel Anael Cassiel Michael
10. Yayon . . Cassiel Michael Gabriel Zamael Raphael Sachiel Anael
11. Abai . . Sachiel Anael Cassiel Michael Gabriel Zamael Raphael
12. Nathalon . . Zamael Raphael Sachiel Anael Cassiel Michael Gabriel
1. Beron . . Michael Gabriel Zamael Raphael Sachiel Anael Cassiel
2. Barol . . Anael Cassiel Michael Gabriel Zamael Raphael Sachiel
3. Thanu . . Raphael Sachiel Anael Cassael Michael Gabriel Zamael
4. Athor . . Gabriel Zamael Raphael Sachiel Anael Cassiel Michael
5. Mathon . . Cassiel Michael Gabriel Zamael Raphael Sachiel Anael
6. Rana . . Sachiel Anael Cassiel Michael Gabriel Zamael Raphael

7. Netos . . Zamael Raphael Sachiel Anael Cassiel Michael Gabriel

8. Tafrac . . Michael Gabriel Zamael Raphael Sachiel Anael Cassiel
9. Sassur . . Anael Cassiel Michael Gabriel Zamael Raphael Sachiel
10. Agla . . Raphael Sachiel Anael Cassael Michael Gabriel Zamael
11. Cäerra . . Gabriel Zamael Raphael Sachiel Anael Cassiel Michael
12. Salam . . Cassiel Michael Gabriel Zamael Raphael Sachiel Anael
Table of the Archangels, Angels, Metals, Days of the Week, and Colours attributed to each Planet.
Days. Saturday. Thursday. Tuesday. Sunday. Friday. Wednesday. Monday.

Archangel Tzaphqiel Tzadiqel Khaniael Raphael Haniel Michael Gabriel
Angel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel
Planet Saturn Jupiter Mars Sun Venus Mercury Moon
Metal Lead Tin Iron Gold Copper Mercury Silver
Purple or Mixed
Colour Black Blue Red Yellow Green White
Colours
NOTE BY EDITOR
These Tables have been collated and compared with various examples of both MS. and printed. They are
to be used thus: -- Supposing the student wishes to discover the properties of the hour from 12 to 1 o'clock
p.m. on a Tuesday, let him look in the 'Table of the Planetary Hours,' and having found the hour marked 1
in the column headed 'Hours from Midnight to Midnight,' he will see in the column headed 'Hours from
Sunset to Sunset,' on the same line the figure 8, showing it to be the eighth hour of the day; and in the
column headed Tuesday, the name Mars, showing that it is under the dominion of the planet Mars. On
consulting the 'Table of the Magical Names of the Hours,' etc., he will find under the number 1, the name
Beron, and in the column 'Tuesday,' the name of the angel Zamael over against it on the same line,
showing that the ruler of the hour is the Angel Zamael, and that its Magical Name is Beron. Further, on
referring to the third Table he will see that Tuesday is under the rule of the planet Mars, whose Archangel
is Khamael, Angel Zamael, Metal Iron, and Colour Red. Similarly it will be found that the hour from 10
to 11 p.m. on Saturday is the sixth hour of the night, under the dominion of the Sun, that its Magical
Name is Cäerra, and that the Angel Michael rules it; while Saturday itself is under the dominion of the
Archangel Tzaphqiel, of the Angel Cassiel, of the Planet Saturn, and that the Metal Lead and the Colour
Black are applicable to it.
The ensuing Text is taken from the following MSS., collated and compared with each other.

Sloane MSS. 1307; Sloane MSS. 3091; Harleian MSS. 3981; Add. MSS. 10862; King's MSS. 288;
Lansdowne MSS. 1202.
Extracts have also been made from Lansdowne MSS. 1203, which differs considerably from the others in
general arrangement, though containing very similar matter.
In cases where the MSS. varied from each other I have taken the version which seemed most likely to be
correct, in some cases mentioning the variant readings in footnotes. I have also, wherever it was possible
to do so, corrected the Hebrew names in the Incantations, for these were in some cases so marred as to be
hardly recognisable; e.g. Zenard, written for Tzabaoth, etc.
THE KEY OF SOLOMON

BOOK I
CHAPTER I
CONCERNING THE DIVINE LOVE WHICH OUGHT TO PRECEDE THE ACQUISITION OF

THIS KNOWLEDGE
Solomon, the Son of David, King of Israel, hath said that the beginning of our Key is to fear God, to
adore Him, to honour Him with contrition of heart, to invoke Him [1] in all matters which we wish to
undertake, and to operate with very great devotion, for thus God will lead us in the right way. When,
therefore, thou shalt wish to acquire the knowledge of Magical Arts and Sciences, it is necessary to have
prepared the order of hours and of days, and of the position of the Moon, without the operation of which
thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly
arrive at the effect and end which thou desirest to attain.
[1. 1202 Lansdowne MSS. omits the concluding part of this sentence.]
BOOK I
CHAPTER II
OF THE DAYS, AND HOURS, AND OF THE VIRTUES OF THE PLANETS.
When [1] thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the
requisites which thou wilt find described in the following Chapters: observing the days, the hours. and the

other effects of the Constellations which may be found in this Chapter.
[1. This first paragraph is omitted in 1307 Sloane MSS., and in 10862 Add. MSS.]
It is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in
number, and that each hour is governed by one of the Seven Planets in regular order, commencing at the
highest and descending to the lowest. The order of the Planets is as follows: ShBThAI, Shabbathai,
Saturn; beneath Saturn is TzDQ, Tzedeq, Jupiter; beneath Jupiter is MADIM, Madim, Mars; beneath
Mars is ShMSh, Shemesh, the Sun; beneath the Sun is NVGH, Nogah, Venus; beneath Venus is KVKB,
Kokav, Mercury; and beneath Mercury is LBNH, Levanah, the Moon, which is the lowest of all the
Planets.
It must, therefore, be understood that the Planets have their dominion over the day which approacheth
nearest unto the name which is given and attributed unto them -- viz., over Saturday, Saturn; Thursday,
Jupiter; Tuesday, Mars; Sunday, the Sun; Friday, Venus; Wednesday, Mercury; and Monday, the Moon.
The rule of the Planets over each hour begins from the dawn at the rising of the Sun on the day which take
its name from such Planet, and the Planet which follows it in order, succeeds to the rule over the next
hour. Thus (on Saturday) Saturn rules the first hour, Jupiter the Second, Mars the third, the Sun the fourth,
Venus the fifth, Mercury the sixth, the Moon the seventh, and Saturn returns in the rule over the eighth,
and the others in their turn, the Planets always keeping the same relative order.
Note that each experiment or magical operation should be performed under the Planet, and usually in the
hour, which refers to the same. For example: --
In the Days and Hours of Saturn thou canst perform experiments to summon the Souls from Hades, but
only of those who have died a natural death. Similarly on these days and hours thou canst operate to bring
either good or bad fortune to buildings; to have familiar Spirits attend thee in sleep; to cause good or ill
success in business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to
bring destruction and to give death, and to sow hatred and discord.
The Days and hours of Jupiter are proper for obtaining honours, acquiring riches; contracting friendships,
preserving health; and arriving at all that thou canst desire.
In the Days and Hours of Mars thou canst make experiments regarding War; to arrive at military honour;
to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound
and to give death.
The Days and Hours of the Sun are very good for perfecting experiments regarding temporal wealth,
hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends.
The Days and Hours of Venus are good for forming friendships; for kindness and love; for joyous and

pleasant undertakings, and for traveling.
The Days and Hours of Mercury are good to operate for eloquence and intelligence; promptitude in
business; science and divination; wonders; apparitions; and answers regarding the future. Thou canst also
operate under this Planet for thefts; writings; deceit; and merchandise.
The Days and Hours of the Moon are good for embassies; voyages; envoys; messages; navigation;
reconciliation; love; and the acquisition of merchandise by water. [1]
[1. Much of these foregoing instructions is omitted in the 10862 Add. MSS., but given in a different way in
the ensuing paragraphs.]
Thou shouldest take care punctually to observe all the instructions contained in this chapter, if thou
desirest to succeed, seeing that the truth of Magical Science dependeth thereon.
The hours of Saturn, of Mars, and of the Moon are alike good for communicating and speaking with
Spirits; as those of Mercury are for recovering thefts by the means of Spirits.
The hours of Mars serve for summoning Souls from Hades, [1] especially of those slain in battle.
[1. In the French 'des Enfers,' in the Latin 'Inferis.']
The Hours of the Sun, of Jupiter, and of Venus, are adapted for preparing any operations whatsoever of
love, of kindness, and of invisibility, as is hereafter more fully shown, to which must be added other
things of a similar nature which are contained in our work.
The Hours of Saturn and Mars and also the days on which the Moon is conjunct [1] with them, or when
she receives their opposition or quartile aspect, are excellent for making experiments of hatred, enmity,
quarrel, and discord and other operations of the same kind which are given later on in this work.
[1. Conjunction means being in the same degree of the Zodiac; opposition is being 180 degrees, and
quartile 90 degrees apart from each other.]
The Hours of Mercury are good for undertaking experiments relating to games, raillery, jests, sports, and
the like.
The Hours of the Sun, of Jupiter, and of Venus, particularly on the days which they rule, are good for all
extraordinary, uncommon, and unknown operations.
The Hours of the Moon are proper for making trial of experiments relating to recovery of stolen property,
for obtaining nocturnal visions, for summoning Spirits in sleep, and for preparing anything relating to
Water.

The Hours of Venus are furthermore useful for lots, poisons, all things of the nature of Venus, for
preparing powders provocative of madness; and the like things.
But in order to thoroughly effect the operations of this Art, thou shouldest perform them not only on the
Hours but on the Days of the Planets as well, because then the experiment will always succeed better,
provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt
never arrive at the accomplishment of the Art.
For those matters then which appertain unto the Moon, such as the Invocation of Spirit, the Works of
Necromancy, and the recovery of stolen property, it is necessary that the Moon should be in a Terrestrial
Sign, viz.: -- Taurus, Virgo, or Capricorn.
For love, grace, and invisibility, the Moon should be in a Fiery Sign, viz.: -- Aries, Leo, or Sagittarius.
For hatred, discord, and destruction, the Moon should be in a Watery Sign, viz.: -- Cancer, Scorpio, or
Pisces.
For experiments of a peculiar nature, which cannot be classed under any certain head, the Moon should be
in an Airy Sign, viz.: -- Gemini, Libra, or Aquarius.
But if these things seem unto thee difficult to accomplish, it will suffice thee merely to notice the Moon
after her combustion, or conjunction with the Sun, especially just when she [1] quits his beams and
appeareth visible. For then it is good to make all experiments for the construction and operation of any
matter. That is why the time from the New unto the Full Moon is proper for performing any of the
experiments of which we have spoken above. But in her decrease or wane it is good for War, Disturbance,
and Discord. Likewise the period when she is almost deprived of light, is proper for experiments of
invisibility, and of Death.
[1. i.e. New Moon]
But observe inviolably that thou commence nothing while the Moon is in conjunction with the Sun,
seeing that this is extremely unfortunate, and that thou wilt then be able to effect nothing; but the Moon
quitting his beams and increasing in Light, thou canst perform all that thou desirest, observing
nevertheless the directions in this Chapter.
Furthermore, if thou wishest to converse with Spirits it should be especially on the day of Mercury and in
his hour, and let the Moon he in an Airy Sign, [1] as well as the Sun.
[1. In Add. MSS. 10862; 'or in an Earthy Sign, as hath been before said.']
Retire [1] thou then unto a secret place, where no one may be able to see thee or to hinder thee, before the

completion of the experiment, whether thou shouldest wish to work by day or by night. But if thou
shouldest wish to work by night, perfect thy work on the succeeding night; if by day, seeing that the day
beginneth with the rising of the Sun (perfect thy work on) the succeeding day. But the Hour of Inception
is the Hour of Mercury.
[1. The following paragraphs to the end of this Chapter are only found in the Latin version, Add. MSS.
10862.]
Verily, since no experiments for converse with Spirits can be done without a Circle being prepared,
whatsoever experiments therefore thou wishest to undertake for conversing with Spirits, therein thou must
learn to construct a certain particular Circle; that being done surround that Circle with the Circle of Art
for better caution and efficacy.
BOOK I
CHAPTER III
CONCERNING THE ARTS.
If thou wishest to succeed, it is necessary to make the following Experiments and Arts in the appropriate
Days and Hours, with the requisite solemnities and ceremonies contained and laid down in the following
Chapters.
Experiments, then, are of two kinds; the first is to make trial of what, as I have said, can be easily
performed without a Circle, and in this case it is not necessary to observe anything but what thou wilt find
in the proper Chapters. The second can in no way be brought to perfection without the Circle; and in order
to accomplish this perfectly it is necessary to take note of all the preparations which the Master of the Art
and his Disciples must undertake before constructing [1] the Circle.
[1. Sloane MSS. 3091 says, 'Before they come to the Circle.']
Before commencing operations both the Master and his Disciple; must abstain with great and thorough
continence during the space of nine days from sensual pleasures and from vain and foolish conversation;
as plainly appeareth in the Second Book, Chapter 4. Six of these nine days having expired, he must recite
frequently the Prayer and Confession as will be told him; and on the Seventh Day, the Master being alone,
let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in
consecrated and exorcised water, saying devoutly and humbly the prayer, 'O Lord Adonai,' etc., as it is
written in the Second Book, Chapter 2.
The Prayer being finished, let the Master quit the water, and put upon his flesh raiment of white linen
clean and unsoiled; and then let him go with his Disciples unto a secret place and command them to strip

themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon
their heads so that it flows down to their feet and bathes them completely; and while pouring this water
upon them let the Master say:-- 'Be ye regenerate, renewed, washed, and pure,' etc., as in Book II.,
Chapter 3.
Which [1] being done, the Disciples must clothe themselves, putting upon their flesh, like their Master,
raiment of white linen clean and unsoiled; and the three last days the Master and his Disciples should fast,
observing the solemnities and prayers marked in Book II., Chapter 2.
[1. This paragraph is omitted in Lansdowne MSS. 1202.]
Note that the three last days should be calm weather, without wind, and without clouds rushing hither and
thither over the face of the sky. On the last day let the Master go with his Disciples unto a secret fountain
of running water, or unto a flowing stream, and there let each of them. taking off his clothes, wash
himself with due solemnity, as is rehearsed in Book II. And when they are clean and pure, let each put
upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in Book
II. After which let the Master alone say the confession. The which being finished, the Master in sign of
penitence will Kiss [1] the Disciples on the forehead, and each of them will Kiss the other. Afterwards let
the Master extend his hands over the Disciples, and in sign of absolution absolve and bless them ; which
being done he will distribute to each of his disciple the Instruments necessary for Magical Art, which he
is to carry into the Circle.
[1. Note the 'holy kiss' in the New Testament. 'Greet ye one another with a holy kiss.']
The First Disciple will bear the Censer, the Perfumes and the Spices; the Second Disciple will bear the
Book, Papers, Pens, Ink, and any stinking or impure materials; the Third will carry the Knife and the
Sickle of Magical Art, the Lantern, and the Candles; the Fourth, the Psalms, and the rest of the
Instruments; the fifth, the Crucible or Chafing-dish, and the Charcoal or Fuel; but it is necessary for the
Master himself to carry in his hand the Staff, and the Wand or Rod. The things necessary being thus
disposed, the Master will go with his Disciples unto the assigned place, where they have proposed to
construct the Circle for the Magical Arts and experiments; repeating on the way the prayers and orations
which thou wilt find in Book II.
When the Master shall have arrived at the place appointed, together with his Disciples, he having lighted
the flame of the fire, and having exorcised it afresh as is laid down in the Second Book, shall light the
Candle and place it in the Lantern, which one of the Disciples is to hold ever in his hand to light the
Master at his work. Now the Master of the Art, every time that he shall have occasion for some particular
purpose to speak with the Spirits, must endeavor to form certain Circles which shall differ somewhat, and
shall have some particular reference to the particular experiment under consideration. Now, in order to
succeed in forming such a Circle concerning Magical Art, for the greater assurance and efficacy thou
shalt construct it in the following manner: --
THE CONSTRUCTION OF THE CIRCLE.

Take thou the Knife, the Sickle, or the Sword of Magical Art consecrated after the manner and order
which we shall deliver unto thee in the Second Book. With this Knife or with the Sickle of Art thou shalt
describe, beyond the inner Circle which thou shalt have already formed, a second Circle, encompassing
the other at the distance of one foot therefrom and having the same centre. [1] Within this space of a foot
in breadth between the first and the second circumferential [2] line, thou shalt trace towards the Four
Quarters of the Earth, [3] the Sacred and Venerable Symbols of the holy Letter Tau.[4] And between the
first and the second Circle, [5] which thou shalt thyself have drawn with the Instrument of Magical Art,
thou shalt make four hexagonal pentacles, [6] and between these thou shalt write four terrible and
tremendous Names of God, viz.:--
[1. i.e. two Circles enclosed between three circumferential lines.
2. i.e. within the first Circle.
3. i.e. the four Cardinal points of the compass.
4. The letter Tau represents the Cross, and in 10862 Add. MSS. in the drawing of the Circle, the Hebrew
letter is replaced by the Cross; In 1307 Sloane MSS. by the T or Tau-Cross.
5. i.e. in the Outer Circle, bounded by the second and third circumferential lines.
6. 10862 Add. MSS. is the only copy which uses the word hexagonal, but the others show four hexagrams
in the drawing; in the drawing, however, 10862 gives the hexagrams formed by various differing
interlacements of two triangles, as shown in Figure 2.]
Between the East and the South the Supreme Name IHVH, Tetragrammaton;--
Between the South and the West the Essential Tetragrammatic Name AHIH, Eheieh;--
Between the West and the North the Name of Power ALIVN, Elion;--
And between the North and the East the Great Name ALH, Eloah;--
Which Names are of supreme importance in the list of the Sephiroth, [1] and their Sovereign Equivalents.
[1. The Sephiroth are the ten Qabalistical Emanations of the Deity. The Sovereign Equivalents are the Divine Names referred
thereto. See my 'Kabbalah Unveiled.']
Furthermore, thou shalt circumscribe about these Circles two Squares, the Angles of which shall be
turned towards the Four Quarters of the Earth; and the space between the Lines of the Outer and Inner
Square shall be half-a-foot. The extreme Angles of the Outer Square shall be made the Centres of four

Circles, the measure or diameter of which shall be one foot. All these are to be drawn with the Knife or
consecrated Instrument of Art. And within these Four Circles thou must write these four Names of God
the Most Holy One, in this order:--
At [1] the East, AL, El;
[1. The MSS. vary as to the point whereat each Name is to be placed, but I think the above will be found to
answer.]
At the West, IH, Yah;
At the South, AGLA, Agla;
And at the North ADNI, Adonaï.
Between the two Squares the Name Tetragrammaton is to be written in the same way as is shown in the
plate. (See Figure 2.)
While constructing the Circle, the Master should recite the following Psalms:-- Psalm ii.; Psalm liv.;
Psalm cxiii.; Psalm lxvii.; Psalm xlvii.; Psalm lxviii.
Or he may as well recite them before tracing the Circle.
The which being finished, and the fumigations being performed, as is described in the chapter on
Fumigations in the Second Book, the Master should reassemble his Disciples, encourage them, reassure
them, fortify them, and conduct them into the parts of the Circle of Art, where he must place them in the
four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places
assigned to them. Also, the Disciple who is placed towards the East should have a pen, ink, paper, silk,
and white cotton, all clean and suitable for the work. Furthermore, each of the Companions should have a
new Sword drawn in his hand (besides the consecrated Magical Sword of Art), and he should keep his
hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move
therefrom.
After this the Master should quit the Circle, light the fuel in the earthen pots, and place upon them the
Censers, in the Four Quarters of the Earth; and he should have in his hand the consecrated taper of wax,
and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter
and close the Circle.
The Master should afresh exhort his Disciples, and explain to them all that they have to do and to observe;
the which commands they should promise and vow to execute.
Let the Master then repeat this Prayer: --

PRAYER.
When we enter herein with all humility, let God the Almighty One enter into this Circle, by
the entrance of an eternal happiness, of a Divine prosperity, of a perfect joy, of an abundant
charity, and of an eternal salutation. Let all the demons fly from this place, especially those
who are opposed unto this work, and let the Angels of Peace assist and protect this Circle,
from which let discord and strife fly and depart. Magnify and extend upon us, O Lord, Thy
most Holy Name, and bless our conversation and our assembly. Sanctify, O Lord our God,
our humble entry herein, Thou the Blessed and Holy One of the Eternal Ages! Amen.
After this, let the Master say upon his knees, as follows:
PRAYER
O Lord God, All Powerful and All Merciful, Thou Who desirest not the death of a sinner,
but rather that he may turn from his wickedness and live; give and grant unto us thy grace,
by blessing and consecrating this earth and this circle, which is here marked out with the
most powerful and holy Names of God. And thee, I conjure, O Earth, by the Most Holy
Name of ASHER EHEIEH entering within this Circle, composed and made with mine
hand. And may God, even ADONAI, bless this place with all the virtues of Heaven, so that
no obscene or unclean spirit may have the power to enter into this Circle, or to annoy any
person who is therein; though the Lord God ADONAI, Who liveth eternally unto the Ages
of the Ages. Amen.
I beseech Thee, O Lord God, the All Powerful and the All Merciful, that Thou wilt deign to
bless this Circle, and all this place, and all those who are therein, and that Thou wilt grant
unto us, who serve Thee, and rehearse nothing but the wonders of Thy law, a good Angel
for our Guardian; remove from us every adverse power; preserve us from evil and from
trouble; grant, O Lord, that we may rest in this place in all safety, through Thee, O Lord,
Who livest and reignest unto the Ages of the Ages. Amen.
Let the Master now arise and place upon his head a Crown made of paper (or any other appropriate
substance), on the which there must be written (with the Colours and other necessary things which we
shall describe hereafter), these four Names AGLA, AGLAI, AGLATA, AGLATAI. The which Names are
to be placed in the front, behind, and on either side of the head.
Furthermore, the Master ought to have with him in the Circle, those Pentacles or Medals which are
necessary to his purpose, which are described hereinafter, and which should be constructed according to
the rules given in the Chapter on Pentacles. They should be described on virgin paper with a pen; and ink,
blood, or colours, prepared according to the manner which we shall hereafter show in the Chapters on
these subjects. It will be sufficient to take only those Pentacles which are actually required, they should be
sewed to the front of the linen robe, on the chest, with the consecrated needle of the Art, and with a thread

which has been woven by a young girl.
After this, let the Master turn himself towards the Eastern Quarter (unless directed to the contrary, or
unless he should be wishing to call Spirits which belong to another quarter of the Universe), and
pronounce with a loud voice the Conjuration contained in this Chapter. And if the Spirits be disobedient
and do not then make their appearance, he must arise and take the exorcised Knife of Art wherewith he
hath constructed the Circle, and raise it towards the sky as if he wished to beat or strike the Air, and
conjure the Spirits. Let him then lay his right hand and the Knife upon the Pentacles or Medals,
constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let
him repeat the following Conjuration upon his knees:--
CONJURATION.
O Lord, hear my prayer, and let my cry come unto Thee. O Lord God Almighty, who has
reigned before the beginning of the Ages, and Who by Thine Infinite Wisdom, hast created
the heavens, the earth, and the sea, and all that in them is, all that is visible, and all that is
invisible by a single word; I praise Thee, I bless Thee, I adore Thee, I glorify Thee, and I
pray Thee now at the present time to be merciful unto me, a miserable sinner, for I am the
work of Thine hands. Save me, and direct me by Thy Holy Name, Thou to Whom nothing
is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and
enable me to go forth therefrom. Enlighten me with a spark of Thine Infinite Wisdom. Take
away from my senses the desire of covetousness, and the iniquity of mine idle words. Give
unto me, Thy servant, a wise understanding, penetrating and subtle heart, to acquire and
comprehend all Sciences and Arts; give unto me capacity to hear, and strength of memory
to retain them, so that I may be able to accomplish my desires, and understand and learn all
difficult and desirable Sciences; and also that I may be able to comprehend the hidden
secrets of the Holy Writings. Give me the virtue to conceive them, so that I may be able to
bring forth and pronounce my words with patience and humility, for the instruction of
others, as Thou hast ordered me.
O God, the Father, All Powerful and All Merciful, Who hast created all things, Who
knowest and conceivest them universally, and to Whom nothing is hidden, nothing is
impossible; I entreat Thy Grace for me and for Thy servants, because Thou seest and
knowest well that we perform not this work to tempt Thy Strength and Thy Power as if in
doubt thereof, but rather that we may know and understand the truth of all hidden things. I
beseech Thee to have the kindness to be favorable unto us; by Thy Splendour, Thy
Magnificence, and Thy Holiness, and by Thy Holy, Terrible, and Ineffable Name IAH, at
which the whole world doth tremble, and by the Fear with which all creatures obey Thee.
Grant, O Lord, that we may become responsive unto Thy Grace, so that through it we may
have a full confidence in and knowledge of Thee, and that the Spirits may discover
themselves here in our presence, and that those which are gentle and peaceable may come
unto us, so that they may be obedient unto Thy commands, through Thee, O Most Holy
ADONAI, Whose Kingdom is an everlasting Kingdom, and Whose Empire endureth unto

the Ages of the Ages. Amen.
After having said all these words devoutly, let the Master arise, and place his hands upon the Pentacles,
and let one of the Companions hold the Book open before the Master, who, raising his eyes to heaven,
and turning unto the Four Quarters of the Universe, shall say:--
O Lord, be Thou unto me a Tower of Strength against the appearance and assault of the
Evil Spirits.
After this, turning towards the Four Quarters of the Universe, he shall say the following words:--
These be the Symbols and the Names of the Creator, which can bring Terror and Fear unto
you. Obey me then, by the power of these Holy Names, and by these Mysterious Symbols
of the Secret of Secrets.
The which being said and done, thou shalt see them draw near and approach from all parts. But if they be
hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to
come, then, the Suffumigations and Censings being performed anew, and (the Disciples) having anew, by
especial order, touched their Swords, and the Master having encouraged his Disciples, he shall reform the
Circle with the Knife of Art, and, raising the said Knife towards the Sky, he shall as it were strike the air
therewith. After this he shall lay his hand upon the Pentacles, and having bent his knees before the Most
High, he shall repeat with humility the following Confession; the which his Disciples shall also do, and
they shall recite it in a low and humble voice, so that they can scarcely be heard. [1]
[1. So as not to interfere with the direction of the Will-currents of the Master.]
BOOK I
CHAPTER IV
THE CONFESSION TO BE MADE BY THE EXORCIST
CONFESSION.
O LORD of Heaven and of Earth, before Thee do I confess my sins, and lament them, cast
down and humbled in thy presence. For I have sinned before Thee by pride, avarice, and
boundless desire of honours and riches; by idleness, gluttony, greed, debauchery, and
drunkenness; because I have offended Thee by all kinds of sins of the flesh, adulteries, and
pollutions, which I have committed myself, and consented that others should commit; by
sacrilege, thefts, rapine, violation, and homicide; by the evil use I have made of my
possessions, by my prodigality, by the sins which I have committed against Hope and
Charity, by my evil advice, flatteries, bribes, and the ill distribution which I have made of

the goods of which I have been possessed; by repulsing and maltreating the poor, in the
distribution which I have made of the goods committed to my charge, by afflicting those
over whom I have been set in authority, by not visiting the prisoners, by depriving the dead
of burial, by not receiving the poor, by neither feeding the hungry nor giving drink to the
thirsty, by never keeping the Sabbath and the other feasts, by not living chastely and
piously on those days, by the easy consent which I have given to those who incited me to
evil deeds, by injuring instead of aiding those who demanded help from me, by refusing to
give ear unto the cry of the poor, by not respecting the aged, by not keeping my word, by
disobedience to my parents, by ingratitude towards those from whom I have received
kindness, by indulgence in sensual pleasures, by irreverent behaviour in the Temple of God,
by unseemly gestures thereat, by entering therein without reverence, by vain and
unprofitable discourse when there, by despising the sacred vessels of the temple, by turning
the holy Ceremonies into ridicule, by touching and eating the sacred bread with impure lips
and with profane hands, and by the neglect of my prayers and adorations.
I detest also the crimes which I have committed by evil thoughts, vain and impure
meditations, false suspicions, and rash judgments; by the evil consent which I have readily
given unto the advice of the wicked, by lust of impure and sensual pleasures; by my idle
words, my lies, and my deceit; by my false vows in various ways; and by my continual
slander and calumny.
I detest also the crimes which I have committed within; the treachery and discord which I
have incited; my curiosity, greed, false speaking, violence, malediction, murmurs,
blasphemies, vain words, insults, dissimulations; my sins against God by the transgression
of the ten commandments, by neglect of my duties and obligations, and by want of love
towards God and towards my neighbour.
Furthermore I hate the sins which I have committed in all my senses, by sight, by hearing,
by taste, by smell, and by touch, in every way that human weakness can offend the Creator;
by my carnal thoughts, deeds, and meditations.
In which I humbly confess that I have sinned, and recognise myself as being in the sight of
God the most criminal of all men.
I accuse myself before Thee, O God, and I adore Thee with all humility. O ye, Holy
Angels, and ye, Children of God, in your presence I publish my sins, so that mine Enemy
may have no advantage over me, and may not be able to reproach me at the last day; that he
may not be able to say that I have concealed my sins, and that I be not then accused in the
presence of the Lord; but, on the contrary, that on my account there may be joy in Heaven,
as over the just who have confessed their sins in thy presence.
O Most Mighty and All Powerful Father, grant through Thine unbounded Mercy that I may

both see and know all the Spirits which I invoke, so that by their means I may see my will
and desire accomplished, by The Sovereign grandeur, and by Thine Ineffable and Eternal
Glory, Thou Who art and Who wilt be for ever the Pure and Ineffable Father of All.
The Confession having been finished with great humility, and with the inward feeling of the heart, the
Master will recite the following prayer:--
PRAYER.
O Lord All Powerful, Eternal God and Father of all Creatures, shed upon me the Divine
Influence of Thy Mercy, for I am Thy Creature. I beseech Thee to defend me from mine
Enemies, and to confirm in me true and steadfast faith.
O Lord, I commit my Body and my Soul unto Thee, seeing I put my trust in none beside
Thee; it is on Thee alone that I rely; O Lord my God aid me; O Lord hear me in the day and
hour wherein I shall invoke Thee. I pray Thee by Thy Mercy not to put me in oblivion, nor
to remove me from Thee. O Lord be Thou my succor, Thou Who art the God of my
salvation. O Lord make me a new heart according unto Thy loving Kindness. These, O
Lord, are the gifts which I await from Thee, O my God and my Master, Thou Who livest
and reignest unto the Ages of the Ages. Amen.
O Lord God the All Powerful One, Who hast formed unto Thyself great and Ineffable
Wisdom, and Co-eternal with Thyself before the countless Ages; Thou Who in the Birth of
Time hast created the Heavens, and the Earth, the Sea, and things that they contain; Thou
Who hast vivified all things by the Breath of Thy Mouth, I praise Thee, I bless Thee, I
adore Thee, and I glorify Thee. Be Thou propitious unto me who am but a miserable sinner,
and despise me not; save me and succor me, even me the work of Thine hands. I conjure
and entreat Thee by Thy Holy Name to banish from my Spirit the darkness of Ignorance,
and to enlighten me with the Fire of thy Wisdom; take away from me all evil desires, and
let not my speech be as that of the foolish. O Thou, God the Living One, Whose Glory,
Honour, and Kingdom shall extend unto the Ages of the Ages. Amen.
BOOK I
CHAPTER V
PRAYERS AND CONJURATIONS
PRAYER.
O LORD God, Holy Father, Almighty and Merciful One, Who hast created all things, Who
knowest all things and can do all things, from Whom nothing is hidden, to Whom nothing

is impossible; Thou who knowest that we perform not these ceremonies to tempt Thy
power, but that we may penetrate into the knowledge of hidden things; we pray Thee by
Thy Sacred Mercy to cause and to permit, that we may arrive at this understanding of secret
things, of whatever nature they may be, by Thine aid, O Most Holy ADONAI, Whose
Kingdom and Power shall have no end unto the Ages of the Ages. Amen.
The Prayer being finished, let the Exorcist lay his hand upon the Pentacles, while one of the Disciples
shall hold open before him the Book wherein are written the prayers and conjurations proper for
conquering, subduing, and reproving the Spirits. Then the Master, turning towards each Quarter of the
Earth, and raising his eyes to Heaven, shall say:
O Lord, be Thou unto me a strong tower of refuge, from the sight and assaults of the Evil
Spirits.
After which let him turn again towards the Four Quarters of the Earth, and towards each let him utter the
following words:
Behold the Symbols and Names of the Creator, which give unto ye forever Terror and Fear.
Obey then, by the virtue of these Holy Names, and by these Mysteries of Mysteries.
After this he shall see the Spirits come from every side. But in case they are occupied in some other place,
or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke
them after the following manner, and let the Exorcist be assured that even were they bound with chains of
iron, and with fire, they could not refrain from coming to accomplish his will.
THE CONJURATION. [1]
[1. There is an Invocation bearing the title of 'The Qabalistical Invocation of Solomon,' given by Eliphas
Lévi, which differs in many points from the one given above, though resembling it in some particulars.
Lévi's is more evidently constructed on the plan indicated in the 'Siphra Dtzenioutha,' c. III.; Annotation §
5, sub. § 8, 9; while the one above more follows that laid down, ibid. § 5, sub. § 3. I see no reason to
suppose that Lévi's is unauthentic. It will be noted by the Qabalistical reader, that the above Conjuration
rehearses the Divine Names attached to the Ten Sephiroth.]
O ye Spirits, ye I conjure by the Power, Wisdom, and Virtue of the Spirit of God, by the
uncreate Divine Knowledge, by the vast Mercy of God, by the Strength of God, by the
Greatness of God, by the Unity of God; and by the Holy Name of God EHEIEH, which is
the root, trunk, source, and origin of all the other Divine Names, whence they all draw their
life and their virtue, which Adam having invoked, he acquired the knowledge of all created
things.
I conjure ye by the Indivisible Name IOD, which marketh and expresseth the Simplicity
and the Unity of the Nature Divine, which Abel having invoked, he deserved [1] to escape

from the hands of Cain his brother.
[1. In the French, 'merita d`échapper.']
I conjure ye by the Name TETRAGRAMMATON ELOHIM, which expresseth and

signifieth the Grandeur of so lofty a Majesty, that Noah having pronounced it, saved
himself, and protected himself with his whole household from the Waters of the Deluge.
I conjure ye by the Name of God EL Strong and Wonderful, which denoteth the Mercy and
Goodness of His Majesty Divine, which Abraham having invoked, he was found worthy to
come forth from the Ur of the Chaldeans.
I conjure ye by the most powerful Name of ELOHIM GIBOR, which showeth forth the
Strength of God, of a God All Powerful, Who punisheth the crimes of the wicked, Who
seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and
fourth generation; which Isaac having invoked, he was found worthy to escape from the
Sword of Abraham his father.
I conjure ye and I exorcise ye by the most holy Name of ELOAH VA-DAATH, which
Jacob invoked when in great trouble, and was found worthy to bear the Name of Israel,
which signifieth Vanquisher of God; and he was delivered from the fury of Esau his
brother.
I conjure ye by the most potent Name of EL [1] ADONAI TZABAOTH, which is the God
of Armies, ruling in the Heavens, which Joseph invoked and was found worthy to escape
from the hands of his Brethren.
[1. More usually the Name TETRAGRAMMATON TZABAOTH is attributed to the Seventh Sephiroth.]
I conjure ye by the most potent Name of ELOHI TZABAOTH, which expresseth piety,
mercy, splendour, and knowledge of God, which Moses invoked, and he was found worthy
to deliver the People Israel from Egypt, and from the servitude of Pharaoh.
I conjure ye by the most potent Name of SHADDAI, which signifieth doing good unto all;
which Moses invoked, and having struck the Sea, it divided into two parts in the midst, on
the right hand and on the left. I conjure ye by the most holy Name of EL [1] CHAI, which
is that of the Living God, through the virtue of which alliance with us, and redemption for
us have been made; which Moses invoked and all the waters returned to their prior state and
enveloped the Egyptians, so that not one of them escaped to carry the news into the Land of
Mizraim.
[1. Both this Name and 'Shaddai' are attributed to the Ninth Sephira, and 1 have therefore put the two

invocations in the same paragraph.]
Lastly, I conjure ye all, ye rebellious Spirits, by the most holy Name of God ADONAI
MELEKH, which Joshua invoked, and stayed the course of the Sun in his presence, through
the virtue of Methratton, [1] its principal Image; and by the troops of Angels who cease not
to cry day and night, QADOSCH, SADOSCH, QADOSCH, ADONAI ELOHIM
TZABAOTH (that is, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of
Thy Glory); and by the Ten Angels who preside over the Ten Sephiroth, by whom God
communicateth and extendeth His influence over lower things, which are KETHER,
CHOKMAH, BINAH, GEDULAH, GEBURAH, TIPHERETH, NETZACH, HOD,
YESOD, AND MALKUTH.
[1. The Archangel, who is called also the Prince of Countenances.]
I conjure ye anew, O Spirits, by all the Names of God, and by all His marvellous work; by
the heavens; by the earth; by the sea; by the depth of the Abyss, and by that firmament
which the very Spirit of God hath moved; by the sun and by the stars; by the waters and by
the seas, and all which they contain; by the winds, the whirlwinds, and the tempests; by the
virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in
all the Abysses of the Shades.
I conjure ye anew, and I powerfully urge ye, O Demons, in whatsoever part of the world ye
may be, so that ye shall be unable to remain m air, fire, water, earth, or in any part of the
universe, or in any pleasant place which may attract ye; but that ye come promptly to
accomplish our desire, and all things that we demand from your obedience.
I conjure ye anew by the two Tables of the Law, by the five books of Moses, by the Seven
Burning Lamps on the Candlestick of Gold before the face of the Throne of the Majesty of
God, and by the Holy of Holies wherein the KOHEN HA-GADUL was alone permitted to
enter, that is to say, the High-Priest.
I conjure ye by Him Who hath made the heavens and the earth, and who hath measured
those heavens in the hollow of His hand, and enclosed the earth with three of His fingers,
Who is seated upon the Kerubim and upon the Seraphim; and by the Kerubim, which is
called the Kerub, which God constituted and placed to guard the Tree of Life, armed with a
flaming sword, after that Man had been driven out of Paradise.
I conjure ye anew, Apostates from God, by Him Who alone hath performed great wonders;
by the Heavenly Jerusalem; and by the Most Holy Name of God in Four Letters, and by
Him Who enlighteneth all things and shineth upon all things by his Venerable and Ineffable
Name, EHEIEH ASHER EHEIEH; that ye come immediately to execute our desire,
whatever it may be.

I conjure ye, and I command ye absolutely, O Demons, in whatsoever part of the Universe
ye may be, by the virtue of all these Holy Names:-- ADONAI, [1] YAH, HOA, EL,
ELOHA, ELOHINU, ELOHIM, EHEIEH, MARON, KAPHU, ESCH, INNON, AVEN,
AGLA, HAZOR, EMETH, YAII, ARARITHA, YOVA, HA-KABIR, MESSIACH,
IONAH, MAL-KA, EREL, KUZU, MATZPATZ, EL SHADDAI; and by all the Holy
names of God which have been written with blood in the sign of an eternal alliance.
[1. I have made these Names as correct as possible; as in all the original MSS. the Hebrew is much
mutilated. These names are some of them ordinary titles of God; others Magical and Qabalistical names
compounded from the initials of sentences, etc.; and others permutations of other names.]
I conjure ye anew by these other names of God, Most Holy and unknown, by the virtue of
which Names ye tremble every day:-- BARUC, [1] BACURABON, PATACEL,
ALCHEEGHEL, AQUACHAI, HOMORION, EHEIEH, ABBATON, CHEVON, CEBON,
OYZROYMAS, CHAI, EHEIEH, ALBAMACHI, ORTAGU, NALE, ABELECH (or
HELECH), YEZE (or SECHEZZE); that ye come quickly and without any delay into our
presence from every quarter and every climate of the world wherein ye may be, to execute
all that we shall command ye in the Great Name of God.
[1. I give these Names as they stand, they do not all appear to be Hebrew; some of them suggest the style
of the barbarous names in the Graeco-Egyptian Magical Papyri.]
BOOK I
CHAPTER VI
STRONGER AND MORE POTENT CONJURATION
If they then immediately appear, it is well; if not, let the Master uncover the consecrated Pentacles which
he should have made to constrain and command the Spirits, and which he should wear fastened round his
neck, holding the Medals (or Pentacles) in his left hand, and the consecrated Knife in his right; and
encouraging his Companions, he shall say with a loud voice:--
ADDRESS.
Here be the Symbols of Secret things, the standards, the ensigns, and the banners, of God
the Conqueror; and the arms of the Almighty One, to compel the Aerial Potencies. I
command ye absolutely by their power and virtue that ye come near unto us, into our
presence, from whatsoever part of the world ye may be in, and that ye delay not to obey us
in all things wherein we shall command ye by the virtue of God the Mighty One. Come ye
promptly, and delay not to appear, and answer us with humility.

If they appear at this time, show them the Pentacles, and receive them with kindness, gentleness, and
courtesy; reason and speak with them, question them, and ask from them all things which thou hast
proposed to demand.
But if, on the contrary, they do not yet make their appearance, holding the consecrated Knife in the right
hand, and the Pentacles being uncovered by the removal of their consecrated covering, strike and beat the
air with the Knife as if wishing to commence a combat, comfort and exhort thy Companions, and then in
a loud and stern voice repeat the following Conjuration:--
CONJURATION. [1]
[1. This Conjuration is almost identical with one given in the 'Lemegeton,' or Lesser Key, a different work,
also attributed to Solomon.]
Here again I conjure ye and most urgently command ye; I force, constrain, and exhort ye to
the utmost, by the most mighty and powerful Name of God EL, strong and wonderful, and
by God the Just and Upright, I exorcise ye and command ye that ye in no way delay, but
that ye come immediately and upon the instant hither before us, without noise, deformity,
or hideousness, but with all manner of gentleness and mildness.
I exorcise ye anew, and powerfully conjure ye, commanding ye with strength and violence
by Him Who spake and it was done; and by all these names: EL SHADDAI, ELOHIM,
ELOHI, TZABAOTH, ELIM, ASHER EHEIEH, YAH, TETRAGRAMMATON,
SHADDAI, which signify God the High and Almighty, the God of Israel, through Whom
undertaking all our operations we shall prosper in all the works of our hands, seeing that the
Lord is now, always, and for ever with us, in our heart and in our lips; and by His Holy
Names, and by the virtue of the Sovereign God, we shall accomplish all our work.
Come ye at once without any hideousness or deformity before us, come ye without
monstrous appearance, in a gracious form or figure. Come ye, for we exorcise ye with the
utmost vehemence by the Name of IAH and ON, which Adam spake and heard; by the
Name EL, which Noah heard, and saved himself with all his family from the Deluge; by the
Name IOD, which Noah heard, and knew God the Almighty One; by the Name AGLA
which Jacob heard, and saw the Ladder which touched Heaven, and the Angels who
ascended and descended upon it, whence he called that place the House of God and the
Gate of Heaven; and by the Name ELOHIM, and in the Name ELOHIM, which Moses
named, invoked, and heard in Horeb the Mount of God, and he was found worthy to hear
Him speak from the Burning Bush; and by the Name AIN SOPH, which Aaron heard, and
was at once made eloquent, wise, and learned; and by the Name TZABAOTH, which
Moses named and invoked, and all the ponds and rivers were covered with blood
throughout the land of Egypt; [1] and by the name IOD, which Moses named and invoked,
and striking upon the dust of the earth both men and beasts were struck with disease; [2]
and by the Name, and in the Name PRIMEUMATON, which Moses named and invoked,

and there fell a great and severe hail throughout all the land of Egypt, destroying the vines,
the trees, and the woods which were in that country; and by the Name IAPHAR, which
Moses heard and invoked, and immediately a great pestilence began to appear through all
the land of Egypt, striking and slaying the asses, the oxen, and the sheep of the Egyptians,
so that they all died; and by the Name ABADDON which Moses invoked and sprinkled the
dust towards heaven, and immediately there fell so great rain upon the men, cattle, and
flocks, that they all died throughout the land of Egypt; and by the Name ELION which
Moses invoked, and there fell so great hail as had never been seen from the beginning of
the world unto that time, so that all men, and herds, and everything that was in the fields
perished and died throughout all the land of Egypt. And by the Name ADONAI, which
Moses having invoked, there came so great a quantity of locusts which appeared in the land
of Egypt, that they devoured and swallowed up all that the hail had spared; and by the
Name of PATHEON, [3] which having invoked, there arose so thick, so awful, and so
terrible darkness throughout the land of Egypt, during the space of three days and three
nights, that almost all who were left alive died; and by the Name YESOD, and in the Name
YESOD, which Moses invoked, and at midnight all the first-born, both of men and of
animals, died; and by the Name of YESHIMON, which Moses named and invoked, and the
Red Sea divided itself and separated in two; and by the name HESION, which Moses
invoked, and all the army of Pharaoh was drowned in the waters; and by the Name
ANABONA, which Moses having heard upon Mount Sinai, he was found worthy to receive
and obtain the tables of stone written with the finger of God the Creator; and by the Name
ERYGION, which Joshua having invoked when he fought against the Moabites, he
defeated them and gained the victory; and by the Name HOA, and in the Name HOA,
which David invoked, and he was delivered from the hand of Goliath; and by the name
YOD, which Solomon having named and invoked, he was found worthy to ask for and
obtain in sleep the Ineffable Wisdom of God; and by the Name YIAI, which Solomon
having named and invoked, he was found worthy to have power over all the Demons,
Potencies, Powers, and Virtues of the Air.
[1. Some MSS. add, 'et furent purifiés.'
2. Some MSS. substitute, 'les hommes furent reduits en cendre, comme aussi les boeufs, betail, et
troupeaux des Egyptiens.'
3. This is often written PATHTUMON in similar Conjurations, but the MSS. before me agree in giving
this form.]
By these, then, and by all the other Names of God Almighty, Holy, Living, and True, we
powerfully command ye, ye who by your own sin have been cast down from the Empyreal
Heaven, and from before His Throne; by Him who hath cast ye down unto the most
profound of the Abysses of Hell, we command ye boldly and resolutely; and by that terrible
Day of the Sovereign Judgment of God, on which all the dry bones in the earth will arise to
hear and listen unto the Word of God with their body, and will present themselves before

the face of God Almighty; and by that Last Fire which shall consume all things; by the
(Crystal) Sea which is known unto us, which is before the Face of God; by the indicible and
ineffable virtue, force, and power of the Creator Himself, by His Almighty power, and by
the Light and Flame which emanate from His Countenance, and which are before His Face;
by the Angelical Powers which are in the Heavens, and by the most great Wisdom of
Almighty God; by the Seal of David, by the Ring and Seal of Solomon, which was revealed
unto him by the Most High and Sovereign Creator; and by the Nine Medals or Pentacles,
which we have among our Symbols, which proceed and come from Heaven, and are among
the Mysteries of Mysteries or Secrets of Secrets, which you can also behold in my hand,
consecrated and exorcised with the due and requisite Ceremonies. By these, then, and by all
the Secrets which the Almighty encloseth in the Treasures of the Sovereign and Highest
Wisdom, by His Hand, and by His marvellous power; I conjure, force, and exorcise ye that
ye come without delay to perform in our presence that which we shall command ye.
I conjure ye anew by that most Holy Name which the whole Universe fears, respects, and
reveres, which is written by these letters and characters, IOD, HE, VAU, HE; and by the
last and terrible judgment; by the Seat of BALDACHIA; [1] and by this Holy Name, YIAI,
which Moses invoked, and there followed that great Judgment of God, when Dathan and
Abiram were swallowed up in the centre of the earth. Otherwise, if ye contravene and resist
us by your disobedience unto the virtue and power of this Name YIAI, we curse ye even
unto the Depth of the Great Abyss, into the which we shall cast, hurl, and bind ye, if ye
show yourselves rebellious against the Secret of Secrets, and against the Mystery of
Mysteries. AMEN, AMEN. FIAT, FIAT.
[1. Sometimes, but as I think erroneously, written Bas-dathea. I imagine the word to mean 'Lord of Life.']
This Conjuration thou shalt say and perform, turning thyself unto the East, and if they appear not, thou
shalt repeat it unto the Spirits, turning unto the South, the West, and the North, in succession, when thou
wilt have repeated it four times. And if they appear not even then, thou shalt make the Sign of TAU [1]
upon the foreheads of thy companions, and thou shalt say:--
[1. Or the Cross.]
CONJURATION.
Behold anew the Symbol and the Name of a Sovereign and Conquering God, through
which all the Universe fears, trembles, and shudders, and through the most mysterious
words of the Secret Mysteries and by their Virtue, Strength, and Power.
I conjure ye anew, I constrain and command ye with the utmost vehemence and power, by
that most potent and powerful Name of God, EL, strong and wonderful, by Him who spake
and it was done; and by the Name IAH, which Moses heard, and spoke with God; and by
the Name AGLA, which Joseph invoked, and was delivered out of the hands of his

brethren; and by the Name VAU, which Abraham heard, and knew God the Almighty One;
and by the Name of Four Letters, TETRAGRAMMATON, which Joshua named and
invoked, and he was rendered worthy and found deserving to lead the Army of Israel into
the Promised Land; and by the Name ANABONA, by which God formed Man and the
whole Universe; and by the Name ARPHETON, [1] and in the Name ARPHETON, by
which the Angels who are destined to that end will summon the Universe, in visible body
and form, and will assemble (all people) together by the sound of the Trumpet at that
terrible and awful Day of Judgment, when the memory of the wicked and ungodly shall
perish; and by the Name ADONAI, by which God will judge all human flesh, at Whose
voice all men, both good and evil, will rise again, and all men and Angels will assemble in
the air before the Lord, Who will judge and condemn the wicked; and by the Name
ONEIPHETON, [2] by which God will summon the dead, and raise them up again unto
life; and by the Name ELOHIM, and in the Name ELOHIM, by which God will disturb and
excite tempests throughout all the seas, so that they will cast out the fish therefrom, and in
one day the third part of men about the sea and the rivers shall die; and by the Name
ELOHI, [3] and in the Name ELOHI, by which God will dry up the sea and the rivers, so
that men can go on foot through their channels; and by the Name ON, and in the Name ON,
by which God shall restore and replace the sea, the rivers, the streams, and the brooks, in
their previous state; and by the Name MESSIACH, [4] and in the Name MESSIACH, by
which God will make all animals combat together, so that they shall die in a single day; and
by the Name ARIEL, by which God shall destroy in a single day all buildings, so that there
shall not be left one stone upon another; and by the Name IAHT, [5] by which God will
cast one stone upon another, so that all people and nations will fly from the sea-shore, and
will say unto them cover us and hide us; and by the Name EMANUEL, by which God will
perform wonders, and the winged creatures and birds of the air shall contend with one
another; and by the Name ANAEL, [6] and in the Name ANAEL, by which God will cast
down the mountains and fill up the valleys, so that the surface of the earth shall be level in
all parts; and by the Name ZEDEREZA, [7] and in the Name ZEDEREZA, by which God
will cause the Sun and Moon to be darkened, and the Stars of heaven to fall; and by the
Name SEPHERIEL, [8] by which God will come to Universal Judgment, like a Prince
newly crowned entering in triumph into his capital city, girded with a zone of gold, and
preceded by Angels, and at His aspect all climes and parts of the Universe shall be troubled
and astonished, and a fire shall go forth before Him, and flames and storm shall surround
Him; and by the Name TAU, [9] by which God brought the Deluge, and the waters
prevailed above the mountains, and fifteen cubits above their summits; and by the Name
RUACHIAH, [10] by which God having purged the Ages, He will make His Holy spirit to
descend upon the Universe, and will cast ye, ye rebellious Spirits, and unclean beings, into
the Depths of the Lake of the Abyss, in misery, filth, and mire, and will place ye in impure
and foul dungeons bound with eternal chains of fire.
[1. Also written Hipeton; and I believe sometimes replaced by Anapheneton, or Anaphaxeton.
2. This word is given variously in the MSS., as Oneypheon, Onayepheton, and Donecepheron, etc.

3. Or Elia.
4. What is said here refers symbolically to the rooting out of the Evil Spirits, and Shells, from the Universe
by King Messiach, which is spoken of in the Qabalah. The Qabalah sometimes expresses the Evil Spirits
by the words animals, or beasts, and creeping things.
5. The oldest MSS. gives the above form, in the others it is changed into Iaphat, Taphat, and even Japhet.
It is probably a corruption of Achad Unity.
6. This is also the name of the Angel of Venus.
7. So written in the oldest MS., the others give it as Zedeesia, Zedeezia, and Zedezias.
8. Meaning 'emanating from God.' It is corrupted into Sephosiel, etc., in the MSS.
9. Iaha, in 10862 Add. MSS.
10. Meaning Spirit of Iah]
By these Names then, and by all the other Holy Names of God before Whom no man can
stand and live, and which Names the armies of the Demons fear, tremble at, and shudder;
we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the
terrible and tremendous PATHS [1] of GOD and by His Holy habitation wherein He
reigneth and commandeth unto the eternal Ages. Amen.
[1. That is, the hidden and occult grades and links of emanation in the Sephiroth. The later MSS. have put,
by mistake, voix for voies, the oldest Latin MS. gives Semitis.]
By the virtue of all those aforesaid, we command ye that ye remain not in any place
wherein ye are, but to come hither promptly without delay to do that which we shall enjoin
ye. But if ye be still contumacious, we, by the Authority of a Sovereign and Potent God,
deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate
ye into and relegate ye unto the Kingdom of Fire and of Sulphur, to be there eternally
tormented. Come ye then from all parts of the earth, wheresoever ye may be, and behold the
Symbols and Names of that Triumphant Sovereign Whom all creatures obey, otherwise we
shall bind ye and conduct ye in spite of yourselves, into our presence bound with chains of
fire, because those effects which proceed and issue from our Science and operation, are
ardent with a fire which shall consume and burn ye eternally, for by these the whole
Universe trembleth, the earth is moved, the stones thereof rush together, all creatures obey,
and the rebellious Spirits are tormented by the power of the Sovereign Creator.
Then it is certain that they will come, even if they be bound with chains of fire, unless prevented by

affairs of the very greatest importance, but in this latter case they will send ambassadors and messengers
by whom thou shalt easily and surely learn what occupies the Spirits and what they are about. But if they
appear not yet in answer to the above Conjuration, and are still disobedient, then let the Master of the Art
or Exorciser arise and exhort his Companions to be of good cheer and not to despair of the ultimate
success of the operation; let him strike the air with the Consecrated Knife towards the Four Quarters of
the Universe; and then let him kneel in the midst of the Circle, and the Companions also in their several
places, and let them say consecutively with him in a low voice, turning in the direction of the East, the
following:
ADDRESS TO THE ANGELS.
I conjure and pray ye, O ye Angels of God, and ye Celestial Spirits, to come unto mine aid;
come and behold the Signs of Heaven, and be my witness before the Sovereign Lord, of the
disobedience of these evil and fallen Spirits who were at one time your companions.
This being done, let the Master arise, and constrain and force them by a stronger conjuration, in manner
following.
BOOK I
CHAPTER VII
AN EXTREMELY POWERFUL CONJURATION
Behold us again prepared to conjure ye by the Names and Symbols of God, wherewith we
are fortified, and by the virtue of the Highest One. We command ye and potently ordain ye
by the most strong and powerful Names of God, Who is worthy of all praise, admiration,
honor, glory, generation, and fear, that ye delay not longer, but that ye appear before us
without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a
beautiful and human form.
If they then appear, let them see the Pentacles, and say:
Obey ye, Obey ye, behold the Symbols and Names of the Creator; be ye gentle and
peaceable, and obey in all things that we shall command ye.
They will then immediately talk with thee, as a friend speaketh unto a friend. Ask of them all that thou
desirest, with constancy, firmness, and assurance, and they will obey thee.
But if they appear not yet, let not the Master on that account lose his courage, for there is nothing in the
world stronger and of greater force to overawe the Spirits than constancy. Let him, however, re-examine

and reform the Circle, and let him take up a little dust of the earth, which he shall cast towards the Four
Quarters of the Universe; and having placed his Knife upon the ground, let him say on his knees, turning
towards the direction of the North:
In the Name of ADONAI ELOHIM TZABAOTH SHADDAI, Lord God of Armies

Almighty, may we successfully perform the works of our hands. and may the Lord he
present with us in our heart and in our lips.
These words having been said kneeling upon the earth, let the Master shortly after arise and open his arms
wide as if wishing to embrace the air, and say:
CONJURATION.
By the Holy Names of God written in this Book, and by the other Holy and Ineffable
Names which are written in the Book of Life, we conjure ye to come unto us promptly and
without any delay, wherefore tarry not, but appear in a beautiful and agreeable form and
figure, by these Holy Names: ADONAI, TZABAOTH, EL, ELOHI, ELOHIM, SHADDAI;
and by EHEIEH, YOD HE VAU HE, which is the Great Name of God
TETRAGRAMMATON written with Four Letters, ANAPHODITION, and Ineffable; by
the God of those Virtues and Potencies, Who dwelt in the Heavens, Who rideth upon the
Kerubim, Who moveth upon the Wings of the Wind, He Whose Power is in Heaven and in
Earth, Who spake and it was done, Who commanded and the whole Universe was created;
and by the Holy Names and in the Holy Names, IAH, IAH, IAH, ADONAI TZABAOTH;
and by all the Names of God, the Living, and the True, I reiterate the Conjuration, and I
conjure ye afresh ye Evil and rebellious Spirits, abiding in the Abysses of Darkness.
I conjure, I address, and I exorcise ye, that ye may approach unto and come before the
Throne of God, the Living and the True, and before the Tribunal of the Judgment of His
Majesty, and before the Holy Angels of God to hear the sentence of your condemnation.
Come ye then by the Name and in the Name of SHADDAI, which is that of God Almighty,
strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible,
and holy; and by the Name and in the Name of EL, IAH, IAH, IAH, Who hath formed and
created the world by the Breath of His Mouth, Who supporteth it by His Power, Who ruleth
and governeth it by His Wisdom, and Who hath cast ye for your pride into the Land of
Darkness and into the Shadow of Death.
Therefore, by the Name of the Living God, Who hath formed the heavens above, and hath
laid the foundations of the earth beneath, we command ye that, immediately and without
any delay, ye come unto us from all places, valleys, mountains, hills, field, seas, rivers,
fountains, ponds, brooks, caverns, grottos, cities, towns, villages, markets, fairs,
habitations, baths, courtyards, gardens, vineyards, plantations, reservoirs, cisterns, and from

every corner of the terrestrial earth where ye may happen to be in your assemblies, so that
ye may execute and accomplish our demands with all mildness and courtesy; by that
Ineffable Name which Moses heard and invoked, which he received from God from the
midst of the Burning Bush, we conjure ye to obey our commands, and to come unto us
promptly with all gentleness of manner.
Again we command ye with vehemence, and we exorcise ye with constancy, that ye and all
your comrades come unto us in an agreeable and gracious manner like the breeze, to
accomplish successively our various commands and desires. Come ye, then, by the virtue of
these Names by the which we exorcise ye; ANAI, ÆCHHAD, TRANSIN, EMETH,
CHAIA, IONA, PROFA, TITACHE, BEN ANI, BRIAH, THEIT; all which names are
written in Heaven in the characters of Malachim, [1] that is to say, the tongue of the
Angels.
[1. The Mystic Alphabet known as the 'Writing of Malachim' is formed from the positions of the Stars in
the heavens, by drawing imaginary lines from one star to another so as to obtain the shapes of the
characters of this Alphabet.]
We then, by the just judgment of God, by the Ineffable and Admirable Virtue of God, just,
living, and true, we call ye with power, we force and exorcise ye by and in the admirable
Name which was written on the Tables of Stone which God gave upon Mount Sinai; and by
and in the wonderful Name which Aaron the High Priest bare written upon his breast, by
which also God created the World, the which name is AXINETON; and by the Living God
Who is One throughout the Ages, whose dwelling is in the Ineffable Light, Whose Name is
Wisdom, and Whose Spirit is Life, before Whom goeth forth Fire and Flame, Who hath
from that Fire formed the firmament, the Stars and the Sun; and Who with that Fire will
burn ye all for ever, as also all who shall contravene the Words of His Will.
Come ye, then, without delay, without noise, and without rage, before us, without any
deformity or hideousness, to execute all our will; come ye from all places wherein ye are,
from all mountains, valleys, streams, rivers, brooks, ponds, places, baths, synagogues; for
God, strong and powerful, will chase ye and constrain ye, being glorious over all things; He
will compel ye, both ye and the Prince of Darkness. Come ye, come ye, Angels of
Darkness; come hither before this Circle without fear, terror, or deformity, to execute our
commands, and be ye ready both to achieve and to complete all that we shall command ye.
Come ye, then, by the Crown of the Chief of your Emperors, and by the Sceptres of your
power, and of SID, the Great Demon, your Master; by the Names and in the Names of the
Holy Angels who have been created to be above you, long before the constitution of the
world; and by the Names of the two Princes of the Universe, whose Names are, IONIEL
and SEFONIEL; by the rod of Moses, by the staff of Jacob; by the ring and seal of David,
wherein are written the Names of Sovereign God; and by the Names of the Angels by
which Solomon has linked and bound ye; and by the sacred bonds by which ANAEL hath

environed and hath conquered the Spirit; and by the Name of the Angel who ruleth potently
over the rest, and by the praise of all creatures who cry incessantly unto God, Who spake,
and immediately all things, even the Ages, were made and formed; and by the Name HA-
QADOSCH BERAKHA, which signifies the Holy and Blessed One; and by the Ten Choirs
of the Holy Angels, CHAIOTH HA-QADESH, AUPHANIM, ARALIM, CHASHMALIM,
SERAPHIM, MALACHIM, ELOHIM, BENI ELOHIM, KERUBIM, and ISHIM; and by,
and in the Sacred name of Twelve Letters of which each letter is the Name of an Angel, and
the letters of the Name are ALEPH, [1] BETH, BETH, NUN, VAU, RESH, VAU, CHETH,
HE, QOPH, DALETH, SHIN.
[1. Which Letters I have, with much care, corrected, for in the MSS. the letters are jumbled together in
hopeless confusion, Seym is written for Shin, Res for Beth, etc. The Name is Ab, Ben, Ve-Ruach, Ha-
Qadesch, Father, Son, and Holy Spirit. There are two other Name, of Twelve Letters frequently employed,
HQDVSh BRVK HVA, Holy and Blessed be He; and ADNI HMLK NAMN, The Lord, the faithful King;
besides other forms.]
By these Names therefore, and by all the other Holy Names, we conjure ye and we exorcise
ye; by the Angel ZECHIEL; by the Angel DUCHIEL; by the Angel DONACHIEL; and by
the Great Angel METATRON, Who is the Prince of the Angels, and introduceth the Souls
before the Face of God; and by the Angel SANGARIEL, by whom the portals of Heaven
are guarded; and by the Angel KERUB, who was made the Guardian of the Terrestrial
Paradise, with a Sword of Flame, after the expulsion of Adam our forefather; and by the
Angel MICHAEL by whom ye were hurled down from the Height of the THRONE into the
Depth of the Lake and of the Abyss, the same Name meaning, 'Who is like God upon
Earth;' and by the Angel ANIEL; and by the Angel OPHIEL; and by the Angel
BEDALIEL; wherefore, by these and by all the other Holy Names of the Angels, we
powerfully conjure and exorcise ye, that ye come from all parts of the world immediately,
and without any delay, to perform our will and demands, obeying us quickly and
courteously, and that ye come by the Name and in the Name of ALEPH, DALETH, NUN,
IOD, for we exorcise ye anew by the application of these Letters, by whose power burning
fire is quenched, and the whole Universe trembleth.
We constrain ye yet again by the Seal of the Sun which is the Word of God; and by the Seal
of the Moon and of the Stars we bind ye; and by the other Animals and Creatures which are
in Heaven, by whose wings Heaven cleanseth itself, we force and attract ye imperiously to
execute our will without failure. And we conjure, oblige, and terribly exorcise ye, that ye
draw near unto us without delay and without fear, as far as is possible unto ye, here before
this Circle, as supplicants gently and with discretion, to accomplish our will in all and
through all. If ye come promptly and voluntarily, ye shall inhale our perfumes, and our
suffumigations of pleasant odour, which will be both agreeable and delightful unto ye.
Furthermore ye will see the Symbol of your Creator, and the Names of his Holy Angels,
and we shall afterwards dismiss ye, and send ye hence with thanks. But if, on the contrary,
ye come not quickly, and ye show yourselves self-opinionated, rebellious, and
contumacious, we shall conjure ye again, and exorcise ye ceaselessly, and will repeat all the

aforesaid words and Holy Names of God and of the Holy Angels; by the which Names we
shall harass you, and if that be not sufficient we will add thereunto yet greater and more
powerful ones, and we will thereunto again add other Names which ye have not yet heard
from us, which are those of an Almighty God, and which will make ye tremble and quake
with fear, both ye and your princes; by the which Names we conjure both you and them
also, and we shall not desist from our work until the accomplishment of our will. But if
perchance ye yet shall harden yourselves, and show yourselves self-opinionated,
disobedient, rebellious, refractory, and contumacious, and if ye yet resist our powerful
conjurations, we shall pronounce against you this warrant of arrest in the Name of God
Almighty, and this definite sentence that ye shall fall into dangerous disease and leprosy,
and that in sign of the Divine Vengeance ye shall all perish by a terrifying and horrible
death, and that a fire shall consume and devour you on every side, and utterly crush you;
and that by the Power of God, a flame shall go forth from His Mouth which shall burn ye
up and reduce ye unto nothing in Hell. Wherefore delay ye not to come, for we shall not
cease from these powerful conjurations until ye shall be obliged to appear against your will.
Thus then, therefore, we anew conjure and exorcise ye by and in the Holy Name of ON,
which is interpreted and called God; by the Name and in the Name of EHEIEH, which is
the true Name of God, 'I am He Who is'; by and in the Ineffable Name of Four Letters YOD
HE VAU HE, the Knowledge and understanding of which is hidden even from the Angels;
by the Name and in the Name of EL, which signifieth and denoteth the powerful and
consuming fire which issueth from His Countenance, and which shall be your ruin and
destruction; and by the Light of the Angels which is kindled and taken ineffably from that
flame of Divine ardour.
By these then, and by other most Holy Names which we pronounce against you from the
bottom of our hearts, do we force and constrain ye, if ye be yet rebellious and disobedient.
We conjure ye powerfully and strongly exorcise ye, that ye come unto us with joy and
quickness, without fraud or deceit, in truth and not in error.
Come ye then, come ye, behold the Signs and the Names of your Creator, behold the Holy
Pentacles by the virtue of which the Earth is moved, the trees thereof and the Abysses
tremble. Come ye; come ye; come ye.
These things being thus done and performed, ye shall see the Spirits come from all sides in great haste
with their Princes and Superiors; the Spirits of the First Order, like Soldiers, armed with spears, shields,
and corslets; those of the Second Order like Barons, Princes, Dukes, Captains, and Generals of Armies.
For the Third and last Order their King will appear, before whom go many players on instruments of
music, accompanied by beautiful and melodious voices which sing in chorus.
Then the Exorcist, or Master of the Art, at the arrival of the King, whom he shall see crowned with a
Diadem, should uncover the Holy Pentacles and Medals which he weareth upon his breast covered with a
cloth of silk or of fine twined linen, and show them unto him, saying:--

Behold the Signs and Holy Names by and before whose power every knee should bow, of
all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the
Mighty hand of God.
Then will the King bow the knee before thee, and will say, 'What dost thou wish, and wherefore hast thou
caused us to come hither from the Infernal Abodes?'
Then shall the Exorcist, or Master of Magical Art, with an assured air and a grave and imperious voice,
order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence
upon them.
Let him, also, renew his fumigations, and offer large quantities of Incense, which he should at once place
upon the fire, in order to appease the Spirits as he hath promised them. He should then cover the
Pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and
all sciences.
This being finished, let the Master uncover the Pentacles, and demand all that he shall wish from the King
of the Spirits, and if there are one or two Spirits only, it will be the same; and having obtained all his
desire, he shall thus license them to depart:--
THE LICENSE TO DEPART
In the Name of ADONAI, the Eternal and Everlasting One, let each of you return unto his
place; be there peace between us and you, and be ye ready to come when ye are called.
After this he should recite the first chapter of Genesis, 'Berashith Bara Elohim, In the beginning, etc.'
This being done, let them all in order quit the Circle, one after the other, the Master first. Furthermore let
them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their
ordinary raiment and go about their business.
Take notice and observe carefully that this last conjuration is of so great importance and efficacy, that
even if the Spirits were bound with chains of iron and fire, or shut up in some strong place, or retained by
an oath, they could not even then delay to come. But supposing that they were being conjured in some
other place or part of the Universe by some other Exorcist or Master of the Art, by the same conjuration;
the Master should add to his conjuration that they should at least send him some Messengers, or some
individual to declare unto him where they are, how employed, and the reason why they cannot come and
obey him.
But if (which is almost impossible) they be even yet self-opinionated and disobedient, and unwilling to
obey; in this case their names should be written on virgin paper, which he should soil and fill with mud,

dust, or clay. Then he shall kindle a fire with dry rue, upon which he shall put powdered assafoetida, and
other things of evil odour; after which let him put the aforesaid names, written on parchment or virgin
paper, upon the fire, saying:--
THE CONJURATION OF THE FIRE.
I conjure thee, O Creature of Fire, by Him who removeth the Earth, and maketh it tremble,
that thou burn and torment these Spirits, so that they may feel it intensely, and that they
may be burned eternally by thee.
This being said, thou shalt cast the aforesaid paper into the fire, saying:--
THE CURSE.
Be ye accursed, damned, and eternally reproved; and be ye tormented with perpetual pain,
so that ye may find no repose by night nor by day, nor for a single moment or time, if ye
obey not immediately the command of Him Who maketh the Universe to tremble; by these
Names, and in virtue of these Names, the which being named and invoked all creatures
obey and tremble with fear and terror, these Names which can turn aside lightning and
thunder; and which will utterly make you to perish, destroy, and banish you. These Names
then are Aleph, Beth, Gimel, Daleth, He, Vau, Zayin, Cheth, Teth, Yod, Kaph, Lamed,
Mem, Nun, Samekh, Ayin, Pe, Tzaddi, Qoph, Resh, Shin, Tau. [1]
[1. Which are the Names of the Letters of the Hebrew Alphabet, to each of which a special mystic meaning
and power is attached, besides its ordinary application.]
By these secret Names, therefore, and by these signs which are full of Mysteries, we curse
ye, and in virtue of the power of the Three Principles, Aleph, [1] Mem, Shin, we deprive ye
of all office and dignity which ye may have enjoyed up till now; and by their virtue and
power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of
the Abyss, that ye may burn therein eternally for ever.
[1. The Literal Symbols of Air, Water, and Fire; which are called by the Sepher Yetzirah the Three Mother
Letters.]
Then will they assuredly come without any delay, and in great haste, crying: 'O Our Lord and Prince,
deliver us out of this suffering.'
All this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described
hereinafter. Write their Names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin,
olybdanum, and storax to make therewith a fumigation; with these odours thou shalt afresh, perfume the
aforesaid paper with the Names; but thou shouldest have these names ready prepared beforehand. Then

show them the Holy Pentacles, and ask of them what thou wilt, and thou shalt obtain it; and having gained
thy purpose, send away the Spirits, saying:--
THE LICENSE TO DEPART.
By the virtue of these Pentacles, and because ye have been obedient, and have obeyed the
commandments of the Creator, feel and inhale this grateful odour, and afterwards depart ye
unto your abodes and retreats; be there peace between us and you; be ye ever ready to come
when ye shall be cited and called; and may the blessing of God, as far as ye are capable of
receiving it, be upon you, provided ye be obedient and prompt to come unto us without
solemn rites and observances on our part.
Thou shouldest further make a Book of virgin paper, and therein write the foregoing conjurations, and
constrain the Demons to swear upon the same Book that they will come whenever they be called, and
present themselves before thee, whenever thou shalt wish to consult them. Afterwards thou canst cover
this Book with sacred Sigils on a plate of silver, and therein write or engrave the Holy Pentacles. Thou
mayest open this Book either on Sundays or on Thursdays, rather at night than by day, and the Spirits will
come.
Regarding the expression 'night,' understand the night following, and not the night preceding the aforesaid
days. And remember that by day (the Demons) are ashamed, for they are Animals of Darkness.
BOOK I
CHAPTER VIII
CONCERNING PENTACLES, AND THE MANNER OF CONSTRUCTING THEM
As we have already made mention of the Pentacles, it is necessary that thou shouldest understand that the
whole Science and understanding of our Key dependeth upon the operation, Knowledge, and use of
Pentacles.
He then who shall wish to perform any operation by the means of the Medals, or Pentacles, and therein to
render himself expert, must observe what hath been hereinbefore ordained. Let him then, O my Son
Roboam, know and understand that in the aforesaid Pentacles he shall find those Ineffable and Most Holy
Names which were written by the finger of God in the Tablets of Moses; and which I, Solomon, have
received through the Ministry of an Angel by Divine Revelation. These then have I collected together,
arranged, consecrated, and kept, for the benefit of the human race, and the preservation of Body and of
Soul.
The Pentacles should then be made in the days and hours of Mercury, when the Moon is in an aerial [1] or

terrestrial sign; she should also be in her increase, and in equal number of days with the Sun.
[1. i.e. in Gemini, Libra, Aquarius, Taurus, Virgo, or Capricorn.]
It is necessary to have a Chamber or Cabinet specially set apart and newly cleaned, wherein thou canst
remain without interruption, the which having entered with thy Companions, thou shalt incense and
perfume it with the odours and perfumes of the Art. The sky should be clear and serene. It is necessary
that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell
you more fully later on, in its place.
Thou shalt commence the writing or construction of the Pentacles in the hour aforesaid. Among other
things, thou shalt chiefly use these colours: Gold, Cinnabar or Vermilion Red, and celestial or brilliant
Azure Blue. Furthermore, thou shalt make these Medals or Pentacles with exorcised pen and colours, as
we shall hereafter show thee. Whensoever thou constructest them, if thou canst complete them in the hour
wherein thou didst begin them, it is better. However, if it be absolutely necessary to interrupt the work,
thou shouldest await the proper day and hour before re-commencing it.
The Pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain
thee, in the which thou shalt wrap the Pentacles. After which thou shalt take a large Vessel of Earth filled
with Charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been
previously conjured and exorcised as shall hereafter be told thee. Thou must also be thyself pure, clean,
and washed, as thou shalt find given in the proper place. Furthermore, thou shouldest have the Sickle or
Knife of Magical Art, with the which thou shalt make a Circle, and trace within it an inner circle, and in
the space between the two thou shalt write the Names of God, [1] which thou shalt think fit and proper. It
is necessary after this that thou shouldest have within the Circle a vessel of earth with burning coals and
odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid Pentacles; and, having
turned thy face towards the East, thou shalt hold the said Pentacles over the smoke of the Incense, and
shalt repeat devoutly the following Psalms of David my Father: Psalms viii., xxi., xxvii., xxix., xxxii., li.,
lxxii., cxxxiv. [2]
[1. Preferably those having some reference to the work in hand.
2. I have given the number of the Psalms according to the English, not the Hebrew numbers.]
(For a convenient form of Circle which may be used for preparing Instruments and other things of the
same kind, as well as for consecrating the Pentacles, see Figure 3.)
After this thou shalt repeat the following Oration:--
THE ORATION.
O ADONAI most powerful, EL most strong, AGLA most holy, ON most righteous, the

ALEPH [1] and the TAU, the Beginning and the End; Thou Who hast established all things
in Thy Wisdom; Thou Who has chosen Abraham Thy faithful servant, and hast promised
that in his seed shall all nations of the earth be blessed, which seed Thou hast multiplied as
the Stars of Heaven; Thou Who hast appeared unto Thy servant Moses in flame in the midst
of the Burning Bush, and hast made him walk with dry feet through the Red Sea; Thou
Who gavest the Law to him upon Mount Sinai; Thou Who hast granted unto Solomon Thy
Servant these Pentacles by Thy great Mercy, for the preservation of Soul and of Body; we
most humbly implore and supplicate Thy Holy Majesty, that these Pentacles may be
consecrated by Thy power, and prepared in such manner that they may obtain virtue and
strength against all Spirits, through Thee, O Most Holy ADONAI, Whose Kingdom,
Empire, and principality, remaineth and endureth without end.
[1. The Qabalistic word AZOTH may be substituted for 'the Aleph and the Tau.']
These words being said, thou shalt perfume the Pentacles with the same sweet scents and perfumes, and
afterwards having wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and
clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and
according unto thy will. We will hereafter show thee the method and manner of preparing the aforesaid
place, of perfuming it with scents and sweet odours, and of sprinkling it with the Water and Water-
Sprinkler of Magical Art; for all these things contain many good properties, and innumerable virtues, as
experience will easily teach thee.
We have already said sufficient regarding the Solemn Conjuration of Spirits.
We have also spoken enough in our present Key, regarding the manner in which it is necessary to attract
the Spirits so as to make them speak. Now, by Divine aid, I will teach thee how to perform certain
experiments with success.
Know, [1] O my Son Roboam, that all the Divine Sigils, Characters, and Names (which are the most
precious and excellent things in Nature, whether Terrestrial or Celestial), should be written by thee each
separately, when thou art in a state of grace and purity, upon Virgin parchment, with ordinary ink, in the
beginning of the month of August before sunrise, raising thine eyes unto heaven, and turning towards the
east. Thou shalt preserve them to suspend from thy neck, whichever thou wilt, on the day and hour
wherein thou wast born, after which thou shalt take heed to name every day ten times, the Name which is
hung from thy neck, turning towards the East, and thou mayest be assured that no enchantment or any
other danger shall have power to harm thee.
[1. From here to the end of the Chapter is only given in Lansdowne MSS. 1203.
2. i.e. When the Sun is in the Sign Leo.]
Furthermore thou shalt vanquish all adversities, and shalt be cherished and loved by the Angels and

Spirits, provided that thou hast made their characters and that thou hast them upon thee; I assure thee that
this is the true way to succeed with ease in all thine operations, for being fortified with a Divine Name,
and the Letters, Characters, and Sigils, applicable unto the operation, thou shalt discover with what
supernatural exactitude and very great promptitude, both Terrestrial and Celestial things will be obedient
unto thee. But all this will only be true, when accompanied by the Pentacles which hereinafter follow,
seeing that the Seals, Characters, and Divine Names, serve only to fortify the work, to preserve from
unforeseen accidents, and to attract the familiarity of the Angels and Spirits; which is one reason, my Son,
that before making any experiment, I order thee to read and re-read my Testament, not once only but
many times, so that being perfectly instructed in the several Ceremonies thou mayest in no way fail, and
that thus what shall have previously appeared to thee difficult and lengthy, may become in process of time
easy and of very great use.
I am about to endow thee with many secrets, which I charge thee never to employ for an evil purpose, for
ACCURSED BE HE WHO TAKETH THE NAME OF ALMIGHTY GOD IN VAIN; but thou mayest
without any other ceremonies make use of them, provided that, as I have already said, thou hast only the
Glory of Eternal God for thine object. Thus, after having taught thee all the Ceremonies which concern
the manner of performing the Operations, I am at length determined to make thee a partaker in the secrets
of which I have particular knowledge, unknown to this day unto the generality of men; but, nevertheless,
only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will
cry for vengeance unto God, and in the end thou and thine shall feel the just wrath of an offended Deity.
However, God not having forbidden honest and lawful pleasures, thou mayest perform boldly the
Operations which follow, it being always especially necessary to distinguish between the good and the
evil, so as to choose the former and avoid the latter, which is why I command thee to be attentive to all
that is contained in this my Testament.
BOOK I
CHAPTER IX
OF THE EXPERIMENT CONCERNING THINGS STOLEN, AND HOW IT SHOULD BE

PERFORMED
My beloved Son, if thou findest any Theft, thou shalt do as is hereinafter ordained, and with the help of
God thou shalt find that which hath been taken away.
If the hours and days be not otherwise ordained in this operation, thou must refer to what hath already
been said. But before commencing any operation whatsoever for the recovery of things stolen, after
having made all necessary preparations, thou shalt say the following Oration:--
THE ORATION.

Ateh [1] Adonai Elohim Asher Ha-Shamain Ve-Ha-Aretz, etc.
[1. This is simply the Hebrew of the prayer which follows; but in the MS. Codices it is so mutilated as to
be worthless.]
Thou, O Lord, Who hast made both Heaven and Earth, and hast measured them in the
hollow of Thy hand; Thou Who art seated upon the Kerubim and the Seraphim, in the high
places, whereunto human understanding cannot penetrate; Thou Who hast created all things
by Thine agency, in Whose Presence are the Living Creatures, of which four are
marvellously volatile, which have six wings, and who incessantly cry aloud: 'QADOSCH,
QADOSCH, QADOSCH, ADONAI ELOHIM TZABAOTH, Heaven and Earth are full of
Thy Glory'; O Lord God, Thou Who hast expelled Adam from the Terrestrial Paradise, and
Who hast placed the Kerubim to guard the Tree of Life, Thou art the Lord Who alone doest
wonders; show forth I pray Thee Thy Great Mercy, by the Holy City of Jerusalem, by Thy
wonderful Name of four letters which are YOD, HE, VAU, HE, and by Thy Holy and
Admirable Name, give unto me the power and virtue to enable me to accomplish this
experiment, and to come unto the desired end of this operation; through Thee Who art Life,
and unto Whom Life belongeth unto the eternal ages. Amen.
After this perfume and cense the place with good scents and sweet odours. This aforesaid
place should be pure, clean, safe from interruption or disturbance, and proper to the work,
as we shall hereafter show. Then sprinkle the aforesaid place with consecrated Water, as is
laid down in the Chapter concerning Circles.
The Operation being in such wise prepared, thou shalt rehearse the Conjuration necessary
for this experiment, at the end of which Thou shalt say as follows:--
O Almighty Father and Lord, Who regardest the Heavens, the Earth, and the Abyss,
mercifully grant unto me by Thy Holy Name written with four letters, YOD, HE, VAU,
HE, that by this exorcism I may obtain virtue, Thou Who art IAH, IAH, IAH, grant that by
Thy power these Spirits may discover that which we require and which we hope to find,
and may they show and declare unto us the persons who have committed the theft, and
where they are to be found.
I conjure ye anew, ye Spirits above named, by all the aforesaid Names, through which all
things created tremble, that ye show openly unto me (or unto this child here present with us
[1]) those things which we seek.
[1. A child employed as a clairvoyant in the operation; as is still the custom in some places in the East.]
These things being accomplished they will make thee to see plainly that which thou seekest. Take note
that the Exorcist, or Master of the Art, should be such as is ordained in the Chapter concerning the
Exorcist and his Companions; and if in this experiment it should be necessary to write down characters or

Names, thou shalt do that which it is necessary to observe regarding the pen, ink, and paper, as is duly
prescribed in the chapters concerning them.
For if thou dost not regard these things, thou wilt neither accomplish that which thou desirest, nor arrive
at thy desired end.
HOW TO KNOW WHO HAS COMMITTED A THEFT. [1]
[1. The rest of this Chapter is from 1203 Lansdowne MSS.]
Take a Sieve and suspend it by a piece of cord wherewith a man has been hung, which should be fastened
round the circumference of the rim. Within the rim write with blood in the four divisions thereof the
characters given in Figure 4. After this take a basin of brass perfectly clean which thou shalt fill with
water from a fountain, and having pronounced these words:
DIES MIES YES-CHET BENE DONE FET DONNIMA METEMAUZ,
make the sieve spin round with thy left hand, and at the same time turn with thy right hand the water in
the basin in a contrary direction, by stirring it with a twig of green laurel. When the water becometh still
and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form of him who hath
committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in
some part of his face with the Magical Sword of Art; for that sign which thou shalt have cut therewith in
the water, shall be really found thereafter upon his own person.
THE MANNER OF CAUSING THE SIEVE TO TURN, THAT THOU MAYEST KNOW WHO
HAS COMMITTED THE THEFT. [1]
[1. This is the ancient divination by the sieve and shears, and from St. Peter and St. Paul being mentioned
in it, has evidently undergone a mediæval reconstruction.]
Take a Sieve and stick into the outside of the rim the open points of a pair of scissors, and having rested
the rings of the said opened scissors on the thumb-nails of two persons, let one of them say the following
Prayer:--
PRAYER.
DIES MIES YES-CHET BENE DONE FET DONNIMA METEMAUZ; O Lord, Who
liberatedst the holy Susanna from a false accusation of crime; O Lord, Who liberatedst the
holy Thekla; O Lord, Who rescuedst the holy Daniel from the den of lions, and the Three
Children from the burning fiery furnace, free the innocent and reveal the guilty.
After this let him or her pronounce aloud the names and surnames of all the persons living in the house

where the theft hast been committed, who may be suspected of having stolen the things in question,
saying:--
'By Saint Peter and Saint Paul, such a person hath not done this thing.'
And let the other reply:--
'By Saint Peter and Saint Paul, he (or she) hath not done it.'
Let this be repeated thrice for each person named and suspected, and it is certain that on naming the
person who hath committed the theft or done the crime, the sieve will turn of itself without its being able
to stop it, and by this thou shalt know the evil doer.
BOOK I
CHAPTER X
OF THE EXPERIMENT OF INVISIBILITY, AND HOW IT SHOULD BE PERFORMED
If thou wishest to perform the Experiment of Invisibility, thou shalt follow the instructions for the same.
If it be necessary to observe the day and the hour, thou shalt do as is said in their Chapters. But if thou
needest not observe the day and the hour as marked in the Chapter thereon, thou shalt do as taught in the
Chapter which precedeth it. If in the course of the experiment it be necessary to write anything, it should
be done as is described in the Chapters pertaining thereto, with the proper pen, paper, and ink, or blood.
But if the matter is to be accomplished by invocation, before thy conjurations, thou shalt say devoutly in
thine heart:--
SCEABOLES, ARBARON, ELOHI, ELIMIGITH, HERENOBULCULE, METHE,

BALUTH, TIMAYAL, VILLAQUIEL, TEVENI, YEVIE, FERETE, BACUHABA,
GUVARIN; through Him by Whom ye have empire and power over men, ye must
accomplish this work so that I may go and remain invisible.
And if it be necessary in this operation to trace a Circle, thou shalt do as is ordained in the Chapter
concerning Circles; and if it be necessary to write characters, etc., thou shalt follow the instructions given
in the respective Chapters.
This operation being thus prepared, if there be an especial Conjuration to perform, thou shalt repeat it in
the proper manner; if not, thou shalt say the general Conjuration, at the end of which thou shalt add the
following words:--
O thou ALMIRAS, Master of Invisibility, with thy Ministers CHEROS, MAITOR,

TANGEDEM, TRANSIDIM, SUVANTOS, ABELAIS, BORED, BELAMITH,

CASTUMI, DABUEL; I conjure ye by Him Who maketh Earth and Heaven to tremble,
Who is seated upon the Throne of His Majesty, that this operation may be perfectly
accomplished according to my will, so that at whatsoever time it may please me, I may be
able to be invisible.
I conjure thee anew, O ALMIRAS, Chief of Invisibility, both thee and thy Ministers, by
Him through Whom all things have their being, and by SATURIEL, HARCHIEL,
DANIEL, BENIEL, ASSIMONEM, that thou immediately comest thither with all thy
Ministers, and achievest this operation, as thou knowest it ought to be accomplished, and
that by the same operation thou render me invisible, so that none may be able to see me.
In order then to accomplish this aforesaid operation, thou must prepare all things necessary with requisite
care and diligence, and put them in practice with all the general and particular ceremonies laid down for
these experiments; and with all the conditions contained in our first and second Books. Thou shalt also in
the same operations duly repeat the appropriate Conjurations, with all the solemnities marked in the
respective Chapters. Thus shalt thou accomplish the experiment surely and without hindrance, and thus
shalt thou find it true.
But, on the contrary, if thou lettest any of these things escape thee, or if thou despiseth them, never shalt
thou be able to arrive at thy proposed end; as, for example, we enter not easily into a fenced city over its
walls but through its gates.
HOW [1] TO RENDER ONESELF INVISIBLE.
Make a small image of yellow wax, in the form of a man, in the month January and in the day and hour of
Saturn, and at that time write with a needle above the crown of its head and upon its skull which thou
shalt have adroitly raised, the character following. (See Figure 5.) After which thou shalt replace the skull
in proper position. Thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt
have killed, the following words and characters. (See Figure 6.) Thou shalt then go and suspend the said
figure by one of thy hairs from the vault of a cavern at the hour of midnight, and perfuming it with the
proper incense thou shalt say:--
METATRON, MELEKH, BEROTH, NOTH, VENIBBETH, MACH, and all ye, I conjure
thee O Figure of wax, by the Living God, that by the virtue of these Characters and words,
thou render me invisible, wherever I may bear thee with me. Amen.
And after having censed it anew, thou shalt bury it in the same place in a small deal box, and every time
that thou wishest to pass or enter into any place without being seen, thou shalt say these words, bearing
the aforesaid figure in thy left pocket:--

Come unto me and never quit me whithersoever I shall go.
Afterwards thou shalt take it carefully back unto the before-mentioned place and cover it with earth until
thou shalt need it again.
BOOK I
CHAPTER XI
TO HINDER A SPORTSMAN FROM KILLING ANY GAME [1]
[1. This Chapter is taken from 1203 Lansdowne MSS.]
Take a stick of green elder, from the two ends of which thou shalt clean out the pith. In each end place a
strip of parchment of hare-skin, having written thereon with the blood of a black hen the following
character and word. (See Figure 7.) Having made two of these slips, place one in each end of the stick and
close the apertures up with pith, afterwards on a Friday in the month of February thou shalt fumigate the
aforesaid stick with suitable incense thrice in the air, and having taken it thence thou shalt bury it in the
earth under an elder-tree. Afterwards thou shalt expose it in the pathway by which the sportsman will
pass, and once he has passed by it, he need not hope to kill any game during that day. If thou shalt wish a
second time to lay a spell upon him in like manner, thou needest but to expose the stick again in his path;
but take care to bury it again in the earth under an elder tree, so as to be able to take it from thence each
time that thou shalt have need of it; and to take it up each time as soon as the Sportsman shall have
passed.
BOOK I
CHAPTER XII
HOW [1] TO MAKE THE MAGIC GARTERS
[1. This Chapter is also taken from 1203 Lansdowne MSS.]
Take enough of the skin of a stag to make two hollow tubular Garters, but before stitching them up thou
shalt write on the side of the skin which was next the flesh the words and characters shown in Figure 8,
with the blood of a hare killed on the 25th of June, and having filled the said Garters with green mugwort
gathered also on the 25th of June before sunrise, thou shalt put in the two ends of each the eye of the fish
called barbel; and when thou shalt wish to use them thou shalt get up before sunrise and wash them in a
brook of running water, and place them one on each leg above the knee. After this thou shalt take a short
rod of holm-oak cut on the same 25th of June, turn in the direction thou wishest to go, write upon the

ground the name of the place, and commencing thy journey thou wilt find it accomplished in a few days
and without fatigue. When thou wishest to stop thou hast only to say AMECH and beat the air with the
aforesaid wand, and incontinently thou shalt be on firm ground.
BOOK I
CHAPTER XIII
HOW [1] TO MAKE THE MAGIC CARPET PROPER FOR INTERROGATING THE
INTELLIGENCES, SO AS TO OBTAIN AN ANSWER REGARDING WHATSOEVER MATTER
ONE MAY WISH TO LEARN
[1. This Chapter is also taken from 1203 Lansdowne MSS.]
Make a Carpet of white and new wool, and when the Moon shall be at her full, in the Sign of Capricorn
and in the hour of the Sun, thou shalt go into the country away from any habitation of man, in a place free
from all impurity, and shalt spread out thy Carpet so that one of its points shall be towards the east, and
another towards the west, and having made a Circle without it and enclosing it, thou shalt remain within
upon the point towards the east, and holding thy wand in the air for every operation, thou shalt call upon
MICHAEL, [1] towards the north upon RAPHAEL, towards the west upon GABRIEL, and towards the
south upon MURIEL. After this thou shalt return unto the point of the East and devoutly invoke the Great
Name AGLA, and take this point of the Carpet in thy left hand; turning then towards the North thou shalt
do the same, and so continuing to the other points of the Carpet, thou shalt raise them so that they touch
not the ground, and holding them up thus, and turning anew towards the East thou shalt say with great
veneration the following Prayer:--
[1. I have usually found Michael attributed to the South; Raphael to the East; Gabriel to the West; and
Auriel to the North. Likewise I think the operator should turn following the course of the Sun, and not
contrariwise as in the text.]
PRAYER.
AGLA, AGLA, AGLA, AGLA; O God Almighty Who art the Life of the Universe and
Who rulest over the four divisions of its vast form by the strength and virtue of the Four
Letters of Thy Holy Name Tetragrammaton, YOD, HE, VAU, HE, bless in Thy Name this
covering which I hold as Thou hast blessed the Mantle of Elijah in the hands of Elisha, so
that being covered by Thy Wings, nothing may be able to injure me, even as it is said:-- 'He
shall hide thee under His Wings and beneath His feathers shall thou trust, His truth shall be
thy shield and buckler.'
After this thou shalt fold it up, saying these words following:--

RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA RA, A;
and shall keep it carefully to serve thee at need.
When thou shalt be desirous to make thine interrogations, choose the night of full or of new moon, and
from midnight until daybreak. Thou shalt transport thyself unto the appointed spot if it be for the purpose
of discovering a treasure; if not, any place will serve provided it be clean and pure. Having had the
precaution on the preceding evening to write upon a slip of virgin parchment coloured azure-blue, with a
pen made from the feather of a dove, this Character and Name (see Figure 9); taking thy carpet, thou shalt
cover thy head and body therewith, and taking the censer, with new fire therein, thou shalt place it in or
upon the proper place, and cast thereon some incense. Then shalt thou prostrate thyself upon the ground,
with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same
beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with thy right
hand the aforesaid strip of parchment against thy forehead, and thou shalt say the following words:--
VEGALE, HAMICATA, UMSA, TERATA, YEH, DAH, MA, BAXASOXA, UN,

HORAH, HIMESERE; [1] O God the Vast One send unto me the Inspiration of Thy Light,
make me to discover the secret thing which I ask of Thee, whatsoever such or such a thing
may be, make me to search it out by the aid of Thy holy Ministers RAZIEL, TZAPHNIEL,
MATMONIEL; Lo, Thou hast desired truth in the young, and in the hidden thing shalt
Thou make me known wisdom. RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA, RA,
A, KARKAHITA, KAHITA, HITA, TA.
[1. These are probably corrupted Hebrew words derived from the prayer itself.]
And thou shalt hear distinctly the answer which thou shalt have sought.
BOOK I
CHAPTER XIV
HOW [1] TO RENDER THYSELF MASTER OF A TREASURE POSSESSED BY THE SPIRITS
[1. This is also taken from 1203 Lansdowne MSS.]
The Earth being inhabited, as I have before said unto thee, by a great number of Celestial Beings and
Spirits, who by their subtilty and prevision know the places wherein treasures are hidden, and seeing that
it often happeneth that those men who undertake a search for these said treasures are molested and
sometimes put to death by the aforesaid Spirits, which are called Gnomes; which, however, is not done
through the Avarice of these said Gnomes, a Spirit being incapable of possessing anything, having no
material senses wherewith to bring it into use, but because these Spirits, who are enemies of the passions,

are equally so of Avarice, unto which men are so much inclined; and foreseeing the evil ends for which
these treasures will be employed have some interest and aim in maintaining the earth in its condition of
price and value, seeing that they are its inhabitants, and when they slightly disturb the workers in such
kind of treasures, it is a warning which they give them to cease from the work, and if it happen that the
greedy importunity of the aforesaid workers oblige them to continue, notwithstanding the aforesaid
warnings, the Spirits, irritated by their despising the same, frequently put the workmen to death. But
know, O my Son, that from the time that thou shalt have the good fortune to be familiar with such kinds
of Spirits, and that thou shalt be able by means of what I have taught thee to make them submit unto thine
orders, they will be happy to give thee, and to make thee partaker in that which they uselessly possess,
provided that thine object and end shall be to make a good use thereof.
THE MANNER OF PERFORMING THE OPERATION.
On a Sunday before sunrise, between the 10th of July and the 20th of August, when the moon is in the
Sign of the Lion, thou shalt go unto the place where thou shalt know either by interrogation of the
Intelligences, or otherwise, that there is a treasure; there thou shalt describe a Circle of sufficient size with
the Sword of Magic Art wherein to open up the earth, as the nature of the ground will allow; thrice during
the day shalt thou cense it with the incense proper for the day, after which being clothed in the raiment
proper for the Operation thou shalt suspend in some way by a machine immediately above the opening a
lamp, whose oil should be mingled with the fat of a man who has died in the month of July, and the wick
being made from the cloth wherein he has been buried. Having kindled this with fresh fire, thou shalt
fortify the workmen with a girdle of the skin of a goat newly slain, whereon shall be written with the
blood of the dead man from whom thou shalt have taken the fat these words and characters (see Figure
10) ; and thou shalt set them to work in safety, warning them not to be at all disturbed at the Spectres
which they will see, but to work away boldly. In case they cannot finish the work in a single day, every
time they shall have to leave it thou shalt cause them to put a covering of wood over the opening, and
above the covering about six inches of earth; and thus shalt thou continue unto the end, being all the time
present in the raiment of the Art, and with the Magic Sword, during the operation. After which thou shalt
repeat this prayer:--
PRAYER.
ADONAI, ELOHIM, EL, EHEIEH ASHER EHEIEH, Prince of Princes, Existence of

Existences, have mercy upon me, and cast Thine eyes upon Thy Servant (N.), who invokes
Thee most devoutedly, and supplicates Thee by Thy Holy and tremendous Name
Tetragrammaton to be propitious, and to order Thine Angels and Spirits to come and take
up their abode in this place; O ye Angels and Spirits of the Stars, O all ye Angels and
Elementary Spirits, O all ye Spirits present before the Face of God, I the Minister and
faithful Servant of the Most High conjure ye, let God himself, the Existence of Existences,
conjure ye to come and be present at this Operation, I, the Servant of God, most humbly
entreat ye. Amen.
Having then caused the workmen to fill in the hole, thou shalt license the Spirits to depart, thanking them

for the favour they have shown unto thee, and saying:--
THE LICENSE TO DEPART.
O ye good and happy Spirits, we thank ye for the benefits which we have just received from
your liberal bounty; depart ye in peace to govern the Element which God hath destined for
your habitation. Amen.
BOOK I
CHAPTER XV
OF THE EXPERIMENT OF SEEKING FAVOUR AND LOVE [1]
[1. This Chapter is taken from 10862 Add. MSS.]
If thou wishest to perform the Experiment of seeking favour and love, observe in what manner the
Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day
and the hour required, as thou wilt find it in the Chapter concerning the hours; and if the Experiment be
one that requireth writing, thou shalt write as it is said in the Chapter concerning the same; and if it be
with penal bonds, pacts, and fumigations, then thou shalt cense with a fit perfume as is said in the chapter
concerning suffumigations; and if it be necessary to sprinkle it with water and hyssop, then let it be as in
the Chapter concerning the same; similarly if such Experiment require characters, names, or the like, let
such names be written as the Chapter concerning the writing of characters, and place the same in a clean
place as hath been said. Then thou shalt repeat over it the following Oration:--
THE ORATION.
O ADONAI, most Holy, Most Righteous, and most Almighty God, Who hast made all
things through Thy Mercy and Righteousness wherewith Thou art filled, grant unto us that
we may be found worthy that this Experiment may be found consecrated and perfect, so
that the Light may issue from Thy Most Holy Seat, O ADONAI, which may obtain for us
favor and love. Amen.
This being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four
cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first
properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it
shall not be denied thee. But if thou doest not the Experiment carefully and rightly, assuredly thou shalt
not succeed in any manner.
For obtaining grace and love write down the following words:

SATOR, [1] AREPO, TENET, OPERA, ROTAS, IAH, IAH, IAH, ENAM, IAH, IAH,
IAH, KETHER, CHOKMAH, BINAH, GEDULAH, GEBURAH, TIPHERETH,
NETZACH, HOD, YESOD, MALKUTH, ABRAHAM, ISAAC, JACOB, SHADRACH,
MESHACH, ABEDNEGO, be ye all present in my aid and for whatsoever I shall desire to
obtain.
[1. This Incantation is also given in 1307 Sloane MSS., page 76.]
Which words being properly written as above, thou shalt also find thy desire brought to pass.
BOOK I
CHAPTER XVI
HOW [1] OPERATIONS OF MOCKERY, INVISIBILITY, AND DECEIT SHOULD BE

PREPARED
[1. This Chapter is given in 10862 Add. MSS. 3981 Harleian MSS., 288 King's MSS., 3091 Sloane MSS.,
and 1307 Sloane MSS., but is wanting in 1202 Lansdowne MSS., as are all the Chapters of the First Book
after Chap. 8.]
Experiments relating to tricks, mockeries, and deceits, may be performed in many ways. When thou shalt
wish to practice these experiments with regard to any person, thou shalt observe the day and the hour as
we have already said. Should it be necessary to write Characters or Words, it should be done upon virgin
paper, as we shall show farther on. As for the ink, if it be not specially ordained in this operation, it is
advisable to use the blood of a bat with the pen and the needle of art. But before describing or writing the
Characters or Names, all the necessary rules should be observed as given in the proper Chapters, and
having carefully followed out all these, thou shalt pronounce with a loud voice the following words:--
ABAC, ALDAL, IAT, HUDAC, GUTHAC, GUTHOR, GOMEH, TISTATOR, DERISOR,

DESTATUR, come hither all ye who love the times and places wherein all kinds of
mockeries and deceits are practiced. And ye who make things disappear and who render
them invisible, come hither to deceive all those who regard these things, so that they may
be deceived, and that they may seem to see that which they see not and hear that which they
hear not, so that their senses may be deceived, and that they may behold that which is not
true.
Come ye then hither and remain, and consecrate this enchantment, seeing that God the
Almighty Lord hath destined ye for such.
When this Experiment is completed in this manner in the hour and time which we have. shown and

taught, also the foregoing words ABAC, ALDAL, etc., should be written with the pen as hereinafter
ordained; but if the Experiment be performed in a different way, yet shalt thou always say the aforesaid
words, and they should be repeated as before given.
If thou practicest these things in this manner correctly, thou shalt arrive at the effect of thine operations
and experiments by the which thou mayest easily deceive the senses.
BOOK I
CHAPTER XVII
HOW EXTRAORDINARY EXPERIMENTS AND OPERATIONS SHOULD BE PREPARED
We have spoken in the preceding Chapters of common experiments and operations, which it is more usual
to practice and put in operation, and therein thou mayest easily see that we have told thee sufficient for
their perfection. In this Chapter we treat of extraordinary and unusual experiments, which can also be
done in many ways.
None the less should those who wish to put in practice the like experiments and operations observe the
days and hours as is laid down in the proper Chapters, and should be provided with virgin paper and other
necessary things. Having prepared a similar experiment thou shalt say:--
PRAYER.
O God, Who hast created all things, and hast given unto us discernment to understand the
good and the evil; through thy Holy Name, and through these Holy Names:-- IOD, IAH,
VAU, DALETH, VAU, TZABAOTH, ZIO, AMATOR, CREATOR, do Thou, O Lord,
grant that this experiment may become true and veritable in my hands through Thy Holy
Seal, O ADONAI, Whose reign and empire remaineth eternally and unto the Ages of the
Ages. Amen.
This being done, thou shalt perform the experiment, observing its hour, and thou shalt perfume and
incense as is laid down in the proper Chapter; sprinkling with exorcised water, and performing all the
ceremonies and solemnities as we shall instruct thee in the Second Book of our Key.
BOOK I
CHAPTER XVIII
CONCERNING THE HOLY PENTACLES OR MEDALS

The Medals or Pentacles, which we make for the purpose of striking terror into the Spirits and reducing
them to obedience, have besides this wonderful and excellent virtue. If thou invokest the Spirits by virtue
of these Pentacles, they will obey thee without repugnance, and having considered them they will be
struck with astonishment, and will fear them, and thou shalt see them so surprised by fear and terror, that
none of them will be sufficiently bold to wish to oppose thy will. They are also of great virtue and
efficacy against all perils of Earth, of Air, of Water, and of Fire, against poison which hath been drunk,
against all kinds of infirmities and necessities, against binding, sortilege, and sorcery, against all terror
and fear, and wheresoever thou shalt find thyself, if armed with them, thou shalt be in safety all the days
of thy life.
Through them do we acquire grace and good-will from man and woman, fire is extinguished, water is
stayed, and all Creatures fear at the sight of the Names which are therein, and obey through that fear.
These Pentacles are usually made of the metal the most suitable to the nature of the Planet; and then there
is no occasion to observe the rule of particular colours. They should be engraved with the instrument of
Art in the days and hours proper to the Planet.
Saturn ruleth over Lead; Jupiter over Tin; Mars over Iron; the Sun over Gold; Venus over Copper;
Mercury over the mixture of Metals; and the Moon over Silver.
They may also be made with exorcised virgin paper, writing thereon with the colours adopted for each
Planet, referring to the rules already laid down in the proper Chapters, and according to the Planet with
which the Pentacle is in sympathy.
Wherefore unto Saturn the colour of Black is appropriated; Jupiter ruleth over Celestial Blue; Mars over
Red; the Sun over Gold, or the colour of Yellow or Citron ; Venus over Green: Mercury over Mixed
Colours; the Moon over Silver, or the colour of Argentine Earth.
The Matter of which the Pentacle is constructed should be Virgin, never having been used for any other
purpose; or if it be metal it should be purified by fire.
As regards the size of the Pentacles it is arbitrary, so long as they are made according to the rules, and
with the requisite solemnities as hath been ordained.
The [1] virtues of the Holy Pentacles are no less advantageous unto thee than the knowledge of the secrets
which I have already given unto thee; and thou shouldst take particular care if thou makest them upon
virgin parchment to use the proper colours; and if thou engravest them upon metal, to do so in the manner
taught thee; and so shalt thou have the satisfaction of seeing them produce the promised effect. But seeing
that this Science is not a Science of argument and open reasoning, but that, on the contrary, it is entirely
mysterious and occult, we should not argue and deliberate over these matters, and it is sufficient to
believe firmly to enable us to bring into operation that which hath already been taught.

[1. This and the four following paragraphs are from 1203 Lansdowne MSS.]
When thou shalt construct these Pentacles and Characters, it is necessary never to forget the Incense, nor
to employ anything beyond that of which mention is made.
It is necessary, above all things, to be attentive to the operation, and never to forget or omit those things
which contribute to the success which the Pentacles and Experiments promise, having ever in thy mind no
other intention than the Glory of God, the accomplishment of thy desires, and loving-kindness towards
thy neighbor.
Furthermore, my beloved Son, I order thee not to bury this Science, but to make thy friends partakers in
the same, subject however to the strict command never to profane the things which are Divine, for if thou
doest this, far from rendering thee a friend of the Spirits, it will but be the means of bringing thee unto
destruction.
But never must thou lavish these things among the ignorant, for that would be as blameable as to cast
precious gems before swine; on the contrary, from one Sage the secret knowledge should pass unto
another Sage, for in this manner shall the Treasure of Treasures never descend into oblivion.
Adore [1] and revere the Most Holy Names of God which are found in these Pentacles and Characters, for
without this never shalt thou be able to come to the end of any enterprise, nor to accomplish the Mystery
of Mysteries.
[1. The rest of the Chapter is from 1202 Lansdowne MSS., except the last sentence.]
Above all things, remember that to perform any of these operations thou must be pure in body and mind,
and without blemish, and omit not any of the preparations.
This Key, full of Mysteries, hath been revealed unto me by an Angel.
Accursed be he who undertaketh our Art without having the qualities requisite to thoroughly understand
our Key, accursed be he who invoketh the Name of God in vain, for such an one prepareth for himself the
punishments which await the unbelievers, for God shall abandon them and relegate them unto the depths
of Hell amongst the impure Spirits.
For God is great and Immutable, He hath been for ever, and He shall remain even unto the end of the
Ages.
ACCURSED BE HE WHO TAKETH THE NAME OF GOD IN VAIN! ACCURSED BE HE WHO

USETH THIS KNOWLEDGE UNTO AN EVIL END, BE HE ACCURSED IN THIS WORLD AND IN
THE WORLD TO COME. AMEN. BE HE ACCURSED IN THE NAME WHICH HE HATH
BLASPHEMED!

END OF THE FIRST BOOK
HERE FOLLOW THE HOLY PENTACLES, EXPRESSED IN THEIR PROPER FIGURES AND
CHARACTERS, TOGETHER WITH THEIR ESPECIAL VIRTUES; FOR THE USE OF THE
MASTER OF ART.
THE ORDER OF THE PENTACLES
(1) Seven Pentacles consecrated to Saturn = Black.
(2) Seven Pentacles consecrated to Jupiter = Blue.
(3) Seven Pentacles consecrated to Mar = Red.
(4) Seven Pentacles consecrated to the Sun = Yellow.
(5) Five Pentacles consecrated to Venus = Green.
(6) Five Pentacles consecrated to Mercury = Mixed Colours.
(7) Six Pentacles consecrated to the Moon = Silver.
Editor's Note on Figure 1. -- The Mystical Figure of Solomon.-- This is only given in the two MSS.,
Lansdowne 1202 and 1203. It was given by Lévi in his 'Dogme et Rituel de la Haute Magie,' and by
Tycho Brahé in his 'Calendarium Naturale Magicum,' but in each instance without the Hebrew words and
letters, probably because these were so mangled by illiterate transcribers as to be unrecognizable. After
much labor and study of the figure, I believe the words in the body of the symbol to be intended for the
Ten Sephiroth arranged in the form of the Tree of Life, with the Name of Solomon to the right and to the
left; while the surrounding characters are intended for the twenty-two letters of the Hebrew Alphabet. I
have, therefore, thus restored them. This Figure forms in each instance the frontispiece of the MS.
referred to.
SATURN.
Figure 11.-- The First Pentacle of Saturn.-- This Pentacle is of great value and utility for striking terror
into the Spirits. Wherefore, upon its being shown to them they submit, and kneeling upon the earth before
it, they obey.
Editor's Note.-- The Hebrew Letters within the square are the four great Names of God which are written
with four letters:-- IHVH, Yod, He, Vau, He; ADNI, Adonai; IIAI, Yiai (this Name has the same

Numerical value in Hebrew as the Name EL) ; and AHIH, Eheieh. The Hebrew versicle which surrounds
it is from Psalm lxxii. 9; 'The Ethiopians shall kneel before Him, His enemies shall lick the dust.'
Figure 12.-- The Second Pentacle of Saturn.-- This Pentacle is of great value against adversaries; and of
especial use in repressing the pride of the Spirits.
Editor's note.-- This is the celebrated
SATOR
AREPO
TENET
OPERA
ROTAS,
the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is
repeatedly mentioned in the records of mediæval Magic; and, save to very few, its derivation from the
present Pentacle has been unknown. It will be seen at a glance that it is a square of five, giving twenty-
five letters, which, added to the unity, gives twenty-six, the numerical value of IHVH. The Hebrew
versicle surrounding it is taken from Psalm lxxii. 8, 'His dominion shall be also from the one sea to the
other, and from the flood unto the world's end.' This passage consists also of exactly twenty-five letters,
and its total numerical value (considering the final letters with increased numbers), added to that of the
Name Elohim, is exactly equal to the total numerical value of the twenty-five letters in the Square.
Figure 13.-- The Third Pentacle of Saturn.-- This should be made within the Magical Circle, and it is good
for use at night when thou invokest the Spirits of the nature of Saturn.
Editor's Note.-- The characters at the ends of the rays of the Mystic Wheel are Magical Characters of
Saturn. Surrounding it are the Names of the Angels:-- Omeliel, Anachiel, Arauchiah, and Anazachia,
written in Hebrew.
Figure 14.-- The Fourth Pentacle of Saturn.-- This Pentacle serveth principally for executing all the
experiments and operations of ruin, destruction, and death. And when it is made in full perfection, it
serveth also for those Spirits which bring news, when thou invokest them from the side of the South.
Editor's Note.-- The Hebrew words around the sides of the triangle are from Deut. vi. 4:-- 'Hear, O Israel,
IHVH ALHINV is IHVH AChD.' The surrounding versicle is from Psalm cix. 18:-- 'As he clothed
himself with cursing like as with a garment, so let it come into his bowels like water, and like oil into his
bones.' In the center of the Pentacle is the mystic letter Yod.
Figure 15.-- The Fifth Pentacle of Saturn.-- This Pentacle defendeth those who invoke the Spirits of
Saturn during the night; and chaseth away the Spirits which guard treasures.

Editor's Note.-- The Hebrew letters in the angles of the Cross are those of the Name IHVH. Those in the
angles of the Square form ALVH, Eloah. Round the four sides of the Square are the Names of the Angels:-
- Arehanah, Rakhaniel, Roelhaiphar, and Noaphiel. The versicle is:-- 'A Great God, a Mighty, and a
Terrible.' -- Deut. x. 17.
Figure 16.-- The Sixth Pentacle of Saturn.-- Around this Pentacle is each Name symbolized as it should
be. The person against whom thou shalt pronounce it shall be obsessed by Demons.
Editor's Note.-- It is formed from Mystical Characters of Saturn. Around it is written in Hebrew: 'Set thou
a wicked one to be ruler over him, and let Satan stand at his right hand.'
Figure 17.-- The Seventh and Last Pentacle of Saturn.-- This Pentacle is fit for exciting earthquakes,
seeing that the power of each order of Angels herein invoked is sufficient to make the whole Universe
tremble.
Editor's Note.-- Within the Pentacle are the Names of the Nine Orders of Angels, those of six of them in
ordinary Hebrew Characters, and the remainder in the letters which are known as 'The Passing of the
River.' These Nine Orders are:-- 1. CHAIOTH HA-QADESCH, Holy Living Creatures; 2. AUPHANIM,
Wheels; 3. ARALIM, Thrones; 4. CHASCHMALIM, Brilliant Ones; 5. SERAPHIM, Fiery Ones; 6.
MELAKIM, Kings; 7. ELOHIM, Gods; 8. BENI ELOHIM, Sons of the Elohim; 9. KERUBIM, Kerubim.
The versicle is from Psalm xviii. 7:-- 'Then the earth shook and trembled, the foundations of the hills also
moved and were shaken, because He was wroth.'
JUPITER.
Figure 18.-- The First Pentacle of Jupiter.-- This serveth to invoke the Spirits of Jupiter, and especially
those whose Names are written around the Pentacle, among whom Parasiel is the Lord and Master of
Treasures, and teacheth how to become possessor of places wherein they are.
Editor's Note.-- This Pentacle is composed of Mystical Characters of Jupiter. Around it are the Names of
the Angels:-- Netoniel, Devachiah, Tzedeqiah, and Parasiel, written in Hebrew.
Figure 19.-- The Second Pentacle of Jupiter-This is proper for acquiring glory, honors, dignities, riches,
and all kinds of good, together with great tranquillity of mind; also to discover Treasures and chase away
the Spirits who preside over them. It should be written upon virgin paper or parchment, with the pen of
the swallow and the blood of the screech-owl.
Editor's Note.-- In the center of the Hexagram are the letters of the Name AHIH, Eheieh; in the upper and
lower angles of the same, those of the Name AB, the Father; in the remaining angles those of the Name
IHVH. I believe the letters outside the Hexagram in the re-entering angles to be intended for those of the
first two words of the versicle, which is taken from Psalm cxii. 3:-- 'Wealth and Riches are in his house,
and his righteousness endureth for ever.'

Figure 20.-- The Third Pentacle of Jupiter.-This defendeth and protecteth those who invoke and cause the
Spirits to come. When they appear show unto them this Pentacle and immediately they will obey.
Editor's Note.-- In the upper left hand corner is the Magical Seal of Jupiter with the letters of the Name
IHVH. In the others are the Seal of the Intelligence of Jupiter, and the Names Adonai and IHVH. --
Around it is the versicle from Psalm cxxv. 1:-- 'A Song of degrees. They that trust in IHVH shall be as
Mount Zion, which cannot be removed, but abideth for ever.'
Figure 21.-- The Fourth Pentacle of Jupiter.-- It serveth to acquire riches and honor, and to possess much
wealth. Its Angel is Bariel. It should be engraved upon silver in the day and hour of Jupiter when he is in
the Sign Cancer.
Editor's Note.-- Above the Magical Sigil is the Name IH, Iah. Below it are the Names of the Angels
Adoniel and Bariel, the letters of the latter being arranged about a square of four compartments. Around is
the versicle from Psalm cxii. 3:-- 'Wealth and Riches are in his house, and his righteousness endureth for
ever.'
Figure 22.-- The Fifth Pentacle of Jupiter.-This hath great power. It serveth for assured visions. Jacob
being armed with this Pentacle beheld the ladder which reached unto heaven.
Editor's Note.-- The Hebrew letters within the Pentacle are taken from the five last words of the versicle
which surrounds it, each of which contains five letters. These are, then, recombined so as to form certain
Mystical Names. The versicle is taken from Ezekiel i. 1:-- 'As I was among the captives by the river of
Chebar, the heavens were opened, and I saw visions of Elohim.' In my opinion the versicle should only
consist of the five last words thereof, when the anachronism of Jacob using a Pentacle with a sentence
from Ezekiel will not longer exist.
Figure 23.-- The Sixth Pentacle of Jupiter.-- It serveth for protection against all earthly dangers, by
regarding it each day devoutedly, and repeating the versicle which surroundeth it. 'Thus shalt thou never
perish.'
Editor's Note.-- The four Names in the Arms of the Cross are:-- Seraph, Kerub, Ariel, and Tharsis; the
four rulers of the Elements. The versicle is from Psalm xxii. 16, 17:-- 'They pierced my hands and my
feet, I may tell all my bones.'
Figure 24.-- The Seventh and last Pentacle of Jupiter.-- It hath great power against poverty, if thou
considerest it with devotion, repeating the versicle. It serveth furthermore to drive away those Spirits who
guard treasures, and to discover the same.
Editor's Note.-- Mystical Characters of Jupiter with the verse:-- 'Lifting up the poor out of the mire, and
raising the needy from the dunghill, that he may set him with princes, even with the princes of his people.'

-- Psalm cxiii. 7.
MARS.
Figure 25.-- The First Pentacle of Mars.-- It is proper for invoking Spirits of the Nature of Mars,
especially those which are written in the Pentacle.
Editor's Note.-- Mystical Characters of Mars, and the Names of the four Angels:-- Madimiel, Bartzachiah,
Eschiel, and Ithuriel written in Hebrew around the Pentacle.
Figure 26.-- The Second Pentacle of Mars.-- This Pentacle serveth with great success against all kinds of
diseases, if it be applied unto the afflicted part.
Editor's Note.-- The letter Hé, in the angles of the Hexagram. Within the same the Names IHVH,
IHShVH Yeheshuah (the mystic Hebrew Name for Joshua or Jesus, formed of the ordinary IHVH with
the letter Sh placed therein as emblematical of the Spirit), and Elohim. Around it is the sentence, John i.
4:-- 'In Him was life, and the life was the light of man.' This may be adduced as an argument of the
greater antiquity of the first few mystical verses of the Gospel of St. John.
Figure 27:-- The Third Pentacle of Mars.-- It is of great value for exciting war, wrath, discord, and
hostility; also for resisting enemies, and striking terror into rebellious Spirits; the Names of God the All
Powerful are therein expressly marked.
Editor's Note.-- The Letters of the Names Eloah and Shaddaï. In the Centre is the great letter Vau, the
signature of the Qabalistic Microprosopus. Around is the versicle from Psalm lxxvii. 13:-- 'Who is so
great a God as our Elohim?'
Figure 28.-- The Fourth Pentacle of Mars.-- It is of great virtue and power in war, wherefore without
doubt it will give thee victory.
Editor's Note.-- In the Center is the great Name Agla; right and left, the letters of the Name IHVH; above
and below, El. Round it is the versicle from Psalm cx. 5:-- 'The Lord at thy right hand shall wound even
Kings in the day of His Wrath.'
Figure 29.-- The Fifth Pentacle of Mars.-- Write thou this Pentacle upon virgin parchment or paper,
because it is terrible unto the Demons, and at its sight and aspect they will obey thee, for they cannot
resist its presence.
Editor's Note.-- Around the figure of the Scorpion is the word HVL. The versicle is from Psalm xci. 13.--
'Thou shalt go upon the lion and adder, the young lion and the dragon shalt thou tread under thy feet.'
Figure 30.-- The Sixth Pentacle of Mars.-- It hath so great virtue that being armed therewith, if thou art

attacked by any one, thou shalt neither be injured nor wounded when thou fightest with him, and his own
weapons shall turn against him.
Editor's Note.-- Around the eight points of the radii of the Pentacle are the words 'Elohim qeber, Elohim
hath covered (or protected),' written in the Secret Alphabet of Malachim, or the writing of the Angels. The
versicle is from Psalm xxxvii. 15:-- 'Their sword shall enter into their own heart, and their bow shall be
broken.'
Figure 31.-- The Seventh and Last Pentacle of Mars.-- Write thou this upon virgin parchment or paper
with the blood of a bat, in the day and hour of Mars; and uncover it within the Circle, invoking the
Demons whose Names are therein written; and thou shalt immediately see hail and tempest.
Editor's Note.-- In the center of the Pentacle are the Divine Names, El and Yiai, which have the same
numerical value when written in Hebrew. The Letters in Hebrew, and in the Secret Alphabet called the
Celestial, compose the Names of Spirits. Round the Pentacle is:-- 'He gave them hail for rain, and flaming
fire in their land. He smote their vines also, and their fig-trees.' -- Psalm cv. 32, 33,
THE SUN.
Figure 32.-- The First Pentacle of the Sun.-- The Countenance of Shaddaï the Almighty, at Whose aspect
all creatures obey, and the Angelic Spirits do reverence on bended knees.
Editor's Note.-- This singular Pentacle contains the head of the great Angel Methraton or Metatron, the
vice-gerent and representative of Shaddaï, who is called the Prince of Countenances, and the right-hand
masculine Cherub of the Ark, as Sandalphon is the left and feminine. On either side is the Name 'El
Shaddaï.' Around is written in Latin:-- 'Behold His face and form by Whom all things were made, and
Whom all creatures obey.'
Figure 33.-- The Second Pentacle of the Sun.-- This Pentacle, and the preceding and following, belong to
the nature of the Sun. They serve to repress the pride and arrogance of the Solar Spirits, which are
altogether proud and arrogant by their nature.
Editor's Note.-- Mystical characters of the Sun and the Names of the Angels:-- Shemeshiel, Paimoniah,
Rekhodiah, and Malkhiel.
Figure 34.-- The Third Pentacle of the Sun.-- This serveth in addition (to the effects of the two preceding)
to acquire Kingdom and Empire, to inflict loss, and to acquire renown and glory, especially through the
Name of God, Tetragrammaton, which therein is twelve times contained.
Editor's Note.-- The Name IHVH, twelve times repeated; and a versicle somewhat similar to Daniel iv.
34:-- 'My Kingdom is an everlasting Kingdom, and my dominion endureth from age to age.'

Figure 35.-- The Fourth Pentacle of the Sun.-- This serveth to enable thee to see the Spirits when they
appear invisible unto those who invoke them; because, when thou hast uncovered it, they will
immediately appear visible.
Editor's Note.-- The Names IHVH, Adonai, are written in the center in Hebrew; and round the radii in the
mystical characters of the 'Passing of the River.' The versicle is from Psalm xiii. 3, 4:--'Lighten mine eyes
that I sleep not in death, lest mine enemy say, I have prevailed against him.'
Figure 36.-- The Fifth Pentacle of the Sun.-- It serveth to invoke those Spirits who can transport thee from
one place unto another, over a long distance and in short time.
Editor's Note.-- Characters in the 'Passing of the River' Alphabet, forming Spirit's Names. The Versicle is
from Psalm xci. 11, 12:-- 'He shall give His Angels charge over thee, to keep thee in all thy ways. They
shall bear thee up in their hands.'
Figure 37.-- The Sixth Pentacle of the Sun.-- It serveth excellently for the operation of invisibility, when
correctly made.
Editor's Note.-- In the center is the Mystical letter Yod, in the Celestial Alphabet. The three letters in the
'Passing of the River' writing, in the Angles of the triangle, form the great Name Shaddaï. The words in
the same characters round its three sides are, in my opinion, from Genesis i. 1:-- 'In the beginning the
Elohim created,' etc.; but the characters are sadly mangled in the MSS. The versicle is from Psalms lxix.
23, and cxxxv. 16:-- 'Let their eyes be darkened that they see not; and make their loins continually to
shake. They have eyes and see not.'
Figure 38.-- The Seventh and Last Pentacle of the Sun.-- If any be by chance imprisoned or detained in
fetters of iron, at the presence of this Pentacle, which should be engraved in Gold on the day and hour of
the Sun, he will be immediately delivered and set at liberty.
Editor's Note.-- On the Arms of the Cross are written the Names of Chasan, Angel of Air; Arel, Angel of
Fire; Phorlakh, Angel of Earth; and Taliahad, Angel of Water. Between the four Arms of the Cross are
written the names of the Four Rulers of the Elements: Ariel, Seraph, Tharshis, and Cherub. The versicle is
from Psalm cxvi. 16, 17:-- 'Thou hast broken my bonds in sunder. I will offer unto thee the sacrifice of
thanksgiving, and will call upon the Name of IHVH.'
VENUS.
Figure 39.-- The First Pentacle of Venus.-- This and those following serve to control the Spirits of Venus,
and especially those herein written.
Editor's Note.-- Mystical Characters of Venus, and the Names of the Angels Nogahiel, Acheliah,
Socodiah (or Socohiah) and Nangariel

Figure 40.-- The Second Pentacle of Venus.-- These Pentacles are also proper for obtaining grace and
honor, and for all things which belong unto Venus, and for accomplishing all thy desires herein.
Editor's Note.-- The letters round and within the Pentagram form the Names of Spirits of Venus. The
versicle is from Canticles viii. 6:-- 'Place me as a signet upon thine heart, as a signet upon thine arm, for
love is strong as death.'
Figure 41.-- The Third Pentacle of Venus.-- This, if it be only shown unto any person, serveth to attract
love. Its Angel Monachiel should be invoked in the day and hour of Venus, at one o'clock or at eight.
Editor's Note.-- The following Names are written within the Figure:-- IHVH, Adonai, Ruach, Achides,
Ægalmiel, Monachiel, and Degaliel. The versicle is from Genesis i. 28:-- 'And the Elohim blessed them,
and the Elohim said unto them, Be ye fruitful, and multiply, and replenish the earth, and subdue it.'
Figure 42.-- The Fourth Pentacle of Venus.-- It is of great power, since it compels the Spirits of Venus to
obey, and to force on the instant any person thou wishest to come unto thee.
Editor's Note.-- At the four Angles of the Figure are the four letters of the Name IHVH. The other letters
form the Names of Spirits of Venus, e.g.:-- Schii, Eli, Ayib, etc. The versicle is from Genesis ii. 23, 24:--
'This is bone of my bones, and flesh of my flesh. And they two were one flesh.'
Figure 43.-- The Fifth and Last Pentacle of Venus.-- When it is only showed unto any person soever, it
inciteth and exciteth wonderfully unto love.
Editor's Note.-- Around the central Square are the Names Elohim, El Gebil, and two other Names which I
cannot decipher, and have, therefore, given them as they stand. The characters are those of the 'Passing of
the River.' The surrounding versicle is from Psalm xxii. 14:-- 'My heart is like wax, it is melted in the -
midst of my bowels.'
MERCURY.
Figure 44.-- The First Pentacle of Mercury.-- It serveth to invoke the Spirits who are under the
Firmament.
Editor's Note.-- Letters forming the Names of the Spirits Yekahel and Agiel.
Figure 45.-- The Second Pentacle of Mercury.-- The Spirits herein written serve to bring to effect and to
grant things which are contrary unto the order of Nature; and which are not contained under any other
head. They easily give answer, but they can with difficulty be seen.

Editor's Note.-- The Letters form the Names of Böel and other Spirits.
Figure 46.-- The Third Pentacle of Mercury.-- This and the following serve to invoke the Spirits subject
unto Mercury; and especially those who are written in this Pentacle.
Editor's Note.-- Mystical Characters of Mercury, and the Names of the Angels: Kokaviel, Ghedoriah,
Savaniah, and Chokmahiel.
Figure 47.-- The Fourth Pentacle of Mercury.-- This is further proper to acquire the understanding and
Knowledge of all things created, and to seek out and penetrate into hidden things; and to command those
Spirits which are called Allatori to perform embassies. They obey very readily.
Editor's Note.-- In the center is the Name of God, El. The Hebrew letters inscribed about the dodecagram
make the sentence, 'IHVH, fix Thou the Volatile, and let there be unto the void restriction.' The versicle
is:-- 'Wisdom and virtue are in his house, and the Knowledge of all things remaineth with him for ever.'
Figure 48.-- The Fifth and Last Pentacle of Mercury.-- This commandeth the Spirits of Mercury, and
serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it.
Editor's Note.-- Within the Pentacle are the Names El Ab, and IHVH. The versicle is from Psalm xxiv 7:--
'Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall come
in.'
THE MOON.
Figure 49.-- The First Pentacle of the Moon.-- This and the following serve to call forth and invoke the
Spirits of the Moon; and it further serveth to open doors, in whatever way they may be fastened.
Editor's Note.-- The Pentacle is a species of hieroglyphic representation of a door or gate. In the centre is
written the Name IHVA. On the right hand are the Names IHV, IHVH, AL, and IHH. On the left hand are
the Names of the Angels: Schioel, Vaol, Yashiel, and Vehiel. The versicle above the Names on either
side, is from Psalm cvii. 16:-- 'He hath broken the Gates of brass, and smitten the bars of iron in sunder.'
Figure 50.-- The Second Pentacle of the Moon.-- This serveth against all perils and dangers by water, and
if it should chance that the Spirits of the Moon should excite and cause great rain and exceeding tempests
about the Circle, in order to astonish and terrify thee; on showing unto them this Pentacle, it will all
speedily cease.
Editor's Note.-- A hand pointing to the Name El, and to that of the Angel Abariel. The versicle is from
Psalm lvi. 11:-- 'In Elohim have I put my trust, I will not fear, what can man do unto me?'
Figure 51.-- The Third Pentacle of the Moon.-- This being duly borne with thee when upon a journey, if it

be properly made, serveth against all attacks by night, and against every kind of danger and peril by
Water.
Editor's Note.-- The Names Aub and Vevaphel. The versicle is from Psalm xl. 13:-- 'Be pleased O IHVH
to deliver me, O IHVH make haste to help me.'
Figure 52.-- The Fourth Pentacle of the Moon.-- This defendeth thee from all evil sources, and from all
injury unto soul or body. Its Angel, Sophiel, giveth the knowledge of the virtue of all herbs and stones;
and unto whomsoever shall name him, he will procure the knowledge of all.
Editor's Note.-- The Divine Name Eheieh Asher Eheieh, and the Names of the Angels Yahel and Sophiel.
The versicle is:-- 'Let them be confounded who persecute me, and let me not be confounded; let them
fear, and not I.'
Figure 53.-- The Fifth Pentacle of the Moon.-- It serveth to have answers in sleep. Its Angel Iachadiel
serveth unto destruction and loss, as well as unto the destruction of enemies. Thou mayest also call upon
him by Abdon and Dalé against all Phantoms of the night, and to summon the souls of the departed from
Hades.
Editor's Note.-- The Divine Names IHVH and Elohim, a mystical character of the Moon, and the Names
of the Angels Iachadiel and Azarel. The versicle is from Psalm lxviii. 1:-- 'Let God arise, and let His
enemies be scattered; let them also who hate Him flee before Him.'
Figure 54.-- The Sixth and Last Pentacle of the Moon.-- This is wonderfully good, and serveth excellently
to excite and cause heavy rains, if it be engraved upon a plate of silver; and if it be placed under water, as
long as it remaineth there, there will he rain. It should be engraved, drawn. or written in the day and hour
of the Moon.
Editor's Note.-- The Pentacle is composed of mystical characters of the Moon, surrounded by a versicle
from Genesis vii. 11, 12:-- 'All the fountains of the great deep were broken up ... and the rain was upon
the earth.'
[This is the end of the Holy Pentacles, in all which I have, to the best of my power, restored the Hebrew
letters and mystical characters correctly. I have further given nearly every versicle in pointed Hebrew,
instead of in the Latin; so that the Occult student might not be inconvenienced by having to search out the
same in a Hebrew Bible. The restoration of the Hebrew letters in the body of the Pentacles has been a
work of immense difficulty, and has extended over several years.]


Grimorium Verum. La Clavicola del Re Solomone Tessoro delle Scienze Occulte
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Grimorium Verum. La Clavicola del Re Solomone Tessoro delle

Scienze Occulte
The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. Peterson and is protected by the
copyright laws of the United States and the Universal Copyright Convention.
The materials on the Twilit Grotto Esoteric Archives (including all texts, translations, images, descriptions,
drawings etc.) are provided for the personal use of students, scholars, and the public. Any commercial use or
publication of them without authorization is strictly prohibited. All materials are copyrighted and are not in
the public domain. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted.
Introduction: According to Idries Shah, The Secret Lore of Magic, (Citadel Press, New York, 1970, pp.
79ff) "this grimoire was par excellence the magical book of Europe.... There is some mystery about actual
manuscripts of the Grimorium Verum. The French version, for instance, seems to have been printed from a
very incomplete copy: in fact, from what could have been some magician's notes from the complete
manuscript. The Italian versions, on the other hand, seem to have been compiled with reference to a very
complete manuscript whose whereabouts is not now known.
There is another mystery about the Italian editions. They are in extraordinarily great demand. There is
nowhere that one can get a copy at less than a price far greater than almost any other work of similar size
and date. The price, in other words, is out of all proportion (sometimes insanely so) to the rarity of the book
as collecter's piece. This means that quite a number of people are buying the Grimorium Verum for
purposes other than mere collection." A.E. Waite, in his Book of Ceremonial Magic (1961, p. 98) makes
similar comments regarding the superiority of the Italian edition. Unfortunately, the translation in Shah's
book seems to be based solely on the French edition. Moreover, he did not even do justice to that text, and
often omits passages.
I have reproduced the text from the 1880 Italian edition. In some places the binding is so tight that
individual letters are obscured; these are noted by '~' in this transcription. I doubt if this deficiency will
impede anyone with a working knowledge of Italian, but I will attempt to correct these in the future. The
only liberty I have taken with the text itself is to move the Table of Contents to the beginning, which is
more convenient in an electronic edition. The original pagination is indicated like this: [1]
Note: Corrections by Tommaso Braccini 1999.
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[1 in bianco pagina]
[2]
SALOMONE
spiega come, e quando, si deve fare uso delle sue Clavicole.
[3]
LA CLAVICOLA

DEL RE SALOMONE
TESORO DELLE SCIENZE OCCULTE.
CON MOLTI ALTRI SEGRETI
E PRINCIPALMENTE
LA CABALA DELLE FARFALLA VERDE
FIRENZE
AMATO MUZZI EDITORE
1880.
[125]
Indice delle materie.
● Preambolo
LA CLAVICOLA DI SALOMONE.
● Qui comincia il Sanctum regum [sic]

● Qui comincia la chiave dell'Opera
● Caratteri di Lucifero (tavola I)
● Caratteri di Beelzebuth (tavola II)
● Caratteri d' Astaroth (tavola III)
● Marche di Bechard, Frimost, Klepoth e Kil (tavola IV)
● Marche di Merfilde, Clistheret, Silcharde e Ségal (tavola V)
● Marche di Hicpaclh, Humots, Frucissiére e Guland (tavola VI)
● Marche di Surgat, Morail, Frutimiére (tavola VII)
● Marche di Claunech, Musofin e Huictugaras (tavola VIII)
● Della loro potenza

● Scongiurazione
● Del coltello
● Modo d'aspergere e d'affumicare (Preghiera da dirsi nell'aspergere)
● Invocazione che si dirá affumicando
● Della carta o pergamena vergine
● Preghiera
● Della lancetta
[126]
● Invocazione
● Esorcismo del sale
● Benedizione del sale
● Dell' aspersione dell' acqua
● Dell' aspersorio
● Dei profumi
● Benedizione dei profumi odorosi
● Della penna
● Del calamajo e dell' inchiostro
● Benedizione dell' inchiostro
● Avviso
● Orazione
● Invocazione a Claunech
● Scongiurazione a Lucifero
● Scongiurazione a Beelzebuth
● Scongiurazione ad Astaroth
● Scongiurazione agli Spiriti inferiori
● Altra scongiurazione
● Altra detta pel giorno di Giovedi a Silcharde
● Scongiurazione
● Per il Venerdi a Béchard
● Cerchi magici (tavola IX)
● Cerchi magici (tavola X)
● Scongiurazione
● Per il Sabato, a Guland
● Scongiurazione
● Per la Domenica a Surgat
● Scongiurazione

[127]
CABALA DELLA FARFALLA VERDE.
● Preambolo
● Maniera d' impadronirsi della Farfalla
● Preghiera della Salamandre
SEGRETI MAGICI E SORPRENDENTI.
● Per aver riposta dall' Angiolo Uriel

● Modo d'indovinare col mezzo di un uovo
● Per veder gli Spiriti nell'aria
● Per far venire tre damigelle, o tre giovinotti nella vostra stanza dopo cena
● Per far venire una Donna a trovarti quantunque ti sia in opposizione. Esperienza di una forza
maravigliosa delle intelligenze superiori
● Per rendersi invisibili
● Per avere la mano di gloria, ossia per aver dei denari
● Per far ballare una Giovane contro sua voglia
● Per vedere in visione tutto quello che si desidera, sia del passato come dell'avvenire
● Mezzo per conoscere quale sarà l'uomo che mariterete, se siete donna; o quale sarà la donna colla
quale vi ammoglierete, se siete uomo
● Per guadagnare al giuoco
● Per essere garantiti dalle armi da fuoco
[128]
● Modo di scuoprire i ladri

● Per fermare una carrozza, o carretta
● Segreto per far cessar la grandine
● Per metter la pace fra persone che si percuotono
● Per impedire ad un cane di abbajare
● Segreto per ottenere una Donna
● Per rendere un marito fedele
● Per rimanere illesi nel Duello
● Per la scoperta di un Tesoro
● Segreto per fare ventimiglia l'ora
● Modo per vincere al giuoco dei dadi

● Segreto per aver fortuna nel giuoco dove c'entrano numeri da indovinare
● Maniera mirabile per non aver paura del fuoco
● Il segreto magico per parlare coi morti
● Il mistero della gallina nera per rendere obbediente il demonio
● Segreto per far corrispondere una Donna al proprio amore
● Ricetta maravigliosa per guarire dalla rabbia canina
● Segreto maraviglioso per predire il futuro
● Segreto magico per conoscere il successore di un trono
● Segreto per risuscitare i morti
Firenze, 1880 -- Stamperia Salani.
[4 in bianco pagina]
[5]
PREAMBOLO
"Ricordati, o figlio Roboamo, che allorquando io, Salomone, ricevei da Dio la saggezza, ebbi la conoscenza
di tutte le cose" Allora rispose Roboamo: "D'onde vieni che io non ho lo stresso merito di Salomone mio
padre, che ebbe la scienza di tutte le cose create, dall' Angelo di Dio?" Salomone rispose: "Ascolta la mia
voce, figlio mio, che sentirai delle belle cose: una notte nel coricarmi, mormorando il Santo nome di Dio,
domandava l'ineffibile conoscenza di tutte le cose; in allora l'Angelo di Dio mi è apparso e mi disse:
"Salomone, la tua preghiera non fu vana al cospetto di Dio; molto più che non domandavi a vivere molti
anni, nè molte ricchezze, nè la rovina dei tuoi nemici, ma l'intelligenza di fare un buon giudizio: e per
questo il Signore ti ha dato un cuor saggio e molta intelligenza, [6] che nessuno non ha mai avuto, e non ne
avrà uguale dopo di te!"
"Conservando queste parole, e vedendo che io aveva tutte le scienze e conoscenze di tutte le creature e cose
celesti, dimodochè io conosco che tutte le scienze sono vane, e come non c'è alcuna cosa perfetta e
costante, ho composto quest' Opera, intitolata La Clavicola, nella quale ho nascosti e racchiusi tutti i
Segreti dell' Arte magica, senza la quale non si può acquistare nè ottenere alcuno di essi. Io ho descritta
questa Clavicola, per mezzo di cui si apriranno i tesori della scienza e intelligenza dell' Arte magica.
"Vedi dunque, figlio mio, e profitta dell' Opera mia; e fa' che tutte le cose siano preparate come si deve. È
perciò, figlio mio, ch'io ti raccomando (per la benedizione che tu attendi da me) che ti faccia fare una
cassetta d'ebano nella quale metterai la mia Clavicola, ed allorquando io passerò da questa vita all' altra, tu
la farai mettere nel mio sepolcro, affinchè non possa giammai cadere nelle mani dell' iniquità!" Ciò venne
eseguito come Salomone aveva ordinato. Finalmente, dopo d' essere stato lungo tempo sepolto, alcuni
Filosofi Babilonia, fecero [7] restaurare il Sepolcro per abbellirlo, e nel perforarlo fu rinvenuta questa
cassetta, che fu presa ed aperta dai Filosofi; ma nessuno di loro poteva comprendere alcuna cosa, in

occasione della sua oscurità, ad eccezione d' uno fra di essi, chiamato Jroe Greco, che si mise a pregare e
dimandare a Dio, colle lagrime agli occhi, che gli accordasse la grazia di arrivare a questa scienza: affinchè
col favore della sua assistenza fosse degno di conoscere questo mistero e i Segreti di questa Clavicola.
All' istante l' Angelo del Signore gli apparve e gli disse: "Non ti meravigliare i Segreti di Salomone sono
cosè nascosti, poichè il Signore ha voluto che questa scienza non cadesse mai nelle mani dell' inquità e dell'
impurità; così promettimi di non rivelare giammai ad alcuna creatura vivente ciò che io ti mostrerò,
altrimenti i Segreti saranno profanati, e non avranno alcuno effetto!"
Ciò, che Jroe promise: e tosto l' Angelo di Dio disparve, dicendogli: "Va' e leggi la Clavicola, le parole che
erano oscure ti saranno rivelate e manifestate!" Jroe fu sorpreso di gioia, scorgendo che era l' Angelo del
Signore; quindi [8] rivedendo l' Opera la trovò sì cambiata che facilmente avrebbe potuto essere conosciuta,
da tutti; e come Jroe previde che quest' Opera avrebbe potuto cadere nelle mani degli iniqui e degli
ignorante. disse: "Io scongiuro tutti quelli nelle mani dei quali cadranno questi Segreti, per la potenza di
Dio e per la sua sapienza che questo Tesoro non cada mai nelle mani degl'iniqui, e non si manifesti a chi
non è saggio e non ha timor di Dio!"
Jroe racchiuse la Clavicola nella cassetta d'ebano. Le parole di quella Clavicola sono tali e quali si trovano
descritte in questo Libro.
Questo arcano di scienza fu vilipeso per secoli dai Despoti e i Grandi della terra Italiana: lo scopo dei quali
era di tenere i Popoli nell'ignoranza, comecchè nati e cresciuti essi stessi nel bigottismo supertizioso e nelle
erronee credenze, non avidi d'investigare il vero. Ora però l'epoca è venuta nella quale le nebbie
dell'ignoranza abbiano ad essere diradate, per far luogo alla luce della verità da lungo tempo sospirata; ed in
cui è dato all'uomo la libertà di studiare e conoscere il fondamento di questa Scienza veramente [9] divina,
perchè rivelata dall' Angelo di Dio, detta altrimenti occulta.
Nutro viva fiducia e faccio voti pel bene dell'umanità che la stessa abbia da essere accuratamente studiata
dai dotti, e che questa nostra Italia possa contare delle persone versate nelle Scienze occulte, come avviene
nelle altre Nazioni.
L'Editore.
AMATO MUZZI
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Catalogue: 8632 .b. 10.

Author: (pseudo-)Solomon.
Title: LA CLAVICOLA DEL RE SOLOMONE TESSORO DELLE SCIENZE OCCULTE.
Alternate title: Grimoirium Verum (Italian).
Place and Date of origin: Firenze, 1880
Pages: 128

Arbatel of Magic
Twilit Grotto -- Esoteric Archives Contents Prev Arbatel Next timeline
The Arbatel de Magia Veterum first appeared in Latin in 1575. It is mentioned by John Dee in his
Mysteriorim Libri. A.E. Waite classified it as a 'ritual of transcendental magic' i.e. free from 'dangerous
instruction which makes for open Black Magic.' (BCM p. 28.) In 1655 it was translated into English by
Robert Turner. Diagram on title page did not appear in Turner's edition, but is here supplied from edition
of Andreas Luppius, Wesel, 1686. -JHP
Of the Magic of the Ancients,
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Arbatel of Magic
The greatest Studie of Wisdom.

In all things, ask counsel of the Lord;
and do not thou think, speak, or do
any thing, wherein God is not thy
counsellor.
Proverbs 11.
He that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit,

concealeth the matter.
ARBATEL of MAGICK:
or,
The spiritual Wisdom of the Ancients,

as well Wise-men of the people of God,
as MAGI of the Gentiles: for the illustration of the glory of God, and his
love to Mankinde.
Now first of all produced out of darkness into the light, against all caco-
Magicians, and contemners of the gifts of God; for the profit and delectation of all
those, who do truely and piously love the creatures of God, and do use them with
thanksgiving, to the honour of God, and profit of themselves and their
neighbours.

Arbatel of Magic
Arbatel of Magic
Translated into English by Robert turner,
London 1655.
The PREFACE
To the unprejudiced Reader
A s the fall of man made himself and all other creatures subject to vanity; so, by reason thereof, the
most noble arid excellent Arts wherewith the Rational soul was indued, are by the rusty canker of Time
brought unto Corruption. For Magick itself, which the ancients did so divinely contemplate, is
scandalized with bearing the badge of all diabolical sorceries: which Art (saith Mirandula) Pauci
intelligunt, multi reprehendunt, & sicut canes ignotos semper allatrant: Few understood, many
reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they
understand not. Many men there are, that abhor the very name and word Magus, because of Simon
Magus, who being not Magus, but Goes, that is, familiar with evil Spirits, usurped that Title. But
Magicke and Witchcraft are far differing Sciences; whereof Pliny* being ignorant, scoffeth thereat: for
Nero (saith Pliny) who had the most excellent Magicians of the East sent to him by Tyridates king of
Armenia, who held that kingdom by him, found the Art after long study and labour altogether ridiculous.
Now Witchcraft and Sorcery, are works done merely by the devil, which with respect unto some
covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the
histories of all ages, people and countries, as also the holy Scriptures, afford us sundry examples.
[* Plin. lib. 30. Nat. Hist.]
But Magus is a Persian word primitively, whereby is expressed such a one as is altogether conversant in
things divine; as Plato affirmeth, the Art of Magick is the art of worshipping God: and the Persians call
their gods hence Apollonius saith, that Magus is either , or ,
that is, that Magus is a name sometime of him that is a god by nature, & sometimes of him that is in the
service of God: in which latter sense it is taken in Matt., 2.1,2. when the wise men came to worship Jesus,
and this is the first and highest kind, which is called divine Magick; and these the Latins did entitle
sapientes, or wise men: for the feare and worship of God, is the beginning of knowledge. These wise men
the Greeks call Philosophers; and amongst the Egyptians they were termed Priests; the Hebrews termed
them Cabalistos, Prophets, Scribes and Pharisees; and amongst the Babylonians they were differenced by
the name of Caldeans; & by the Persians they were called Magicians: and one speaking of Sosthenes,
one of the ancient Magicians, useth these words: Et verum Deum merita majestate prosequitur, &

Arbatel of Magic
angelos ministros Dei, sed veri ejus venerationi novit assistere; idem dæmonas prodit terrenos, Vagos,
humanitatis inimicos; Sosthenes ascribeth the due Majesty to the true God, & acknowledgeth that his
Angels are ministers and messengers which attend the worship of the true God; he also hath delivered,
that there are devils earthly and wandering, and enemies to mankind.
So that the word Magus of itself imports a Contemplator of divine & heavenly Sciences; but under the
name Magick, are all unlawful Arts comprehended; as Necromancy and Witchcraft, and such Arts which
are effected by combination with the devil, and whereof he is a party.
These Witches and Necromancers are also called Malefici or venefici; sorcerers or poisoners; of which
names witches are rightly called, who without the Art of Magick do indeed use the help of the devil
himself to do mischief; practising to mix the powder of dead bodies with other things by the help of the
devil prepared; and at other times to make pictures of wax, clay, or otherwise (as it were Sacramentaliter)
to effect those things which the devil by other means bringeth to pass. Such were, and to this day partly,
if not altogether, are the corruptions which have made odious the very name of Magick, having chiefly
sought, as the manner of all impostures is, to counterfeit the highest and most noble part of it.
A second kind of Magick is Astrologie, which judgeth of the events of things to come, natural and
humane, by the motions and influences of the stars upon the lower elements, by them observed and
understood.
Philo Judaeus affirmeth, that by this part of Magick or Astrologie, together with the motions of the Stars
and other heavenly bodies, Abraham found out the knowledge of the true God while he lived in Caldea,
Qui Contemplatione Creaturarum, cognovit Creatorem (saith Damascen) who knew the Creator by the
contemplation of the creature. Josephus reporteth of Abraham, that he instructed the Egyptians in
Arithmetic and Astronomy; who before Abraham's coming unto them, knew none of these Sciences.
Abraham sanctitate & sapientia omnium præstantissimus, primum Caldæos, deinde Phoenices, demum
Egyptios Sacerdotes, Astrologia & Divina docuerit. Abraham the holiest and wisest of men, did first
teach the Caldeans, then the Phoenicians, lastly the Egyptian Priests, Astrologie and Divine knowledge.
Without doubt, Hermes Trismegistus, that divine Magician and Philosopher, who (as some say) lived
long before Noah, attained to much Divine knowledge of the Creator through the study of Magick and
Astrologie; as his writings testifie.
The third kind of Magick containeth the whole Philosophy of Nature; which bringeth to light the
innermost virtues, and extracteth them out of Nature's hidden bosome to humane use: Virtutes in centro
centri latentes; Virtues hidden in the centre of the Centre, according to the Chymists: of this sort were
Albertus, Arnoldus de villa nova, Raymond. Bacon and others, &c.
The Magick these men profess'd, is thus defined. Magia est connexio a viro sapiente agentium per
naturam cum patientibus, sibi, congruenter respondentibus, ut inde opera prodeant, non sine corum

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admiratione qui causam ignorant. Magick is the connexion of natural agents and patients, answerable
each to other, wrought by a wise man, to the bringing forth of such effects as are wonderful to those that
know not their causes.
In all these, Zoroaster was well learned, especially in the first and highest: for in his Oracles he
confesseth God to be the first and the highest; he believeth of the Trinity, which he would not investigate
by any natural knowledge: he speaketh of Angels, and of Paradise; approveth the immortality of the soul;
teacheth Truth, Faith, Hope, and Love, discoursing of the abstinence and charity of the Magi.
Of this Zoroaster, Eusebius in the Theology of the Phoenicians, using Zoroaster's own words: Hæc ad
verbum scribit (saith Eusebius) Deus primus, incorruptibilium, sempiternus, ingenitus, expers partium
sibi ipsi simillimus, bonorum omnium auriga, munera non expectans, optimus, prudentissimus, pater
juris, sine doctrina justitiam per doctus, natur perfectus, sapiens, sacræ naturæ unicus inventor, &c.
Thus saith Zoroaster, word for word: God the first, incorruptable, everlasting, unbegotten, without parts,
most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right,
having learned justice without teaching, perfect, wise by nature, the onely inventor thereof.
So that a Magician is no other but divinorum cultor & interpres, a studious observer and expounder of
divine things; and the Art itself is none other quam Naturalis Philosophiæ absoluta consummatio, then
the absolute perfection of Natural Philosophy. Nevertheless there is a mixture in all things, good with
evil, of falsehood with truth, of corruption with purity. The good, the truth, the purity, in every kinde,
may well be embraced: As in the ancient worshipping of God by Sacrifice, there was no man knowing
God among the Elders, that did not forbear to worship the God of all power, or condemn that kinde of
Worship, because the devil was so adored in the image of Baal, Dagon, Astaroth, Chemosh, Jupiter,
Apollo, and the like.
Neither did the abuse of Astrology terrify Abraham, (if we believe the most ancient and religious writers)
from observing the motions and natures of the heavenly bodies. Neither can it dehort wise and learned
men in these days from attributing those vertues, influences, and inclinations, to the Stars and other
Lights of heaven, which God hath given to those his glorious creatures.
I must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the
lazie affecters of Ignorance, of whom this age swarms: but the voice and sound of the Snake and Goose is
all one. But our stomacks are not now so queazie and tender, after so long time feeding upon solid
Divinity, nor we so umbragious and startling, having been so long enlightened in God's path, that we
should relapse into that childish Age, in which Aristotle's Metaphysicks, in a Council in France, was
forbid to be read.
But I incite the Reader to a charitable opinion hereof, with a Christian Protestation of an innocent
purpose therein; and intreat the Reader to the Reader to follow this advice of Tabæus, Qui litigant, sint
ambo in conspectis tuo mali & rei. And if there be any scandal in this enterprise of mine, it is taken, not
given. And this comfort I have in that Axiome of Trismegistus, Qui pius est, summe philosopatur. And

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therefore I present it without disguise, and object it to all of candor and indifferencie: and of Readers, of
whom there be four sorts, as one observes: Spunges, which attract all without distinguishing; Hour-
glasses, which receive, and pour out as fast; Bags, which retain onely the dregs of Spices, and let the
Wine escape; and Sieves, which retain the best onely. Some there are of the last sort, and to them I
present this Occult Philosophy, knowing that they may reap good thereby. And they who are severe
against it, they all pardon this my opinion, that such their severity proceeds from Self-guiltiness; and give
me leave to apply that of Ennodius that it is the nature of Self-wickedness, to think that of others, which
themselves deserve. And it is all the comfort which guilty have, not to find any innocent. But that
amongst others this may find some acceptance, is the desire of
R. Turner
London, ult. Aug. l654.
ARBATEL OF MAGICK
Containing nine Tomes, and seven Septenaries of
APHORISMS.
The first is called Isagoge, or, A Book of the Institutions of Magick: or which in fourty
and nine Aphorisms comprehendeth, the most general Precepts of the whole Art. The second is
Microcosmical Magick, what Microcosmus hath effected Magically, by his Spirit and Genius addicted to
him from his Nativity, that is, spiritual wisdom: and how the same is effected.
The third is Olympick Magick, in what maner a man may do and suffer by the spirits of Olympus.
The fourth is Hesiodiacal, and Homerical Magick, which teacheth the operations by the Spirits called
Cacodæmones, as it were not adversaries to mankinde.
The fifth is Romane or Sibylline Magick, which acteth and operates with Tutelar Spirits and Lords, to
whom the whole Orb of the earth is distributed. This is valde insignis Magia. To this also is the doctrine
of the Druids referred.
The sixth is Pythagorical Magick, which onely acteth with Spirits to whom is given the doctrine of Arts,
as Physick, Medicine, Mathematics, Alchymie, and such kinde of Arts.
The seventh is the Magick of Apollonius, and the like, and agreeth with the Romane and Microcosmical
Magick: onely it hath this peculiar, that it hath power over the hostile spirits of mankinde.

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The eighth is Hermetical, that is, Ægyptiacal Magick; and differeth not much from Divine Magick.
The ninth is that wisdom which dependeth solely upon the Word of God; and this is called Prophetical
Magick.
The first Tome of the Book of
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CALLED
ISAGOGE
In the Name of the Creator of all things both visible and invisible, who revealeth his Mysteries out of his
Treasures to them that call upon him; and fatherly and mercifully bestoweth those his Secrets upon us
without measure. May he grant unto us, through his onely-begotten Son Jesus Christ our Lord, his
ministring spirits, the revealers of his secrets, that we may write this Book of Arbatel, concerning the
greatest Secrets which are lawful for man to know, and to use them without offence unto God. Amen.
The first Septenary of Aphorisms.
The first Aphorism.
Whosoever would know Secrets, let him know how to keep secret things secretly; and to reveal those
things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things
to dogs, nor cast pearls before swine. Observe this Law, and the eyes of thy understanding shall be
opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely
revealed unto thee. Thou shalt have also the Angels and Spirits of God prompt and ready in their nature
to minister unto thee, as much as any humane minde can desire.
Aphor. 2.
In all things call upon the Name of the Lord: and without prayer unto God through his onely-begotten
son, do not thou undertake to do or think any thing. And use the Spirits given and attributed unto thee, as

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Ministers, without rashness and presumption, as the messengers of God; having a due reverence towards
the Lord of Spirits. And the remainder of thy life do thou accomplish, demeaning thy self peaceably, to
the honour of God, and the profit of thy self and thy neighbour.
Aphor. 3.
Live to thy self, and the Muses: avoid the friendship of the Multitude: be thou covetous of time,
beneficial to all men. Use thy Gifts, be vigilant in thy Calling; and let the Word of God never depart from
thy mouth.
Aphor. 4.
Be obedient to good Admonitions: avoid all procrastination: accustom thy self to Contancie and Gravity,
both in thy words and deeds. Resist temptations of the Tempter, by the Word of God. Flee from earthly
things; seek after heavenly things. Put no confidence in thy own wisdom; but look unto God in all things,
according to that sentence of the Scripture: When we know not what we shall do, unto thee, O God, do we
lift up our eyes, and from thee we expect our help. For where all humane refuges do forsake us, there will
the help of God shine forth, according to the saying of Philo.
Aphor. 5.
Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thy
self: And the Lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will
replenish thee with all good; and nothing shall thy soul desire, but thou shalt be fully endued therewith,
so that it be contingent to the salvation of thy soul and body.
Aphor. 6.
Whatsoever thou hast learned, frequently repeat, and fix the same in thy minde: and learn much, but not
many things, because a humane understanding cannot be alike capable in all things, unless it be such a
one that is divinely regenerated; unto him nothing is so difficult or manifold, which he may not be able
equally to attain to.
Aphor. 7.
Call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me, saith the Lord. For all
Ignorance is tribulation of the minde; therefore call upon the Lord in thy ignorance, and he will hear thee.
And remember that thou give honour unto God, and say with the Psalmist, Not unto us, Lord, but unto
thy Name give the glory.
The second Septenary.

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Aphor. 8.
Even as the Scripture testifies, that God appointeth names to things or persons, and also with them hath
distributed certain powers and offices out of his treasures: so the Characters and Names of Stars have not
any power by reason of their figure or pronunciation, but by reason of the vertue or office which God
hath ordained by nature either to such a Name or Character. For there is no power either in heaven or in
earth, or hell, which doth not descend from God; and without his permission, they can neither give or
draw forth into any action, any thing they have.
Aphor. 9.
That is the chiefest wisdom, which is from God; and next, that which is in spiritual creatures; afterwards.
in corporal creatures; fourthly, in Nature, and natural things. The Spirits that are apostate, and reserved to
the last judgement, do follow these, after a long interval. Sixthly, the ministers of punishments in hell,
and the obedient unto God. Seventhly, the Pigmies do not possess the lowest place, and they w ho inhibit
in elements, and elementary things. It is convenient therefore to know and discern all differences of the
wisdom of the Creator and the Creatures, that it may be certainly manifest unto us, what we ought to
assume to our use of every thing, and that we may know in truth how and in what maner that may be
done. For truely every creature is ordained for some profitable end to humane nature, and for the service
thereof; as the holy Scriptures, Reason, and Experience, do testifie.
Aphor. 10.
God the Father Almighty, Creator of heaven and earth, and of all things visible and invisible, in the holy
Scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he
teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: then he
allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with
threatning of punishments) from those things which are not profitable for us. Turn over therefore with thy
hand, both night and day, those holy Writings, that thou mayest be happie in things present, and blessed
in all eternity. Do this, and thou shalt live, which the holy Books have taught thee.
Aphor. 11.
A number of Four is Pythagorical, and the first Quadrate; therefore here let us place the foundation of all
wisdom, after the wisdom of God revealed in the holy Scriptures, and to the considerations proposed in
Nature.
Appoint therefore to him who solely dependeth upon God, the wisdom of every creature to serve and
obey him, nolens volens, willing or unwilling. And in this, the omnipotency of God shineth forth. It
consisteth therefore in this, that we will discern the creatures which serve us, from those that are
unwilling; and that we may learn how to accommodate the wisdom and offices of every creature unto our

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selves. This Art is not delivered, but divinely. Unto whom God will, he revealeth his secrets; but to
whom he will not bestow any thing out of his treasuries, that person shall attain to nothing without the
will of God.
Therefore we ought to desire from God alone, which will mercifully impart
these things unto us. For he who bath given us his Son, and commanded us to pray for his holy Spirit,
How much more will he subject unto us the whole creature, and things visible and invisible? Whatsoever
ye ask, ye shall receive. Beware that ye do not abuse the gifts of God, and all things shall work together
unto you for your salvation. And before all things, be watchful in this, That your names be written in
heaven: this is more light, That the spirits be obedient unto you, as Christ admonisheth.
Aphor. 12.
In the Acts of the Apostles, the Spirit saith unto Peter after the Vision, Go down, and doubt not but I have
sent them, when he was sent for from Cornelius the Centurion. After this maner, in vocal words, are all
disciplines delivered, by the holy Angels of God, as it appeareth out of the Monuments of the Ægyptians.
And these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of
evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of St. Paul, and
Hermes Trismegistus. There is no other maner of restoring these Arts. then by the doctrine of the holy
Spirits of God; because true faith cometh by hearing. But because thou mayst be certain of the truth. arid
mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely
depend upon thy faith in God; that thou mayst say with Paul, I know on whom I trust. If no sparrow can
fall to the ground without the will of the Father which is in heaven, How much more will not God suffer
thee to be deceived, O thou of little faith, if thou dependest wholly upon God, and adherest onely to him?
Aphor. 13.
The Lord liveth; and all things which live, do live in him. And he is truely ,
who hath given unto
all things, that they be that which they are: and by his word alone, through his Son, hath produced all
things out of nothing, which are in being. He calleth all the stars. and all the host of heaven by their
names. He therefore knoweth the true strength and nature of things, the order and policie of every
creature visible and invisible. to whom God hath revealed the names of his creatures. It remaineth also,
that he receive power from God, to extract the vertues in nature, and hidden secrets of the creature; and to
produce their power into action, out of darkness into light. Thy scope therefore ought to be, that thou
have the names of the Spirits, that is, their powers and offices, and how they are subjected and appointed
by God to minister unto thee; even as Raphael was sent to Tobias, that he should heal his father, and
deliver his son from dangers, and bring him to a wife. So Michael, the fortitude of God governeth the
people of God: Gabriel, the messenger of God, was sent to Daniel, Mary, and Zachary the father of John
Baptist. And he shall be given to thee that desirest him, who will teach thee whatsoever thy soul shall
desire, in the nature of things. His ministery thou shalt use with trembling and fear of thy Creator,
Redeemer, and Sanctifier, that is to say, the Father, Son, and holy Ghost: and do not thou let slip any
occasion of learning and be vigilant in thy calling, and thou shalt want nothing that is necessary for thee.

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Aphor. 14.
Thy soul liveth for ever, through him that hath created thee: call therefore upon the Lord thy God, and
him onely shalt thou serve. This thou shalt do, if thou wilt perform that end for which thou art ordained
of God, and what thou owest to God and to thy neighbour. God requireth of thee a minde, that thou
shouldest honour his Son, and keep the words of his Son in thy heart: if thou honour him, thou hast done
the will of thy Father which is in heaven. To thy neighbour thou owest offices of humanity, and that thou
draw all men that come to thee, to honour the Son. This is the Law and the Prophets. In temporal things,
thou oughtest to call upon God as a father, that he would give unto thee all necessaries of this life: and
thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee, whether they be
spiritual or corporal.
Therefore thou shalt pray thus:
O Lord of heaven and earth, Creator and Maker of all things visible and invisible; I,
though unworthy, by thy assistance call upon thee, through thy onely begotten Son Jesus
Christ our Lord, that thou wilt give unto me thy holy Spirit, to direct me in thy truth unto
all good. Amen.
Because I earnestly desire perfectly to know the Arts of this life and such things as are
necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane
opinions, that I of my own power can attain to no knowledge in them, unless thou teach it
me: Grant me therefore one of thy spirits, who may teach me those things which thou
wouldest have me to know and learn, to thy praise and glory, and the profit of our
neighbour. Give me a/so an apt and teachable heart, that I may easily understand those
things which thou shalt teach me, and may hide them in my understanding, that I may
bring them forth as out of thy inexhaustible treasures, to all necessary uses. And give me
grace, that I may use such thy gifts humbly, with fear and trembling, through our Lord
Jesus Christ, with thy holy Spirit. Amen
The Third Septenary.
Aphor. 15.
They are called Olympick spirits, which do inhabit in the firmament, and in the stars of the firmament:
and the office of these spirits is to declare Destinies, and to administer fatal Charms, so far forth as God
pleaseth to permit them: for nothing, neither evil spirit nor evil Destiny, shall be able to hurt him who
hath the most High for his refuge. If therefore any of the Olympick spirits shall teach or declare that
which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action,
unless he be permitted by the Divine power. It is God alone who giveth them power to effect it. Unto
God the maker of all things, are obedient all things celestial, sublunary, and infernal. Therefore rest in

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this: Let God be thy guide in all things which thou undertakest, and all things shall attain to a happie and
desired end; even as the history of the whole world testifieth and daily experience sheweth. There is
peace to the godly: there is no peace to the wicked, saith the Lord.
Aphor. 16.
There are seven different governments of the Spirits of Olympus, by whom God hath appointed the whole
frame and universe of this world to be governed: and their visible stars are ARATRON, BETHOR,
PHALEG, OCH, HAGITH, OPHIEL, PHUL, after the Olympick speech. Every one of these hath under
him a mighty Militia in the firmament.
● ARATHON ruleth visible Provinces XLIX.

● BETHOR, XLII.
● PHALEG, XXXV.
● OCH, XXVIII.
● HAGITH, XXI.
● OPHIEL, XIIII.
● PHUL, VII.
So that there are 186 Olympick Provinces in the whole Universe. wherein the seven Governours do
exercise their power: all which are elegantly set forth in Astronomy. But in this place it is to be
explained, in what maner these Princes and Powers may he drawn into communication. Aratron
appeareth in the first hour of Saturday, and very truely giveth answers concerning his Provinces and
Provincials. So likewise do the rest appear in order in their days and hours. Also every one of them ruleth
490 yeers. The beginning of their simple Anomaly, in the 60 yeer before the Nativity of Christ, was the
beginning of the administration of Bethor, and it lasted until the yeer of our Lord Christ 430. To whom
succeeded Phaleg, until the 920 yeer. Then began Och, and continued until the year 1410, and
thenceforth Hagith ruleth untill the year 1900.
Aphor. 17.
Magically the Princes of the seven Governments are called simply, in that time, day and hour wherein
they rule visibly or invisibly, by their Names and Offices which God hath given unto them; and by
proposing their Character which they have given or confirmed.
The governor Aratron hath in his power those things which he doth naturally, that is, after the same
manner and subject as those things which in Astronomy are ascribed to the power of Saturn.
Those things which he doth of his own free will, are,
1. That he can convert any thing into a stone in a moment, either animal or plant, retaining the same
object to the sight.

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2. He converteth treasures into coles, and coles into treasure.
3. He giveth familiars with a definite power.
4. He teacheth Alchymy, Magick, and Physick.
5. He reconcileth the subterranean spirits to men; maketh hairy men.
6. He causeth one to bee invisible.
7. The barren he maketh fruitful, and giveth long life.
His character.
He hath under him 49 Kings, 42 Princes, 35 Presidents, 28 Dukes, 21 Ministers, standing before him; 14
familiars, seven messengers: he commandeth 36000 legions of spirits; the number of a legion is 490.
Bether [sic] governeth those things which are ascribed to Jupiter: he soon cometh being called. He that is
dignified with his character, he raiseth to very great dignities, to cast open treasures: he reconcileth the
spirits of the aire, that they give true answers: they transport precious stones from place to place, and they
make medicines to work miraculously in their effects: he giveth also familiars of the firmament, and
prolongeth life to 700 yeares if God will.
His character.
He hath under him 42 Kings, 35 Princes, 28 Dukes, 21 Counsellors, 14 Ministers, 7 Messengers, 29000
legions of Spirits.

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Phalec [sic] ruleth those things which are attributed to Mars, the Prince of peace. He that hath his
character he raiseth to great honours in warlike affaires.
His character.
Och governeth solar things; he giveth 600 yeares, with perfect health; he bestoweth great wisdom, giveth
the most excellent Spirits, teacheth perfect Medicines: he converteth all things into most pure gold and
precious stones: he giveth gold, and a purse springing with gold. He that is dignified with his Character,
he maketh him to be worshipped as a Deity, by the Kings of the whole world.
The Character.
He hath under him 36536 Legions: he administreth all things alone: and all his spirits serve him by
centuries.
Hagith governeth Venereous things. He that is dignified with his Character, he maketh very fair, and to
be adorned with all beauty. He converteth copper into gold, in a moment, and gold into copper: he giveth
Spirits which do faithfully serve those to whom they are addicted.
His character.

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He hath 4000 Legions of Spirits and over every thousand he ordaineth Kings for their appointed seasons.
Ophiel is the governour of such things as are attributed to Mercury: his Character is this.
His Spirits are 100000 Legions: he easily giveth Familiar Spirits: he teacheth all Arts: and he that is
dignified with his Character, he maketh him to be able in a moment to convert Quicksilver into the
Philosophers stone.
Phul hath this Character.
He changeth all metals into silver, in word and deed; governeth Lunary things; healeth the dropsie: he
giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300
yeers.
The most general Precepts of this Secret.

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1. Every Governour acteth with all his Spirits, either naturally, to wit, always after the same maner; or
otherwise of their own free-will, if God hinder them not.
2. Every Governour is able to do all things which are done naturally in a long time, out of matter before
prepared; and also to do them suddenly, out of matter not before prepared. As Och, the Prince of Solar
things, prepareth gold in the mountains in a long time; in a less time, by the Chymical Art; and
Magically, in a moment.
3. The true and divine Magician may use all the creatures of God, and offices of the Governours of the
world, at his own will, for that the Governours of the world are obedient unto them, and come when they
are called, and do execute their commands: but God is the Author thereof: as Joshua caused the Sun to
stand still in heaven.
They send some of their Spirits to the Mean Magicians, which do obey them onely in some determinate
business: but they hear not the false Magicians, but expose them to the deceits of the devils, and cast
them into divers dangers, by the Command of God; as the Prophet Jeremiah testifieth, in his eighth
Chapter, concerning the Jews.
4. In all the elements there are the seven Governours with their hosts, who do move with the equal
motion of the firmament; and the inferiours do always depend upon the superiours, as it is taught in
Philosophy.
5. A man that is a true Magician, is brought forth a Magician from his mothers womb: others, who do
give themselves to this office, are unhappie. This is that which John the Baptist speaketh of: No man can
do any thing of himself, except it be given him from above.
Every Character given from a Spirit, for what cause soever, hath his efficacie in this business, for which
it is given, in the time prefixed: But it is to be used the same day and Planetary hour wherein it is given.
7. God liveth, and thy soul liveth: keep thy Covenant, and thou hast whatsoever the spirit shall reveal
unto thee in God, because all things shall be done which the Spirit promiseth unto thee.
Aphor. 18.
There are other names of the Olymick spirits delivered by others; but they onely are effectual, which are
delivered to any one, by the Spirit the revealer, visible or invisible: and they are delivered to every one as
they are predestinated: therefore they are called Constellations; and they seldome have any efficacie
above 40 yeers. Therefore it is most safe for the young practisers of Art, that they work by the offices of
the Spirits alone, without their names; and if they are pre-ordained to attain the Art of Magick, the other
parts of the Art will offer themselves unto them of their own accord. Pray therefore for a constant faith,
and God will bring to pass all things in due season.

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Aphor. 19.
Olympus and the inhabitants thereof, do of their own accord offer themselves to men in the forms of
Spirits, and are ready to perform their Offices for them, whether they will or not: by how much the rather
will they attend you, if they are desired? But there do appear also evil Spirits, and destroyers, which is
caused by the envy and malice of the devil; and because men do allure and draw them unto themselves
with their sin, as a punishment due to sinners. Whosoever therefore desireth familiarly to have a
conversation with Spirits, let him keep himself from enormious [sic] sins, and diligently pray to the most
High to be his keeper; and he shall break through all the snares and impediments of the devil: and let him
apply himself to the service of God, and he will give him an increase in wisdom.
Aphor 20.
All things are possible to them that believe them, and are willing to receive them; but to the incredulous
and unwilling, all things are unpossible [sic]: there is no greater hinderance then a wavering minde,
levity, unconstancy, foolish babbling, drunkenness, lusts, and disobedience to the word of God. A
Magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a
firm faith toward God, prudent, and covetous of nothing but of wisdom about divine things.
Aphor. 21.
When you would call any of the Olympick Spirits, observe the rising of the Sun that day, and of what
nature the Spirit is which you desire; and saying the prayer following, your desires shall he perfected.
Omnipotent and eternal God, who hast ordained the whole creation for thy praise and
glory, and for the salvation of man, I beseech thee that thou wouldst send thy Spirit N.N. of
the solar order, who shall inform and teach me those things which I shall ask of him; or,
that he may bring me medicine against the dropsie, &c. Nevertheless not my will be done,
but thine, through Jesus Christ thy onely begotten Son, our Lord. Amen.
But thou shalt not detain the Spirit above a full hour, unless he be familiarly addicted unto thee.
Forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; I
give thanks unto God, in whole Name thou camest: and now thou mayest depart in peace
unto thy orders; and return to me again when I shall call thee by thy name, or by thy order,
or by thy office, which is granted from the Creator. Amen.
Ecclesiast. Chap. 5. Be not rash with thy mouth, neither let thy heart be hasty to utter any thing before
God; for God is in Heaven, and thou in earth: Therefore let thy words be few; for a dream cometh
through the multitude of business.
The third Septenary.

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Aphor. 22.
We call that a secret, which no man can attain unto by humane industry without revelation; which
Science lieth obscured, hidden by God in the creature; which nevertheless he doth permit to be revealed
by Spirits, to a due use of the thing it self. And these secrets are either concerning things divine, natural
or humane. But thou mayst examine a few, and the most select, which thou wilt commend with many
more.
Aphor. 23.
Make a beginning of the nature of the secret, either by a Spirit in the form of a person, or by vertues
separate, either in humane Organs, or by what manner soever the same may be effected; and this being
known, require of a Spirit which knoweth that art, that he would briefly declare unto thee whatsoever that
secret is: and pray unto God, that he would inspire thee with his grace, whereby thou maist bring the
secret to the end thou desireth, for the praise and glory of God, and the profit of thy neighbour.
Aphor. 24.
The greatest secrets are number seven.
1. The first is the curing of all diseases in the space of seven dayes, either by character, or by natural
things, or by the superior Spirits with the divine assistance.
2. The second is, to be able to prolong life to whatsoever age we please: I say, a corporal and natural life.
3. The third is, to have the obedience of the creatures in the elements which are in the forms of personal
Spirits; also of Pigmies,* Sagani, Nymphes, Dryades, and Spirits of the woods.
[* Spirits of the four elements. Paracels.]
4. The fourth is, to be able to discourse with knowledge and understanding of all things visible and
invisible, and to understand the power of every thing, and to what it belongeth.
5. The fifth is, that a man be able to govern himself according to that end for which God hath appointed
him.
6. The sixth is, to know God, and Christ, and his holy Spirit: this is the perfection of the Microcosmus.
7 The seventh, to be regenerate, as Henochius the King of the inferiour world.

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These seven secrets a man of an honest and constant minde may learn of the Spirits, without any offence
unto God.
The mean Secrets are likewise seven in number.
1. The first is, the transmutation of Metals, which is vulgarly called Alchymy; which certainly is given to
very few, and not but of special grace.
2. The second is, the curing of diseases with Metals, either by the magnetick vertues of precious stones,
or by the use of the Philosophers stone, and the like.
3 The third is, to be able to perform Astronomical and Mathematical miracles, such as are Hydraulick-
engines, to administer business by the influence of Heaven, and things which are of the like sort.
4. The fourth is, to perform the works of natural Magick, of what sort soever they be.
5. The fifth is, to know all Physical secrets.
6. The sixth is, to know the foundation of all Arts which are exercised with the hands and offices of the
body.
7. The seventh is, to know the foundation of all Arts which are exercised by the angelical nature of man.
The lesser secrets are seven.
1. The first is, to do a thing diligently, and to gather together much money.
2. The second is, to ascend from a mean state to dignities and honours, and to establish a newer family,
which may be illustrious and do great things.
3. The third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the
head of Kings and Princes.
4. To be a good house-keeper both in the Country and City.
5. The fifth is, to be an industrious and fortunate Merchant.
6. To be a Philosopher, Mathematician, and Physician, according to Aristotle, Plato, Ptolomy, Euclides,

Hippocrates, and Galen.
7. To be a Divine according to the Bible and Schooles, which all writers of divinity both old and new

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have taught.
Aphor. 25.
We have already declared what a secret is, the kindes and species thereof: it remaineth now to shew how
we may attain to know those things which we desire.
The true and onely way to all secrets, is to have recourse unto God the Author of all good; and as Christ
teacheth, In the first place seek ye the kingdom of God and his righteousness, and all these things shall be
added unto you.
2. Also see that your hearts be not burthened with surfeting, and drunkenness, and the cares of this life.
3. Also commit your cares unto the Lord, and he will do it.
4. Also I the Lord thy God do teach thee, what things are profitable for thee, and do guide thee in the way
wherein thou walkest.
5. And I will give thee understanding, and will teach thee in the way wherein thou shalt go, and I will
guide thee with my eye.
6 Also if you which are evil, know how to give good things to your children, how much more shall your
Father which is in heaven give his holy Spirit to them that ask him?
7. If you will do the will of my Father which is in heaven, ye are truly my disciples, and we will come
unto you, and make our abode with you.
If you draw these seven places of Scripture from the letter unto the Spirit, or into action, thou canst out
erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and God himself by his holy
Spirit will teach thee true and profitable things: he will give also his ministring Angels unto thee, to be
thy companions, helpers, and teachers of all the secrets of the world, and he will command every creature
to be obedient unto thee, so that cheerfully rejoycing thou maist say with the Apostles, That the Spirits
are obedient unto thee; so that at length thou shalt be certain of the greatest thing of all, That thy name is
written in Heaven.
Aphor. 26.
There is another way which is more common, that secrets may be revealed unto thee also, when thou art
unwitting thereof, either by God, or by Spirits which have secrets in their power; or by dreams, or by
strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. After
this manner are made heroick men, such as there are very many, and all learned men in the world, Plato,
Aristotle, Hippocrates, Galen, Euclides, Archimedes, Hermes Trismegistus the father secrets, with

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Theophrastus, Paracelsus; all which men had in themselves all the vertues of secrets. Hitherto also are
referred, Homer, Hesiod, Orpheus, Pytagoras; but these had not such gifts of secrets as the former. To
this are referred, the Nymphes, and sons of Melusina, and Gods of the Gentiles, Achilles, Æneas,
Hercules: also, Cyrus, Alexander the great, Julius Cæsar, Lucullus, Sylla. Marius.
It is a canon, That every one know his own Angel. and that he obey him according to the word of God;
and let him beware of the snares of the evil Angel, lest he be involved in the calamities of Brute and
Marcus Antonius. To this refer the book of Jovianus Pontanus of Fortune, and his Eutichus.
The third way is, diligent and hard labor, without which no great thing can be obtained from the divine
Deity worthy admiration, as it is said,
Tu nihil invita dices facie sue Minerva.

Nothing canst thou do or say against Minerva's will.
We do detest all evil Magicians, who make themselves associates with the devils with their unlawful
superstitions, and do obtain and effect some things which God permitteth to be done, instead of the
punishment of the devils. So also they do other evil acts, the devil being the author, as the Scripture
testifie of Judas. To these are referred all idolaters of old, and of our age, and abusers of Fortune, such as
the heathens are full of. And to these do appertain all Charontick evocation of Spirits the works of Saul
with the woman, and Lucanus prophesie of the deceased souldier, concerning the event of the Pharsalian
war, and the like.
Aphor. 27.
Make a Circle with a center A, which is B. C. D. E. At the East let there be B.C. a square. At the North,
C.D. At the West, D.E. And at the South, E.D. Divide the Several quadrants into seven parts, that there
may be in the whole 28 parts: and let them be again divided into four parts, that there may be 112 parts of
the Circle: and so many are the true secrets to revealed. And this Circle in this manner divided, is the seal
of the secrets of the world, which they draw from the onely center A, that is, from the invisible God, unto
the whole creature. The Prince of the Oriental secrets is resident in the middle, and hath three Nobles on
either side, every one whereof hath four under him, and the Prince himself hath four appertaining unto
him. And in this manner the other Princes and Nobles have their quadrants of secrets, with their four
secrets. But the Oriental secret is the study of all wisdom; The West, of strength; The South, of tillage;
The North, of more rigid life. So that the Eastern secrets are commended to be the best; the Meridian to
be mean; and the East and North to be lesser. The use of this seal of secrets is, that thereby thou maist
know whence the Spirits or Angels are produced, which may teach the secrets delivered unto them from
God. But they have names taken from their offices and powers, according to the gift which God hath
severally distributed to every one of them. One hath the power of the sword; another, of the pestilence;
and another, of inflicting famine upon the people, as it is ordained by God. Some are destroyers of Cities,
as those two were, who were sent to overthrow Sodom and Gomorrha, and the places adjacent, examples
whereof the holy Scripture witnesseth. Some are the watch-men over Kingdoms; others the keepers of

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private persons; and from thence, anyone may easily form their names in his own language: so that he
which will, may ask a physical Angel, mathematical, or philosophical, or an Angel of civil wisdom, or of
supernatural or natural wisdom, or for any thing whatsoever; and let him ask seriously, with a great desire
of his minde, and with faith and constancy and without doubt, that which he asketh he shall receive from
the Father and God of all Spirits. This faith surmounteth all seals, and bringeth them into subjection to
the will of man. The Characteristical maner of calling Angels succeedeth this faith, which dependeth
onely on divine revelation; But without the said faith preceding it, it lieth in obscurity. Nevertheless, if
any one will use them for a memorial, and not otherwise, and as a thing simply created by God to his
purpose, to which such a spiritual power or essence is bound; he may use them without any offence unto
God. But let him beware, lest that he fall into idolatry, and the snares of the devil, who with his cunning
sorceries, easily deceiveth the unwary. And he is not taken but onely by the finger of God, and is
appointed to the service of man; so that they unwillingly serve the godly; but not without temptations and
tribulations, because the commandment hath it, That he shall bruise the heel of Christ, the seed of the
woman. We are therefore to exercise our selves about spiritual things, with fear and trembling, and with
great reverence towards God, and to be conversant in spiritual essences with gravity and justice. And he
which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and
ungodliness, unless he wil miserably perish.
Aphor. 28.
Because all good is from God, who is onely good, those things which we would obtain of him, we ought
to seek them by prayer in Spirit and Truth, and a simple heart. The conclusion of the secret of secrets is,
That every one exercise himself in prayer, for those things which he desires, and he shall not suffer a
repulse. Let not any one despise prayer; for by whom God is prayed unto, to him he both can and will
give. Now let us acknowledge him the Author, from whom let us humbly seek for our desires. A merciful
& good Father, loveth the sons of desires, as Daniel; and sooner heareth us, then we are able to overcome
the hardness of our hearts to pray. But he will not that we give holy things to dogs, nor despise and
condemn the gifts of his treasury. Therefore diligently and often read over and over the first Septenary of
secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall
yield to the desires of thy minde in the Lord, to whom thou trustest.
The Fifth Septenary
Aphor. 29.
As our study of Magick proceedeth in order from general Rules premised, let us now come to a particular
explication thereof. Spirits either are divine ministers of the word, and of the Church, and the members
thereof ; or else they are servient to the Creatures in corporal things, partly for the salvation of the soul
and body, and partly for its destruction. And there is nothing done, whether good or evil, without a
certain and determinate order and government. He that seeketh after a good end, let him follow it; and he
that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away
from the divine will. Therefore let every one compare his ends with the word of God, and as a touchstone

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that will judge between good and evil; and let him propose unto himself what is to be avoided, and what
is to be sought after; and that which he constituteth and determineth unto himself, let him diligently, not
procrastinating or delaying, until he attain to his appointed bound.
Aphor. 30.
They which desire riches, glory of this world, Magistracy, honours, dignities, tyrannies, (and that
magically) if they endeavour diligently after them, they shall obtain them, every one according to his
destiny, industry, and magical Sciences, as the History of Melesina witnesseth, and the Magicians
thereof, who ordained, That none of the Italian nation should for ever obtain the Rule or Kingdom of
Naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great
is the power of the guardian or tutelar Angels of Kingdoms of the world.
Aphor. 31.
Call the Prince of the Kingdom, and lay a command upon him, and command what thou wilt, and it shall
be done, if that Prince be not again absolved from his obedience by a succeeding Magician. Therefore the
Kingdom of Naples may be again restored to the Italians, if any Magician shall call him who instituted
this order, and compel him to recal his deed; he may be compelled also, to restore the secret powers taken
from the treasury of Magick; A Book, a Gemme, and magical Horn, which being had, any one may
easily, if he will, make himself the Monarch of the world. But Judæus chused rather to live among Gods,
until the judgement, before the transitory good of this world; and his heart is so blinde, that he
understandeth nothing of the God of heaven and earth, or thinketh more, but enjoyeth the delights of
things immortal, to his own eternal destruction. And he may be easier called up, then the Angel of
Plotinus in the Temple of Isis.
Aphor. 32.
In like manner also, the Romans were taught by the Sibyls books; and by that means made themselves the
Lords of the world, as Histories witness. But the Lords of the Prince of a Kingdom do bestow the lesser
Magistracies. He therefore that desireth to have a lesser office, or dignity, let him magically call a Noble
of the Prince, and his desire shall be fulfilled.
Aphor. 33.
But he who coveteth contemptible dignities, as riches alone, let him call the Prince of riches, or one of his
Lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods,
or merchandize, or with the gifts of Princes, or by the study of Metals, or Chymistry: as he produceth any
president of growing rich by these means, he shall obtain his desire therein.
Aphor. 34.

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All manner of evocation is of the same kinde and form, and this way was familiar of old time to the
Sibyls and chief Priests. This in our time, through ignorance and impiety, is totally lost; and that which
remaineth, is depraved with infinite lyes and superstitions.
Aphor. 35.
The humane understanding is the onely effecter of all wonderful works, so that it be joyned to any Spirit;
and being joyned, she produceth what she will. Therefore we are carefully to proceed in Magick, lest that
Syrens and other monsters deceive us, which likewise do desire the society of the humane soul. Let the
Magician carefully hide himself alwaies under the wings of the most High, lest he offer himself to be
devoured of the roaring Lion; for they who desire earthly things, do very hardly escape the snares of the
devil.
The sixth Septenary.
Aphor. 36.
Care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple
and several: for God and Nature have ordained all things to a certain and appointed end: so that for
examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of
all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the
greatest influences or vertues in deed, which are in stead of a miracle.
So also are words, which being pronounced, do forthwith cause creatures both visible and invisible to
yield obedience, aswel creatures of this our world, as of the watry, aëry, subterranean, and Olympick
supercelestial and infernal, and also the divine.
Therefore simplicity is chiefly to be studied, and the knowledge of such simples is to be sought for from
God; otherwise by no other means or experience they can be found out.
Aphor. 37.
And let all lots have their place decently: Order, Reason and Means, are the three things which do easily
render all learning aswell of the visible as invisible creatures. This is the course of Order, That some
creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run
headlong into darkness, and inthral themselves in eternal punishments for their rebellion. Their Kingdom
is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist
without some vertue and great gifts of God; and partly most filthy and horrid to be spoken of, because it
aboundeth with all wickedness and sin, idolatry, contempt of God, blasphemies against the true God and
his works, worshippers of devils, disobedience towards Magistrates, seditions, homicides, robberies,
tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this
mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and

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with the grace of God, and are Lords of the whole world, and do reign over the Lords of darkness, as the
members of Christ. Between these and the other, there is a continual war, until God shall put an end to
their strife, by his last judgement.
Aphor. 38.
Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures
of light; the other also is of God, but as it is the gift which he giveth unto the creatures of darkness: and
this is also two-fold: the one is to a good end, as when the Princes of darkness are compelled to do good
unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish
evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out
into destruction.
The second division of Magick is, that it bringeth to pass some works with visible instruments, through
visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth
other things, aswel with mixed means, as instruments and effects.
The third division is, There are some things which are brought to pass by invocation of God alone: this is
partly Prophetical, and Philosophical; and partly, as it were Theophrastical.
Other things there are, which by reason of the ignorance of the true God, are done with the Princes of
Spirits, that his desires may be fulfilled; such is the work of the Mercurialists.
The fourth division is, That some exercise their Magick with the good Angels in stead of God, as it were
descending down from the most high God: such was the Magick of Baalim.
Another Magick is, that which exerciseth their actions with the chief of the evil Spirits; such were they
who wrought by the minor Gods of the heathens.
The fifth division is, That some do act with Spirits openly, and face to face; which is given to few: others
do work by dreams and other signs; which the ancients took from their auguries and sacrifices.
The sixth division is, That some work by immortal creatures, others by mortal Creatures, as Nymphs,
Satyrs, and such-like inhabitants of other elements, Pigmies, &c.
The seventh division is, That the Spirits do serve some of their own accord, without art; others they will
scarce attend, being called by art.
Among these species of Magick, that is the most excellent of all, which dependeth upon God alone. The
second, Them whom the Spirits do serve faithfully of their own accord. The third is, that which is the
property of Christians, which dependeth on the power of Christ which he hath in heaven and earth.

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Aphor. 39.
There is a seven-fold preparation to learn the Magick Art.
The first is, to meditate day and night how to attain to the true knowledge of God, both by his word
revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by
the wonderful effects which the visible and invisible creatures of God do shew forth.
Secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what
mortal part he hath in him, and what immortal; and what part is proper to himself, and what diverse.
Thirdly, That he learn by the immortal part of himself, to worship, love and fear the eternal God, and to
adore him in Spirit and Truth; and with his mortal part, to do those things which he knoweth to be
acceptable to God, and profitable to his neighhours.
These are the three first and chiefest precepts of Magick, wherewith let every one prepare himself that
covets to obtain true Magick or divine wisdom, that he may be accounted worthy thereof, and one to
whom the Angelical creatures willingly do service, not occultly onely, but also manifestly, and as it were
face to face.
Fourthly, Whereas every man is to be vigilant to see to what kinde life he shall be called from his
mothers wombe, that every one may know whether he be born to Magick, and to what species thereof,
which every one may perceive easily that readeth these things, and by experience may have success
therein; for such things and such gifts are not given but onely to the low and humble.
In the fifth place we are to take care, that we understand when the Spirits are assisting us, in undertaking
the greatest business; and he that understands this, it is manifest, that he shall be made a Magician of the
ordination of God; that is, such a person who useth the ministery of the Spirits to bring excellent things to
pass. Here, as for the most part, they sin, either through negligence, ignorance, or contempt, or by too
much superstition; they offend also by ingratitude towards God, whereby many famous men have
afterwards drawn upon themselves destruction: they sin also by rashness and obstinacy; and also when
they do not use their gifts for that honor of God which is required, and do prefer .
Sixthly, The Magitian [sic] hath need of faith and taciturnity, especially, that he disclose no secret which
the Spirit hath forbid him, as he commanded Daniel to seal some things, that is, not to declare them in
publick; so as it was not lawful for Paul to speak openly of all things which he saw in a vision. No man
will believe how much is contained in this one precept.
Seventhly, In him that would be a Magician, there is required the greatest justice, that he undertake
nothing that is ungodly, wicked or unjust, nor to let it once come in his minde; and so he shall be divinely
defended from all evil.

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Aphor. 40.
When the Magician determineth with himself to do any incorporeal thing either with any exteriour or
interiour sense, then let him govern himself according to these seven subsequent laws, to accomplish his
Magical end.
The first Law is this, That he know that such a Spirit is ordained unto him from God; and let him
meditate that God is the beholder of all his thoughts and actions; therefore let him direct all the course of
his life according to the rule prescribed in the word of God.
Secondly, Alwaies pray with David, Take not thy holy Spirit from me; and strengthen me with thy free
Spirit; and lead us not into temptation, but deliver us from evil: I beseech thee, O heavenly Father, do not
give power to any lying Spirit, as thou didst over Ahab that he perished; but keep me in thy truth. Amen.
Thirdly, Let him accustome himself to try the Spirits, as the Scripture admonisheth; for grapes cannot be
gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid
every thing that is repugnant to the divine power.
The fourth is, To be remote and cleer from all manner of superstition; for this is superstition, to attribute
divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to
worship God with some kinde of worship which he hath not commanded: such are the Magical
ceremonies of Satan, whereby he impudently offereth himself to be worshipped as God.
The fifth thing to be eschewed, is all worship of Idols, which bindeth any divine power to idols or other
things of their own proper motion, where they are not placed by the Creator, or by the order of Nature:
which things many false and wicked Magitians faign.
Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby he
imitateth the power of the creation, and of the Creator, that he may so produce things with a word, that
they may not be what they are. Which belongeth onely to the Omnipotency of God, and is not
communicable to the creature.
Seventhly, Let us cleave fast to the gifts of God, and of his holy Spirit, that we may know them, and
diligently embrace them with our whole heart, and all our strength.
Aphor. 41.
We come now to the nine last Aphorismes of this whole Tome; wherewith we will, the divine mercy
assisting us, conclude this whole Magical Isagoge.
Therefore in the first place it is to be observed, what we understand by Magitian in this work.

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Him then we count to be a Magitian, to whom by the grace of God. the spiritual essences do serve to
manifest the knowledge of the whole universe, & of the secrets of Nature contained therein, whether they
are visible or invisible. This description of a Magitian plainly appeareth, and is universal.
An evil Magician is he, whom by the divine permission the evil Spirits do serve, to his temporal and
eternal destruction and perdition to deceive men, and draw them away from God; such was Simon
Magus, of whom mention is made in the Acts of the Apostles, and in Clemens; whom Saint Peter
commanded to be thrown down upon the earth, when as he had commanded himself, as it were a God, to
be raised up into the air by the unclean Spirits.
Unto this order are also to be referred all those who are noted in the two Tables of the Law; and are set
forth with their evil deeds.
The subdivisions and species of both kindes of Magick, we will note in the Tomes following. In this
place it shall suffice, that we distinguish the Sciences, which is good, and which is evil: Whereas man
sought to obtain them both at first, to his own ruine and destruction, as Moses and Hermes do
demonstrate.
Aphor. 42.
Secondly, we are to know, That a Magitian is a person predestinated to this work from his mothers
wombe; neither let him assume any such great things to himself, unless he be called divinely by grace
hereunto, for some good end; to a bad end is, that the Scripture might be fulfilled, It must be that offences
will come; but wo be to that man through whom they come. Therefore, as we have before oftentimes
admonished, With fear and trembling we must live in this world.
Notwithstanding I will not deny, but that some men may with study and diligence obtain some species of
both kindes of Magick if it may be admitted. But he shall never aspire to the highest kindes thereof; yet if
he covet to assail them, he shall doubtless offend both in soul and body. Such are they, who by the
operations of false Magicians, are sometimes carried to Mount Horch, or in some wilderness, or desarts
[deserts]; or they are maimed in some member, or are simply torn in pieces, or are deprived of their
understanding; even as many such things happen by the use thereof, where men are forsaken by God, and
delivered to the power of Satan.
The Seventh Septenary.
Aphor. 43.
The Lord liveth, and the works of God do live in him by his appointment whereby he willeth them to be;
for he will have them to use their liberty in obedience to his commands, or disobedience thereof. To the
obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved

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punishment. Therefore these Spirits of their freewil, through their pride and contempt of the Son of God,
have revolted from God their Creator, and are reserved unto the day of wrath; and there is left in them a
very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds
with the bridle of God. Therefore the Magitian of God, which signifies a wise man of God, or one
informed of God, is led forth by the hand of God unto all everlasting good, both mean things, and also the
chiefest corporal things.
Great is the power of Satan, by reason of the great sins of men. Therefore also the Magitians of Satan do
perform great things, and greater then any man would believe: although they do subsist in their own
limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of
this life; which many ancient Histories, and daily Examples do testitie. Both kindes of Magick are
different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with
thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about
corporal things, that he may freely enjoy all his lusts and delights in contempt of God and his anger.
Aphor. 44.
The passage from the common life of man unto a Magical life, is no other but a sleep, from that life; and
an awaking to this life; for those things which happen to ignorant and unwise men in their common life,
the same things happen to the willing and knowing Magitian.
The Magitian understandeth when the minde doth meditate of himself; he deliberateth, reasoneth,
constituteth and determineth what is to be done; he observeth when his cogititions do proceed from a
divine separate essence, and he proveth of what order that divine separate essence is.
But the man that is ignorant of Magick, is carried to and fro, as it were in war with his affections; he
knoweth not when they issue out of his own minde, or are impressed by the assisting essence; and he
knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from
the snares and deceits of the tempter.
Aphor. 45.
The greatest precept of Magic is, to know what every man ought to receive for his use from the assisting
Spirit, and what to refuse: which he may learn of the Psalmist, saying, Wherewith shall a yong man
cleanse his way? in keeping thy word, Oh Lord. To keep the word of God, so that the evil one snatch it
not out of the heart, is the chiefest precept of wisdom. It is lawful to admit of, and exercise other
suggestions which are not contrary to the glory of God, and charity towards our neighbours, not inquiring
from what Spirit such suggestions proceed: But we ought to take heed, that we are not too much busied
with unnecessary things according to the admonition of Christ; Martha, Martha, thou art troubled about
many things; but Mary hath chosen the better part, which shall not be taken from her. Therefore let us
alwaies have regard unto the saying of Christ, Seek ye first the kingdom of God and his righteousness,
and all these things shall be added unto you. All other things, that is, all things which are due to the

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mortal Microcosme, as food, raiment, and the necessary arts of this life.
Aphor. 46.
There is nothing so much becometh a man, as constancy in his words and deeds, and when the like
rejoyceth in his like; there are none more happy then such, because the holy Angels are conversant about
such, and possess the custody of them: on the contrary, men that are unconstant are lighter then nothing,
and rotten leaves. We chuse the 46 Aphorisme from these. Even as every one governeth himself, so he
allureth unto himself Spirits of his nature and condition; but one very truely adviseth, that no man should
carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the
uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final
destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold,
drew up such a Spirit unto himself, which was able to perform this; and being deceived by him, he had
been brought to death by famine, if his foolishness had not been corrected by the mercy of God. The
same thing happened to a certain woman about Franckford at Odera, in our times, who would scrape
together & devour mony of any thing. Would that men would diligently weigh this precept, and not
account the Histories of Midas, and the like, for fables; they would be much more diligent in moderating
their thoughts and affections, neither would they be so perpetually vexed with the Spirits of the golden
mountains of Utopia. Therefore we ought most diligently to observe, that such presumptions should be
cast out of the minde, by the word, while they are new; neither let them have any habit in the idle minde,
that is empty of the divine word.
Aphor. 47.
He that is faithfully conversant in his vocation, shall have also the Spirits constant companions of his
desires, who will successively supply him in all things. But if he have any knowledge in Magick, they
will not be unwilling to shew him, and familiarly to converse with him, and to serve him in those several
ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits
in every evil thing, to destruction. Examples are not wanting in the Histories of the whole World; and do
daily happen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute
before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Cæsar,
and exposed to punishment, that he slew himself, who had slain his own Father, and the Father of his
Country.
Aphor. 48.
All Magick is a revelation of Spirits of that kinde, of which sort the Magick is; so that the nine Muses are
called, in Hesiod, the ninth Magick, as he manifestly testifies of himself in Theogony. In Homer, the
genius of Ulysses in Psigiogagia. Hermes, the Spirits of the more sublime parts of the minde. God
revealed himself to Moses in the bush. The three wise men who came to seek Christ at Jerusalem, the
Angel of the Lord was their leader. The Angels of the Lord directed Daniel. Therefore there is nothing
whereof any one may glory; For it is not unto him that willeth, nor unto him that runneth; but to whom

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God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again
it will revolve, whether it be good or evil. In this manner Tages the first teacher of the Magick of the
Romanes, gushed out of the earth. Diana of the Ephesians shewed her worship, as if it had been sent
from heaven. So also Apollo. And all the Religion of the Heathens is taken from the same Spirits; neither
are the opinions of the Sadduces, humane inventions.
Aphor. 49.
The conclusion therefore of this Isagoge is the same which we have above already spoken of, That even
as there is one God, from whence is all good; and one sin, to wit, disobedience, against the will of the
commanding God, from whence comes all evil; so that the fear of God is the beginning of all wisdom,
and the profit of all Magick; for obedience to the will of God, followeth the fear of God; and after this, do
follow the presence of God and of the holy Spirit, and the ministery of the holy Angels, and all good
things out of the inexhaustible treasures of God.
But unprofitable and damnable Magick ariseth from this; where we lose the fear of God out of our hearts,
and suffer sin to reign in us, there the Prince of this world, the God of this world beginneth, and setteth
up his kingdom in stead of holy things, in such as he findeth profitable for his kingdom; there, even as the
spider taketh the flye which falleth into his web, so Satan spreadeth abroad his nets, and taketh men with
the snares of covetousness, until he sucketh him, and draweth him to eternal fire: these he cherisheth and
advanceth on high, that their fall may be the greater.
Courteous Reader, apply thy eyes and minde to the sacred and profane Histories, & to those things which
thou seest daily to be done in the world, and thou shalt finde all things full of Magick, according to a two-
fold Science, good and evil, which that they may be the better discerned, we will put here their division
and subdivision, for the conclusion of these Isagoges; wherein every one may contemplate, what is to be
followed, and which to be avoided, and how far it is to be labored for by every one, to a competent end of
life and living.
● Knowledge of the Word of God, and ruling

ones life according to the word of God.
Theoso- ● Knowledge of the government of God by
Angels, which the Scripture calleth
phy watchmen; and to understand the mystery of
Angels.
Good

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Anthro-
sophy ● Knowledge of natural things.

● Wisdom in humane things.
given to
man
Sciences
● Contempt of the word of God, and to live
after the will of the devil.
● Ignorance of the government of God by
Cakosi- Angels
● To contemne the custody of the Angels, and
phy that their companions are of the devil.
● Idolatry.
● Atheisme.
Evil
● The knowledge of poisons in nature, and to
use them.
Cacocæ.
● Wisdom in all evil arts, to the destruction of
mankinde, and to use them in contempt of
mony God, and for the loss and destruction of men.
FINIS.
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Peter de Abano: Heptameron, or Magical Elements
Twilit Grotto -- Esoteric Archives Contents Prev Heptameron Next
publication of them without authorization is strictly prohibited. All materials are copyrighted and are not in the
public domain. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted.
This concise handbook of ritual magic was translated by Robert Turner in 1655, and appeared in his collection of
esoteric texts with Agrippa's Fourth Book of Occult Philosophy. Its attribution to the famous physician Peter de
Abano (1250-1316) is probably spurious, as his accepted works 'betray no aquaintance with the occult sciences.'
It is heavily based on texts of the Solomon cycle, and in fact appears in the Hebrew Key of Solomon (Mafteah
Shelomoh) fol 35a ff under the title the Book of Light.
Translations in [] supplied from F. Barrett, The Magus, 1801, pp. B106ff. -JHP.
Heptameron, or Magical Elements

of Peter de Abano, philosopher
CONTENTS:
● Introduction by translator.
● Of the Circle, and the composition thereof.
● Of the names of the hours, and the Angels ruling them.
● Spring: Angels and names
● Summer: Angels and names
● Autumn: Angels and names
● Winter: Angels and names
● The Consecrations and Benedictions: and first of the Benediction of the Circle.
● The Benediction of perfumes.
http://www.esotericarchives.com/solomon/heptamer.htm (1 of 32) [23.07.2001 00:57:35]

● The Exorcisme of the fire upon which the perfumes are to be put.
● Of the Garment and Pentacle.
● An Oration to be said, when the Vesture is put on.
● Of the manner of working.
● An Exorcisme of the Spirits of the Air.
● A Prayer to God, to be said in the four parts of the world, in the Circle.
● Visions and Apparitions.
● The figure of a Circle for the first hour of the Lords day, in Spring-time.
● Considerations for Sunday.
● Considerations for Monday.
● Considerations for Tuesday.
● Considerations for Wednesday.
● Considerations for Thursday.
● Considerations for Friday.
● Considerations for Saturday.
Introduction by translator.
In the former book, which is the fourth book of Agrippa, it is sufficiently spoken concerning Magical
Ceremonies, and Initiations.
But because he seemeth to have written to the learned, and well-experienced in this art; because he doth not
specially treat of the Ceremonies, but rather speaketh of them in general, it was therefore thought good to adde
hereunto the Magical Elements of Peter de Abano: that those who are hitherto ignorant, and have not tasted of
Magical Superstitions, may have them in readiness, how they may exercise themselves therein. For we see in this
book, as it were a certain introduction of Magical vanity; and, as if they were in present exercise, they may behold
the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done
every day, and every hour; and how they shall be read, as if they were described sillable by sillable.
In brief, in this book are kept the principles of Magical conveyances. But because the greatest power is attributed
to the Circles; (For they are certain fortresses to defend the operators safe from the evil Spirits;) In the first place
we will treat concerning the composition of a Circle.
Of the Circle, and the composition thereof.
T He form of Circles is not alwaies one and the same; but useth to be changed, according to the order of the
Spirits that are to be called, their places, times, daies and hours. For in making a Circle, it ought to be considered
in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what
Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the
latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle Circle, first,
write the name of the hour wherein you do the work. In the second place, Write the name of the Angel of the

hour. In the third place, The Sigil of the Angel of the hour. Fourthly, The name of the Angel that ruleth that day
wherein you do the work, and the names of his ministers. In the fifth place, The name of the present time. Sixthly,
The name of the Spirits ruling in that part of time, and their Presidents. Seventhly, The name of the head of the
Signe ruling in that part of time wherein you work. Eighthly, The name of the earth, according to that part of time
wherein you work. Ninthly, and for the compleating of the middle Circle, Write the name of the Sun and of the
Moon, according to the said rule of time; for as the time is changed, so the names are to be altered. And in the
outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day
wherein you would do this work; to wit, the name of the King and his three Ministers. Without the Circle, in four
Angles, let Pentagones be made. In the inner Circle let there be written four divine names with crosses interposed
in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be
written Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the
rule now before written, you shall proceed.
Of the names of the hours, and the Angels ruling them.
I T is also to be known, that the Angels do rule the hours in a successive order, according to the course of the
heavens, and Planets unto which they are subject; so that that Spirit which governeth the day, ruleth also the first
hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly:
and when seven Planets and hours have made their revolution, it returneth again to the first which ruleth the day.
Therefore we shall first speak of the names of the hours.
Hours of the day. Hours of the night.

1. Yayn. 1. Beron.
2. Janor. 2. Barol.
3. Nasnia. 3. Thanu.
4. Salla. 4. Athir.
5. Sadedali. 5. Mathon.
6. Thamur. 6. Rana.
7. Ourer. 7. Netos.
8. Thamic. 8. Tafrac.
9. Neron. 9. Sassur.
10. Jayon. 10. Aglo.
11. Abai. 11. Calerna.
12. Natalon. 12. Salam.
Of the names of the Angels and their Sigils, it shall be spoken in their proper places. Now let us take a view of the
names of the times. A year therefore is fourfold, and is divided into the Spring, Summer, Harvest and Winter; the
names whereof are these.
The Spring. Talvi.

The Summer. Casmaran.

Autumne. Ardarael.
Winter. Farlas.
The Angels of the Spring.
● Caratasa.
● Core.
● Amatiel.
● Commissoros.
The head of the Signe of the Spring.
● Spugliguel.
The name of the earth in the Spring.
● Amadai.
The names of the Sun and Moon in the Spring.
The Sun. The Moon.

Abraym. Agusita.
The Angels of the Summer.
● Gargatel.
● Tariel.
● Gaviel.
The head of the Signe of the Summer.
● Tubiel.
The name of the earth in Summer.
● Festativi.
The names of the Sun and Moon in Summer.
The Sun. The Moon.

Athemay. Armatus.

The Angels of Autumne.
● Tarquam.
● Guabarel.
The head of the signe of Autumne.
● Tarquaret.
The name of the earth in Autumne.
● Rabianara.
The names of the Sun and Moon in Autumne.
The Sun. The Moon.

Abragini. Matasignais.
The Angels of Winter.
● Amabael.
● Ctarari.
The head of the signe of Winter.
● Altarib.
The name of the Earth in Winter.
● Geremiah.
The names of the Sun and Moon in Winter.
The Sun. The Moon.

Commutaff. Affaterim.
The Consecrations and Benedictions: and first of the Benediction of the

Circle.
W Hen the Circle is ritely perfected, sprinkle the same with holy or purging water, and say,

Thou shalt purge me with hysop, (O Lord,) and I shall be clean: Thou shalt wash me, and I
shall be whiter then snow.
[Compare with version in the Lemegeton.]
The Benediction of perfumes.
T He God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kindes,
that they may fill up the power and vertue of their odours; so that neither the enemy, nor any
false imagination, may be able to enter into them: through our Lord Jesus Christ, &c.
Then let them be sprinkled with holy water.
The Exorcisme of the fire upon which the perfumes are to be put.
T He fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be
exorcised after this manner.
I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou
cast away every phantasme from thee, that it shall not be able to do any hurt in any thing.
Then say,
Bless, O Lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise
of thy holy name, that no hurt may come to the Exorcisers or Spectators: through our Lord
Jesus Christ, &c.
Of the Garment and Pentacle.
L Et it be a Priests Garment, if it can be had, let it be of linen, and clean. Then take this Pentacle made in the
day and hour of Mercury, the Moon increasing, written in parchment made of a kids skin. But first let there be
said over it the Mass of the holy Ghost, and let it be sprinkled with water of baptism.

[Compare with version in the Hebrew Key of Solomon, Mafteah Shelomoh, fol. 38a.]
An Oration to be said, when the Vesture is put on.
A Ncor, Amacor, Amides, Theodonias, Anitor, by the merits of thy Angel, O Lord, I will put on
the Garments of Salvation, that this which I desire I may bring to effect: through thee the most holy
Adonay, whose kingdom endureth for ever and ever. Amen.
[Compare with version in the Lemegeton.]
Of the manner of working.
L Et the Moon be increasing and equal, if it may then be done, and let her not be combust.
The Operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be
confessed, and receive the holy Communion. Let him have ready the perfume appropriated to the day wherein he
would perform the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a
Vesture and a Pentacle; and let all these things be rightly and duly consecrated and prepared. Let one of the

servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the Garment
and Pentacle, and let the master carry the Sword; over which there must be said one mass of the Holy Ghost; and
on the middle of the Sword, let there be written this name Agla +, and on the other side thereof, this name + On +.
And as he goeth to the consecrated place, let him continually read Letanies, the servants answering. And when he
cometh to the place where he will erect the Circle, let him draw the lines of the Circle, as we have before taught:
and after he hath made it, let him sprinkle the Circle with holy water, saying, Asperges me Domine, &c. [Wash
me O Lord, &c.]
The Master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three
whole dayes before the day of the operation. And on the day that he would do the work, being clothed with pure
garments, and furnished with Pentacles, Perfumes, and other things necessary hereunto, let him enter the Circle,
and call the Angels from the four parts of the world, which do govern the seven Planets the seven dayes of the
week, Colours and Metals; whose name you shall see in their places. And with bended knees invocating the said
Angels particularly, let him say,
O Angels supradicti, estote adjutores meæ petitioni, & in adjutorium mihi, in meis rebus &
petitionibus.
Then let him call the Angels from the four parts of the world, that ruke the Air the same day wherein he doth the
work or experiment. And having implored specially all the Names and Spirits written in the Circle, let him say,
O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, ò Theos, Ischyros,
Athanatos, Paracletos, Alpha & Omega, & per hæc tria nomina secreta, Agla, On,
Tetragrammaton, quòd hodie debeatis adimplere quod cupio.
[Compare with version in the Lemegeton (Goetia, conjuration 2).]
These things being performed, let him read the Conjuration assigned for the day wherein he maketh the
experiments, as we have before spoken; but if they shall be partinacious and refractory, and will not yeild
themselves obedient, neither to the Conjuration assigned to the day, nor to the prayers before made, then use the
Conjurations and Exorcismes following.
An Exorcisme of the Spirits of the Air.

[We being made after the image of God,
N Os facti ad imaginem Dei, & ejus facti

endued with power from God and made
after his will, do exorcise you, by the most
mighty and powerful name of God, El,
voluntate, per potentissimum & corroboratum
strong and wonderful, (here name the spirit
nomen Dei El, forte & admirabile vos exorcizamus
which is to appear,) and we command you
(here he shall name the Spirits he would have
by Him who spoke the word and it was
appear, of what order soever they be) &
done, and by all the names of God, and by
imperamus per eum qui dixit, & factum est, & per
the name Adonai, El, Elohim, Elohe,
omnia nomina Dei, & per nomen Adonay, El,
Zebaoth, Elion, Eserchie, Jah,
Elohim, Elohe, Zebaoth, Elion, Escerchie, Jah,
Tetragrammaton, Sadai, Lord God Most
Tetragrammaton, Sadai, Dominus Deus, excelsus,
High: we exorcise you, and powerfully
exorcizamus vos, atque potenter imperamus, ut
command you that you forthwith appear
appareatis statim nobis hic juxta Circulum in
unto us here before this circle in a fair
pulchra forma, videlicet humana, & sine
human shape, without any deformity or
deformitate & tortuositate aliqua. Venite vos omnes
tortuosity; come ye all such, because we
tales, quia vobis imperamus, per nomen Y & V
command you by the name Yaw and Vau,
quod Adam audivit, & locutus est: & per nomen
which Adam heard and spoke; and by the
Dei Agla, quod Loth audivit, & factus salvus cum
name of God, Agla, which Lot heard, and
sua familia: & per nomen Joth, quod Jacob audivit
was saved with his family; and by the name
ab Angelo secum luctantes, & liberatus est de
Joth which Jacob heard from the angel
manu fratris sui Esau: and by the name
wrestling with him, and was delivered from
Anephexeton, quot Aaron audivit, & loquens, &
the hand of his brother Esau; and by the
sapiens factus est: & per nomen Zebaoth, quod
name Anaphexeton, which Aaron heard and
Moses nominavit, & omnia flumina & paludes de
spoke, and was made wise; and by the name
terra Ægypti, versæ fuerunt in sanguinem: & per
Zebaoth, which Moses named, and all the
nomen Ecerchie Oriston, quod Moses nominavit, &
rivers were turned into blood; and by the
omnes flu vis ebullierunt ranas, & ascenderunt in
name Eserchie Oriston, which Moses
domos Ægyptiorum, omnia destruentes: & per
named, and all the rivers brought forth frogs,
nomen Elion, quod Moses nominavit, & fuit
and they ascended into the houses of the
grando talis, qualis non fuit ab initio mundi: & per
Egyptians, destroying all things; and by the
nomen Adonay, quod Moses nominavit, & fuerunt
name Elion, which Moses named, and there
locusta, & apparuerunt super terram Ægyptiorum,
was great hail, such as had not been since
& comederunt quæ residua erant grandint: & per
the beginning of the world; and by the name
nomen Schemes amathia, quod Joshua vocavit, &
Adonai, which Moses named, and there
remoratus est Sol cursum: & per nomen Alpha &
came up locusts, which appeared upon the
Omega, quod Daniel nominavit, & destruxit Beel,
whole land of Egypt, and devoured all
& Draconem interferit: & in nomine Emmanuel,
which the hail had left; and by the name
quod tres pueri, Sidrach, Misach & Abednago, in
Schema Amathia, which Joshua called upon,
camino ignis ardentis, cantaverunt, & liberati
and the sun stayed his course; and by the
fuerunt: & per nomen Hagios, & sedem Adonay, &
name Alpha and Omega, which Daniel
per ò Theos, Iscytos, Athanatos, Paracletus; & per
named, and destroyed Bel and slew the
hæc tria secreta nomina, Agla, On,
dragon; and in the name Emmanuel, which
Tetragrammaton, adjuro, contestor, & per hæc
the three children, Sidrach, Misach, and
nomina, & per alia nomina Domini nostri Dei
Abednego, sung in the midst of the fiery
Omnipotentis, vivi & veri, vos qui vestra culpa de
furnace, and were delivered; and by the
Coelis ejecti fuistis usque ad infernum locum,

exorcizamus, & viriliter imperamus, per eum qui name Hagios; and by the seal of Adonai;
dixit, & factum est, cui omnes obediunt creaturæ, and by Ischyros, Athanatos, Paracletos; and
& per illud tremendum Dei judicium: & per mare by these three secret names, Agla, On,
omnibus incertum, vitreum, quod est amte Tetragrammaton, I do adjure and contest
conspectum divinæ majestatis gradiens, & you; and by these names, and by all the
potestiale: & per quatuor divina animalia T. aniè other names of the living and true God, our
sedem divinæ majesta is gradientia, & oculos antè Lord Almighty, I exorcise and command
& retrò habentia: & per ignem ante ejus thronum you, by Him who spoke the word and it was
circumstantem: & per sanctos Angelos Cælorum, done, to whom all creatures are obedient;
T. & per eam quæ Ecclesia Dei nominatur: & per and by the dreadful judgment of God; and
summam sapientiam Omnipotentis Dei viriliter by the uncertain sea of glass, which is before
exorcizamus, ut nobis hic ante Circulum the divine Majesty, mighty and powerful; by
appareatis, ut faciendam nostram voluntatem, in the four beasts before the throne, having
omnibus prout placuerit nobis: per sedem eyes before and behind; and by the fire
Baldachiæ, & per hoc nomen Primeumaton, quod round about his throne; and by the holy
Moses nominavit, & in cavernis abyssi fuerunt angels of heaven; by the mighty wisdom of
profundati vel absorpti, Datan, Corah & Abiron: & God, we do powerfully exorcise you, that
in virtute istius nominis Primeumaton, tota Coeli you appear here before this circle, to fulfil
militia compellente, maledicimus vos, privamus vos our will in all things which shall seem good
omni officio, loco & gaudio vestro, esque in unto us; by the seal of Baldachia, and by this
profundum abyssi, & usque ad ultimum diem name Primeumaton, which Moses named,
judicii vos ponimus, & relegamus in ignem and the earth opened and swallowed up
æternum, & in stagnum ignis & sulphuris, nisi Corah, Dathan, and Abiram: and in the
statim appareatis hic coram nobis, inte Circulum, power of that name Primeumaton,
ad faciendum voluntatem nostram. In omnibus commanding the whole host of heaven, we
venite per hæc nomina, Adonay Zebaoth, Adonay, curse you, and deprive you of your office,
Amioram. Venite, venite, imperat vobis Adonay, joy, and place, and do bind you in the depth
Saday, Rex regum potentissimus & of the bottomless pit, there to remain until
tremendissimus, cujus vires nulla subterfugere the dreadful day of the last judgment; and
potest creatura vobis pertinacissimis futuris nisi we bind you into eternal fire, and into the
obedieritis, & appareatis ante hunc Circulum, lake of fire and brimstone, unless you
affabiles subito, tandem ruina flebilis forthwith appear before this circle to do our
miserabilisque, & ignis perpetuum inextinguibilis will: therefore, come ye, by these names,
vos manet. Venite ergo in nomine Adonay Zebaoth, Adonai, Zebaoth, Adonai, Amioram; come
Adonay Amioram: venite, venite, quid tardatis? ye, come ye, come ye, Adonai commandeth;
festinate imperat vobis Adonay, Saday, Rex regum, Saday, the most mighty King of Kings,
El, Aty, Titeip, Azia, Hyn, Jen, Minosel, Achadan: whose power no creature is able to resist, be
Vay, Vaa, Ey, Haa, Eye, Exe, à, El, El, El, à, Hy, unto you most dreadful, unless ye obey, and
Hau, Hau, Hau, Va, Va, Va, Va. forthwith affably appear before this circle,
let miserable ruin and fire unquenchable
remain with you; therefore come ye, in the
name of Adonai, Zebaoth, Adonai,
Amioram; come, come, why stay you?
hasten! Adonai, Sadai, the King of Kings
commands you: El, Aty, Titcip, Azia, Hin,
Jen, Minosel, Achadan, Vay, Vaah, Ey, Exe,
A, El, El, El, A, Hy, Hau, Hau, Hau, Vau,

Vau, Vau, Vau.]
A Prayer to God, to be said in the four parts of the world, in the Circle.
A Morule, Taneha, Latisten, Rabur, Taneha, Latisten. Escha, Aladia, Alpha & Omega,
Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a
sinner; make appear the arm of thy power in me this day (although thy unworthy child) against
these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy
divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name.
I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be
bound and constrained to come, and give true and perfect answers to those things which I shall
ask them, and that they may declare and shew unto us those things which by me or us shall be
commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows,
nor hurting any other creature, and affrighting no man; but let them be obedient to my requests,
in all these things which I command them.
Then let him stand in the middle of the Circle, and hold his hand towards the Pentacle, and say,
By the pentacle of Solomon I

Per Pentaculum Salomonis advocavi, dent mihi responsum verum.
have called you; give me a
true answer.
Then let him say,
BERALANENSIS, Baldachiensis,
Paumachia, and Apologia Sedes, by the
most mighty kings and powers, and the
most powerful princes, genii, Liachidæ,
Beralanensis, Baldachiensis, Paumachiæ & ministers of the Tartarean seat, chief
Apologiæ sedes, per Reges potestaiesiá magnanimas, prince of the seat of Apologia, in the
ac principes præpotentes, genio Liachidæ, ministri ninth legion, I invoke you, and by
tartareæ sedes: Primac, hic princeps sedis Apologiæ invocating, conjure you; and being armed
nona cohorte: Ego vos invoco, & invocando vos with power from the supreme Majesty, I
conjure, atque supernæ Majestatis munitus virtute, strongly command you, by Him who
potenter impero, per eum qui dixit, & factum est, & spoke and it was done, and to whom all
cui obediunt omnes creaturæ: & per hoc nomen creatures are obedient; and by this
ineffabile, Tetragrammaton Jehovah, in quo ineffable name, Tetragrammaton
est plasmatum omne seculum, quo audito elementa Jehovah, which being heard the elements
corruunt, aër concutitur, mare retrograditur, ignis are overthrown, the air is shaken, the sea
extinguitur, tera tremit, omnesque exercitus runneth back, the fire is quenched, the
Coelestium, Terrestrium, & Infernorum tremunt, earth trembles, and all the host of the
turbantur & corruunt: quatenus citò & sine mora & celestials, and terrestrials, and infernals

omni occasione remota, ab universis mundi partibus do tremble together, and are troubled and
veniatis, & rationabiliter de omnibus quæcunque confounded: wherefore, forthwith and
interrogavero, respondeatis vos, & veniatis pacifice, without delay, do you come from all
visibiles, & affabiles: nunc & sine mora parts of the world, and make rational
manifestantes quod cupimus: conjurati per nomen answers unto all things I shall ask of you;
æterni vivi & veri Dei Helioren, & mandata nostra and come ye peaceably, visibly and
per ficientes, persistentes semper usque ad finem, & affably now, without delay, manifesting
intentionem meam, visibiles nobis, & affabiles, clara what we desire, being conjured by the
voce nobis, intelligibile, & sine omni ambiguitate. name of the living and true God,
Helioren, and fulfil our commands, and
persist unto the end, and according to our
intentions, visibly and affably speaking
unto us with a clear voice, intelligible,
and without any ambiguity.
[Compare second paragraph with version in the Lemegeton (Goetia, conjuration 1).]
Visions and Apparitions.
[THESE things being duly performed,

there will appear infinite visions,
apparitions, phantasms, &c. beating of
drums, and the sound of all kinds of
Q musical instruments; which is done by

Uibus ritè peractis, apparebunt infinitæ visiones, & phantasmata the spirits, that with the terror they
might force some of the companions out
pulsantia organa & omnis generis instrumenta musica, idque sit à of the circle, because they can effect
spiritibus, ut terrore compulsi socii abeant à Circulo, quia nihil nothing against the exorcist himself:
adversus migistrum possunt. Post hæc videbis infinitos sagittarios cum after this you shall see an infinite
infinita multitudine bestiarum horribilem: quæ ita se componunt, ac si company of archers, with a great
vellent devorare socios: & tamen nil timeant. Tunc Sacerdos sive multitude of horrible beasts, which will
Magister, adhibent manum Pentaculo, dicat: arrange themselves as if they would
devour the companions; nevertheless,
fear nothing. Then the exorcist, holding
the pentacle in his hand, let him say,
Fugiat hinc iniquitas vestra, virtute vexilli Dei. Avoid hence these iniquities, by virtue
of the banner of God.
Then will the spirits be compelled to
Et tunc Spiritus obedire migistro coguntur, & socii nil amilius
obey the exorcist, and the company
videbunt.
shall see them no more.]
Then let the Exorcist say, stretching out his hand to the Pentacle,

[Behold the pentacle of Solomon,

which I have brought into your
presence; behold the person of the
exorcist in the middle of the
exorcism, who is armed by God,
Ecce Pentaculum Salomonis, quod ante vestram adduxi
without fear, and well provided,
præsentiam: ecce personam exorcizatoris on medio
who potently invocateth and
Exorcismi, qui est optimà à Deo munitus, intrepidus,
calleth you by exorcising; come,
providus, qui viribus potens vos exorcizando invocavit &
therefore, with speed, by the
vocat. Venite ergo cum festinotione in virtute nominum
virtue of these names; Aye Saraye,
istorum, Aye, Saraye, Aye, Saraye, Aye Saraye, ne differatis
Aye Saraye; defer not to come, by
venire, per nomina æterna Dei vivi & veri Eloy, Archima,
the eternal names of the living and
Rabur: & per hoc præsens Pentaculum, quod super vos
true God, Eloy, Archima, Rabur,
potenter imperat: & per virutem coelestium Spirituum
and by the pentacle of Solomon
dominorum vestrorum: & per personam exorcizatoris,
here present, which powerfully
conjurati, festinati venire & obedire præceptori vestro, qui
reigns over you; and by the virtue
vocatur Octinomos.
of the celestial spirits, your lords;
and by the person of the exorcist,
in the middle of the exorcism:
being conjured, make haste and
come, and yield obedience to your
master, who is called Octinomos.
This being performed,
immediately there will be hissings
His peractis, sibiles in quatuor angulis mundi. Et videbis immediate magnos in the four parts of the world, and
motus: & cum videris, dicas: then immediately you shall see
great motions; which when you
see, say,
Why stay you? Wherefore do you
delay? What do you? Prepare
Quid tardatis? quid moramini? quid factis? præparate vos & obedite yourselves to be obedient to your
præceptori vesto, in nomine Domini Bathat, vel Vachat super Abrac ruens, master in the name of the Lord,
super veniens, Abeor super Aberer. Bathat or Vachat rushing upon
Abrac, Abeor coming upon
Aberer.
Then they will immediately come
in their proper forms; and when
Tunc immediatè venient in sua forma propria. Et quando videbis eos juxta
you see them before the circle,
Circulum, ostende illis Pentaculum coopertum syndone sacro, &
shew them the pentacle covered
discooperiatur, & dicat:
with fine linen; uncover it, and
say,
Behold your confusion if you
Ecce conclusionem vestram, nolite fieri inobedientes.
refuse to be obedient;

and suddenly they will appear in a

peaceable form, and will say, Ask
Et subito videbis eos in pacifica forma: & dicent tibi, Pete quid vis, quia nos what you will, for we are prepared
sumus parati complere omnia mandata tua, quia dominus ad hæc nos to fulfil all your commands, for
subjugavit. Cum autem apparuerint Spiritus, tunc dicas, the Lord hath subjected us
hereunto. Then let the exorcist
say,
Welcome spirits, or most noble
princes, because I have called you
through Him to whom every knee
doth bow, both of things in
heaven, and things in earth, and
things under the earth; in whose
hands are all the kingdoms of
Bene veneritis Spiritus, vel reges nobilissimi, quia vos vocavi per illum cui
kings, neither is there any able to
omne genu flectitur, coelestium, terrestrium & infernorum: cujus in manu
contradict his Majesty. Wherefore,
omnia regna regum sunt, nec est qui suæ contrarius esse possit Majestati.
I bind you, that you remain affable
Quatenus constringo vos, ut hic ante circulum visibes, affabiles permanetis,
and visible before this circle, so
tamdiu tamque constantes, nec sint licentia mea recedatis, donec meam sine
long and so constant; neither shall
fallacia aliqua & veredicè perficiatis voluntatem, per potentiæ illius virtutem,
you depart without my licence,
qui mare posuit terminum suum, quem præterire non potest, & lege illius
until you have truly and without
potentiæ, non periransit fines suos, Dei scilicet altissimi, regis, domini, qui
any fallacy performed my will, by
cuncta creavit, Amen.
virtue of his power who hath set
the sea her bounds, beyond which
it cannot pass, nor go beyond the
law of his providence, viz. of the
Most High God, Lord, and King,
who hath created all things.
Amen.
Then command what you will, and it shall be done. Afterwards license them thus:
In the name of the Father, and

of the Son, and of the Holy
+ In nomine Patris, + Filii, & + Spiritus sancti, ite in pace ad
Ghost, go in peace unto your
loca vestra: & pax sit inter nos & vos, parati sitis venire vocati.
places; peace be between us
and you; be ye ready to come
when you are called.]
These are the things which Peter de Abano hath spoken concerning Magical Elements.
But that you may the better know the manner of composing a Circle, I will set down one Scheme; so that if any
one would make a Circle in Spring-time for the first hour of Lords day, it must be in the same manner as is the
figure following.

The figure of a Circle for the first hour of the Lords day, in Spring-time.
[Compare with the version in the Hebrew Key of Solomon (Mafteah Shelomoh) fol 40a.]
It remaineth now, That we explain the week, the several dayes thereof: and first of the Lords day.
Considerations of the Lords day

T He Angel of the Lords day, his Sigil, Planet, the Signe of the Planet, and the name of the fourth heaven.
The Angels of the Lords day.
● Michael, Dardiel, Huratapal.
The Angels of the Air ruling on the Lords day.
● Varcan, King.
His Ministers.
● Tus, Andas, Cynabal.
The winde which the Angels of the Air abovesaid are under.
● The North-winde.
The Angel of the fourth heaven, ruling on the Lords day, which ought to be called from the four
parts of the world.
● At the East.
❍ Samael. Baciel. Atel. Gabriel. Vionairaba.
● At the West.
❍ Anael. Pabel. Ustael. Burchat. Suceratos. Capabili.
● At the North.
❍ Aiel. Aniel, vel Aquiel. Masgabriel. Sapiel. Matuyel.
● At the South.
❍ Haludiel. Machasiel. Charsiel. Uriel. Naromiel.
The perfume of the Lords day.

● Red Wheat.
The Conjuration of the Lords day.
[I CONJURE and confirm upon

you, ye strong and holy angels of
God, in the name Adonai, Eye,
Eye, Eya, which is he who was,
and is, and is to come, Eye,
Abray; and in the name Saday,
Cados, Cados, sitting on high
C Onjuro & confirmo super vos Angeli fortes Dei, &

upon the cherubim; and by the
great name of God himself,
strong and powerful, who is
sancti, in nomine Adonay, Eye, Eye, Eye, qui est ille, qui fuit, exalted above all the heavens;
est & erit, Eye, Abraye: & in nomine Saday, Cados, Cados, Eye, Saraye, who created the
Cados, alie sendentis super Cherubin, & per nomen magnum world, the heavens, the earth, the
ipsius Dei fortis & potentis, exaltatique super omnes coelos, sea, and all that in them is, in the
Eye, Saraye, plasmatoris seculorum, qui creavit mundum, first day, and sealed them with
coelum, terram, mare, & omnia quæ in eis sunt in primo die, his holy name Phaa; and by the
& sigillavit ea sancto nomine suo Phaa: & per nomina name of the angels who rule in
sanctorum Angelorum, qui dominantur in quarto exercitu, & the fourth heaven, and serve
serviunt coram potentissimo Salamia, Angelo magno & before the most mighty Salamia,
honorato: & per nomen stellæ, quæ est Sol, & per signum, & an angel great and honourable;
per immensum nomen Dei vivi, & per nomina omnia and by the name of his star,
prædicta, conjuro te Michael angele magne, qui es præpositus which is Sol, and by his sign, and
Diei Dominicæ: & per nomen Adona, Dei Israel, qui creavit by the immense name of the
mundum & quicquid in eo est, quod pro melabores, & ad living God, and by all the names
moleas omnem meam petitionem, juxta meum velle & votum aforesaid, I conjure thee,
meum, in negotio & causa mea. Michael, O great angel! who art
chief ruler of this day; and by the
name Adonai, the God of Israel, I
conjure thee, O Michael! that
thou labour for me, and fulfil all
my petitions according to my will
and desire in my cause and
business.]
And here thou shalt declare thy cause and business, and for what thing thou makest this Conjuration.
The Spirits of the Air of the Lords day, are under the North-winde; their nature is to procure Gold, Gemmes,
Carbuncles, Riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men
to honors; to carry or take away informities. But in what manner they appear, it's spoken already in the former
book of Magical Ceremonies.
Considerations of Monday.

T He Angel of Munday, his Sigil, Planet, the Signe of the Planet, and name of the first heaven.
The Angels of Munday.
● Gabriel, Michael, Samael.
The Angels of the Air ruling on Munday.
● Arcan, King.
His Ministers.
● Bilet, Missabu, Abuzaha.
The winde which the said Angels of the Air are subject to.
● The West-winde.
The Angels of the first heaven, ruling on Munday, which ought to be called from the four parts
of the world.
● From the East.

❍ Gabriel. Gabrael. Madiel. Deamiel. Janael.
● From the West.

❍ Sachiel. Zaniel. Habaiel. Bachanael. Corabael.
● From the North.

❍ Mael. Vuael. Valnum. Baliel. Balay. Humastrau.
● From the South.

❍ Curaniel. Dabriel. Darquiel. Hanun. Anayl. Vetuel.
The perfume of Munday.

● Aloes.
The Conjuration of Munday.

you, ye strong and good angels, in
the name Adonai, Adonai,
Adonai, Adonai, Eye, Eye, Eye;
Cados, Cados, Cados, Achim,
Achim, Ja, Ja, strong Ja, who
C Onjuro & confirmo super vos Angeli fortes & boni, in
appeared in mount Sinai with the
glorification of king Adonai,
nomine Adonay, Adonay, Adonay, Eie, Eie, Eie, Cados, Sadai, Zebaoth, Anathay, Ya, Ya,
Cados, Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuis Ya, Maranata, Abim, Jeia, who
monte Sinai, cum glorificatione regis Adonay, Saday, created the sea, and all lakes and
Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui waters, in the second day, which
maria creavit stagna & omnes aquas in secundo die, are above the heavens and in the
quasdam super coelos, & quosdam in terra. Sigillavit mare in earth, and sealed the sea in his
alio nomine suo, & terminum, quam sibi posuit, non præter b high name, and gave it its bounds
t: & per nomina Angelorum, qui dominantur in primo beyond which it cannot pass; and
exercitu, qui serviunt Orphaniel Angelo magno, precioso & by the names of the angels who
honorato: & per nomen Stellæ, quæ est Luna: & per nomina rule in the first legion, and who
prædicta, super te conjuro, scilicet Gabriel, qui es præpositus serve Orphaniel, a great, precious,
diei. Lunæ secundo quòd pro me labores & adimpleas, &c. and honourable angel, and by the
name of his star which is Luna,
and by all the names aforesaid, I
conjure thee, Gabriel, who art
chief ruler of Monday, the second
day, that for me thou labour and
fulfil, &c.]
As in the Conjuration of Sunday.
The Spirits of the Air of Munday, are subject to the West-winde, which is the winde of the Moon: their nature is
to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons
both present and future: but in what manner they appear, you may see in the former book.
Considerations of Tuesday.
T He Angel of Tuesday, his sigil, his Planet, the Signe governing that Planet, and the name of the fifth heaven.

The Angels of Tuesday.
● Samael. Satael. Amabiel.
The Angels of the Air ruling on Tuesday.
● Samax, King.
His Ministers.
● Carmax, Ismoli, Paffran.
The winde to which the said Angels are subject.
● The East-winde.
The Angels of the fifth heaven ruling on Tuesday, which ought to be called from the four parts
of the world.
● At the East.
❍ Friagne. Guael. Damael. Calzas. Arragon.
● At the West.
❍ Lama. Astagna. Lobquin. Soncas. Jazel. Isiael. Irel.
● At the North.
❍ Rahumel. Hyniel. Rayel. Seraphiel. Mathiel. Fraciel.
● At the South.
❍ Sacriel. Janiel. Galdel. Osael. Vianuel. Zaliel.
The perfume of Tuesday.
● Pepper.
The Conjuration of Tuesday.

[I CONJURE and call upon you, ye

strong and good angels, in the names
Ya, Ya, Ya; He, He, He; Va, Hy, Hy,
Ha, Ha, Ha; Va, Va, Va; An, An, An;
C Onjuro & confirmo super vos, Angeli fortes &
Aia, Aia, Aia; El, Ay, Elibra, Elohim,
Elohim; and by the names of the high
sancti, per nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, God, who hath made the sea and dry
Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, land, and by his word hath made the
Ay, Elibra, Eloim, Eloim: & per nomina ipsius alti Dei, earth, and produced trees, and hath set
qui secit aquam aridam apparere, & vocavit terram, & his seal upon the planets, with his
produxit arbores, & herbas de ea, & sigillavit super eam precious, honoured, revered and holy
cum precioso, honorato, metuendo & sancto nomine suo: name; and by the name of the angels
& per nomen angelorum dominantium in quinto exercitu, governing in the fifth house, who are
qui serviunt Acimoy Angelo magno, forti, potenti, & subservient to the great angel
honorato: & per nomen Stellæ, quæ est Mars: & per Acimoy, who is strong, powerful, and
nomina prædicta conjuro super te Samael, Angele honoured, and by the name of his star
magne, qui præpositus es diei Martis: & per nomina which is called Mars, I call upon thee,
Adonay, Dei vivi & veri, quod pro me labores, & Samael, by the names above
adimpleas, &c. mentioned, thou great angel! who
presides over the day of Mars, and by
the name Adonai, the living and true
God, that you assist me in
accomplishing my labours, &c.]
The Spirits of the Air of Tuesday are under the East-winde: their nature is to cause wars, mortality, death and
combustions; and to give two thousand Souldiers at a time; to bring death, infirmities or health. The manner of
their appearing you may see in the former book.
Considerations of Wednesday.
T He Angel of Wednesday, his Sigil, Planet, the Signe governing that Planet, and the name of the second
heaven.

The Angels of Wednesday.
● Raphael. Miel. Seraphiel.
The Angels of the Air ruling on Wednesday.
● Mediat, or Modiat, King.
Ministers.
● Suquinos, Sallales.
The winde to which the said Angels of the Air are subject.
● The Southwest-winde.
The Angels of the second heaven govern Wednesday, which ought to be called from the four
parts of the world.
● At the East.
❍ Mathlai. Tarmiel. Baraborat.
● At the West.
❍ Jeresous. Mitraton.
● At the North.
❍ Thiel. Rael. Jariahel. Venahel. Velel. Abuiori. Ucirnuel.
● At the South.
❍ Milliel. Nelapa. Babel. Caluel. Vel. Laquel.
The fumigation of Wednesday.
● Mastick.
The Conjuration of Wednesday.

[I CONJURE and call upon you,

ye strong and holy angels, good
and powerful, in a strong name of
fear and praise, Ja, Adonay,
Elohim, Saday, Saday, Saday; Eie,
Eie, Eie; Asamie, Asamie; and in
C Onjuro & confirmo vos angeli fortes, sancti &

the name of Adonay, the God of
Israel, whd hath made the two
great lights, and distinguished day
potentes, in nomine fortis, metuendissimi & benedicti Ja, from night for the benefit of his
Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Asamie, creatures; and by the names of all
Asaraie: & in nomine Adonay Dei Israel, qui creavit the discerning angels, governing
luminaria magna, ad distinguendum diem à nocte: & per openly in the second house before
nomen omnium Angelorum deservientium in exercitu the great angel, Tetra, strong and
secundo coram Tetra Angelo majori, atque forti & potenti: & powerful; and by the name of his
per nomen Stellæ, quæ est Mercurius: & per nomen Sigilli, star which is Mercury; and by the
quæ sigillatur a Deo fortissimo & honoratio: per omnia name of his seal, which is that of a
prædicta super te Raphael Angele magne, conjuro, qui es powerful and honoured God; and I
præpositus die: quartæ: & per nomen sanctum quod erat call upon thee, Raphael, and by
scriptum in fronte Aaron sacerdotis altissimi creatoris: & per the names above mentioned, thou
nomina Angelorum qui in gratiam Salvatoris confirmati great angel who presidest over the
sunt: & per nomen sedis Animalium, habentium senas alas, fourth day: and by the holy name
quòd pro me labo, et, &c. which is written in the front of
Aaron, created the most high
priest, and by the names of all the
angels who are constant in the
grace of Christ, and by the name
and place of Ammaluim, that you
assist me in my labours, &c.]
The Spirits of the Air of Wednesday are subject to the South-west-winde: their nature is to give all Metals; to
reveal all earthly things past, present and to come; to pacifie judges, to give victories in war, to re-edifie, and
teach experiments and all decayed Sciences, and to change bodies mixt of Elements conditionally out of one into
another: to give informities or health; to raise the poor, and cast down the high ones; to binde or lose Spirits; to
open locks or bolts: such-kinde of Spirits have the operation of others, but not in their perfect power, but in virtue
or knowledge. The what manner they appear, it is before spoken.
Considerations of Thursday.
T He Angel of Thursday, his Sigil, Planet, the Signe of the Planet, and the name of the sixth heaven.

The Angels of Thursday.
● Sachiel. Castiel. Asasiel.
The Angels of the Air governing Thursday.
● Suth, Rex.
Ministers.
● Maguth, Gutrix.
The winde which the said Angels of the Air are under.
● The South-winde.
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.
● At the East.
❍ O Deus magne & excelse, & honorate, per infinita secula.
● At the West.
❍ O Deus sapiens, & clare, & juste, ac divina clementia: ego rogo te piissime Pater, quòd meam
petitionem, quòd meum opus, & meum laborem hodie debeam complere, & perfectè intelligere. Tu
qui vivis & regnas per infinita secula seculorum, Amen.
● At the North.
❍ O Deus potens, fortis, & sine principio.
● At the South.
❍ O Deus potens & Misericors.
The Perfume of Thursday.
● Saffron.

The Conjuration of Thursday.

you, ye strong and holy angels,
by the names Cados, Cados,
Cados, Eschereie, Escherei,
Eschereie, Hatim, Ya, strong
founder of the worlds; Cantine,
Jaym, Janic, Anic, Calbot,
C Onjuro & confirmo super vos, Angeli sancti, per nomen,

Sabbac, Berisay, Alnaym; and
by the name Adonai, who
created fishes and creeping
Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim things in the waters, and birds
ya, fortis firmator seculorum, Cantine, Jaym, Janic, Anic, upon the face of the earth,
Calbat, Sabbac, Berifay, Alnaym: & per nomen Adonay, qui flying towards heaven, in the
creavit pisces reptilia in aquis, & aves super faciem terræ, fifth day; and by the names of
volantes versus coelos die quinto: & per nomina Angelorum the angels serving in the sixth
serventium in sexto exercitu coram pastore Angelo sancto & host before Pastor, a holy angel,
magno & potenti principe: & per nomen stellæ, quæ est and a great and powerful prince
Jupiter: & per nomen Sigilli sui: & per nomen Adonay, summi and by the name of his star,
Dei, omnium creatoris: & per nomen omnium stellarum, & per which is Jupiter, and by the
vim & virtutem earum: & per nomina prædicta, conjuro te name of his seal, and by the
Sachiel Angele magne, qui es præpositus dici Jovis, ut pro me name of Adonai, the great God,
labores, &c. Creator of all things, and by the
name of all the stars, and by
their power and virtue, and by
all the names aforesaid, I
conjure thee, Sachiel, a great
Angel, who art chief ruler of
Thursday, that for me thou
labour, &c.]
As in the Conjuration of the Lords day.
The Spirits of the Air of Thursday, are subject to the South-winde; their nature is to procure the love of woman;
to cause men to be merry and joyful; to pacifie strife and contentions; to appease enemies; to heal the diseased,
and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of
already.
Considerations of Friday.
T He Angel of Friday, his Sigil, his Planet, the Signe governing that Planet, and name of the third heaven.

The Angels of Friday.
● Anael. Rachiel. Sachiel.
The Angels of the Air reigning on Friday.
● Sarabotes, King.
Ministers.
● Amabiel. Aba. Abalidoth. Flaef.
The winde which the said Angels of the Air are under.
● The West-winde.
Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the
world.
● At the East.
❍ Setchiel. Chedusitaniel. Corat. Tamael. Tenaciel.
● At the West.
❍ Turiel. Coniel. Babiel. Kadie. Maltiel. Huphaltiel.
● At the North.
❍ Peniel. Pemael. Penat. Raphael. Raniel. Doremiel.
● At the South.
❍ Porna. Sachiel. Chermiel. Samael. Santanael. Famiel.
The Perfume of Friday.
● Pepperwort.
The Conjuration of Friday.


you, ye strong and holy angels,
by the names On, Hey, Heya,
Ja, Je, Saday, Adonai, and in the
name Sadai, who created four-
C Onjuro & confirmo super vos Angeli fortes, sancti atque

footed beasts, and creeping
things, and man, in the sixth
day, and gave to Adam power
potentes, in nomine On, Hey, Heya, Ja, Je, Adonay, Saday, & over all creatures; wherefore
in nomine Saday, qui creavit quadrupedia & anamalia reptilia, blessed be the name of the
& homines in sexto die, & Adæ dedit potestatem super omnia Creator in his place; and by the
animalia: unde benedictum sit nomen creatoris in loco suo: & name of the angels serving in
per nomina Angelorum servientium in tertio exercitu, coram the third host, before Dagiel, a
Dagiel Angelo magno, principe forti atque potenti: & per great angel, and a strong and
nomen Stellæ quæ est Venus: & per Sigillum ejus, quod powerful prince, and by the
quidem est sanctum: & per nomina prædicta conjuro super te name of his star, which is
Anael, qui es præpositus diei sextæ, ut pro me labores, &c. Venus, and by his seal which is
holy; and by all the names
aforesaid, I conjure upon thee,
Anael, who art the chief ruler
this day, that thou labour for
me, &c.]
As before in the Conjuration of Sunday.
The Spirits of the Air of Friday are subject to the West-winde; their nature is to give silver: to excite men, and
incline them to luxury; to reconcile enemies through luxury; and to make marriages; to allure men to love
women; to cause, or take away informities; and to do all things which have motion.
Considerations of Saturday, or the Sabbath day.
T He Angel of Saturday, his Seal, his Planet, and the Signe governing the Planet.

The Angels of Saturday.
● Cassiel. Machatan. Uriel.
The Angels of the Air ruling on Saturday.
● Maymon, King.
Ministers.
● Abumalith. Assaibi. Balidet.
The winde which the said Angels of the Air aforesaid are under.
● The Southwest-winde.
The Fumigation of Friday.
● Sulphur.
It is already declared in the Consideration of Thursday, That there are no Angels ruling the Air, above the fifth
heaven: therefore in the four Angles of the world, use those Orations which you see applied to that purpose on
Thursday.
The Conjuration of Saturday.
[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;
C Onjuro & confirmo super vos Caphriel vel Cassiel,

Salay, Ja, Sar, Lord and
Maker of the World, who
rested on the seventh day; and
Machatori, & Seraquiel Angeli fortes & potentes: & per nomen by him who of his good
Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acin, pleasure gave the same to be
Cados, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini observed by the children of
formatoris seculorum, qui in septimo die quie vt: & per illum qui Israel throughout their
in beneplacito suo filiis Israel in hereditatem observandum dedit, generations, that they should
ut eum firmiter custodirent, & sanctificarent, ad habendem inde keep and sanctify the same, to
bonam in alio seculo remunerationem: & per nomina have thereby a good reward in
Angelorum servientium in exercitu septimo Pooel Angelo magno the world to come; and by the

& potenti principi: & per nomen stellæ quæ est Saturnus: & per names of the angels serving in
sanctum Sigillum ejus: & per nomina prædicta conjuro super te the seventh host, before
Caphriel, qui præpositus es diei septimæ, quæ est dies Sabbati, Booel, a great angel, and
quòd pro me labores, &c. powerful prince; and by the
name of his star, which is
Saturn; and by his holy seal,
and by the names before
spoken, I conjure upon thee,
Caphriel, who art chief ruler
of the seventh day, which is
the Sabbath, that for me thou
labour, &c.]
As is set down in the Conjuration of the Lords day.
The Spirits of the Air of Saturday are subject to the Southwest-winde: the nature of them is to sow discordes,
hatred, evil thoughts and cogitations; to give leave freely, to slay and kill every one, and to lame or maim every
member. Their manner of appearing is declared in the former book.
Tables of the Angels of the Hours, according to the course of the dayes.
SUNDAY.
Hours of the day. Angels of the hours. Hours of the day. Angels of the hours.
1. Yayn. Michael. 7. Ourer. Samael.
2. Janor. Anael. 8. Tanic. Michael.
3. Nasnia. Raphael. 9. Neron. Anael.
4. Salla. Gabriel. 10. Jayon. Raphael.
5. Sadedali. Cassiel. 11. Abay. Gabriel.
6. Thamur. Sachiel. 12. Natalon. Cassiel.
Hours of the night. Angels of the hours. Hours of the night. Angels of the hours.
1. Beron. Sachiel. 7. Netos. Cassiel.
2. Barol. Samael. 8. Tafrac. Sachiel.
3. Thanu. Michael. 9. Saffur. Samael.
4. Athir. Anael. 10. Aglo. Michael.
5. Mathun. Raphael. 11. Calerna. Anael.
6. Rana. Gabriel. 12. Salam. Raphael.
MUNDAY.

Hours of the day. Angels of the hours. Hours of the night. Angels of the hours.
1. Yayn. Gabriel. 1. Beron. Anael.
2. Janor. Cassiel. 2. Barol. Raphael.
3. Nasnia. Sachiel. 3. Thanu. Gabriel.
4. Salla. Samael. 4. Athir. Cassiel.
5. Sadedali. Michael. 5. Mathon. Sachiel.
6. Thamur. Anael. 6. Rana. Samael.
7. Ourer. Raphael. 7. Netos. Michael.
8. Tanic. Gabriel. 8. Tafrac. Anael.
9. Neron. Cassiel. 9. Sassur. Raphael.
10. Jayon. Sachiel. 10. Aglo. Gabriel.
11. Abay. Samael. 11. Calerna. Cassiel.
12. Natalon. Michael. 12. Salam. Sachiel.
TUESDAY.
1. Yayn. Samael. 1. Beron. Cassiel.
2. Janor. Michael. 2. Barol. Sachiel.
3. Nasnia. Anael. 3. Thanu. Samael.
4. Salla. Raphael. 4. Athir. Michael.
5. Sadedali. Gabriel. 5. Mathon. Anael.
6. Thamur. Cassiel. 6. Rana. Raphael.
7. Ourer. Sachiel. 7. Netos. Gabriel.
8. Tanic. Samael. 8. Tafrac. Cassiel.
9. Neron. Michael. 9. Sassur. Sachiel.
10. Jayon. Anael. 10. Aglo. Samael.
11. Abay. Raphael. 11. Calerna. Michael.
12. Natalon. Gabriel. 12. Salam. Anael.
WEDNESDAY.
1. Yayn. Raphael. 1. Beron. Michael.
2. Janor. Gabriel. 2. Barol. Anael.
3. Nasnia. Cassiel. 3. Thanu. Raphael.
4. Salla. Sachael. 4. Athir. Gabriel.

5. Sadedali. Samael. 5. Mathon. Cassiel.

6. Thamur. Michael. 6. Rana. Sachiel.
7. Ourer. Anael. 7. Netos. Samael.
8. Tanic. Raphael. 8. Tafrac. Michael.
9. Neron. Gabriel. 9. Sassur. Anael.
10. Jayon. Cassiel. 10. Aglo. Raphael.
11. Abay. Sachiel. 11. Calerna. Gabriel.
12. Natalon. Samael. 12. Salam. Cassiel.
THURSDAY.
1. Yayn. Sachiel. 1. Beron. Gabriel.
2. Janor. Samael. 2. Barol. Cassiel.
3. Nasnia. Michael. 3. Thanu. Sachiel.
4. Salla. Anael. 4. Athir. Samael.
5. Sadedali. Raphael. 5. Mathon. Michael.
6. Thamur. Gabriel. 6. Rana. Anael.
7. Ourer. Cassiel. 7. Netos. Raphael.
8. Tanic. Sachiel. 8. Tafrac. Gabriel.
9. Neron. Samael. 9. Sassur. Cassiel.
10. Jayon. Michael. 10. Aglo. Sachiel.
11. Abay. Anael. 11. Calerna. Samael.
12. Natalon. Raphael. 12. Salam. Michael.
FRIDAY.
1. Yayn. Anael. 1. Beron. Samael.
2. Janor. Raphael. 2. Barol. Michael.
3. Nasnia. Gabriel. 3. Thanu. Anael.
4. Salla. Cassiel. 4. Athir. Raphael.
5. Sadedali. Sachiel. 5. Mathon. Gabriel.
6. Thamur. Samael. 6. Rana. Cassiel.
7. Ourer. Michael. 7. Netos. Sachiel.
8. Tanic. Anael. 8. Tafrac. Samael.
9. Neron. Raphael. 9. Sassur. Michael.

10. Jayon. Gabriel. 10. Aglo. Anael.

11. Abay. Cassiel. 11. Calerna. Raphael.
12. Natalon. Sachiel. 12. Salam. Gabriel.
SATURDAY.
1. Yayn. Cassiel. 1. Beron. Raphael.
2. Janor. Sachiel. 2. Barol. Gabriel.
3. Nasnia. Samael. 3. Thanu. Cassiel.
4. Salla. Michael. 4. Athir. Sachiel.
5. Sadedali. Anael. 5. Mathon. Samael.
6. Thamur. Raphael. 6. Rana. Michael.
7. Ourer. Gabriel. 7. Netos. Anael.
8. Tanic. Cassiel. 8. Tafrac. Raphael.
9. Neron. Sachiel. 9. Sassur. Gabriel.
10. Jayon. Samael. 10. Aglo. Cassiel.
11. Abay. Michael. 11. Calerna. Sachiel.
12. Natalon. Anael. 12. Salam. Samael.
But this is to be observed by the way, that the first hour of the day, of every Country, and in every season
whatsoever, is to be assigned to the Sun-rising, when he first appeareth arising in the horizon: and the first hour of
the night is to be the thirteenth hour, from the first hour of the day. But of these things it is sufficiently spoken.
FINIS.
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Key of Solomon, Book 2
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THE KEY OF SOLOMON

BOOK II
PREFATORY NOTE [1]
[1. This Prefatory Note is only found in 3981 Harleian MSS., 3091 Sloane MSS., and 288 King's MSS.]
This Work of Solomon is divided into two books. In the First thou mayest see and know how to avoid
errors in Experiments, Operations, and in the Spirits themselves. In the second thou art taught in what
manner Magical Arts may be reduced to the proposed object and end.
It is for this reason that thou shouldst take great heed and care that this Key of Secrets fall not into the
hands of the foolish, the stupid, and the ignorant. For he who is the possessor hereof, and who availeth
himself hereof according to the ordinances herein contained, will not only be able to reduce the Magical
Arts herein unto their proposed end, but will, even if he findeth certain errors herein, be able to correct
them.
Any Art or Operation of this kind will not be able to attain its end, unless the Master of the Art or
Exorcist, shall have this Work completely in his power, that is to say, unless he thoroughly understand it,
for without this he will never attain the effect of any operation.
For this reason I earnestly pray and conjure the person into whose hands this Key of Secrets may fall,
neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor
capable of keeping a secret, nor expert in the Arts. And I most humbly entreat the possessor of this1 by
the Ineffable Name of God in four Letters, YOD, HE, VAU, HE, and by the Name ADONAI, and by all
the other Most High and Holy Names of God, that he values this work as dearly as his own soul, and that
he makes no foolish or ignorant man a partaker therein.
BOOK II
CHAPTER I
AT WHAT HOUR AFTER THE PREPARATION OF ALL THINGS NECESSARY, WE

SHOULD BRING THE EXERCISE OF THE ART TO PERFECTION
http://www.esotericarchives.com/solomon/ksol2.htm (1 of 40) [23.07.2001 00:57:39]

The Days and Hours have already been treated of, in general, in the First Book. It is now necessary to
notice in particular at what hour accomplishment and perfection should be given to the Arts, all things
necessary having been previously prepared.
Should it then happen that thou hast undertaken any secret operation for conversing with or conjuring
Spirits, in which the day and the hour are not marked, thou shalt put it in execution on the days and hours
of Mercury, at the sixteenth or twenty-third hour, but it will be still better at the eighth, which is the third
[1] of the same night, which is called and means before the morning, for then thou shalt be able to put in
practice all the Arts and Operations which should be performed, according as it shall please thee by day
or by night, provided that they have been prepared at the hours suitable to them, as hath been already
said. But when neither hour nor time of operation or invocation is specified, it is then much better to
perform these experiments at night, seeing that it is more easy to the Spirits to appear in the peaceful
silence of night than during the day. And thou shouldst inviolably observe, that wishing to invoke the
Spirits, either by day or by night, it is necessary that it should be done in a place hidden, removed, secret,
convenient, and proper for such Art, where no man frequenteth or inhabiteth, as we shall relate more
fully in its place.
[1. In 10862 Add. MSS. it says 'the second.']
If then thou shouldst operate touching anything which hath been stolen, in whatever way it be performed
and whatever way it may have been prepared, it is necessary to practice it on the days and hours of the
Moon, being if possible in her increase, and from the first unto the eighth hour of the day.
But if it be by night, then it should be at the fifth or at the third hour; but it is better by day than by the
night, for the light justifieth them, and maketh them much more fit for publication. But if the Operations
be regarding Invisibility, they should be put in practice at the first, second, and third hours of Mars by
day. But if by night, until the third hour. If they be Operations of seeking love, grace, or favor, they
should be performed until the eighth hour of the same day, commencing with the first hour of the Sun;
and from the first hour of Venus unto the first hour of the same day of Venus.
As for Operations of destruction and desolation, we should practice and put them into execution on the
day of Saturn at the first hour, or rather at the eighth or fifteenth of the day; and from the first until the
eighth hour of the night.
Experiments of games, raillery, deceit, illusion, and invisibility, ought to be done at the first hour of
Venus, and at the eighth hour of the day; but by night at the third and at the seventh.
At all times of practicing and putting into execution Magical Arts, the Moon should be increasing in
light, and in an equal number of degrees with the Sun; and it is much better from the first quarter to the
Opposition, and the Moon should be in a fiery Sign, and notably in that of the Ram or of the Lion.
Therefore, to execute these Experiments in any manner whatsoever, it should be done when the Moon is

clear, and when she is increasing in light.
In order to put in execution those of Invisibility after everything is properly prepared, the Moon should
be in the Sign of the Fishes, in the hours proper and fitting, and she should be increasing in light.
For experiments of seeking love and favor, in whatever way it may be desired, they will succeed,
provided that they have been prepared at the proper hours. and that the Moon be increasing in light and in
the Sign of the Twins.
So exact a preparation of days and hours is not necessary for those who are adepts in the Art, but it is
extremely necessary for apprentices and beginners, seeing that those who have been little or not at all
instructed herein, and who only begin to apply themselves to this Art, do not have as much faith in the
experiments as those who are adepts therein, and who have practiced them. But as regards beginners,
they should always have the days and hours well disposed and appropriate unto the Art. And the Wise
should only observe the precepts of the Art which are necessary, and in observing the other solemnities
necessary they will operate with a perfect assurance.
It is, nevertheless, necessary to take care that when thou shalt have prepared any experiment thyself for
the days and hours ordained, that it should be performed in clear, serene, mild, and pleasant weather,
without any great tempest or agitation of the air, which should not be troubled by winds. For when thou
shalt have conjured any Spirits in any art or experiment, they will not come when the Air is troubled or
agitated by winds, seeing that Spirits have neither flesh nor bones, and are created of different
substances.
Some are created from Water.
Others from Wind, unto which they are like.
Some from Earth.
Some from Clouds.
Others from Solar Vapors.
Others from the keenness and strength of Fire; and when they are invoked or summoned, they come
always with great noise, and with the terrible nature of fire.
When the Spirits which are created of Water are invoked, they come with great rains, thunder, hail,
lightning, thunder-bolts, and the like.
When the Spirits which are created of Clouds are invoked, they come with great deformity, in a horrible
form, to strike fear into the Invocator, and with an exceeding great noise.

Others [1] which are formed from wind appear like thereunto and with exceeding swift motion, and
whensoever those which are created from Beauty [2] appear, they will show themselves in a fair and
agreeable form; moreover, whensoever thou shalt call the Spirits created from Air, they will come with a
kind of gentle breeze.
[1. This paragraph is only found in 10862 Add. MSS.
2. The Name of the Sixth Qabalistical Sephira or Emanation, from the Deity, which is called Tiphereth, or
Beauty.]
When the Spirits which are created from the Vapours of the Sun are invoked, they come under a very
beautiful and excellent form, but filled with pride, vanity, and conceit. They are clever, whence it comes
that these last are all specified by Solomon in his book of ornament, or of beauty. They show great
ostentation and vainglory in their dress, and they rejoice in many ornaments; the boast of possessing
mundane beauty, and all sorts of ornaments and decorations. Thou shalt only invoke them in serene,
mild, and pleasant weather.
The Spirits [1] which are created of Fire reside in the east, those created of Wind in the south.
[1. I have usually found it said exactly vice-versâ.]
Note then that it will be much better to perform the experiments or operations in the direction of the east,
putting everything necessary in practice towards that point.
But for all other operations or extraordinary experiments, and for those of love, they will be much more
efficacious directed towards the north.
Take heed further, that every time that thou performest any experiment, to reduce it unto perfection with
the requisite solemnities, thou shalt recommence the former experiment if interrupted therein, without the
preparation of hours or other solemnities.
If by chance it should happen that having performed an experiment with due observance of days, hours,
and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged
and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single
point, these experiments or these Arts will not be verified.
Thus upon this Chapter dependeth this whole Key of Arts, Experiments, and Operations, and although
every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the
meaning of this Chapter.

BOOK II
CHAPTER II
IN WHAT MANNER THE MASTER OF THE ART SHOULD KEEP, RULE, AND GOVERN
HIMSELF.
He who wisheth to apply himself unto so great and so difficult a Science should have his mind free from
all business, and from all extraneous ideas of whatever nature they may be.
He should then thoroughly examine the Art or Operation which he should undertake, and write it
regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and
exorcisms. If there be anything to mark or write down, it should be performed in the manner specified
regarding the paper, ink, and pen. He should also observe at what day and at what hour this Experiment
should be undertaken, and what things are necessary to prepare for it, what should be added, and what
can be dispensed with.
The which matters being prepared, it is necessary for thee to search out and arrange some fitting place
wherein the Magical Art and its Experiments can be put in practice. All these things being thus arranged
and disposed, let the Master of the Art go into a proper and fitting place; or into his Cabinet or Secret
Chamber if it be convenient for the purpose, and he can there dispose and set in order the whole
operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth
where it is, and that no man can see him when there.
After this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water
exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein
from the crown of his head unto the sole of his foot, saying:--
O Lord ADONAI, Who hast formed me Thine unworthy servant in Thine Image and
resemblance of vile and of abject earth; deign to bless and to sanctify this Water, so that it
may be for the health and purification of my soul, and of my body, so that no foolishness
or deceitfulness may therein in any way have place.
O Most Powerful and Ineffable God, Who madest Thy people pass dryshod through the
Red Sea when they came up out of the Land of Egypt, grant unto me grace that I may be
purified and regenerated from all my past sins by this Water, that so no uncleanness may
appear upon me in Thy Presence.
After this thou shalt entirely immerse thyself in the Water, and thou shalt dry thyself with a towel of
clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we
shall speak hereafter.

Hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from
every kind of impurity and sin, as will be shown in the Chapter of fast and of vigil. Each day shalt thou
recite the following prayer, at least once in the morning, twice about noon, thrice in the afternoon, four
times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing
days:--
THE PRAYER.
HERACHIO, ASAC, ASACRO, BEDRIMULAEL, TILATH, ARABONAS,

IERAHLEM, IDEODOC, ARCHARZEL, ZOPHIEL, BLAUTEL, BARACATA,
EDONIEL, ELOHIM, EMAGRO, ABRAGATEH, SAMOEL, GEBURAHEL, CADATO,
ERA, ELOHI, ACHSAH, EBMISHA, IMACHEDEL, DANIEL, DAMA, ELAMOS,
IZACHEL, BAEL, SEGON, GEMON, DEMAS.
O Lord God, Who art seated upon the Heavens, and Who regardest the Abysses beneath,
grant unto me Thy Grace I beseech Thee, so that what I conceive in my mind I may
accomplish in my work, through Thee, O God, the Sovereign Ruler of all, Who livest and
reignest unto the Ages of the Ages. Amen.
These three days having passed, thou must have all things in readiness, as hath been said, and after this a
day appointed and set apart. It will be necessary for thee to wait for the hour in which thou shouldst
commence the Operation; but when once it shall be commenced at this hour, thou shalt be able to
continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to
and spreadeth over the succeeding hours, so that the Master of the Art will be enabled to complete his
work so as to arrive at the desired result.
BOOK II
CHAPTER III
HOW THE COMPANIONS OR DISCIPLES OF THE MASTER OF THE ART OUGHT TO

REGULATE AND GOVERN THEMSELVES.
When the Master of the Art wisheth to put in practice any Operation or Experiment, especially one of
importance, he should first consider of what Companions he should avail himself. This is the reason why
in every Operation whose Experience should be carried out in the Circle, it is well to have three
Companions. And if he cannot have Companions, he should at least have with him a faithful and attached
dog. But if it be absolutely necessary for him to have Companions, these Companions should be
obligated and bound by oath to do all that the Master shall order or prescribe them, and they should
study, observe, and carefully retain, and be attentive unto all which they shall hear. For those who shall

act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the
Spirits will cause and procure for them, and for this cause sometimes they shall even die.
The Disciples then, being well and thoroughly instructed, and fortified with a wise and understanding
heart, the Master shall take exorcised Water, and he shall enter with his Disciples into a secret place
purified and clean, where he must strip them entirely naked; after this, let him pour exorcised water upon
their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as
to bathe them entirely therewith; and while bathing them thus, he should say:--
Be ye regenerate, cleansed, and purified, in the Name of the Ineffable, Great, and Eternal
God, from all your iniquities, and may the virtue of the Most High descend upon you and
abide with you always, so that ye may have the power and strength to accomplish the
desires of your heart. Amen.
After this let the Disciples robe themselves as the Master hath done, and fast like him for three days,
repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him
in all things.
But if the Master of the Art wisheth to have a dog for his Companion, he must bathe him thoroughly with
the exorcised water in the same manner as the Disciples, and let him perfume him with the odours and
incense of Art, and let him repeat the following Conjuration over him:--
I conjure thee, O thou Creature, being a Dog, by Him Who hath created thee, I bathe and I
perfume thee in the Name of the Most High, Most Powerful, and Eternal God, so that thou
mayest be my true Companion in this operation, and that thou mayest be also my faithful
friend in whatsoever Operation I may hereafter perform.
But if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain
them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet,
saying:--
I conjure thee, O thou Creature, being a young girl (or boy), by the Most High God, the
Father of all Creatures, by the Father ADONAI ELOHIM, and by the Father ELION, that
thou shalt have neither will nor power to hide from me anything, nor yet to keep back from
me the truth in all which I shall demand of thee, and that thou be obedient and faithful unto
me. Amen.
Let him purify, cleanse, and wash this young child anew, with the Water of Art, saying:--
Be thou regenerate, cleansed, and purified, so that the Spirits may neither harm thee nor
abide in thee. Amen.

Then perfume the child with odours as above.
When the Companions shall be thus ordained and disposed, the Master shalt be able to operate in surety
together with them, every time that it shall please him; and he shall perform his operation happily, and
shall attain his end.
But for the safety both of soul and of body, the Master and the Companions should have the Pentacles
before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper
fumigations. By the which being assured and encouraged, they may enter into the matter without fear or
terror, and they shall be exempt and free from all perils and dangers, provided that they obey the
commands of the Master and do all that he ordain them. If they shall act thus, all things shall go
according unto their desires.
All being thus arranged, the Master should take heed that His Disciples are perfectly instructed in those
things which they have to perform.
These Companions or Disciples should be three in number, without including the Master. They may also
be of the number of five, of seven, or of nine; but so that they ever implicitly obey the orders of their
Master; for thus only shall all things come to a successful issue.
BOOK II
CHAPTER IV
CONCERNING THE FASTING, CARE, AND THINGS TO BE OBSERVED.
WHEN the Master of the Art shall wish to perform his operations, having previously arranged all things
which it is necessary to observe and practise; from the first day of the Experiment, it is absolutely
necessary to ordain and to prescribe care and observation, to abstain from all things unlawful, and from
every kind of impiety, impurity, wickedness, or immodesty, as well of body as of soul; as, for example,
eating and drinking superabundantly, and all sorts of vain words, buffooneries, slanders, calumnies, and
other useless discourse; but instead to do good deeds, speak honestly, keep a strict decency in all things,
never lose sight of modesty in walking, in conversation, in eating and drinking, and in all things; the
which should be principally done and observed for nine days, before the commencement of the
Operation. The Disciples should do the same, and should equally put in practice all things necessary to
be observed, if they wish to make use of all these operations and experiments.
But before the commencement of the work, it is absolutely necessary that the Master with his Disciples
repeat the following Conjuration once in the morning, and twice in the evening:--

THE CONJURATION.
O Lord God Almighty, be propitious unto me a miserable sinner, for I am not worthy to
raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my
faults. O pitying and merciful Father, who wouldest not the death of a sinner but rather that
he should turn from his wickedness and live, O God have mercy upon me and pardon all
my sins; for I unworthy entreat Thee, O Father of all Creatures, Thou Who art full of
mercy and of compassion, by Thy great goodness, that Thou deign to grant unto me power
to see and know these Spirits which I desire to behold and to invoke to appear before me
and to accomplish my will. Through Thee Who art Conqueror, and Who art Blessed unto
the Ages of the Ages. Amen.
O Lord God the Father Eternal, Who art seated upon the Kerubim and the Seraphim, Who
lookest upon Earth and upon Sea; unto Thee do I raise my hands and implore thine aid
alone, Thou Who alone art the accomplishment of good works, Thou Who givest rest unto
those who labour, Who humblest the proud, Who art the Author of Life and the Destroyer
of Death; Thou art our rest, Thou art the Protector of those who invoke Thee; protect,
guard, and defend me in this matter, and in this enterprise which I propose to carry out, O
Thou Who livest, reignest, and abidest unto the Eternal Ages. Amen.
During the three last days before the commencement of this action, thou shalt content thyself with only
eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread
and water. Thou shalt also abstain from every impure thing; reciting the prayer above written. And on the
last day, when thou shalt wish to commence the Operation, thou shalt remain all day without eating, and
later on thou shalt go into a secret place, where thou shalt confess all thy sins unto God with a contrite
heart. The Disciples also, together with the Master, shall recite the same Confession with a low but
distinct voice, as hath been already said in the First Book.
This having been done thrice with a devout, pure, and contrite heart, in a place withdrawn from men,
cleansed, and pure, where thou canst not be seen, taking the water and the hyssop, thou shalt say:--
Purify me, O Lord, with hyssop, and I shall be pure; wash me and I shall be whiter than
snow.
After this, bathe thyself with the exorcised water, and clothe thyself again with the consecrated garment
which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on,
when we speak of perfumes and suffumigations.
The which being done, thou shalt go unto the ordained place with thy Companions, and all things being
prepared, thou shalt make the Circle, as hath been already said, with all other necessary ceremonies; then
shalt thou commence to invoke the Spirits by the Exorcisms; thou shalt also repeat anew the foregoing
Confession as hath been already said in the First Book. After which, in sign of amendment and of

repentance, each shall mutually kiss the other.
Mark well, that up to this point, the Disciples should do the same things as the Master.
Let the Master now give his commands unto his Disciples, and pursue the course of the Experiment, and
work with all diligence to bring it unto perfection.
BOOK II
CHAPTER V
CONCERNING THE BATHS, AND HOW THEY ARE TO BE ARRANGED
The Bath is necessary for all Magical and Necromantic Arts; wherefore, if thou wishest to perform any
experiment or operation, having arranged all things necessary thereunto according to the proper days and
hours, thou shalt go unto a river or running stream, or thou shalt have warm water ready in some large
vessel or tub in thy secret cabinet, and while disrobing thyself of thy raiment thou shalt repeat the
following Psalms:-- Psalms xiv. or liii.; xxvii.; liv. ; lxxxi. ; cv.
And when the Master shall be entirely disrobed let him enter into the water or into the Bath, and let him
say:--
THE EXORCISM OF THE WATER.
I exorcise thee, O Creature of Water, by Him Who hath created thee and gathered thee
together into one place so that the dry land appeared, that thou uncover all the deceits of
the Enemy, and that thou cast out from thee all the impurities and uncleannesses of the
Spirits of the World of Phantasm, so they may harm me not, through the virtue of God
almighty who liveth and reigneth unto the Ages of the Ages. Amen.
Then shalt thou begin to wash thyself thoroughly in the Bath, saying:--
MERTALIA, MUSALIA, DOPHALIA, ONEMALIA, ZITANSEIA, GOLDAPHAIRA,

DEDULSAIRA GHEVIALAIRA, GHEMINAIRA, GEGROPHEIRA, CEDAHI,
GILTHAR, GODIEB, EZOIIL, MUSIL, GRASSIL, TAMEN, PUERI, GODU,
HUZNOTH, ASTACHOTH, TZABAOTH, ADONAI, AGLA, ON, EL,
TETRAGRAMMATON, SHEMA, ARESION, ANAPHAXETON, SEGILATON,
PRIMEUMATON.
All the which Names thou shalt repeat twice or thrice, until thou art completely washed and clean, and

when thou art perfectly pure thou shalt quit the Bath, and sprinkle thyself with exorcised water, in the
manner described later on, and thou shalt say:--
Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than
snow.
Whilst again clothing thyself, thou shalt recite the following Psalms:-- Psalms cii.; li.; iv.; xxx.; cxix.,
Mem., v. 97.; cxiv.; cxxvi., cxxxix. After which thou shalt recite the following prayer:--
PRAYER.
EL Strong and Wonderful, I bless Thee, I adore Thee, I glorify Thee, I invoke Thee, I
render Thee thanks from this Bath, so that this Water may be able to cast from me all
impurity and concupiscence of heart, through Thee, O Holy ADONAI; and may I
accomplish all things through Thee Who livest and reignest unto the Ages of the Ages.
Amen.
After this take the Salt and bless it in this manner:--
THE BENEDICTION OF THE SALT.
The Blessing of the Father Almighty be upon this Creature of Salt, and let all malignity
and hindrance be cast forth hencefrom, and let all good enter herein, for without Thee man
cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me.
Then thou shalt recite over the Salt, Psalm ciii.
Then taking the grains of the exorcised Salt thou shalt cast them into the aforesaid Bath; and thou shalt
again disrobe thyself, pronouncing the following words:--
IMANEL, ARNAMON, IMATO, MEMEON, RECTACON, MUOBOII, PALTELLON,

DECAION, YAMENTON, YARON, TATONON, VAPHORON, GARDON, EXISTON,
ZAGVERON, MOMERTON, ZARMESITON, TILEION, TIXMION.
After this thou shalt enter a second time into the Bath and recite Psalms civ. and lxxxi.
Then thou shalt quit the Bath and clothe thyself as before in linen garments clean and white, and over
them thou shalt put the garments, of which we shall speak in the proper Chapter, and thus clothed thou
shalt go to finish thy work.
The Disciples should wash themselves in like manner, and with like solemnities.

BOOK II
CHAPTER VI
OF THE GARMENTS AND SHOES OF THE ART
The exterior habiliments which the Master of the Art should wear ought to be of linen, as well as those
which he weareth beneath them; and if he hath the means they should be of Silk. If they be of linen the
thread of which they are made should have been spun by a young maiden.
The characters shown in Figure 55 should be embroidered on the breast with the needle of Art in red silk.
The shoes should also be White, upon the which the characters in Figure 56 should be traced in the same
way.
The shoes or boots should be made of white leather, on the which should be marked the Signs and
Characters of Art. These shoes should be made during the days of fast and abstinence, namely, during the
nine days set apart before the beginning of the Operation, during which the necessary instruments also
should be prepared, polished, brightened, and cleaned.
Besides this, the Master of the Art should have a Crown made of virgin paper, upon the which should be
written these four Names:-- YOD, HE, VAU, HE, in front; ADONAI behind; EL on the right; and
ELOHIM on the left. (See Figure 57.) These names should be written with the ink and pen of the Art,
whereof we shall speak in the proper Chapter. The Disciples should also each have a Crown of virgin
paper whereon these Divine symbols should be marked in scarlet. (See Figure 58.)
Take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these Psalms:--
Psalms xv.; cxxxi.; cxxxvii.; cxvii.; lxvii.; lxviii.; and cxxvii.
After this perfume the vestments with the perfumes and suffumigations of the Art, and sprinkle them
with the water and hyssop of the Art.
But when the Master and His Disciples shall commence to robe themselves after the first Psalm, and
before continuing with the others, he should pronounce these words:--
AMOR, AMATOR, AMIDES, IDEODANIACH, PAMOR, PLAIOR, ANITOR; through

the merits of these holy Angels will I robe and indue myself with the Vestments of Power,
through which may I conduct unto the desired end those things which I ardently wish,
through Thee, O Most Holy ADONAI, Whose Kingdom and Empire endureth for ever.

Amen.
Take notice that if the linen garments were vestments of the Levites or of the Priests, and had been used
for holy things, that they would be all the better.
BOOK II
CHAPTER VII
OF PLACES WHEREIN WE MAY CONVENIENTLY EXECUTE THE EXPERIMENTS AND

OPERATIONS OF THE ART
The places best fitted for exercising and accomplishing Magical Arts and Operations are those which are
concealed, removed, and separated from the habitations of men. Wherefore desolate and uninhabited
regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and
deserted houses, whither rarely and scarce ever men do come, mountains, caves, caverns, grottos,
gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence
of night. But if thou canst not conveniently go unto any of these places, thy house, and even thine own
chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary
ceremonies, will be found fit and convenient for the convocation and assembling of the Spirits.
These Arts or Operations should he carried out at the prescribed time, but if there be no time specially
appointed it will be always better to perform them at night, which is the most fit and proper time for the
Operations of Necromancy; this is also a symbol that it is just and right to hide them from the sight of the
foolish, the ignorant, and the profane.
But when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by
night. It should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. Thou shalt
thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms ii. ;
lxvii. ; and liv.
After this thou shalt perfume it with the odours and suffumigations of the Art, and shalt sprinkle it with
the water and the hyssop; and after this thou mayest iii this place make all the necessary preparations for
an operation.
But when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt
repeat on the way thither the following Prayer in a low and distinct voice:--
THE PRAYER.

ZAZAII, ZAMAII, PUIDAMON Most Powerful, SEDON Most Strong, EL, YOD HE
VAU HE, IAH, AGLA, assist me an unworthy sinner who have had the boldness to
pronounce these Holy Names which no man should name and invoke save in very great
danger. Therefore have I recourse unto these Most Holy Names, being in great peril both
of soul and of body. Pardon me if I have sinned in any manner, for I trust in Thy protection
alone, especially on this journey.
Let the Master as he goeth sprinkle the path with the water and hyssop of the Art, while each of his
Disciples shall repeat in a low voice the Prayer which we have enjoined for the days of fasting and
preparation.
Furthermore, let the Master appoint his Disciples to carry the things necessary for the Art.
The first shall bear the Censer, the Fire, and the Incense.
The Second; the Book, the Paper, the Pens, the Ink, and the various Perfumes.
The Third; the Knife, and the Sickle.
The Master; the Staff, and the Wand.
But if there be more Disciples present, the Master shall distribute the things for each to carry, according
to their number.
When they shall have arrived at the place, and all things being disposed in their proper order, the Master
shall cake the Knife or other convenient consecrated Magical implement of Steel, wherewith to form the
Circle of Art which he intends to construct. This being done, he must perfume it, and sprinkle it with
water; and having warned and exhorted his Disciples, he shall work thus:--
First let him have a Trumpet made of new wood, on the one side of which shall be written in Hebrew
with the pen and ink of the Art these Names of God, ELOHIM GIBOR, ELOHIM TZABAOTH (see
Figure 59); and on the other side these characters (see Figure 60).
Having entered into the Circle to perform the Experiment, he should sound his Trumpet towards the four
quarters of the Universe, first towards the East, then towards the South, then towards the West, and lastly
towards the North. Then let him say:--
Hear ye, and be ye ready, in whatever part of the Universe ye may be, to obey the Voice of
God the Mighty One, and the Names of the Creator. We let you know by this signal and
sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey
our commands.

This being done let the Master complete his work, renew the Circle, and make the incensements and
fumigations.
BOOK II
CHAPTER VIII
OF THE KNIFE, SWORD, SICKLE, PONIARD, DAGGER, LANCE, WAND, STAFF, AND
OTHER INSTRUMENTS OF MAGICAL ART
In order to properly carry out the greatest and most important Operations of the Art, various Instruments
are necessary, as a Knife with a white hilt, another with a black hilt, a short Lance, wherewith to trace
Circles, Characters, and other things.
The Knife with the white hilt (see Figure 61) should be made in the day and hour of Mercury, when
Mars is in the Sign of the Ram or of the Scorpion. It should be dipped in the blood of a gosling and in the
juice of the pimpernel, the Moon being at her full or increasing in light. Dip therein also the white hilt,
upon the which thou shalt have engraved the Characters shown. Afterwards perfume it with the perfumes
of the Art.
With this Knife thou mayest perform all the necessary Operations of the Art, except the Circles. But if it
seemeth unto thee too troublesome to make a similar Knife, have one made in the same fashion; and thou
shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the
aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid
characters, and upon the hilt thou shalt write with the pen of Art, commencing from the point and going
towards the hilt, these Names Agla, On, as shown in Figure 61. Afterwards thou shalt perfume and
sprinkle it, and shalt wrap it in a piece of silken cloth.
But as for the Knife with the black hilt (see Figure 62) for making the Circle, wherewith to strike terror
and fear into the Spirits, it should be made in the same manner, except that it should be done in the day
and hour of Saturn, and dipped in the blood of a black cat and in the juice of hemlock, the Characters and
Names shown in Figure 62 being written thereon, from the point towards the hilt. Which being
completed, thou shalt wrap it in a black silk cloth.
The Scimitar (Figure 63), and the Sickle (Figure 64), are made in the same way, as also the Dagger
(Figure 65), the Poniard (Figure 66), and the short Lance (Figure 67), in the day and hour of Mercury,
and they should be dipped in the blood of a magpie and the juice of the herb Mercury. Thou must make
for them handles of white boxwood cut at a single stroke from the tree, at the rising of the Sun, with a
new knife, or with any other convenient instrument. The characters shown should be traced thereon.
Thou shalt perfume them according to the rules of Art; and wrap them in silk cloth like the others.

The Staff (see Figure 63) should be of elderwood, or cane, or rosewood; and the Wand (Figure 69) of
hazel or nut tree, in all cases the wood being virgin, that is of one year's growth only. They should each
be cut from the tree at a single stroke, on the day of Mercury, at sunrise. The characters shown should be
written or engraved thereon in the day and hour of Mercury.
This being done, thou shalt say:--
ADONAI, Most Holy, deign to bless and to consecrate this Wand, and this Staff, that they
may obtain the necessary virtue, through Thee, O Most Holy ADONAI, whose kingdom
endureth unto the Ages of the Ages. Amen.
After having perfumed and consecrated them, put them aside in a pure and clean place for use when
required.
Swords are also frequently necessary for use in Magical Arts. Thou shalt therefore take a new Sword
which thou shalt clean and polish on the day of Mercury, and at the first or the fifteenth hour, and after
this thou shalt write on one side these Divine Names in Hebrew, YOD HE VAU HE, ADONAI,
EHEIEH, YAYAI; and on the other side ELOHIM GIBOR (see Figure 70); sprinkle and cense it and
repeat over it the following conjuration:--
THE CONJURATION OF THE SWORD.
I conjure thee, O Sword, by these Names, ABRAHACH, ABRACH, ABRACADABRA,

YOD HE VAU HE, that thou serve me for a strength and defence in all Magical
Operations, against all mine Enemies, visible and invisible.
I conjure thee anew by the Holy and Indivisible Name of EL strong and wonderful, by the
Name SHADDAI Almighty; and by these Names QADOSCH, QADOSCH, QADOSCH,
ADONAI ELOHIM TZABAOTH, EMANUEL, the First and the Last, Wisdom, Way,
Life, Truth, Chief, Speech, Word, Splendour, Light, Sun, Fountain, Glory, the Stone of the
Wise, Virtue, Shepherd, Priest, Messiach Immortal; by these Names then, and by the other
Names, I conjure thee, O Sword, that thou servest me for a Protection in all adversities.
Amen.
This being finished thou shalt wrap it also in silk like all the other Instruments, being duly purified and
consecrated by the Ceremonies requisite for the perfection of all Magical Arts and Operations.
Three [1] other Swords should be made for the use of the Disciples.
[1. The description of these three Swords for the disciples is only given in 1307 Sloane MSS.]

The first one should have on the pommel the Name CARDIEL or GABRIEL (see Figure 71); on the
Lamen of the Guard, REGION (Figure 72); on the Blade, PANORAIM HEAMESIN (Figure 73).
The Second should have on the pommel the Name AURIEL (Figure 74); on the Lamen of the Guard,
SARION (Figure 75); on the Blade, GAMORIN DEBALIN (Figure 76).
The third should have on the pommel the Name DAMIEL or RAPHAEL (Figure 77); on the Lamen of
the Guard, YEMETON (Figure 78); on the Blade, LAMEDIN ERADIM (Figure 79).
The Burin [1] (Figure 80) or Graver is useful for engraving or incising characters. In the day and hour
either of Mars or of Venus thou shalt engrave thereon the characters shown, and having sprinkled and
censed it thou shalt repeat over it the following Prayer:--
[1. From here to the end of the Chapter is from 1203 Lansdowne MSS.]
PRAYER.
ASOPHIEL, ASOPHIEL, ASOPHIEL, PENTAGRAMMATON ATHANATOS, EHEIEH

ASHER EHEIEH, QADOSCH, QADOSCH, QADOSCH; O God Eternal, and my Father,
bless this Instrument prepared in Thine honour, so that it may only serve for a good use
and end, for Thy Glory. Amen.
Having again perfumed, thou shalt put it aside for use. The Needle may be consecrated in the same way.
BOOK II
CHAPTER IX
OF [1] THE FORMATION OF THE CIRCLE
[1. This Chapter is only given in 10862 Add. MSS.]
Having chosen a place for preparing and constructing the Circle, and all things necessary being prepared
for the perfection of the Operations, take thou the Sickle or Scimitar of Art and stick it into the centre of
the place where the Circle is to be made; then take a cord of nine feet in length, fasten one end thereof
unto the Sickle and with the other end trace out the circumference of the Circle, which may be marked
either with the Sword or with the Knife with the Black hilt. Then within the Circle mark out four regions,
namely, towards the East, West, South, and North, wherein place Symbols; and beyond the limits of this
Circle describe with the Consecrated Knife or Sword another Circle, but leaving an open space therein
towards the North whereby thou mayest enter and depart beyond the Circle of Art. Beyond this again

thou shalt describe another Circle at a foot distance with the aforesaid Instrument, yet ever leaving
therein an open space for entrance and egress corresponding to the open space already left in the other.
Beyond this again make another Circle at another foot distance, and beyond these two Circles, which are
beyond the Circle of Art yet upon the same Centre, thou shalt describe Pentagrams with the Symbols and
Names of the Creator therein so that they may surround the Circle already described. Without these
Circles shalt thou circumscribe a Square, and beyond that another Square, so that the Angles of the
former may touch the centres of the sides of the latter, and that the Angles of the latter may stretch
towards the four quarters of the Universe, East, West, North, and South; and at the four Angles of each
square, and touching them, thou shalt describe lesser Circles wherein let there be placed standing censers
with lighted charcoal and sweet odours.
These things being done, let the Magus of Art [1] assemble his Disciples, exhort, confirm, and cheer
them, lead them into the Circle of Art and station them therein towards the Four Quarters of the
Universe, exhort them to fear nothing, and to abide in their assigned places. Furthermore let each of the
Companions have a Sword besides the Sword of the Art, which he must hold naked in his hand. Then let
the Magus quit the Circle, and Kindle the Censers, and place thereon exorcised Incense, as is said in the
Chapter of Fumigations; and let him have the Censers in his hand and kindle it, and then place it in the
part prepared. Let him now enter within the Circle and carefully close the openings left in the same, and
let him again warn his Disciples, and take the Trumpet of Art prepared as is said in the Chapter
concerning the same, and let him incense the Circle towards the Four Quarters of the Universe.
[1. 'Maghus' in MS. not 'Magister'.]
After this let the Magus commence his Incantations, having placed the Sickle, Sword, or other Implement
of Art upright in the ground at his feet. Having sounded the trumpet as before taught let him invoke the
Spirits, and if need he conjure them, as is said in the First Book, and having attained his desired effect, let
him license them to depart.
Here followeth the Form of the Circle (see Figure 81), wherein whosoever entereth he shall be at safety
as within a fortified Castle, and nothing shall be able to harm him.
BOOK II
CHAPTER X
CONCERNING INCENSE, SUFFUMIGATIONS, PERFUMES, ODOURS, AND SIMILAR

THINGS WHICH ARE USED IN MAGICAL ARTS
There are many kinds of Incense, Suffumigations, and Perfumes, which are made for and offered unto
the Spirits; those which are of sweet odour are for the good, those which are of evil savour are for the
evil.

For perfumes of good odour, take thou incense, aloes, nutmeg, gum benjamin, musk, and other fragrant
spices, over which thou shalt say:--
THE EXORCISM OF TEMPLE INCENSE.
O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so
that they may receive strength, virtue, and power to attract the Good Spirits, and to banish
and cause to retire all hostile Phantoms. Through Thee, O Most Holy ADONAI, Who
livest and reignest unto the Ages of the Ages. Amen.
I exorcise thee, O Spirit impure and unclean, thou who art a hostile Phantom, in the Name
of God, that thou quit this Perfume, thou and all thy deceits, that it may be consecrated and
sanctified in the name of God Almighty. May the Holy Spirit of God grant protection and
virtue unto those who use these Perfumes; and may the hostile and evil Spirit and Phantom
never be able to enter therein, through the Ineffable Name of God Almighty. Amen.
O Lord, deign to bless and to sanctify this Creature of Perfume so that it may be a remedy
unto mankind for the health of body and of soul, through the Invocation of Thy Holy
Name. May all Creatures who receive the odour of this incense and of these spices receive
health of body and of soul, through Him Who hath formed the Ages. Amen.
After this thou shalt sprinkle the various Spices with the Water of the Art, and thou shalt place them
aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have
them ready prepared for use when necessary.
When thou wishest to use the incense, thou shalt kindle a fire of fresh charcoal, in earthen vessels newly
glazed within and without, and thou shalt kindle fire fresh with flint and steel, and the fire being lighted
thou shalt say over it as follows, before putting the Spices thereon:--
THE EXORCISM OF THE FIRE.
I exorcise thee, O Creature of Fire, by Him through Whom all things have been made, so
that every kind of Phantasm may retire from thee, and be unable to harm or deceive in any
way, through the Invocation of the Most High Creator of all. Amen.
Bless, O Lord All Powerful, and All Merciful, this Creature of Fire, so that being blessed
by Thee, it may be for the honour and glory of Thy Most Holy Name, so that it may work
no hindrance or evil unto those who use it. Through Thee, O Eternal and Almighty Lord,
and through Thy Most Holy Name. Amen.
This being done, thou shalt put the Spices upon the Fire, and make what perfumes and suffumigations

thou requirest.
Over Fumigations of evil odour thou shalt say:--
ADONAI, LAZAI, DALMAI, AIMA, ELOHI, O Holy Father, grant unto us succour,
favour, and grace, by the Invocation of thy Holy Name, so that these things may serve us
for aid in all that we wish to perform therewith, that all deceit may quit them, and that they
may be blessed and sanctified through Thy Name. Amen.
BOOK II
CHAPTER XI
OF THE WATER, AND OF THE HYSSOP
If it he necessary to sprinkle with water anything required in the Art it should be done with a Sprinkler.
Prepare a Censer in the day and hour of Mercury, with the odoriferous Spices of the Art. After this thou
shalt take a vessel of brass, of lead varnished within and without, or of earth, which thou shalt fill with
most clear spring water, and thou shalt have salt. and say these words over the salt:--
TZABAOTH, MESSIACH, EMANUEL, ELOHIM GIBOR, YOD HE VAU HE; O God,

Who art the Truth and the Life, deign to bless and sanctify this Creature of Salt, to serve
unto us for help, protection, and assistance in this Art, experiment and operation, and may
it be a succor unto us.
After this cast the salt into the vessel wherein is the Water, and say the following Psalms: cii.; liv.; vi.;
lxvii.
Thou shalt then make unto thyself a Sprinkler of vervain, fennel, lavender, sage, valerian, mint, garden-
basil, rosemary, and hyssop, gathered in the day and hour of Mercury, the moon being in her increase.
Bind together these herbs with a thread spun by a young maiden, and engrave upon the handle on the one
side the characters shown in Figure 82, and on the other side those given in Figure 83.
After this thou mayest use the Water, using the Sprinkler whenever it is necessary; and know that
wheresoever thou shalt sprinkle this Water, it will chase away all Phantoms, and they shall be unable to
hinder or annoy any. With this same Water thou shalt make all the preparations of the Art.

BOOK II
CHAPTER XII
OF THE LIGHT, AND OF THE FIRE.
It hath been ever the custom among all nations to use fire and light in sacred things. For this reason the
Master of the Art should also employ them in sacred rites, and besides those for reading the Conjurations
by, and for the incense, in all operations Lights are necessary in the Circle.
For this reason he should make candles of virgin wax in the day and hour of Mercury; the wicks should
have been made by a young girl; and the Candles should be made when the moon is in her increase, of
the weight of half a pound each, and on them thou shalt engrave these characters with the Dagger, or the
Burin of Art. (See Figure 84.)
After this thou shalt repeat over the Candles, Psalms cli.; ciii.; cvii., and shalt say:--
O Lord God, Who governest all things by Thine Almighty Power, give unto me, a poor
sinner, understanding and knowledge to do only that which is agreeable unto Thee; grant
unto me to fear, adore, love, praise, and give thanks unto Thee with true and sincere faith
and perfect charity. Grant, O Lord, before I die, and descend into the realms beneath, and
before the fiery flame shall devour me, that Thy Grace may not leave me, O Lord of my
Soul. Amen.
After this thou shalt add:--
I exorcise thee, O Creature of wax, by Him Who alone hath created all things by His
Word, and by the virtue of Him Who is pure truth, that thou cast out from thee every
Phantasm, Perversion, and Deceit of the Enemy, and may the Virtue and Power of God
enter into thee, so that thou mayest give us light, and chase far from us all fear or terror.
After this thou shalt sprinkle them with the Water of the Art, and incense them with the usual perfumes.
And when thou shalt wish to kindle them thou shalt say:--
I exorcise thee, O Creature of Fire, in the Name of the Sovereign and Eternal Lord, by His
Ineffable Name, which is YOD, HE, VAU, HE; by the Name IAH; and by the Name of
Power EL; that thou mayest enlighten the heart of all the Spirits which we shall call unto
this Circle, so that they may appear before us without fraud and deceit through Him Who
hath created all things.

Then thou shalt take a square Lantern, with panes of Crystal glass, and thou shalt fit therein the Candle
lighted, to read by, to form the Circle, or any other purpose for which thou shalt require it.
BOOK II
CHAPTER XIII
CONCERNING [1] THE PRECEPTS OF THE ART
[1. This Chapter is only given in 10862 Add. MSS.]
He who hath attained the rank or degree of Exorcist, which we are usually accustomed to call Magus or
Master according to grade, whensoever he desireth to undertake any operation, for the nine days
immediately preceding the commencement of the work, should put aside from him all uncleanness, and
prepare himself in secret during these days, and prepare all the things necessary, and in the space of these
days all these should be made, consecrated, and exorcised.
The which being duly completed, let him go on the day and hour of the commencement of the work, unto
the place set apart for the same, as hath been said, in the place concerning the formation of the Circle. Let
him instruct his Disciples on no cause whatsoever to move from their assigned places. And the Magus
should exhort them with a bold and confident voice as follows:--
THE EXHORTATION OF THE COMPANIONS.
Fear ye not, my beloved Companions, seeing that we draw near unto the desired end;
therefore, all things being rightly done and the Conjurations and Exorcisms diligently
performed, ye shall behold Kings of Kings, and Emperors of Emperors, and other Kings,
Princes, and Majesties with them, and a great crowd of followers, together with all sorts of
musical instruments, yet nothing should either the Magus or his Disciples fear.
And then let the Magus say:--
I exhort you by these Holy Names of God, ELOHIM, ADONAI, AGLA, that none of you
now presume to move or cross over from your appointed stations.
This being said, let the Magus and his Disciples uncover the Holy Pentacles and show them towards each
quarter, and they being shown in each place, there shall be noises and rushings.
Then shall the Emperor of (the Spirits) say unto you:--

From the time of the Great Addus until now, there hath not been an Exorciser who could behold my
person, and unless those things [1] which ye have showed unto us hath been made, ye would not now
have seen me. But seeing that ye have powerfully called us, as I believe, by the rites derived from
Solomon, and which but few of your comrades, or Exorcisers, possess, also they compel us against our
will, and I therefore say unto thee that we wish to be obedient in all matters.
[1. The Pentacles.]
Then shall the Magus place the petitions of himself and his companions, which should be written down
clearly on virgin card, or paper, beyond the Circle towards the King or Prince of the Spirits, and he will
receive it and take counsel with his Chiefs. After this he will return the Card, saying:-- That which thou
desirest is accomplished, be thy will performed, and all thy demands fulfilled.
BOOK II
CHAPTER XIV
OF THE PEN, INK, AND COLOURS.
All things employed for writing, etc., in this Art, should be prepared in the following manner.
Thou shalt take a male gosling, from which thou shalt pluck the third feather of the right wing, and in
plucking it thou shalt say:--
ADRAI, HAHLII, TAMAII, TILONAS, ATHAMAS, ZIANOR, ADONAI, banish from

this pen all deceit and error, so that it may be of virtue and efficacy to write all that I
desire. Amen.
After this thou shalt sharpen it with the penknife of the Art, perfume it, sprinkle it, and place it aside in a
silken cloth.
Thou shalt have an Inkstand made of earth or any convenient matter, and in the day and hour of Mercury
thou shalt engrave thereon with the Burin of Art these Names:-- Yod, He, Vau, He, Metatron, Iah Iah Iah,
Qadosch, Elohim Tzabaoth (see Figure 85) and in putting the ink therein thou shalt say:--
I exorcise thee, O Creature of Ink, by ANAIRETON, by SIMULATOR, and by the Name

ADONAI, and by the Name of Him through Whom all things were made, that thou be unto
me an aid and succor in all things which I wish to perform by thine aid.
As it sometimes happeneth that it is necessary to write with some noble colour, it is well to have a new

and clean box wherein to keep them. The principal colours will be Yellow or Gold, Red, Celestial or
Azure Blue, Green, and Brown; and any other colours that may be requisite. Thou shalt exorcise,
perfume, and sprinkle them in the usual manner.
BOOK II
CHAPTER XV
OF THE PEN OF THE SWALLOW AND OF THE CROW.
Take the feather of a Swallow or of a Crow, and before plucking it thou shalt say:--
May Holy MICHAEL the Archangel of God, and MIDAEL and MIRAEL, the Chiefs and
Captains of the Celestial Army, be my aid in the operation I am about to perform, so that I
may write herewith all things which are necessary, and that all the experiments which I
commence herewith may through you and through your names be perfected by the power
of the Most High Creator. Amen.
After this thou shalt point and complete the pen with the Knife of the Art, and with the pen and ink of the
art thou shalt write upon its side the Name, ANAIRETON (see Figure 86), and thou shalt say over it the
following Psalms: cxxxiii.; cxvii.
BOOK II
CHAPTER XVI
OF THE BLOOD OF THE BAT, PIGEON, AND OTHER ANIMALS
Take a living Bat and exorcise it thus:--
THE EXORCISM OF THE BAT.
CAMIACH, EOMIAHE, EMIAL, MACBAL, EMOII, ZAZEAN, MAIPHIAT,

ZACRATH, TENDAC, VULAMAHI; by these Most Holy Names, and the other Names of
Angels which are written in the Book ASSAMAIAN, [1] I conjure thee O Bat (or whatever
animal it may be) that thou assist me in this operation, by God the True, God the Holy, the
God Who hath created thee, and by Adam, Who hath imposed thy true name upon thee and
upon all other animated beings.

[1. The 'Sepher Ha-Shamaiim,' or 'Book of the Heavens.']
After this, take the Needle or other convenient Instrument of Art, as will be said later on, and pierce the
bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt
say:--
Almighty ADONAI, ARATHRON, ASHAI, ELOHIM, ELOHI, ELION, ASHER

EHEIEH, SHADDAI, O God the Lord, immaculate, immutable, EMANUEL,
MESSIACH, YOD, HE, VAU, HE, be my aid, so that this blood may have power and
efficacy in all wherein I shall wish, and in all that I shall demand.
Perfume it and keep it for use.
The blood of other winged animals may be taken in the same manner, with the proper solemnities.
Note by Editor.-- I cannot too strongly impress on the readers of this volume that the use of blood is more
or less connected with Black Magic; and that it should be avoided as much as possible.
BOOK II
CHAPTER XVII
OF VIRGIN PARCHMENT, OR VIRGIN PAPER, AND HOW IT SHOULD BE PREPARED
Virgin paper, or card, is that which is new, pure, clean, and exorcised, never having served for any other
purpose.
Virgin parchment is necessary in many Magical Operations, and should be properly prepared and
consecrated. There are two kinds, one called Virgin, the other Unborn. Virgin parchment is that which is
taken from an Animal which hath not attained the age of generation, whether it be ram, or kid, or other
animal.
Unborn parchment is taken from an animal which hath been taken before its time from the uterus of its
mother.
Take whichsoever of these two classes of animals thou pleasest, provided only that it be male, and in the
day and hour of Mercury; and take it to a secret place where no man may see thee at work. Thou shalt
have a marsh-reed cut at a single stroke with a new knife, and thou shalt strip from it the leaves,
repeating this Conjuration:--

THE CONJURATION OF THE REED.
I conjure thee by the Creator of all things, and by the King of Angels, Whose Name is EL
SHADDAI, that thou receivest strength and virtue to flay this animal and to construct the
parchment whereon I may write the Holy Names of God, and that it may acquire so great
virtue that all which I shall write or do may obtain its effect, through Him who liveth unto
the Eternal Ages. Amen.
Before cutting the Reed recite Psalm lxxii.
After this, with the Knife of the Art, thou shalt fashion the Reed into the shape of a Knife, and upon it
thou shalt write these Names: AGLA, ADONAI, ELOHI (see Figure 87), through Whom be the work of
this Knife accomplished. Then thou shalt say:--
O God, Who drewest Moses, Thy well beloved and Thine elect, from among the Reeds on
the marshy banks of the Nile, and from the Waters, he being yet but a child, grant unto me
through Thy great mercy and compassion that this Reed may receive Power and Virtue to
effect that which I desire through Thy Holy Name and the Names of Thy Holy Angels.
Amen.
This being done, thou shalt commence with this Knife to flay the Animal, whether it be Virgin or
Unborn, saying:--
ZOHAR, ZIO, TALMAÏ, ADONAI, SHADDAI, TETRAGRAMMATON, and ye Holy

Angels of God; be present, and grant power and virtue unto this parchment, and may it be
consecrated by you, so that all things which I shall write thereon shall obtain their effect.
Amen.
The Animal being flayed, take Salt, and say thus over it:--
God of Gods, and Lord of Lords, Who hast created all things from Negative Existence,
deign to bless and sanctify this Salt, so that in placing it upon this parchment which I wish
to make, it may have such virtue that whatsoever I may write on it hereafter may attain its
desired end. Amen.
Afterwards rub the said parchment with the exorcised salt, and leave it in the Sun, to imbibe this salt for
the space of an entire day. Then take a large earthen vessel glazed within and without, round the outside
of which thou shalt write the characters in Figure 88.
After this thou shalt put powdered lime into the vessel, saying:--
OROII, ZARON, ZAINON, ZEVARON, ZAHIPHIL, ELION, be ye present and bless this

work so that it may attain the desired effect, through the King of the Heavens, and the God
of the Angels. Amen.
Take then exorcised Water and pour it upon the said lime, and place the skin therein for three days, after
which thou shalt take it thence, and scrape therefrom the lime and flesh adhering, with the Knife of Reed.
After this thou shalt cut, with a single stroke, a Wand of Hazel, long enough for thee to form a Circle
therewith; take also a cord spun by a young maiden, and small stones or pebbles from a brook,
pronouncing these words:--
O God Adonai, holy and Powerful Father, put virtue into these stones, that they may serve
to stretch this parchment, and to chase therefrom all fraud, and may it obtain virtue by
Thine Almighty Power.
After this, having stretched the said parchment upon the Circle and bound it with the cord and stones,
thou shalt say:--
AGLA, YOD, HE, VAU, HE, IAH, EMANUEL, bless and preserve this parchment, so
that no Phantasm may enter therein.
Let it dry thus for three days in a dark and shady place, then cut the cord with the Knife of Art, and
detach the Parchment from the Circle, saying:--
ANTOR, ANCOR, TURLOS, BEODONOS, PHAIAR, APHARCAR, be present for a

guard unto this Parchment.
Then perfume it, and keep it in silk ready for use.
No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose
its virtue. He who maketh it should be pure, clean, and prepared.
But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the
following manner, but it is not so good.
Take any Parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment the
characters in Figure 89, hold it over the Incense, and say:--
Be ye present to aid me, and may my operation be accomplished through you; ZAZAII,
ZALMAII, DALMAII, ADONAI, ANAPHAXETON, CEDRION, CRIPON, PRION,
ANAIRETON, ELION, OCTINOMON, ZEVANION, ALAZAION, ZIDEON, AGLA,
ON, YOD HE VAU HE, ARTOR, DINOTOR, Holy Angels of God; be present and infuse
virtue into this Parchment, so that it may obtain such power through you that all Names or

Characters thereon written may receive due power, and that all deceit and hindrance may
depart therefrom, through God the Lord merciful and gracious, Who liveth and reigneth
through all the Ages. Amen.
Then shalt thou recite over the parchment Psalms lxxii.; cxvii.; and cxxiv.; and the 'Benedicite Omnia
Opera.' Then say:--
I conjure thee, O Parchment, by all the Holy Names, that thou obtainest efficacy and
strength, and becomest exorcised and consecrated, so that none of the things which may he
written upon thee shall be effaced from the Book of Truth. Amen.
Then sprinkle it, and keep it as before said.
The Cauls of newly-born children, duly consecrated, may also he used instead of virgin parchment. Also
paper, satin, silk, and the like substances, may be employed in operations of less importance if duly
exorcised and consecrated.
BOOK II
CHAPTER XVIII
OF WAX AND VIRGIN EARTH
Wax and Virgin Earth are also employed in many Magical Operations, whether to make Images, or
Candles, or other things; therefore they should never have been put to any other use. The Earth should be
dug up with thine own hands, and reduced to a paste, without touching it with any instrument whatever,
so that it be not defiled thereby.
The Wax should be taken from bees which have only made it for the first time, and it should never have
been employed for any other purpose; and when thou shalt wish it to avail thyself of the one or the other,
thou shalt before commencing the work repeat the following conjuration:--
CONJURATION.
EXTABOR, HETABOR, SITTACIBOR, ADONAI, ONZO, ZOMEN, MENOR,

ASMODAL, ASCOBAI, COMATOS, ERIONAS, PROFAS, ALKOMAS, CONAMAS,
PAPUENDOS, OSIANDOS, ESPIACENT, DAMNATH, EHERES, GOLADES,
TELANTES, COPHI, ZADES, ye Angels of God be present, for I invoke ye in my work,
so that through you it may find virtue and accomplishment. Amen.

After this repeat Psalms cxxxi.; xv.; cii.; viii.; lxxxiv.; lxviii.; lxxii.; cxxxiii.; cxiii.; cxxvi.; xlvi.; xlvii.;
xxii.; li.; cxxx.; cxxxix.; xlix.; cx.; liii.; and say:--
I exorcise thee, O Creature of Wax (or of Earth), that through the Holy Name of God and
His Holy Angels thou receive blessing, so that thou mayest be sanctified and blessed, and
obtain the virtue which we desire, through the Most Holy Name of ADONAI. Amen.
Sprinkle the wax and put it aside for use; but take note that the Earth which should be dug up with thy
hands should be prepared every time thou hast need thereof.
BOOK II
CHAPTER XIX
CONCERNING THE NEEDLE AND OTHER IRON INSTRUMENTS
There are several steel instruments necessary in various Operations, as a Needle to prick or to sew; a
Burin, or instrument wherewith to engrave, etc.
Thou shalt make such instruments in the day and hour of Jupiter, and when it is finished thou shalt say:--
I conjure thee, O Instrument of Steel, by God the Father Almighty, by the Virtue of the
Heavens, of the Stars, and of the Angels who preside over them; by the virtue of stones,
herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue
that thou mayest obtain without deceit the end which I desire in all things where I shall use
thee; through God the Creator of the Ages, and Emperor of the Angels. Amen.
Afterwards repeat Psalms iii.; ix.; xxxi.; xlii.; lx.; li.; cxxx.
Perfume it with the perfumes of the Art, and sprinkle it with exorcised water, wrap it in silk and say:--
DANI, ZUMECH, AGALMATUROD, GADIEL, PANI, CANELOAS, MEROD,

GAMIDOI, BALDOI, METRATOR, Angels most holy, be present for a guard unto this
instrument.
BOOK II
CHAPTER XX

CONCERNING THE SILKEN CLOTH
When any Instrument of the Art is properly consecrated, it should be wrapped in silk and put away, as we
have said.
Take, then, silk of any colour except black or grey, whereon write the. words and Characters in Figure
90.
Perfume it with incense of good odour, sprinkle it, and recite Psalms lxxxii.; lxxii.; cxxxiv.; lxiv.
After this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all
the instruments of the Art.
BOOK II
CHAPTER XXI
CONCERNING CHARACTERS, AND THE CONSECRATION OF THE MAGICAL BOOK
Whensoever in any Operation it is necessary to write Characters, and thou fearest that thou wilt fail, do
this: Write at the beginning the Name EHEIEH ASHER EHEIEH (Figure 91), and at the end the name
AIN SOPH (Figure 92); between these Names write what thou wishest, and if thou hast anything
especial to do bear the said written Names upon the wrapper in silk, and thou shalt say over them:--
Most Wise and Most High Creator of all things, I pray Thee for Thy grace and mercy that
Thou mayest grant such virtue and power unto these Holy Names, that Thou mayest keep
these characters from all deceit and error, through Thee, O Most Holy ADONAI. Amen.
After having repeated this thou shalt write the requisite Characters, and thou shalt not fail, but shall attain
thy desired end.
THE CONSECRATION OF THE BOOK. [1]
Make a small Book containing the Prayers for all the Operations, the Names of the Angels in the form of
Litanies, their Seals and Characters; the which being done thou shalt consecrate the same unto God and
unto the pure Spirits in the manner following:--
Thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the

Book opened at the Great Pentacle which should be drawn on the first leaf of the said Book; and having
kindled a lamp which should be suspended above the center of the table, thou shalt surround the said
table with a white curtain; clothe thyself in the proper vestments, and holding the Book open, repeat upon
thy knees the following prayer with great humility:--
(For the Prayer beginning 'Adonai Elohim,' etc., see Book I., Chapter XIV., where it is given in full.)
After which thou shalt incense it with the incense proper to the Planet and the day, and thou shalt replace
the Book on the aforesaid Table, taking heed that the fire of the lamp be kept up continually during the
operation, and keeping the curtains closed. Repeat the same ceremony for seven days, beginning with
Saturday, and perfuming the Book each day with the Incense proper to the Planet ruling the day and
hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the
Book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and
every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon
thy knees the aforesaid prayer, 'Adonai Elohim.' etc.
It is necessary also, in the Consecration of the Book, to summon all the Angels whose Names are written
therein in the form of Litanies, the which thou shalt do with devotion; and even if the Angels and Spirits
appear not in the Consecration of the Book, be not thou astonished thereat, seeing that they are of a pure
nature, and consequently have much difficulty in familiarising themselves with men who are inconstant
and impure, but the Ceremonies and Characters being correctly carried out devoutedly and with
perseverance, they will be constrained to come, and it will at length happen that at thy first invocation
thou wilt be able to see and communicate with them. But I advise thee to undertake nothing unclean or
impure, for then thy importunity, far from attracting them, will only serve to chase them from thee; and it
will be thereafter exceedingly difficult for thee to attract them for use for pure ends.
BOOK II
CHAPTER XXII
CONCERNING SACRIFICES TO THE SPIRITS, AND HOW THEY SHOULD BE MADE
In many operations it is necessary to make some sort of sacrifice unto the Demons, and in various ways.
Sometimes white animals are sacrificed to the good Spirits and black to the evil. Such sacrifices consist
of the blood and sometimes of the flesh.
They who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being
more agreeable unto the Spirits, and rendering them more obedient.
When blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before
offering the oblation, say:--

May this Sacrifice which we find it proper to offer unto ye, noble and lofty Beings, be
agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive
greater ones.
Then perfume and sprinkle it according to the rules of Art.
When it is necessary, with all the proper Ceremonies, to make Sacrifices of fire, they should be made of
wood which hath some quality referring especially unto the Spirits invoked; as juniper, or pine, unto the
Spirits of Saturn; box, or oak, unto those of Jupiter; cornel, or cedar, unto those of Mars; laurel unto
those of the Sun; myrtle unto those of Venus; hazel unto those of Mercury; and willow unto those of the
Moon.
But when we make sacrifices of food and drink, everything necessary should be prepared without the
circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth
spread beneath them; with new bread and good and sparkling wine, but in all things those which refer to
the nature of the Planet. Animals, such as fowls or pigeons, should be roasted. Especially shouldst thou
have a vessel of clear and pure fountain water, and before thou enterest into the Circle, thou shalt
summon the Spirits by their proper Names, or at least those chief among them, saying:--
In whatsoever place ye may be, ye Spirits, who are invited to this feast, come ye and be
ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more
agreeable oblations.
Perfume the viands with sweet incense, and sprinkle them with exorcised water; then commence to
conjure the Spirits until they shall come.
This is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus,
the Spirits will be prompt to serve thee.
Here endeth our Key, the which if thou thoroughly instillest into thy memory, thou shalt be able, if it
pleaseth thee, even to fly with the wings of the wind. But if thou takest little heed hereof, and despiseth
this Book, never shalt thou attain unto the desired end in any Magical experiment or operation
whatsoever.
For in this Book is comprised all science of Magical Art, and it should be strictly kept by thee. And
hereunto is the end of our Key, in the Name of God the righteous, the merciful, and the eternal, Who
liveth and reigneth throughout the Ages. Amen.
THE END OF THE KEY OF SOLOMON THE KING.

ANCIENT FRAGMENT OF THE KEY OF SOLOMON
TRANSLATED FROM THE HEBREW BY ELIPHAZ LÉVI; and given in his 'Philosophie Occulte,'
Serie II., Page 136.
I will now give unto thee the Key of the Kingdom of the Spirits.
This Key is the same as that of the Mysterious Numbers of Yetzirah. [1]
[1. The 'Sepher Yetzirah,' or 'Book of Formation,' one of the most ancient Books of the Qabalah.]
The Spirits are governed by the natural and universal Hierarchy of things.
Three command Three through the medium of Three.
There are the Spirits of Above, those of Below, and those of the Centre; then if thou investest the Sacred
Ladder, if thou descendest instead of ascending, thou wilt discover the Counter-Hierarchy of the Shells,
or of the Dead Spirits.
Know thou only that the Principalities of Heaven, the Virtues, and the Powers, are not Persons, but
dignities.
They are the Degrees of the Sacred Ladder upon which the Spirits ascend and descend.
Michael, Gabriel, Raphael, and the others, are not Names but Titles.
The First of the Numbers is the Unity.
The First of the Divine Conceptions called the Sephiroth is Kether or the Crown.
The First Category of the Spirits is that of Chaioth Ha-Qadesh or the Intelligences of the Divine
Tetragram, whose Letters are symbolized by the Mysterious Animals in the Prophecy of Ezekiel.
Their empire is that of unity and synthesis. They correspond to the Intelligence.
They have for adversaries the Thamiel or Double-Headed Ones, the Demons of revolt and of anarchy,
whose two Chiefs ever at War with each other, are Satan and Moloch.

The Second Number is two; the Second Sephira is Chokmah or Wisdom.
The Spirits of Wisdom are the Auphanim, a Name which signifieth the Wheels, because all acts in
Heaven like immense Wheels spangled with Stars. Their Empire is that of Harmony. They correspond to
the Reason.
They have for Adversaries the Chaigidel, or the Shells which attach themselves to Material and Lying
Appearances. Their Chief, or rather their Guide, for Evil Spirits obey no one, is Beelzebub, whose Name
signifieth the God of Flies, because Flies haunt putrefying corpses.
The third Number is three. The third Sephira is Binah or Understanding.
The Spirits of Binah are Aralim, or the Strong. Their empire is the creation of ideas; they correspond to
activity and energy of thought.
They have for adversaries the Satariel, or concealers, the Demons of absurdity, of intellectual inertia, and
of Mystery. The Chief of the Satariel is Lucifuge, called falsely and by anti-phrase Lucifer (as the
Eumenides, who are the Furies, are called in Greek the Gracious Ones).
The fourth Number is four. The fourth Sephira is Gedulah or Chesed, Magnificence or Mercy.
The Spirits of Gedulah are the Chaschmalim, or the Lucid Ones. Their empire is that of beneficence; they
correspond to the imagination.
They have for adversaries the Gamchicoth or the Disturbers of Souls. The Chief or Guide of these
Demons is Ashtaroth or Astarte, the impure Venus of the Syrians, whom they represent with the head of
an ass or of a bull, and the breasts of a woman.
The fifth Number is five. The fifth Sephira is Geburah or Justice.
The Spirits of Geburah are the Seraphim, or the Spirits burning with zeal. Their empire is that of the
chastisement of crimes. They correspond to the faculty of comparing and of choosing.
They have for adversaries the Golab or incendiaries, Genii of wrath and sedition, whose Chief is
Asmodeus, whom they also call Samael the Black.
The sixth Number is six. The sixth Sephira is Tiphereth the Supreme Beauty.
The Spirits of Tiphereth are the Malachim, or the Kings. Their empire is that of the Universal Harmony.
They correspond to the judgment.

They have for adversaries the Tagaririm, or Disputers, whose Chief is Belphegor.
The seventh Number is seven. The seventh Sephira is Netzach, or Victory.
The Spirits of Netzach is the Elohim or the Gods, that is to say the representatives of God. Their empire
is that of progress and of life; they correspond to the Sensorium or to sensibility.
They have for adversaries the Harab-Serapel, or the Ravens of Death, whose Chief is Baal.
The eighth Number is eight. The eighth Sephira is Hod or eternal order.
The Spirits of Hod are the Beni-Elohim or Sons of the Gods. Their empire is that of order; they
correspond to the inner sense.
They have for adversaries the Samael or jugglers, whose Chief is Adramelech.
The ninth Number is nine. The ninth Sephira is Yesod, or the fundamental principle.
The Spirits of Yesod are the Cherubim or Angels, those powers which fecundate the earth, and which are
represented in Hebrew symbolism under the form of bulls. Their empire is that of fecundity. They
correspond to true ideas.
They have for adversaries the Gamaliel or obscene, whose Queen is Lilith, the Demon of debaucheries.
The tenth Number is ten. The tenth Sephira is Malkuth, or the kingdom of forms.
The Spirits of Malkuth are the Ischim, or the virile ones; they are the souls of the Saints whose Chief is
Moses. (Let us not forget that it is Solomon who speaks. -Eliphaz Lévi.)
They have for adversaries the wicked ones who obey Nahema, the Demon of Impurity.
The wicked are symbolized by the five accursed nations whom Joshua was to destroy.
Joshua, or Jehoshua the Saviour, is a symbol of the Messiach.
His Name is composed of the letters of the Divine Tetragram changed into the Pentagram by the addition
of the Letter Schin (see Figure 94).
Each letter of this Pentagram represents a power of good attacked by the five accursed nations.
For the real history of the people of God is the allegorical legend of Humanity.

The five accursed nations are:--
1. The Amalekites or Aggressors;
2. The Geburim or Violent Ones;
3. The Raphaim or Cowards;
4. The Nephilim or Voluptuous Ones;
5. The Anakim or Anarchists.
The Anarchists are vanquished by the Yod, which is the Sceptre of the Father.
The Violent are vanquished by the Hé', which is the Gentleness of the Mother.
The Cowards are vanquished by the Vau, which is the Sword of Michael, and Generation by travail and
pain.
The Voluptuous are vanquished by the second Hé, which is the painful bringing forth of the Mother.
Lastly, the Aggressors are vanquished by the Schin, which is the Fire of the Lord and the equilibrating
Law of justice.
The Princes of the Perverse Spirits are the False Gods whom they adore.
Hell has then no other government than that fatal law which punishes perversity and corrects error, for
the false Gods only exist in the false opinion of their adorers.
Baal, Belphegor, Moloch, Adramelech, have been the idols of the Syrians; idols without soul, idols now
destroyed, and of whom the Name alone remaineth.
The True God hath vanquished all the Demons as Truth triumphs over Error. That is past in the opinions
of men, and the Wars of Michael against Satan are the symbols of movement, and of the progress of
Spirits.
The Devil is ever a God of refusal.
Accredited idolatries are religions in their time.

Superannuated idolatries are Superstitions and Sacrileges.
The Pantheon of Phantoms, which are then in vogue, is the Heaven of the Ignorant.
The Receptacle of Phantoms, whom Folly even wisheth for no longer, is the Hell.
But all this existeth only in the Imagination of the Vulgar.
For the Wise, Heaven is the Supreme Reason, and Hell is Folly.
But It must be understood that we here employ the word Heaven in the Mystical sense which we give it
in opposing to it the word Hell.
In order to evoke Phantoms it is sufficient to intoxicate oneself or to render oneself mad; for Phantoms
are ever the companions of drunkenness and of vertigo.
The Phosphorus of the imagination, abandoned to all the caprices of over-excited and diseased nerves,
fills itself with Monsters and absurd visions.
We can also arrive at hallucination by mingling together wakefulness and sleep by the graduated use of
narcotics; but such actions are crimes against nature.
Wisdom chaseth away Phantoms, and enables us to communicate with the Superior Spirits by the
contemplation of the Laws of Nature and the study of the Holy Numbers.
(Here King Solomon addresseth himself to his son, Roboam):--
Do thou, O my son Roboam, remember, that the Fear of Adonai is only the beginning of Wisdom.
Keep and preserve those who have not Understanding in the Fear of Adonai, which will give and will
preserve unto thee my crown.
But learn to triumph thyself over Fear by Wisdom, and the Spirits will descend from Heaven to serve
thee.
I, Solomon, thy father, King of Israel and of Palmyra, I have sought out and obtained in my lot the Holy
Chokmah, which is the Wisdom of Adonai.
And I have become King of the Spirits as well of Heaven as of Earth, Master of the Dwellers of the Air,
and of the Living Souls of the Sea, because I was in possession of the Key of the Hidden Gates of Light.

I have done great things by the virtue of the Schema Hamphorasch, and by the Thirty-two Paths of
Yetzirah.
Number, weight, and measure determine the form of things; the substance is one, and God createth it
eternally.
Happy is he who comprehendeth the Letters and the Numbers.
The Letters are from the Numbers, and the Numbers from the Ideas, and the Ideas from the Forces, and
the Forces from the Elohim. The Synthesis of the Elohim is the Schema.
The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight,
which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.
Upon each Throne reposeth a Crown with three Rays, each Ray beareth a Name, each Name is an
Absolute Idea. There are Seventy-two Names upon the Twenty-four Crowns of the Schema.
Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side.
Thou shalt divide these Talismans into four series of nine each, according to the number of the Letters of
the Schema.
Upon the first Series thou shalt engrave the Letter Yod, symbolized by the Flowering Rod of Aaron.
Upon the second the Letter Hé, symbolized by the Cup of Joseph.
Upon the third the Letter Vau, symbolized by the Sword of David my father.
And upon the fourth the Hé final, symbolized by the Shekel of Gold.
These thirty-six Talismans will be a Book which will contain all the Secrets of Nature. And by their
diverse combinations thou shalt make the Genii and Angels speak.
(HERE ENDETH THE FRAGMENT OF THE KEY OF SOLOMON.)
THE QABALISTICAL INVOCATION OF SOLOMON
Given by Eliphaz Lévi in 'Rituel de la Haute Magie,' Chapter xiii.
Powers of the Kingdom, be beneath my left foot, and within my right hand.

Glory and Eternity touch my shoulders, and guide me In the Paths of Victory.
Mercy and Justice be ye the Equilibrium and splendor of my life.
Understanding and Wisdom give unto me the Crown.
Spirits of Malkuth conduct me between the two columns whereon is supported the whole edifice of the
Temple.
Angels of Netzach and of Hod strengthen me upon the Cubical Stone of Yesod.
O GEDULAHEL! O GEBURAHEL! O TIPHERETH!
BINAHEL, be Thou my Love!
RUACH CHOKMAHEL, be Thou my Light!
Be that which Thou art, and that which Thou willest to be, O KETHERIEL!
Ishim, assist me in the Name of SHADDAI.
Cherubim, be my strength in the Name of ADONAI.
Beni Elohim, be ye my brethren in the Name of the Son, and by the virtues of TZABAOTH.
Elohim, fight for me in the Name of TETRAGRAMMATON.
Malachim, protect me in the Name of YOD HE VAU HE.
Seraphim, purify my love in the Name of ELOAH.
Chaschmalini, enlighten me with the splendors of ELOHI, and of SCHECHINAH.
Aralim, act ye; Auphanim, revolve and shine.
Chaioth Ha-Qadosch, cry aloud, speak, roar, and groan; Qadosch, Qadosch, Qadosch, SHADDAI,
ADONAI, YOD CHAVAH, EHEIEH ASHER EHEIEH!
Halelu-Yah! Halelu-Yah! Halelu-Yah. Amen.

THE END.
[Plate XV. The Mystical Alphabets]
Twilit Grotto -- Esoteric Archives Contents Prev part 2 Next timeline

The Key of Knowledge (Clavicula Salomonis) Add. MS. 36674
The Key of Knowledge (Clavicula Salomonis)

Transcribed from British Library, Additional manuscript 36674.
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permitted.
The present text is a sixteenth century English translation of the Key of Solomon, the most famous of Grimoires, or handbooks of magic.
In producing his 1889 edition of the Key of Solomon, three manuscripts escaped S.L. Mathers' attention, or he chose to neglect them.
They are Sloane 3645, 3647, and Additional Ms. 36,674. All three are in English. It is not clear to me why he did not mention them, but
they do not in fact seem to have been used by him, as the wordings and layout are quite different. Mathers' translation seems to be
mainly from the Colorno class of manuscripts written in French.
The following is a complete transcription of the English Key of Solomon from Add. 36674, with alternate readings from Sl. 3645. The
Add. manuscript dates to mid- to late-16th century. Add. 36674 also appears to be in the same hand as that found in the beginning of
Sloane 3854. Sl. 3645 is dated 17th century [1], and seems to be based solely on the earlier manuscript. The drawings included here are
based on those in the Sloane manuscript, as they are more legible, and were copied very closely from the older manuscript.
The catalog entry reads as follows:
36674. COLLECTIONS relating to Magic and Witchcraft from the papers

of various 16th and 17th century astrologers, finally put together
probably in the library of John Somers, Lord Somers (v. catalogue
in Harl. MS. 7191, f. 158 b). The table of contents on f. 3 is in
the same hand as Somers' catalogue. Artt. 1-4 belonged early in
the 17th cent. to Gabriel Harvey, the poet and friend of Spenser,
who has annotated them throughout (compare the hand with
Add. MS. 32494). Art. 10 and probably some other articles were
collected by Elias Ashmole. Later owners are noticed below.
Contents:-
1. "Here begynneth the booke of Kynge Solomon called the Kay
of Knowledge," to which Harvey adds "Clavicula Salomonis.
Extat Latine: et legi." In two books. There are many treatises
with similiar titles, but this does not agree with the Clavicula
edited by S.L.M. Mathers (London, 1889), nor with the treatise
known as Lemegeton. The first rubric is "Orysons to be sayde
when you coniure," and the last "Here follow the the manner howe
to make the Pentacle." In a late 16th cent. hand. f. 5.
Although the wording is simpler in the present text, most nearly all of it does in fact correspond with Mathers' edition.
Sloane 3647 appears to belong to a different class of manuscripts, and is not included in the present transcription.
http://www.esotericarchives.com/solomon/ad36674.htm (1 of 26) [23.07.2001 00:57:45]

I have taken the liberty of moving the table of contents for book 2 to the beginning of this transcript for convenience.
[1. Cf. Catalog to the Sloane Manuscripts in the British Museum, Edward J. L. Scott, London, 1904, p. 473.]
[5r]
Here beginneth the book

of King Solomon called
The Key of Knowledge.

Clauicula Salomonis. Extat latinè: de legi.
Cabalistica: sed sophistica.
The table of the first book.

13 Chapters.
1. What orations and prayers ought to be said before you work.

2. Of the confession before you work.
3. Of your conjuration, with a malediction thereunto belonging.
4. Of pentacles, and how they ought to be made.
5. Of the way how to work.
##. Experiments
1. For things that be stolen.

2. For to be invisible.
3. For love, how they ought to be prepared.
4. 9. For to make a woman dream of thee.
5. 10. Of experiments of favor and friendship.
6. 11. Of experiments for hatred and malice.
7. 12. For to fain a thinge to be true, which indeed is false.
8. 13. Of extraordinary experiments, and how they are prepared.

A table of chapters which are contained in this second book.
1. In what hour experiments ought to be wrought.

2. How the conjurer must behave himself.
3. How his fellows must behave them.
4. Of fasting and watch.
5. Of baths and how they must be made.
6. The blessing of the salt.]
7. Of apparrel, and all thereto belonging.
8. Of the knife belonging to the art.
9. How the circle must be made, and how you must enter into it.
10. Of water and hyssop, how they are made.
11. Of hyssop.
12. Of fire and lights.
13. Of pen and ink.
14. Of the blood of a bat.
15. Of virgin parchment.
16. How you must work with wax.
17. Of a needle wherewith thou must work.
18. Of odors, and sweet perfumes.
19. Of cloth, wherein you must lay up your instruments.
20. Of the work of images.
21. Of the hours to work in.
22. Of the colors of the planets.
[5v is blank]
[6r]
Orations to be said when you conjure. [Chap. 1]
Lord Jesus Christ, the loving son of God, which dost illuminate the hearts of all men in the world, lighten the darkness of my heart, and
kindle the fire of thy most holy love in me. Give me true faith, perfect charity, and virtue, whereby I may learn to fear and love thee and
keep thy commandments in all things; that when the last day shall come, the angel of god may peaceably take me, and deliver me from
the power of the devil, that I may enjoy everlasting rest amidst the company of the holy saints, and sit on thy right. Grant this, thou son
of the living God for thy holy name's sake. Amen.
A confession to be said before you work. [Cap. 2]
I confess to thee, Lord God, the Father of Heaven and Earth, and to the good and most benign Jesus Christ together with the Holy
Ghost, before thy holy angels, and before the true majesty of thy cross, that I was conceived in sin, and from my baptism continued
therein. I confess furthermore that I have sinned in pride, in anger, in glottony, and in whatsoever man's frailty may sin, I have sinned.
Therefore I pray you all the saints, in whose sight all these things I have confessed, that you witness with me in the day of judgment,
against the devil, and so I being clean and confessed of all my sins, let me appear before thee (O Most High) righteous, and grant thy
grace to me by thine ineffable clemency, that I may see and know all the spirits which I would have, and accomplish my will and desire.
Amen.

[Of your conjuration, with a malediction thereunto belonging. Chap. 3.]
Lord God almighty father which didst make all things, which knowest all things, for nothing is hid nor impossible to thee, give me grace
to know and understand the virtue of all prenities (?), which art hid by thy most holy mercy and hyttye (?), by that thy ineffable,
worshipful and fearful name Hyach, by the which all the worlde shall tremble, and by whose fear, all creatures do obey. Grant me also
that the secret of the secrets of all the spirits may be opened before me, gently obeying me, and my commandments, through the most
holy Adonay, whose kingdom endureth forever. Amen.
When these are done, let the conjurer arise, and put both his hands laid after the fashion of a cross, upon the pentacle, and let one of his
companions always hold the book open before him; and let him look into the air, into the four parts of the world: afterwards looking
upon the book, let him say as followeth:
Lord my God, be thou to me a tower of defense against the face of all evil spirits.
Afterwards, let him turn himself first to the East, next into the South, then into the West, and North, and in every part say:
Behold the signs and names of that conquerer, by whom you are daily feared, and fear, obey me therefore by these most
secrets of all other.
Straight way after, let him begin to conjure those spirits, as that art doth command, which then he hath in hand, which done they will
appear quickly. If not, then call them as followeth and know that if they were bound in iron they wyll come, or send a messenger.
I conjure you such Spirits (naming them), by the Father, the Son, and the Holy Ghost, and by him which shall come to
judge the world, both the quick and dead, by fire; and by the nativity and baptism, by the death and rising again of Christ,
by the coming of the Holy Ghost our comforter, by holy Mary, the mother of our Lord Jesus Christ, by her virginity, by
the seven gifts of the Holy Ghost, by the nativity of Saint John the Baptist.
I conjure you by the twenty Seniors, by the nine orders and degrees of angels, archangels, thrones, dominations,
principates, potestates, cherubin, and seraphin, by all the virtues of the heavens, by the four beasts of God having eyes
both behind and before, and by the twelve Apostles.
I conjure you also by all martyrs, Saint Stephen and all the rest, by all confessors, as Saint Silvester and all the rest, by all
holy hermits, abbots, monks, and by all the holy prophets, by all holy virgins and widows, and by all saints whose
solemnity is celebrated before the sight of Christ throughout all the world; by whose desents and prayers the divine
majesty, be our aids and help in all our works, and by all thinges which agree together in kind.
I conjure you by God, that was born of the virgin Mary, which suffered of the Jews, which was hanged on the cross;
which was dead and buried, which shall come again to judge both the quick and the dead, by fire.
I conjure you spirits by all the patriarches, prophets, Apostles, evangelists, martyrs, confessors, virgins, and widows, and
by Jerusalem, the holy city of God, and by Heaven and Earth, and all that therein is, and by all other virtues, and by the
elements of the world, and by Saint Peter, apostle of Rome, and by the crown of thorns that was worn on God's head, and
by the garments for the which> Jews [sic] caste lots, and by all things that can be said or thought of our most mighty
Creator, and by the holy Trinity, and by all the holy court and company of Heaven, and by him that in the beginning made
all things of naught, and by him that for the health of mankind came down into the Earth, and was born of the virgin
Mary, which suffered under Pontius Pilate, was crucified, dead, and buried, and descended into hell, the day he arose
again from death, and ascended into heaven, and sitteth on the right hand of God, from whence he shall come to judge
both the quick and the dead, and the world by fire. And by the Holy Ghost the Comforter, which did proceed from the
Father and the Son, in likeness of a dove when Christ was baptized in the flood of Jordan, and came upon him and his

Apostles, the Gospel of God with divers tongues, and by the three God-heads, and the unity to be worshipped, and by the
company of those saints which cease neither day nor night, but still cry with a loud voice, saying: holy, holy, holy, art
thou Lord God of Sabaoth, Heaven and Earth, are full of the majesty of thy glory; Hosannah, in the highest; Blessed is he
that cometh in the name of the Lord: Hosannah in the highest. And by the 100 and 44 company of martyrs, which
speaking to the world, suffered most grevious martyrdom.
I coniure you spirits by the thunder shining of fire, and lightning of God etc., by the seven golden candlesticks shining
before the altar of God, and by all the miracles which [have] been done by saints and angels, and by all the precepts which
are instituted for Christian faith, and by all the company of saints which follow the seven steps of the undefiled lamb, and
by all the saints which God chose unto him, before the foundation of the world was laid, and by their merits, which please
God right well.
I conjure you spirits in what place of the world soever ye be, by the annunciation of Christ, by the baptism of Christ, by
the circumcision of Christ, by the transfiguration of Christ upon the mount Tabor, by the cross of Christ, by the passion of
Christ, by the cry of Christ, and by his voice, saying: hely, hely, Lamazabathany: by the death of Christ, by his hands
which were pierced through with naile; by his wounds and blood; by the body of Christ, by the sepulcher of Christ, and by
the bread which he brake and gave to his disciples saying: "This is my body of the New Testament, which shall be shed
for man in forgiveness of sins:"; and by his glorious ascension, and by all wonderful works of God.
I conjure you spirits, by the virtues of all herbs, stones, and grass, and by all things which meekly obey the commandment
of God: Also, I conjure you spirits by these ineffable names of God; Asahac, Radrematas, Fallcas (?), Anbonas, Anborac,
Bera, Bolem, yaelem, Ladodoc, Acathel, Coplice, Piham, Sanca, harucara, Adonay, Barucaea, Oboi, Emagro, Iesu God,
God which madest Heaven and Earth, also which sittest upon cherubin, and seraphin, and by the wonderful name,
Tetragrammaton, which is Euan, Iothe, and by the holy and ineffable name, Ane, Rethon, grant to all thess spirits to obey
my will and my commandments.
I conjure you spirits, in what place of the world, soever you be, that you tarry no longer in the air, nor in the earth, nor any
other place, but that you appear here immediately before us, to do our will and pleasure. And I command you that straight
way you come before us, to fulfill that whatsoever we shall commande you.
This done they will come doubtless, but if perchance they do not, let the master lighten his voice and say:
"Behold, here be the signs and names, the secret of all secrets, who dare be so bold as to gainsay them, and resist the
names of the mighty conquerer, who ruleth the whole world. Come therefore here before us, whersoever you be, and see
these most secret of all secrets. Come and receive the pleasant smell of sweet odours, and gently to make us answer."
If then they appear, show them the pentacles.
But if they will not, let the master (beating the air about him on every side) hush (?) with his voice, and his companions praying, let him
say with a clear voice:
Behold, I conjure you, I call you, I exorcize you, by the mighty, great, and strong name, Hel. I conjure you, and command
you by the wonderful Berlayne, holy great and just, that you tarry not, but come without any noise, and without any
deformity.
I conjure you, and with power command you, by him which speaketh, and it is holy, and by all his names. In the name
Adonay, Aloe, Alnon, Sabaoth, Saday,. Also, I command you by this book, and by all the powers thereof, that you come
to us, not deformed but in a very fair shape. We conjure you with power, by the names Yr, and Vr, which Adam heard
and spake; or by the name Gyn, which Noah heard and spoke, with theight (?) family after the flood. And by the name Y,
et N, et X, which Abraham heard, and knew Almighty God; And by the name Joth, which Jacob heard of the angel
speaking with him, and was delivered from the hands of his brother Esau; And by the name, hely, Ane, heye, which
Moses heard in the hill of God, horeb: and obtained to speak with God, and hear God Himself speak in a flame of fire;
And by the name Elaye which Moses named, and all the dust of the Earth was stricken, and gnats were made amongst the
men, the oxen, and cattle of the Egyptians, which did destroy them and their corn; and by the name Arphicerie which
Moses named, and sent all kinds of flies into Egypt, to destroy there fruit; and in the name, Phaicon, which Moses named,

and there was made darkeness three days and three nights in Egypt and all were almost dead for fear; and by the name
Arymon, and in the name Arymon, which Moses named at midnight, and all the first born in Egypt died. And by the name
Gemaron, and in the name Gemaron, which Moses named and the Red Sea was divided, and he delivered the children of
Israel out of captivity. And by the name Symagogion, which Elias named, and the Heaven did give rain, and the Earth
brought forth fruit. And by the name Athanatos, which Jeremiah named before the captivity of Jerusalem. And by the
name, ALPHA & OMEGA, which Daniel named, and by that destroyed Bel, and slew the Dragon. And by the name
Emanuel, which the three children Sidrac, Midrac, and Abednago sung in the hot oven of fire, and were not hurt. By these
names and by all other names of the almighty, only, and true God, by whom you were thrown down out of the high throne
into the place of banishment; we conjure you, and command you, by him which speaketh and it is done; to whom all
creatures do obey. And by the Angelic potestates of heaven, and by the great providence of Almighty God, and by the seal
of Kinge Solomon, which he received of that Almighty. Come therefore presently before us, to fulfill our desire.
I conjure you by that most holy name Joth, Hebay, which is written in Hebrew letters, and by the holy name,
Primeumaton, which Moses named, and the bottom of Hell swallowed up, Tathon, and Abyran; unless you do as we
command you, we curse you by the virtue of that same name Primeumaton, even into the bottom of Hell, and we will
send you to that farthest part thereof, if you will rebel against us and withstand these our holy words. So be it, so be it, so
be it, Amen.
If as yet they do not appear, let the conjurer make the sign of the cross upon his forehead, and say:
Again I conjure you, you spirits, in what place soever you be, that you come to see the consecrated signs and names of the
most mighty Triumpher, and we charge you by his unity to obey us. And by him we will compel you, against your will,
for all things be true, which have proceeded out of this work. And there shall proceed fire which shall burn you
continually. And they be the words by the which all the world doth tremble, stones are rolled back, the water doth not
flow, nor the fire burn.
Then if they were tied with chains of iron, they will straight ways come, or else send their messengers. If they do not, then let the master
arise strongly and comfort his fellows, and turning himself to the four parts of the world, let him beat the air. Afterwards, let him kneel
towards the East, and his fellows with him, and say with an humble voice:
Where be you spirits which were once angels of the nine orders? Come and see the heavenly signs, and the ineffable
names of our Creator, and the names of the angels, whose fellows you were once. We conjure you again and again, and
command you by the triumphant, mighty, and strong name of God Hel, which is wonderful, glorified, and virtuous, and
terrible; we conjure you, and command you, that without any delay and without all deformity you come and appear before
us.
If yet they be disobedient and will not come, then let the master reform all his circles, and make a cross in the air with the aforesaid
knife, and making a hissing in the four parts of the world, let him kneel towards the North, and say:
In the name of Adonay, Aloyn, Sabaoth, Saday, which is Lord God, High God, and Almighty King, we beseech thee that
we may bring to pass our desire, and that we may prosper upon all the works of our hands. And the Lord in this hour, and
in all the rest, be in our mouths, and our hearts.
Afterwards, let him arise, stretching his arms as though he would embrace the air, and say:
Again we conjure you, and exorcise you, by these letters herein expressed, by whose virtue and power fire is
extinguished, and all things are made in remembrance of them, and they call truly upon their Creator, and praise him,
which according to the truth are these: Veriton, Adyreon, Biraretro, Gyariton, Gyamerion, Celamia, Cheamagi, Rechnaya,
Eapmegia, Aderyan, Malchia, Mana, Gana, Roachia, laba, Cosia, Boalia, Dorenia, Canco, Galgala, Bache, Baya,
Amanua, Cathia, Bachuaya, Geredia, Nyera, Penthohahia, Arathana, Redosta, Calchia, Semeforab, Anare, Neron, Joosar,
by the virtue of these we exorcise and conjure you, and by the most blessed God, and by his impery, and everlasting
glory; and by the holy name of the holy faith Adonay, Eloe, which is to say, Lord God of Sabaoth. Furthermore, we
conjure you, and we bind you, by the seal of the Sun, the Moon, and the stars, and know that unless you come without any
deformity you shall have no rest by day nor by night, wheresoever you be, and you shall be condemned into the flame of
fire and of sulphur; we will burn you and your figures for ever and ever. Also that you depart not till you shall be licensed.

Furthermore, we conjure you, by this name Bel, and in this name Ia, Ia, Ia, which is God, and in this name, Vau, Vau,
Vau, which is, I am that I am; finally, we conjure you, by all the divine power of God, that you presently come before us
in comely wise.
When this is done, you shall see them come, and their lords as great men are wont, and when they shall see the master, they obey him in
all points.
Afterwards, when thou hast done all thou wilt, command everyone to return peaceably into his place, and say:
Peace be between you and me.
After this, let the conjurer say Saint John's Gospel, and the twelve articles of the Creed, and go out of the circle, and let them wash their
faces with holy water.
Observe here that no spirit dare tarry away, and if some chance to tarry, write their names in paper, and cover it with earth, and kindle a
new fire, and put brimstone upon it, and say as followeth:
I conjure thee, fire, by him of whom all the world is sustained, that thou burn these spirits after that sorte, that they may
feel it perpetually.
Then caste the paper into the fire and say:
Cursed and blasphemed be you for ever, let there be no rest to you any hour, any day, or any night, because you have not
obeyed the words, which were spoken of the mighty maker of all things, which names are these: Ameteñeton, Io, Ahac,
Pater, Semiphoras, Alleluia, Aleph, Beth, Gymel, Daleth, he, [Vau,] sayn, Cleth [Cheth], Teth, Jod, Caph, Lamed, Mem,
[Nun,] Samech, Ain, Pe, Tsade, Coph, [Resh,] Sin, Tau,
We curse you and deprive you of all your power, and strength, by the virtue of these names, sending you to be burned
everlastingly in fire and brimstone, world without end.
Which done, they will come.
Then write their names again, and make a fumigation over them, and they shall be delivered; and ask what thou wilt; and thou shalt
obtain it, and then licence them as before is said. In this oath thou mayst consecrate a book, or any other thing that thou wilt.
Here followeth how and after what sort pentacles must be made, wherein all the science
of the Key of Knowledge dependeth. Chap. 4.
These pentacles must be made on the day of Mercury, and in his hour, the moon being in an airy sign, and in the increase of the moon.
To make these thou must have an house or chamber, where there dwelleth nobody but thyself; this house or chamber thou shalt perfume,
as shall be appointed in the chapter of perfumes and odours; and sprinkle it with such water as shall be prescribed in that chapter. Look
also that the weather be fair, and the air clear; and that thou have sufficient virgin parchment.
This being in readiness, begin to write thy pentacle in the above-named hour, in a very fair colour, being conjured as shall be said in the
chapter of pen and ink. And with that same pen being adjured, make an end of your writing the same hour; let the rest be finished when
it may.
Afterward, take a fine cloth of silk, as shall be shewed in their chapters, wherein you shall hold the pentacles; you must have also an
earthen pan full of colour and frankincence of the male kind, mingled with the wood aloes [=lignum aloes], consecrated as shall be said
in the chapters of perfumes: be thou also clean as shall be said in that chapter. Furthermore, you must have a knife ready in goose blood,

which was made on the day of Mercury, in the increase of the moon; whereupon has been said three masses with their gospels; and
smoked with the aforesaid perfumes; with which knife you must make hyssop, as appeareth in the chapter of hyssop and water. All this
being ready, draw a circle with this knife before the pot of earth, and over this pot and the circle hold the pentacles, and perfume them;
and say devoutly thess Psalmes following: Domine Deus meus in te speraui, Cæli enarrant, Dominus illuminatio mea, Deus Deus meus
respice in me, Beati quorum remissæ sunt iniquitates, Miserere mei Deus, Afferte Domino, Deus iudicium tuum, Ecce nunc benedicite
Domini, Deus in nomine tuo,
Which said, say this prayer following:
O most holy Adonay, and most mighty, which art ALPHA & OMEGA, which madest all things with great wisdom, which
didst choose Abraham to be thy first faithful servant, and didst multiply his name above the stars of heaven; which also
didst appear to Moses thy servant like a flame of fire in the midst of the bush, and didst reveal thy holy name
Elicasserephe, unto him; which madest the people go over sea dry footed; which gavest to Solomon, King David's son,
wisdom and knowledge above all other men, and didst vouchsafe to reveal these present pentacles unto him. I humbly
beseech thee that in thy virtue they may be consecrated and prepared as they ought to be. Let them obtain the virtue,
which they ought, by the most holy Adonay, whose kingdom endureth world without end. Amen.
Say this three days continuing. After cause three masses to be said over the pentacles, two whereof being of the Holy Ghost, and the
third of Our Lady, which done lay them up in silk, as before is said.
Here followeth the way to work, which is the chiefest chapter of all. Chap. 5.
Before you begin your work you must have a knife, made as is before said, wherewith the handle of the sprinkler must be cut.
After this, you must observe that you have a day and hour meet [suitable] for your work; also the pentacles must be made as is
aforesaid; and in the midst of them, let there be made the majesty of God, with his angels, even as he shall in the last day judge the
world; and about his majesty write his wonderful names, and the names of his angels. Let the rest of the pentacles be ordered as is
appointed in the former chapter.
And whensoever thou intendest to work, have these pentacles about thee. In this chapter all this science dependeth. Furthermore, if thou
wilt understand that chapter that followeth, as concerning the operation of images, in that thou shalt perceive both the beginning and end
of this science; and by that, thou shalt bring thy matter always to good effect.
pro furto.
Here followeth, how experiments for things that are stolen ought to be wrought. Chap. 6.
Experiments to find out theft, either are prepared by conjuring of spirits, or by writing figures and letters, or by some other means. In
every such experiment requisite it is that you have the day and hour fit for such experiments; which are appointed before in the chapter
of days and hours. The day and hour being ready, do as your experiment appointeth you. But first say this prayer following:
Alahac, Falie, Anbonas, Vntibolem, ladodoc, hel, Plamny, Barucaca, Adonay, Eloe, Emagro, Barach, Simamel, Mel,
Cadathera, Huhuna, Matheam, Danyd, Vama, Boel, Hemon, Segen, Temas O merciful Father, Jesus, God, which madest
Heaven and Earth, which didst make the twenty-four beasts which cry continually "Holy, holy, holy, art thou, Lord God
of Sabaoth", Lord God, which putest Adam in paradise, to keep the tree of life, thou O Lord art he which doest
marvaylous things, O Lord God by thy holy city Jerusalem, and by thy wonderful name Tetragrammaton, which is Euan,
Joth, Vau, give me power, virtue and strength to bring this experiment to pass. I beseech thee Almighty Father and Lord,
which didst create all things of naught, which gavest unto men their names, and to stones and herbs their virtue and
power. I beseech thee (O holy Father) for thy only son's sake, our Lord Jesus Christ, which liveth and reigneth world

without end, that thou wilt grant me to know the virtue of this experiment. So be it. Amen.
Afterwards, perfume the place with such perfumes as shall be appointed in that chapter. Sprinkle it also with water, and if it be
necessary to make a circle, let such a one be made as is appointed, as touching the same. If any other ceremonies be required in this
experiment, do them. When all these be finished, say thy conjuration, which thy art doth teach thee, and in the end thereof say:
Pater noster, Rerax, Terson, Syletin, I adjure you by this holy name Joth, He, Vau, which is written with twelve letters
that by this present exorciser we may see the truth; Ja, Ja, Ja, Ya, Yah, cause these spirits to show us our desire. I conjure
you aforenamed spirits, by all that is aforesaid, and by him to whom all creatures do obey, that immediately you show us
the thing that we require, or else him that took it away.
If to do this experiment, it be requisite to write letters and figures, they are to be written as is prescribed in the second book; note that by
whatsoever means, experiments for theft are made or done, requisite it is that there be other experiments besides this, as we above said.
How experiments to be invisible must be prepared. Chap. 7.
If thou wilt have an experiment to be invisible, if it be required to write thy experiment, then write it all in virgin parchment, and with
pen and ink, as shall be appointed in the chapter of pen and ink. If furthermore a conjuration be required, then before your conjuration
say privily as followeth:
Stabbon, Asen, Gabellum, saneney, Noty, Enobal, labonerem, Balametem, Balnon, Tygumel, Millegaly, Iuneneis,
Hearma, Hamorache, yesa, Saya, Senoy, Henen, Barucatha, Acararas, Taracub, Bucarat, Caramj, by the mercy which you
bear towards mankind, make me to be invisible.
Afterwards, make your invocations, and if you must make a circle, make such a one as is appointed in the chapter of making a circle. If
you must write any figures and letters, write such as are prescribed in the chapter, as touching circles, notes, or figures. If you must
write with any blood, use such as is also hereafter appointed.
When this is prepared, if you must use any conjuration in the end of it, say as followeth:
O thou Penerason, the master of invisibility, with thy ministers: Themos, Marath, Moragrie, Bries, Cliomeclis,
Ligemenes, Abden, Priubusit, Tenganden, Tebdyn, Berit, Ecbacrã, Chrysiamur, Olithel, I conjure thee Penerason, and
these thy ministers, by him through whom all things in the world do tremble and quake, by Heaven and Earth, by cherubin
and seraphin, by him that worked such a miracle upon the virgin Mary, that this my experiment may be brought to pass,
and that I may be invisible, in what hour or time soever I will. Also I conjure you ministers, by Stubbaten, Nageharen,
Asey, Elmugit, Gabellio, Semene, that you come, and bring to pass this my work.
Thus doing, thou shalt have thy purpose. If thou wilt work any other ways, ever see that all things be in readiness requisite, and say
upon thy experiment this former conjuration. But first, say privily the verse, Stalbon, Mecharum, Asen, and likewise to the end.
Erotic experiments.
How and by what means experiments of love ought to be wrought, as well in getting her
whom thou desirest, as in touching her in her sleep, or talking with her. Chap. 8.
If thou wilt perpare any such experiment, requisite it is to have regard to the day and hour, and if your experiment must be wrought by
wax or any such like thing, for wax let your image be made of such wax as is hereafter appointed. And when your wax is ready, say as
followeth:

Venus, ester, Astropolyn, Asmo, Mercurius, Jupiter, Saturnus, Señe, Sus, Vne, Nensa, Recle, Sether, Teres, Terse, Beret,
Teser, Crest, Erces, Nilobolas, Atrop, Atoro, lino, Poruta, Lepotarmon, Sompolocar, Peralotorjes, Noto, Solpiar,
Raytroploson, yoson, Omas, Samo, Moas, Saom, Mosa, Maso, yrsicas, Draco, Draontius, Ara, Arel, Atrax, Belcar, Aray,
Muenec, Iemar, Camna, Beri, Enna, Agama, Rima, Beberuna, Sinra, Saem, Myny, Genycal, Okalioth, Dicurcals,
Cogaoth, Thajr, Tempter, Thon, Dreamer; I conjure you all ministers of love by him which can destroy you and make you
again, and by all His names which do daily bind you, that you consecrate this wax as it ought to be. And in the name of
the most holy Father, Almighty Adonay, whose kingdom lasteth forever and ever, world without end, that thou make this
wax to have the effect which I desire it to have, and by the holy faith Adonay, and by his fear, which shall exhort you to
bring my will to pass.
When this is done, make thine image of wax as it ought to be made. If it so be that thou must write anything upon thine image, write it
with a needle or a pen, as in their places are appointed. If furthermore it be required that thou perfume thy image, perfume it with such
perfumes as are expressed in their chapters; yet if it be needful also of any other thing to be done upon it, or conjuration, then let the
conjuration be done according to the experiment. Which once said, let there be made perfumes as are appointed, and hold thy image
over the perfume and say as followeth:
O thou orient king Eggye which reignest and rulest in the East, and thou Paymon, most mighty king which hast dominion
over the West, and thou great king Amaymon, which reignest in the South, and thou triumphant king Egyn, which hast
rule over the North; I most heartily call upon you, by him which only spake and it was done, which with his word made
all things; and by his holy names, whereat all the world doth tremble, and is written in twelve letters, which are Joth, Eth,
He, Vau; and by the nine heavens and their powers, and by the names and signs of our creator, that thou consecrate and
confirm this presente image as it ought, by that holy name's sake, Adonay, whose kingdom hath no end.
Which done, thou mayst repeat the conjuration of thy experiment. And if thou obtain thy purpose it is well; but if not, put thy image
under thy bed's head. And in a short time thou shalt see her whom thou desirest come to accomplish thy desire.
Here followeth another way whereby it is brought to pass that she shall dream of thee.
Chap. 9.
This experiment is ineffable, and seemeth almost a wonder; for this, before thou begin thy conjuration, look into the air, being in thy
chamber, and say with a humble heart as followeth:
Agla, Joth, Eth, He, Vau, Ja, Ja, Ja, Va, Va, Va, Ya, Ya, ly, Elyce, ysi, Agay, Neon, Joagat; O Lord Holy Father, which
didst make all things, and knowest the hearts of all persons, I beseech thee, by thy most holy above-named names, that
thou illuminate the heart and mind of N. that she may love me as I do her, and that she may be always ready to do my will
and pleasure. And furthermore, give strength and power to this experiment, that by thee (O Father) and by those spirits,
and the virtue of these words, that all things may be brought to a good end.
Afterwards, do thy art, with all things requisite in the chapters to the same, and it shall have good effect. Hoc de amore pseudo Salomon:
sed ecce ... (?) Consecrationes (?) amorem apud Picatricem o (?) 5u~ (?).
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Of experiments of favor and friendship. Chap. 10.
If in this experiment, thou must write with anything, thou shalt write with such as are appointed in the chapters of pen and ink.
Afterwards, let it be perfumed with such perfumes as are hereafter appointed also, and sprinkle it with the water, as is appointed in that
chapter. If furthermore it be required to write any signs, letters, or figures, or any other names, let them be written as is said hereafter, as

concerning how letters ought to be written. And put it in a cloth of silk, being such a one as hereafter shall be prescribed, and then say as
followeth:
O most holy Adonay, which art almighty and most gentle, which art also ALPHA & OMEGA, I beseech thee of thy
infinite mercy and pity, whereof thou aboundest, which did say, and it shall be given thee, I ask of thee therefore by thy
almighty power that this experiment may be consecrated, and give unto it by thy holy virtue that power which I desire.
Which done, lay it a night and a day unto the altar cloth. Afterwards, if thou wouldst have the favor of any man, hold these letters in thy
hand, and he shall deny thee nothing. Whatsoever letters you write, or whatsoever conjuration you say to obtain favor, in the end thereof
ever say or write these verses following:
Sater, Arepo, Tenet, [Opera,] Rotas, Joth, Eth, He, Vau, Yach, Ya, Ja, Ja, Ja, Anereneton; you holy names fulfill my
desire Gasper, Balthasar, Melchior, Abrahã, Isaac, Jacob, Mysach, Abdenago, Marke, Mathew, Luke, Juke, Geon, fyson,
Tigris, Euphrates; be ye all present to help me, that I may obtain grace and favor at whose hands soever I shall ask it, by
our Lord Jesus Christ which liveth and reigneth with the Father and the Holy Ghost, world without end. Amen.
How experiments for hatred are prepared, that any may be made deadly enemies. Chap.
11.
Experiments of hatred are done divers ways. If thou wilt work by any image or any such like thing, make your image, and perfume it
with such perfumes as are prescribed. And if so be any thing must be written upon the image, write it with a needle, as shall be hereafter
appointed in the chapter concerning a needle, afterwards say as followeth upon the image:
Arator, lapidator, temptator, sommator, subuersor, agnator, siccator, sudator, Combustor, Pungitor, Ductor, Comestor,
Deuorator, Seductor, I do beseech you ministers of hatred, and destroyers of friendship, I beseech you I say that this
present image may be so consecrated that it may engender hatred betwixt whosoever I would.
Which done, lay the image in the censer all night, and then work with it in the hour fit for that purpose, if thou must work otherwise, as
by letters or other means, then in the end thereof write these above-said names, Arator, lapidator, temptator, etc. Also if thou would
make discord between two that love well, then say before them (all things being ready):
Where is this sower of discord, with the rest of the above written names. I coniure you, and will you by him which made
you, and by him which ordained you to this office, in which also you rejoice; I pray you and desire you that this may be
prepared, that they which eat or touch this may utterly be set at variance.
Afterwards, give it unto them at your hour appointed. Hereafter if thou wilt work by any other means, write the aforesaid names, Arator,
lapidator, temptator, etc. and it shall be.
An experiment to fain a thing to be [true] which indeed is false, whereby many men be
deceived as in playing, or in showing any other thing. Chap. 12.
For such an experiment, once being found, you must write it in paper as shall be hereafter appointed. Also you must write with blood as
shall be likewise declared with what blood, and what pen. If it requires that you should work this by writing, letters, or names, work as
your chapters appoint you. This done, say with a lowly [sic] voice as followeth:
Abac, Abdac, Istac, Castac, Adach, Castas, Calsac (?), lusor, Triumphator, Derisor, Incantator, be you here present at my
work, and confirm it so as I desire, and make it so appear that they that see it be deprived of their sight, and may see false
things instead of true.

Come ye therefore to consecrate and to enchant it, by Jesus of Nazareth, which hath enjoined you to that office.
Which done, you may work. The aforenamed names Abac, Aldac, etc. are to be written in the end of your work, and if you work any
other way, ever observe that those words be said in the end.
Here followeth a way to bring to pass any extraordinary experiment. Chap. 13.
When thou wilt bring to pass anything, write thine experiment in paper and pen as hereafter is said. If it be for good, howsoever it be
done, say this prayer following. And if you must write anything, write it in the end thereof.
O God which hast made all things by thy holy name which is written in seventy letters, and every letter betokeneth one of
thy holy names, which are here written: Lascos, h, h, h, Ihe, Ripan, Iba, Abgis, Lus, Baff, Plas, hapa, Iob, Ioazacam,
Orezeym, Cororator, grant I pray thee that this present experiment may be fully brought to pass according to my desire.
Also, let this Gospel following be written or said over it:
In those days, Jesus was led into the wilderness of the spirit to be tempted of the devill, and after he had fasted forty days
he was an hungered, and the devil the temptor, coming unto him, said: "If thou be the Son of God, command that these
stones may be made bread." Jesus answering said: "It is written, that man liveth not only with bread, but with every word
which cometh out of the mouth of God. Then the devil led him into the holy city, and set him upon the pinnacle of the
church, and said unto him: "If thou be the Son of God, cast down thyself headlong, for it is written that he hath given his
angels commandment over thee, and they shall take thee up in their hands, lest thou should be hurt." Jesus said unto him:
"Again it is written, 'Thou shalt not tempt the Lord thy God.' Again the devil took him up into a very high hill, and
showed him all the kingdoms of the world, and their glory; and said: "All these I will give thee if thou wilt fall down
before me and worship me." Then Jesus said: "Avoid, Satan, for it is written that thou shalt worship the Lord thy God, and
him only shalt thou serve." Then the devil left him, and his angels came and ministered unto him.
Which done, thou shalt work according to thy hours. In other experiments which rather are evil than good, write or else say this verse
following:
Nasue, Nouda, San, Cysa, Haspasan, Canica, Coures, Busil, Nifron, Cyrabnos, Nostracal, yurtaryn, Arbon, Arfusa; which
are powers of all evil, come and help me that by you my work may be consecrated, and obtain that virtue which it ought,
by the holy Adonay, by whose fear you are compelled to obey us.
Afterwards, perfume the letters or verse, and sprinkle them with water. Finally, take heed lest those whom thou callest deceive thee,
which to avoid, behave thyself as this book prescribeth.
Explicit.
Thus endeth the first book of

the Key of Knowledge
of Solomon.
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Here beginneth the

Second Book of the
Key of Knowledge
of Solomon.
Here followeth in what hour experiments ought to be done.
If you have any art ready prepared to speak with spirits, you must work in the first hour of Mercury, and his day [Wednesday] in the
morning. And thus you may finish all arts. Note that the time be pleasant, the air fair and clear, when thou workest.
1. The fair and beautiful spirits are in the North.

2. The fiery spirits remain in the East.
3. They which are created of the water remain in the West.
4. They which came of the wind are in the South.
Note also, that if thou hast once brought to pass one experiment, thou maist work the same again without observing of the hour, or any
other solemnity.
Here followeth how the conjurer ought to behave himself. Chap. 2.
First let him write it wholly in one piece of paper. After let him mark what things are requisite to that purpose; let hym choose a place
meet [suitable] for that purpose, and let him have a bath ready, as shall be appointed in the chapter of baths; and let him say this prayer
following:
O Lord Jesus Christ, which hast made me (most wretched sinner) to thine own likeness; vouchsafe I besech thee, to bless
and sanctify this water that it may be mundefyed (?) to the health of my body and my soul. O almighty and ineffable
father, which didst grant unto John Baptist to baptise thine only begotten son Jesus Christ, grant I beseech thee, that this
water may be my baptism, that I may be cleansed from all my sins which I have confessed, through our Lord Jesus Christ,
world without end, Amen.
When this is done, let him wash all his body, and put on a white linen cloth, and abstain at the least three days from all filthiness and
unhonest talk, and every day say this that followeth, videlicet, once in the morning about the third hour, again about the ninth houer,
again about the evening about the forth hour, and also when thou goest to bed, and thus do three days space.
Abra, Asac, Asach, Radrimilas, filac, Anebenas, Bira, Bontes, Acazal, Zaphite, Phanti, harucacha, Adonay, Emagro,
Abraxio, Achedit, Barachi, Melycanat [or Melycomat], Amystra, hugyma, Machia, Daniel, Dama, Prachil, heil, Hemon,
Segem, Gemas, Jesus God, grant me that I may endue that thing which I go about, and by thee, O holy Adonay, I may
bring them to pass, by our Lord Jesus Christ, which liveth and reigneth world without end. Amen.
Let this be done three days together, if it may be, the air being very clear, and at your day you may safely work.
How his fellows must behave themselves. Chap. 3.
In experiments where circles be made, it is requisite that the conjurer have fellows with him whom he must instruct in all things. When
they are sufficiently taught, let the master and they together enter into the chamber, and let those his companions put off their vesture,

and let the master pour water upon their heads, saying:
Be you renewed and baptised and cleansed from all your sins, in the name of the Father, and of the Son, and of the Holy
Ghost, and the power of the most highest come down upon you.
This done, let them put on the clothing again, all this must be done three days before any work begin. After this let there be made a new
bath, and let them say for three days' space, the aforesaid prayer, and let them follow the master in all things.
Of fasting and watch. Chap. 4.
If you be willing to work, it is required that you abstain from all things unlawful, as from swearing, from glottony, and all other naughty
deeds; which is required for the space of nine days before thy working. And let everyone say for that space, this prayer following:
O Lord God Almighty, be merciful unto me, which am not worthy to lift up mine eyes unto thee, my sins are so great, but
thou (O God,) art merciful, which for one word didst lead the thief with thee into paradise. Have mercy upon me (O
Lord,) and forgive me all my sins. Grant me (most gentle Father) that I may bring to pass my desire, by the most holy
triumphator, which art blessed world without end. Amen.
The three days before thou beginneth thy work, thou and thy fellows sayst daily the confession which is expressed in the beginning of
the First Book, and the second chapter.
[15r]
Of baths, how they must be made. Chap. 5.
Thou must go to a well or river, and before thou goest to it, say these Psalms followynge: Dominus illuminatio mea; Dixit insipiens in
corde suo; Dixi custodiam; Saluum me fac; Cantemus Domino; Confitemini Domino quoniam; Bonis; Quicunque vult saluus esse;
Which said, go into it, and say:
I exorcise thee water, by him which set thee in thy place, that thou drive out of me all uncleaness, through our Lord Jesus
Christ.
Afterwards, let him wash himself, and say:
Marbalia, Gegeon, falia, Jesse, Pharia, Gech, Acích, Gedich, Jail, Dayl, Musayl, Ioyl, Tranchil, Pusil, Godif, Agnet,
Trisif, Sabaoth, Adonay, Agla, Enel, Tetragrammaton, Cedrõ, Agne, fero, Stimulaton, Prenanaton.
And when he is washed, let him go out of the water and sprinkle himself with the water hereafter appointed, saying:
Asperges me Domine. etc.
After, put on thy clothing, and in putting it on, say the 7 Psalms, and that which followeth, and, Cum inuocarem exaudiuit. Confitebor
tibi Domine quoniam dilexi, In exitu Israel de Ægipto, Domine probasti me; And this prayer which followeth:
O most holy Adonay, and most mighty Hel, I desire you by the most mighty and stronge name of our Lord, El, I worship
thee, I glorify thee, and bless thee. I call upon thee, that this bath may be salvation unto me, and that I may have my desire

by thee, (O most holy Adonay, which liveth and reigneth world without end. Amen.
The blessing of the salt. Chap. 6.
Afterwards, take salt and bless it after this sort:
I bless thee in the name of the Father, the Son, and the Holy Ghost. Amen. The blessing of God the Almighty father be
upon thee, and all goodness enter into thee, wherefor I bless thee and sanctify thee, that thou help at this present.
And thus done saye: Benedicite omnia opera Domini Domino,
Afterwards, take the sweet odours consecrated, and throw them into the bath, holding them in thy hand, and go again into the bath, and
wash thee, and being in the bath say:
Amane, Memeto, Inzaron, Doltibon, Amagnõ, lameton, Caron, Sutron, Gardon, Non, Mameraon, Tameratõ, fabron, Sanõ,
Nazmon, Stilon, funeon,
This said, say this Psalm, Benedicite omnia opera Domini, and wash thee saying, In the name of the Father, and of the Son, and of the
Holy Ghost. Amen.
Which done, go out of the bath, and put on clean linen clothing, as shall be said of clothing, and let his fellows do after the same sort.
Here followeth of apparrell and shoes. Chap. 7.
It is necessary that the conjurer put on linen cloth, wherupon the pentacles must be sewn with such a needle as shall be appointed
hereafter in the same chapter. They must also have hosen above there own upon the which these figures following must be written:
They must have shoes also upon, the which these same figures must be written, with such pen and ink as shall be prescribed in their
chapters. Their shoes must be of white leather. Also, let the master have a garland upon his head of virgin parchment, about the which
shall be written in capital letters these four names: AGAA; AGAY; AGLATHA; AGLAOTH; with ink and pen as shall be hereafter in
their chapters declared, also each of his companions must have a crown or garland in whose compass these figures following must be
written:
And before they put on this apparrel, let them say these Psalms following: Domine Deus noster, Domine quis habitabit. Domine exaudi

orationem mean, Cum tribularer, Domine non est exaltatum cor meum, supra flumina, nisi Dominus, laudate Dominum omnes gentes;
Deus miseriat r nostri.
These being said, let him perfume all his apparrell, and sprinkle them with water. Then let the master put on his apparrell saying:
Antor, Anator, et Anabis, Theodomas, Ianitor, by the deserts of the holy angels, I will put on the vesture of health, that I may bring to
pass my desire, by thee (O holy Adonay), whose kingdom hath no end.
The shoes and vestments must be of linen; if you can get such as the priest weareth, it is best.
[16r]
Here followeth of the knife required in this art, and how it must be made. Chap. 8.
A knife is required in this art, therefore make it be made with a handle of iron which is pure, and let it be tempered in goose blood in the
day of Mercury [Wednesday], in the increase of the Moon. After it be finished, cause ten masses to be said over it, and write upon the
handle thereof with the needle aforesaid these signs which follow:
Then perfume it as hereafter is appointed, and note that the circle be made with such a knife, this day lay it up in silken cloths until thou
wilt work, and cut nothing with this knife, but only all things belonging to this art.
All other instruments of iron whatsoever they be, let them be made on the day, and hour of Mercury, and write upon them these signs
following:
The form and shape of the knife, with words and characters.

[16v]
Also, see to the swords wherewithall you will work, that they be clean, and write upon them as followeth: lamec, Theah, Aniles,
Theophilos, Def, Beth ladomay, El, Ja, Jah, Emanuel, Saday, Emnanal, sum qui sum, Agla, ALPHA & OMEGA. Write this with the ink
aforesaid, and smoke them with the odours, and say this conjuration:
I conjure thee by the names, Abraham, Abraho, Tetragrammaton, which is to say, Aglane, that thou hurt me not in work. I
conjure thee by pure, Stimulaton, and by these unspeakable names of Almighty God, which are: Egyrion, Osystron,
Enona, Aula, by Asyn and by Manalo, Emanuel, Sabaoth, Adonay, primus, nouissimus, vnigenitus, Via, Vita, Manus,
hono, primogenitus, finis, Sapientia, virtus, α. Caput, verbum, gloria, splendor, lux, Sol, Imago, Mors, Janua, Petra, Lapis,
Angulus, Sponsus, pastor, propheta, Sacerdos, Athanatos, Ysyon, Pantacraton, Jesus, Halleluia; by these names, and all
other names; I conjure you, that you have no power to hurt me.
Which done, let him keep it as before is said.
Besides this there must be made another knife in the day and hour of Mercury, tempered with the juice of pimpernel, and the bloode of a
goose, upon the which you shall cause three masses to be said. Also, you must perfume it and sprinkle it with water as is aforesaid, with
which knife, all thinges necessary must be cut. Note also that before any of these things be consecrated, that they be virgins, that is, such
as were never used in work or labour.
Here followeth how circles must be made, and how you must enter into them. Chapter 9.
Your circles must be made with the afore-named knife, wherefore when you will work, stick the knife in the midst of the place, and
measure none feet on both sides from the knife, but remember to leave a space open, whereby you may go in and out. A foot behind the
circle make another circle, betwixt the two greater circles, make the pentacles with the names of our Creator, as in the next leaf shall be
showed. In the circumference of the greater circle make crosses. Also, a foot behind this latter circle, make a Quadrangle, in the top of
every corner make a cyrcle, one to set the pot of coals in, and in another let there stick a sword, a foot space from the pot. All which
being done, let the Master bring in his companions by the gate of the circle, and let one of his fellows standing towards the East, have
pen and ink in his hand, and each of the others a naked sword. Let them take heed they move not the pot. Things being thus ordered, let
the master go forth to kindle the fire, and caste therein the perfumes, and light him a great candle, exorcized as shall be said hereafter,
which he shall put in a lantern. And then let him shut the gate of the circle. After this, let him perfume himself, and his fellows, and the
place with water. All which done, the master standing in the midst of the circle, his knife being stuck at his feet, let him begin his
conjurations towards the East.

The manner to make circles shall be showed on the other side of this same leaf.
[17v]
How to make the circle with his pentacle, hereafter followeth:

[18r]
The right way to make the circle, hereafter followeth:

[18v]
Here followeth of water and hyssop. Chapter 10.
The water which is mentioned so often must be exorcized after this sort: Upon the day of Mercury, and his hour, take a censer with
exorcized perfumes and salt, and fill the pot full of clear water; and first hallow the salt, saying:
Sabaoth, Messias, Tetragrammaton, Emanuel, Cedron, fortis, Janua, Turris fortitudinis, vouchsafe to sanctify this salt.
Which said, throw it into the water, and say over it the seven Psalms, and this prayer following:
Thou art my God and my rest, thou art my true and right way. Help, most Holy Father, even as I trust in thee. O God
which art the God of Abraham, the God of Isaac, and the God of Jacob, I beseech thee, O Lord Almighty, by the
invocations and deserts of thy saints: vouchsafe to bless and sanctify this water, that upon whomsoever it be cast, he may
receive health both of body and soul. Amen.
Here followeth of hyssop. Chapter 11.
The water being ready, make a sprinkler of vervain, valerian, fennel, sage, marjoram, and basil, and let all be put upon a hazel wand.
And know that in the day of Mercury, in the morning, in the increase of the Moon, it must be cut, at one cut, with the above-named
knife. And in that hour let the herbs be gathered. Which being made, cause three masses to be said over them. Which done, say the
Gospel of Saint John over them. Afterward, upon the hazel wand, wherewith thou diddest make thy sprinklee, write these characters
following with the needle aforesaid:
Here followeth of fire and lights. Caput. 12.
Thy light to work by must be [made] upon Mercury, and his hour, thy candle must be made in this sort: Take silken thread made and
spun of a virgin, whereof make the wick, and with that make a candle of wax, which came out of a new hive, which is called virgin wax,
let the candle contain half a pound of wax, and write upon it with the needle aforesaid, these characters following:

Afterwards, say these Psalms followynge: Benedicite omnia opera; Benedic anima mea Domino (Ps103); Laudate Dominum omnes
gentes (Ps116); Te Deum laudamus [found in the Latin mass]. And this which followeth:
O Lord God, give me virtue, that only I may trust in thee. In the name of the Father, the Son, and the Holy Ghost, Amen.
I exorcise thee wax, by him which speaketh, and it is done, that thou drive all terror from us. Amen.
Which done, sprinkle it with water, and perfume it, and light it, and say over it:
I exorcise thee fire, in the name of the Father, the Son, and the Holy Ghost, and by the first name of our Lord God ON,
and by the second word, when he said, "Let their be made light", by this name, You, Adonay, Salua, Gla, Manemente,
that thou light the spirits which will appear here. Amen.
Then take a lantern wherein this candle must be put, and write about it these names following: Tetragrammaton, Sabaoth, Adonay,
Tetel, lademas. And light the candle, and put it in it, and read by the light thereof.
Here followeth of pen and ink
Chapter 13.
Take a gander alive, and pull out a feather out of the wing, and say:
Arbon, Narbon, Nason, Tamaray, Lyonar, Armynar, Bludamar, drive out of this quill all deceit, that truth only may abide
in it.
Then make a pen thereof with the consecrated knife, and perfume it, and then lay it up as is aforesaid.
Of ink.
Take a box or horn, in which you must put your liquor, and about the same vessel, write with the needle this following: Joth, Teth, Eth,
vau, Anosbias, Ja, Ja, Ja, Anereneton, Anabona, Sabaoth. Then put into it new ink, and say as followeth:
I exorcize thee, ink, by the name of Anaton, and by the power [of] Stimulaton, and by his name that can do all things, that
thou be my help in this my work.
[19v]
Of the blood of a bat, how you must work by it. Chap. 14.
Take a live bat, and exorcize her after this sort:
Camac, Lamath, Omac, Cachac, Marbac, Glyac, Iamachar, Valmath, I adjure thee, bat, by the Father, the Son, and the
Holy Ghost, and by all the words that are spoken of him, that thou serve us. O thou angel Adonay, Eloyt, and thou angel

Adonel, be you my aid and help, that I may accomplish my desire.
Afterwards, take the needle and prick her under the right wing, and take her blood, and say:
O Almighty Adonay, Araton, Ossul, Heloy, Heloe, Helion, Essercon, sadon, Deus, Deus, Infinitus, Jesus, Christus; be my
helper, that this blood may have power in these my doings.
Here followeth of virgin paper or parchment, called Membrana.

Chapter 15.
Take a piece of parchment off the breast or the nanyll (?), of any beast's skin which is called Membrana. Let it be consecrated after this
fashion, but first smoke it with your perfumes, and in smoking it, say: Domine Deus noster, Domine exaudi, [Deus] Deus meus respice,
Domine quis habitabit, Quam dilecta [Ps98.8, Ps. 101 or 129, Ps21, Ps14, Ps83]. Afterwards say this conjuration following trice:
Malec, Jydomos, Theophilos; O God Almighty Father which madest all things with thy great wisdom, which didst choose
Abraham to be thy first elect person, whose seed thou multiplied as the stars; which didst appear to Moses, in the midst of
the bush like a flame fire, and revealed thy holy name unto him, which is: Eyphy, and Esser, Asserephe, which gavest to
Solomon above all other creatures, I humbly beseech thy majesty, that through thy virtue and power this may be
consecrated, as it ought to be, by thee, O Almighty Adonay, whose kingdom lasteth forever. Amen.
Afterwards, sprinkle it with water, and cause three masses to be said over it.
How you must work with wax.

Chapter 16.
In many arts, wax and earth are used, whereof images are made. If you must use wax, see that it be virgin wax, and that it be not corrupt.
Virgin wax is made of bees which never confederated together, and it is sold at the apothecaries. When thou wilt work with it, say over
it:
I will exorcize, Adonyon, Meryon, 29. Asmetalj, Cosímas, Alíones, Concimas, Oriados, Almay, Caphay, Equant,
Vernant, Othios, lyonides, Trophylidos; be you present to help me, for you I call upon in my work, which I begin by you,
and shall be ended through you.
This done, say these Psalms following: Domine non est exaltatum, Domine quis habitabit, Domine exaudi, Domine Deus noster, Quam
dilicta, Exurgat Deus, Deus Deorum, Deus in nomine tuo, Deus iudicium, Ecce quam bonum, In exitu Israel, In convertendo, Deus Deus
meus, Deus meus respice, Beati quorum, Miserere mei Deus, De profundis, Domine probasti; After this, cause three masses to be said
over this wax. Then smoke it with the perfumes, saying:
I conjure, and warn thee wax, by the Almighty Father which made all things of nothing, that thou by thy holy name,
givest strength unto this wax, that it may be sanctified, which liveth and reigneth world without end. Amen.
Here followeth of a needle, wherewith thou must work. Chapter 17.
It is needful in some experiment to have a needle, or such like, wherefore thou shalt cause a needle to be made, of steel or iron, in the
day and hour of Jupiter [Thursday], which shall not be finished until the next day and hour of Venus. Which finished, take it in some
privie [i.e. private] place, and say over it:

I conjure thee, needle by the Father, the Son, and the Holy Ghost, and by all conjurations which can be made, and by all
virtue of stones, herbs, and words, and by him which in the last day, shall come to judge, the quick, the dead, and all the
world by fire, that thou through the same Creator, receive virtue and strength, and that I may always choose thy aid and
help, whensoever I will.
Afterwards say these Psalms over it: Domine quid multiplicasti, Domine Deus meus in te sperauí, Confitebor tibi Domine in toto corde
meo, In Domino confido, Conserua me Domine, Diligam te, Celi enarrant (Ps. 18), Dominus regit me, Expectans expectaui,
Quemadmodum desiderat, Deus reppulisti, nos (Ps59).
Which being said, cause three masses to be said over it, and perfume it, and sprinkle it with the exorcized water, and then lay it up, and
in laying it up, say upon it as followeth:
Baruchata, lamec, Dalmone, Madaldac, Gedodia, Marco, Badalna, Geoderia, Conolaria, Mararya, Geordia, Lalia, Migia,
Amolsiam, Bonefariam, Amedain, Camedon, Cedorion, Oubyon, Myson, Artion, Efraton, Geon, Gesson, Besso, Agla,
Gly, Aglatha. Aglathot, Agladian, Meriones; most gentle and good angels, be you keepers of this instrument, that it may
help me, and that I may bring all things to pass.
Here followeth of odours and perfumes, how they ought to be made. Chap. 18.
In the works of this art, divers odours are required. Odours are made with frankincense incense, with lignum aloes, with myrrh, or any
other things that have a sweet smell; upon which before they come to the fire, you must say:
O God which art the God of Abraham, the God of Isaac, and the God of Jacob, bless I beseech thee these things here
present, that there strength and power may be amplified, and drive from us all phantasies, through Jesus Christ our Lord.
Amen.
Here followeth the chapter wherein is declared what cloth you must use to put in your
things necessary for your experiment. Chap. 19.
When all things be consecrated, and thou hast occasion to work, take a clean linen cloth, or rather of silk. In this cloth write these
characters which follow, with the aforesaid pen and ink.
And write these names following: Adonay, Anostias, Anerexeton, Agla, Athanatos, Agios, Amor, Ananator, Anilis, Theodomos, Agne,
Jeton, Cedron, Lamec, Cefol, faras, Cos, Tetragrammaton. Then sprinkle it and perfume it; which done, let these Psalms be said over it:

Dñe Deus noster, Te decet hymnas Deus, Benedicite omnia opera; Laudate Dominum de Celis, Ecce quam bonum. After this let nine
masses be said ouer it. And therein put all thy instruments.
Of the work of images.

Chap. 20.
(Note penitissimè)
Let none marvail at this chapter, for in it briefly is contained all the knowledge of this book; it is impossible to bring any experiment to
pass, except all the chapters of this book be joined together. Wherefore let him diligently peruse this present book. etc.
Aut totum: aut nihil.
Of the hours to work in.

Chap. 21
Whosoever desirest to know any experiment, and bring it to pass, he ought to consider the hours and days meet [suitable] for that
purpose. Choose thee therefore the day of Mercury, [Wednesday] in the increase of the Moon; and cause all thy instruments to be
wrought, and made in that same day. And so likewise the next day of Mercury, until all be prepared, requisite for your art. Then all
things being in readiness, mark again the due hour; and then begin to work when thou wilt.
When all thinges needfull are prepared and laid up in the cloth above-said, make nine masses be said over it. Which being done, thou
mayst safely work without fear; neither shalt thou need to observe any solemnity after in thy experiments. But look when thou hast
finished thy work, that thou lay up all things in thy cloth aforesaid.
Here followeth of the colors of the planets. Chap. 22.
[Compare with Book 1, chapter xviii]
[21v]
● Of Saturn is black, and is made of the hair of a goat burned.

● Of Jupiter is green, and is made of a noble green
● Of Mars, is of vermillion or of saffron.
● Of Venus, is of Azure or of any colour like to violet.
● Of Sol, is saffron, or of green.
● Of Mercury, is of the yolks of eggs.
● Of Luna, is of white lead.
The manner and way

how to make thy pentacle
shall be showed
on the other side,
next following.
[22r]

Here followeth the manner

how to make the Pentacle.
Final chapter
and instruction.
[sec. man.] Aut singula vnguem: aut omnia nihil. s~, c. 20. l. 2. (Baconis ars experimentalis.)

Here endeth the book of Solomon

the wise, called The Key of Knowledge.

Le Grimoire du Pape Honorius (Rome [Paris], 1760 [1810?])
Le Grimoire du Pape Honorius (Rome [Paris], 1760 [1810])
The wording of this edition corresponds very closely with the 1800 edition, although the drawings are
more complete and better organized. It has a few peculiarities, e.g. substituting Frimost for Nambroth.
Some of the spells are explained more fully, while others are absent. The type has been broken in many
places, but the missing characters are easily supplied from the other editions.
[figure]
GARDE POUR LES MOUTONS,
Expliqée à la page 106.

GRIMOIRE
DU
PAPE HONORIUS,
AVEC UN RECUEIL
DES PLUS RARES SECRETS.
[figure 1]
A ROME (1760).
TABLE
● Constitution du pape Honorius le Grand. Page 3.
● Les soixante-douze noms sacrés de Dieu. 15
● L'Evangile de Saint-Jean. 16
● Conjuration universelle. 18
● Autre conjuration. 20
● Renvoi des esprits. 22
● Conjuration du livre. idem.
● Ce qu'il faut dire avant le signe du livre. 23
● Conjurations des démons. 24
● Figure du cercle et de ce qui le concerne. 25
● Ce qu'il faut dire en composant le cercles. 26
● Renvoi des esprits. 27
● Conjuration du roi de l'Orient. 28
● Conjuration du roi du Midi. 29
● Conjuration du roi d'Occident. idem.

● Conjuration du roi du Septentrion. 30

● Conjuration pour chaque jour de la semaine. 34
❍ Du lundi à Lucifer. idem.
❍ Du mardi à Frimost. 36
❍ Du mercredi à Astaroth. 37
❍ Du jeudi à Silcharde. 38
❍ Du vendredi à Béchard. 39
❍ Du samedi à Guland. 40
❍ Du dimanche à Surgat. 42
● Conjuration très-forte pour tous les jours et à toute heures, tant de jour que de nuit, pour les
trésors cachés tant par les hommes que par les esprits, pour les avoir ou les faire apporter. 43
Recueil des plus rares secrets de l'Art magique. 48
● Pour gagner au jeu. 48, 64, 65

● Pour éteindre le feu d'une cheminée. 48
● Pour avoir de l'or et l'argent, ou main de gloire. 48
● Jarretière pour voyager sans se fatiguer. 51
● Pour être dur contre toutes sortes d'armes. 53
● Conjuration au Soleil. 54
● Pour voir la nuit dans une vision, ce que vous désirez savoir du passé ou de l'avenir. idem.
● Pour énclouer ou faire souffrir une personne. 55
● Pour sembler être accompagné de plusieurs. 56
● Pour n'être blessé d'aucune arme. 57
● Pour faire rater une arme. idem.
● Contre la pleurésie. 58
● Contre les fièvres. idem.
❍ Fièvre intermittente. idem.
❍ Fièvre tierce. 59
❍ Fièvre quarte. idem.
● Pour arrêter une perte de sang. idem.

● Contre un coup d'epée. 60
● Pour quand on va à une action. idem.
● Pour éteindre le feu. 61, 63
● Contre la brûlure. idem.
● Contre le mal de tête. 62
● Contre le flux de ventre. idem.
● Pour empêcher de manger à table. 63

● Pour empêcher la copulation. idem.

● Pour arrêter un serpent. 64
● Contre la teigne. 65
● Pour le jeu de dés. idem.
● Pour faire sortir une arête de la gorge. 65
● Pour ne point se lasser en marchant. idem.
● Pour gagner à tous jeux. 67
● Pour rompre et détruire tous maléfices. idem.
● Le Grand exorcisme pour déposséder, soit la créature humaine ou les animaux irraisonnables. 68
● Pour lever tous sorts et faire venir la personne qui a causé le mal. 72
● Le Château de Belle, garde pour les chevaux. 75
● Garde à sa volonté. 81
● Autre gardes. 81, 87, 88, 90
● Garde contre la gale, rogne et clavelée. 82
● Garde contre la gale. 85
● Garde pour empêcher les loups d'éntrer sur le terrain où sont les moutons. 85
● Les Marionnettes gardes. 87
● Nouvelle garde pour les moutons, enseignée par le savant Bellérof, dans son traité de la
conversation des bêtes à laine. 91
● Garde contre les lapins. 93
● Pour arrêter chevaux et équipages. 96
● Contre-charme. 97
● Pour que les agneaux deviennent beaux et bien forts. 98
● Contre l'arme à feu. idem.
● Contre le bouquet chancreux. 99
● Contre les avives et les tranchées rouges des chevaux. idem.
● Pour guérir la foulure et l'entorse des chevaux. 100
● Pour empêcher un troupeau de toucher au grain. 101
● Pour faire passer le lévretin. 102
● Contre le godron. idem.
● Contre la gale et le haut toupin des animaux, idem.
● Contre les hémorrhoïdes. idem.
● Contre l'epilepsie ou mal caduc. 103
FIN DE LA TABLE.

Shelfmark: 8632.a.3.
Title: Grimoire du Pape Honorius, avec un recueil des plus rares secrets.
Publisher: pp. 106. Rome, [Paris?] 1760 [1810?]. 8o.

Grimorium Verum (True Grimoire) (French with parallel English translation)
Twilit Grotto -- Esoteric Archives Contents Prev Grimorium Verum Next timeline
Grimorium Verum (True Grimoire)
Large portions of the text were translated by A.E. Waite in his Book of Ceremonial Magic (1911, passim), but
on the whole Waite's translations are very unreliable. Another translation was published by Idries Shah in his
The Secret Lore of Magic (New York, Citadel Press, 1970, pp. 75-112). It is even more incoherent than
Waite, and quietly omits many difficult passages. Shah also seems to have adopted many of Waite's freer
renderings or mistranslations. In the present edition, I have supplied missing figures from versions found in
other grimoires.
The following notice is found in the copy in the British Library:
GRIMORIUM
GRIMORIUM VERUM
VERUM ('THE TRUE GRIMOIRE')
Vel probatissimè Salomonis Claviculæ Rabini Hebraïci in
Or the most approved Keys of Solomon the
quibus tum naturalia tum super naturalia secreta licet
Hebrew Rabbin, wherein the most hidden
abditissima in promptu apparent, modò operator per
secrets, both natural and supernatural, are
necessaria et contenta faciat scia tamen oportet Demonum
immediately exhibited; but it is necessary that
potentia dum taxat per agantur;
the demons should be contented on their part.
http://www.esotericarchives.com/solomon/gv_bi.htm (1 of 13) [23.07.2001 00:57:49]

Traduit de l'Hébreu par PLAINGIÈRE, Jésuite Dominicain, Translated from the Hebrew by Plaingière, a
avec un Recueil de Secrets curieux. Dominican Jesuit [sic!], with a collection of
curious secrets.
A MEMPHIS,
Memphis.
Chez ALIBECK, l'Egyptien.
Published by Alibeck the Egyptian. 1517.
1517.
LES
VÉRITABLES
CLAVICULES
DE
The True Clavicles of
SALOMON Solomon.
Memphis.
A MEMPHIS,
Chez ALIBECK, l'Egyptien.
1517.

[3] GRIMORIUM VERUM

Here begins the Sanctum *Regnum, called the
GRIMORIUM King of Spirits, or the Clavicles of Solomon, a
very learned Necromancer and Hebrew Rabbi.
VERUM, In the first part is contained various
arrangements of characters, by which are
invoked the powers, the spirits, or more
I L commence le Sanctum Regum, dit le Roi des Esprits, ou appropriately, the devils, to send for them when
les Clavicules de Salomon, très-savant Négromantien, ou it will please you, each according to their
Rabin, Hébreux. Dans la première Partie est contenu power, and to constrain them to bring whatever
diverses dispositions de caractères, par lesquelles sont you will require from them, without causing
invoquées les Puissances, les Esprits, ou pour mieux dire, you any worry of any sort, provided also that
les Diables, pour les faire venir quand il vous plaira, chacun they are placated on their part, because these
suivant leur puissance, et pour les contraindre d'apporter sorts of creatures do not give anything for
tour ce qu'on leur demandera, et cela sans jamais être nothing. You will also find in the first part the
inquiété d'aucune part, pourvu aussi qu'ils soient contents means of sending these spirits back, aerial,
de leur côté, parce que ces sortes de créatures ne donnent earthly, watery, or infernal, as you will see and
rien pour rien. Vous trouverez encore dans la première will be able to perceive by the means that will
partie le moyen de renvoyer ces Esprits, tant Aériens, be taught.
Terrestres, Marins, [4] qu'Infernaux, comme vous verrez et
se pourra remarquer dans les moyens qui seront enseignés. In the second part.
Dans la seconde Partie. Here is taught the very natural and supernatural
secrets, which operate by the power of demons.
Il est enseigné les secrets tant naturels que surnaturels, qui You will find there also the manner to use it,
s'opèrent par la puissance des Démons; vous y trouverez and all without deceit.
aussi la manière de s'en servir, et le tout sans tromperie.
Dans la troisième Partie.

In the third part.
You will find there the key of the work, with

Vous y trouverez la clef de l'œuvre avec la manière de s'en
the manner of applying it. But before entering
servir; mais avant d'entrer en matière, il faut vous instruire
into these matters, it is necessary to instruct you
des caractères suivants.
in the following characters.

GRANDE ROUE OU ASPHERE DES

PLANETTES PAR JJJ.C.

Seconde Partie des... S. S. J. Second part of the ... S.S.J.
De leur Puissance. Of their Power.
Troisième partie de S. S. The third part of the S. S.
Invocation. Invocation.
Oraison. Préparation. Oration. Preparation.
[The knife and lancet.]
Du Couteau. The Knife.
Manner of asperging and fumigating.

Manière d'asperger et fumiger.
Oraison qu'il faut dire en aspergeant.

Oration that must be said while
asperging.
Invocation that it is necessary to say

Invocation qu'il faut dire en fumigeant.
while fumigating.
De la Carte ou Parchemin vierge. Of the paper or virgin parchment.
De la Lancette. The Lancet.
Exorcisme du Sel. Exorcism of the salt.
Bénédiction du Sel. Blessing of the Salt.

CARACTERES
D'ASTAROTH.
[figure]
CARACTERES
DE BELZEBUTH.
[figure]
De l'Aspersion de l'Eau. The aspersion of water.
De l'Aspersion. Of Aspersion.
Des Parfumes. The perfumes.
Oraison des Parfums aromatiques. Oration of the aromatic perfumes.
Bénédiction des Parfums aromatiques et Blessing of the aromatic perfumes

odeurs. and odors.
De la Plume. Of the pen.
Du Cornet pour l'encre. Of the ink horn.
Exorcisme de l'Encre. Exorcism of the ink.
Bénédiction de l'Encre. Blessing of the ink.
Oraison préparatoire. Preparatory oration.

Invocation à Scirlin.
Invocation to Scirlin.
[Italian edition reads "Claunech"]
CARACTERES DE LUCIFER
[figure]
Minosons. 7.
[figure]
Bucons. 8.
[figure]
[figure]
Conjuration à Lucifer. Conjuration to Lucifer.
Conjuration à Béelzébuth. Conjuration to Beelzebuth.
Conjuration à Astaroth. Conjuration of Astaroth.
RENVOI. DISMISSAL.
Conjuration aux Esprits inferieurs. Conjuration of the inferior spirits
RENVOI. Dismissal.

Autre Conjuration. Another conjuration.
Oraison des Salamandres. Oration of the Salamanders.
Pentacules ou les trois Anneaix de Pentacles, or the three rings of

Salomon, fils de David. Solomon, son of David.
A rare and surprising secret of

Secrets magiques, rares et magic.
surprenants.
The manner of making the mirror of
Manière de faire le Miroir de Salomon,
propre à toutes divinations.
Solomon, appropriate for all
divinations.
6 Khil.
[figure]
7 Merfide.
[figure]
8 Clistheret.
[figure]
9 Sirchade.
[figure]

10 SEGAL
[figure]
11 HIEPACTH
[figure]
12 HUMOTS
[figure]
13 FRUCISSIERE
[figure]
[49]
Divination by the word of Uriel.
Divination par la parole d'Uriel.
Divination par l'œuf. Divination by means of an egg.
To see the Spirits which fill the

Pour voir les Esprits dont l'air est rempli.
air.
To send for three Ladies or three

Pour faire venir trois Demoiselles ou trois
Messieurs dans sa chambre après souper.
Gentlemen to your room after
dining.
Préparation.
Preparation.
Cérémonie, Ceremony.

CONJURATION. Conjuration.
To cause a girl to seek you,

Pour faire venir une fille vous trouver, si sage
however modest she may be, the
qu'elle soit, expérience d'une force
merveilleuse des intelligences supérieures. experience of the wonderful power
of the superior intelligences.
Conjuration. Conjuration.
Pour éteindre le feu d'une cheminée. To extinguish the fire of a fireplace.
14 GULAND
[figure]
15 SURGAT
[figure]
16 MORAIL
[figure]
Pour se rendre invisible. To make yourself invisible.

Pour avoir de l'or et de l'argent, ou To have gold and silver, or the hand of
main de gloire. glory.
17 Frutimiere.
[figure]
18 Huictugaras.
[figure]
Jarretière
pour la Garters for traveling.
Marche.
Pour faire
danser une To make a girl dance in the nude.
Fille nue.
[See figure 1 from the following plate supplied from the Grimoire of Honorius.]:

Pour voir
dans une
vision ce que
To see in a vision of what you desire to know of the past or
vous désirez
savoir du future.
passé ou de
l'avenir.

[See figure 2 from the previous plate supplied from the Grimoire of Honorius.]:
Oraison. Oration.
Pour
enclouer.
For nailing.
[See figure 3 from the previous plate supplied from the Grimoire of Honorius.]:
FIN.
Author: SOLOMON, King of Israel
Title: Grimorium verum, vel probatissime Salomonis Claviculae
Rabini Hebraïci, in quibus tum naturalia tum super
naturalia secreta, licet abditissima, in promptu
apparent, modo operator per nessaria et contenta faciat
scia tamen oportet Demonum potentia dum taxat per
agantur; Traduit de l'Hébreu par
Plaingière, Jesuite Dominicain, avec un recueil
de secrets curieux.
Alternate title (verso): Les véritables Clavicules de Salomon.
Publisher: Chez Alibeck, l'Égyptien: Memphis, 1517 [1817].
69 pp., 16o. Fr.
Twilit Grotto -- Esoteric Archives Contents Prev Grimorium Verum Next timeline

Verus Jesuitarum Libellus (The True Book of the Jesuits)
Twilit Grotto -- Esoteric Archives Contents Prev jesuit.htm Next timeline
This little booklet appeared in volume 2 of Scheible's Das Kloster. The date is obvious spurious since the
Jesuit Order wasn't created until 1554.
Translation by Joseph H. Peterson, copyright 2000, is indicated in square brackets [...]. Part of the
translation is from A.E. Waite, Book of Ceremonial Magic (p. 110, 329-333, etc.) Corrections to Waite
are marked as follows:
<...> error in Waite's text to be deleted.

[...] corrected text to be added.
Waite also rearranged the text, which I have restored to the original order.
Contents:
● Title page
● Conjurations for all evil spirits (1, 2, 3, 4, 5, 6, 7)
● The Jesuits' Discharge
● Conjuration of Usiel
● Cyprian's Citation of the Angels
● A Conjuration for the Spirit Guardians of Hidden Treasure
● The Dismissal of Cyprian
http://www.esotericarchives.com/solomon/jesuit.htm (1 of 19) [23.07.2001 00:57:52]

The True Book of the

VERUS Jesuits.
JESUITARVM containing most powerful conjurations for all evil
spirits of whatever state, condition and office they
LIBELLUS are,
SEV
fortissima coactio et constrictio omnium malorum and
Spirituum cujuscunque generis, conditionis, status
vel officii sint. a most powerful and approved
ET conjuration of the Spirit <Uriel>

CONJURATIO
fortissima et probatissima
in [Usiel];
USIELEM to which is added
Huic est annixa
CYPRIANI Cyprian's
CITATIO ANGELORVM,
ejusque Conjuratio Spiritus,
qui thesaurum abscondidit, Invocation of Angels,
una cum illorum Dismissione.
and his Conjuration of the Spirits guarding Hidden
PARISIIS, 1508. Treasures, together with a form for their dismissal.
Paris, 1508.
VERI [The True Book of the

JESVITARVM LIBELLI Jesuits]

Conjuration I.
Somnia, terrores magicos, miracula,

sagas [Conjuration 1.]
Nocturnos lemures, portentaque
Thessala risu
Excipio. -Horatius.
Ego N. indignissima creatura Domini nostri Jesu

[I N, most unworthy creature of our Lord Jesus
Christi et servus Dei peto, voco et exorcizo te,
Christ, and servant of God, I ask, call, and exorcise
Spiritum, per aquam +, aërem +, ignem, et terram
you spirits, by water +, air +, fire +, and earth +,
+, et quicquid in his vitam ducit et versatur, et se
and by all beings living and moving therein, and by
movet aut movetur, et per sanctissima nomina Jesu
the most sacred name of Jesus Christ:]
Christi:
[Hagios +, Ischiros +, Paraclitus +, Alpha and
Omega +, the Beginning and the End +, God + and
Hagios +, ischiros +, paraclitus +, alpha et omega
man +, Zebaoth +, Adonai +, Agla +,
+, initium et finis +, Deus + et homo +, Zebaoth +,
Tetragrammaton +, Abua +, Deus +, Eljon +, Jana,
Adonai +, Agla +, Tetragrammaton +, Abua +,
Jehova, Deus Sachnaton +, Arumna +, Messias +,
Deus +, Eljon +, Jana, Jehova, Deus Sachnaton +,
Cherab +, Misol +, Ambriel +, Achteol +, Jachenas
Arumna +, Messias +, Cherab +, Misol +, Ambriel
+, and by the might of God the Father +, and by the
+, Achteol +, Jachenas +, et per vim Dei Patris + et
might of God the Son +, and by the might of the
per vim Dei Filii + et per vim Spiritus Sancti +, et
Holy Spirit +, and by the words with which
per quae verba Salomon et Manasses spiritus
Solomon and Manasses exorcised the spirits, and
exorcizavit et per quæ tu Spiritus, quomodocunque
by the words which have power over you, that you
exorcizari potes, ut tu hoc momento, uti Isaac
obey immediately, even as you obeyed Isaac and
Abramo obediens fuit, ita etiam mihi obedire
Abraham. Appear before me in a beautiful, affable,
debeas et compareas coram me in pulcra, affabili et
and human form, and bring to me (from the depths
humana forma et afferas mihi (ex abysso maris) N.
of the seas) N. million of the best Spanish gold
milliones optimi auri expensibilis ubique monetae
without any disturbance, or else I will damn you
Hispanicae sine ullo tumulto, damno corporis et
body [sic] and soul, abstaining wholly from all
animæ, absque omni prorsus nocumento, sine
harm, without noise, lightning, or tempest, without
strepitu, fulgure, tempestate, sine terrore et tremore
terror and trembling, and place yourself before me
et pone istam summam in circulum. Ego hoc
outside this circle. I command this of you, O Spirit,
mando tibi, Spiritus, per virtutem Dei Patris + Dei
by the virtue of God the Father +, God the Son +,
Filii +, Dei Spiritus S. + et per vim, per quod
and God the Holy Spirit + and by the might by
omnia creata et facta sunt. Fiat + + + !
which everything was created and made. So be it +
+ +!]

II.
II.
[I N, servant of God, call, summon, and exorcise
Ego N. servus Dei, voco, cito, exorcizo te, o you, O Spirit! by the holy apostles and disciples of
Spiritus! per sanctos apostolos et discipulos Dei, God, by the holy Evangelists, by St. Matthew, St.
per sanctos Evangelistas, sanctum Matthaeum, Mark, St. Luke, and St. John, and by the three holy
sanctum Marcum, sanctum Lucam, sanctum men Shadrach, Mesach, and Abednego, and by all
Johannem, et per tres sanctos viros: Sadrach, the holy Patriarchs, Prophets, Confessors, Priests,
Mesach et Abednego, et per omnes sanctos and Levites, and by the chastity of all the holy
Patriarchas, Prophetas, et Confessores, Sacerdotes, virgins, and by the most holy and terrible words:
et Levitas, et per castitatem omnium virginum
sanctarum, et per sanctissima et terribilissima Aphriel, Diefriel, Zada, Zadai, Lamabo, Lamogella,
verba: Aphriel, Diefriel, Zada, Zadai, Lamabo, Caratium, Lamogellay, Logim, Lassim lepa, Adeo,
Lamogella, Caratium, Lamogellay, Logim, Lassim Deus, Aleu, Aboy, Aboy, Alon pion dhon,
lepa, Adeo, Deus, Aleu, Aboy, Aboy, Alon pion mibizimi, mora, abda, zeud, and by the three holy
dhon, mibizimi, mora, abda, zeud, et per tres Magi: Caspar, Melchior, and Balthasar, and by that
sanctos magos: Casparum, Melchiorem et which Solomon, Manasses, Agrippa, and Cyprian
Balthasarum, et per quæ Salomon, Manasses et knew and exorcised the spirits and by the ascension
Agrippa et Cyprianus spiritus exorcizaverunt et of Christ into the highest realms of peace,
coëgerunt, et sicut Christus in pace summa venit et
ita veniet; sic compare coram me in pulcra, affabili, that you appear before me in a beautiful affable,
et humana forma, et affer mihi (ex abysso maris) N. and human form, and bring me (from the depths of
milliones optimi auri et expensibilis ubique the seas) N. million of the best Spanish gold
monetae Hispanicae sine ullo tumultu, damno without any disturbance, or else I will damn you
corporis et animae, absque omni nocumento, sine body [sic] and soul, abstaining wholly from all
strepitu, fulgure, tempestate, sine terrore et tremore, harm, without noise, lightning, or tempest, without
et pone istam summam in circulum. Et hoc mando terror and trembling, and place yourself before me
tibi per sanctissimæ Dei matris Mariæ omniumque outside this circle. And this I command you by the
præcipuorum martyrum Dei merita. most holy Mother of God Mary, and by all the
merits of the principal Martyrs of God.]
III.
III.
[I N, a servant of God, call, summon, and impel
you, O Spirit, by all the holy angels and archangels,
Ego N. servus Dei, voco, cito et urgeo te, Spiritum,
by holy Michael, holy Gabriel, holy
per omnes sanctos angelos et archangelos, sanctum
Raphael, and holy Uriel, and by the holy Thrones,
Michaëlem, sanctum Gabrielem, sanctum
Dominations, Principalities, Powers, Virtues,
Raphaëlem, sanctum Urielem, sanctos thronos,
Cherubim, and Seraphim, whose incessant voices
dominationes, principatus, potestates, virtutes,
proclaim: Holy, Holy, Holy! And by the most holy
Cherubim et Seraphim, qui incessabili voce
words:
proclamant: Sanctus, sanctus, sanctus! et per
sanctissima verba: Noab, soter, emanuel, adonai, el,

elly, elloy, braun, josepha, jonas, calphia, calphas, Noab, Soter, Emanuel, Adonai, El, Elly, Elloy,
et per quæ Salomon et Manasses, Agrippa et Braun, Josepha, Jonas, Calphia, Calphas, and by
Cyprianus spiritus coëgerunt, et per quæ, those which Solomon, Manasses, Agrippa, and
quomodocunque exorcizari potes, et sicut Jesus Cyprian commingled with spirits, and by those with
Christus suis parentibus obediens fuit; ita mihi the power to exorcise you, and even as Jesus was
obediens esto et compare coram me in pulera, obedient to his parents, so be obedient to me, and
affabili et humano forma et affer mihi (ex abysso appear before me in a beautiful, affable, and human
maris) N. milliones optimi auri et expensibilis form, bringing to me (from the depths of the
monetae hispanicae sine ullo tumultu, damno waters) N. millions of the best Spanish gold
corporis et animæ, absque omni prorsus without any disturbance, or else I will damn you
nocumento, sine strepitu, fulgure, tempestate, sine body [sic] and soul, abstaining wholly from all
timore et tremore, et pone istam summam in harm, without noise, lightning, or tempest, without
circulum. Et hoc mando tibi per virtutem Dei Patris terror and trembling, and place yourself before me
+, Dei Filii +, et Dei Spiritus Sancti +. outside this circle. And this I command by the
power of God the Father +, God the Son, and God
the Holy Spirit.]
IV.
IV. [I, N., a servant of God, call, summon, and exorcise
thee, O Spirit! by the wisdom of Solomon, by the
Ego N. servus Dei, voco, cito et exorcizo te, O obedience of Isaac, by the blessing of the tribe of
Spiritus! per sapientiam Salomonis, per Abraham, by the piety of Jacob and Noah, who
obedientiam Isaac, per benedictionem tribus didn't sin against God. By the serpent of Moses and
Abraham, per pietatem Jacob et Noë, qui in Deum by the twelve tribes of Israel, and by the most holy
non peccaverunt. Per serpentem Mosis et per words:
duodecim tribus Israël, et per sanctissima verba:
abill, dellia, dellion, ensusellas, jazy, zataël, olam, Abill, Dellia, Dellion, Ensusellas, Jazy, Zataël,
dithaton, sathos, sathos, reckamaton, anab, illi, Olam, Dithaton, Sathos, Sathos, Reckamaton,
hogo, adathgiur, gueb, suna, amon, deuth, alos Anab, Illi, Hogo, Adathgiur, Gueb, Suna, Amon,
gaoth, egaoth, lilu, et per illa verba, quibus Deuth, Alos Gaoth, Egaoth, Lilu.
Salomon, Manasses, Agrippa et Cyprianus Spiritus
coëgerunt, et sicut Deus sanctissimam suam And by the words with which Solomon, Manasses,
Matrem sancto Ioanni commendavit, cum ex Agrippa, and Cyprian commingled with the spirits,
mundo discessit; ita mando ego tibi hoc momento, and by the words related by St. John, which the
ut coram me comparcas in pulchra, affabili et most holy Mother of God spoke when departing
humana forma et afferas mihi, (ex abysso maris) N. from this world, so I also commend myself to you,
milliones optimi auri, et expensibilis ubique and I command you to appear immediately before
monetae hispanicae, sine ullo tamen damno me in a beautiful, affable, and human form and
corporis et animæ, absque omni prorsus bring me (from the depths of the seas) N. million of
noctumento, sine strepitu, fulgure, tempestate, sine the best Spanish gold without any disturbance, or
terrore et tremore et pone hanc summarn in else I will damn you body [sic] and soul, abstaining
circulum; hoc mando tibi per sanctissimam wholly from all harm, without noise, lightning, or

Trinitatem. tempest, without terror and trembling, and place

yourself before me outside this circle; this I
command by the holy Trinity.]
V.
V. [I, N., a servant of God, call, summon, and urge
you, O spirit, by the most sacred incarnation of
Ego N., servus Dei, voco, cito et urgeo te, Spiritum, Jesus Christ, by his most sacred nativity,
per sanctissimam incarnationem Iesu Christi, per circumcision, flagellation, coronation, carrying the
sanctissimam suam nativitatem, circumcisionem, cross, crucifixion, and by his bitter passion and
flagellationem, coronationem, crucis bajulationem, death, his resurrection and ascension, by the
crucifixionem, amaram passionem et mortem et sending of his comforting Holy Spirit, and by the
resurrectionem et ascensionem ipsius, per most terrible words of the God of Gods:
missionem Spiritus sancti paracliti, et per
terribilissima verba Dei Deorum: elhor, genio, Elhor, Genio, Jophiel, Zophiel, Camaël, Elemiach,
jophiel, zophiel, camaël, elemiach, richol, Richol, Hoamiach, Jerozel, Habel, Vechne, Daniel,
hoamiach, jerozel, habel, vechne, daniel, stachios, Stachios, Imaniach, Namuel, Damobiach.
imaniach, namuel, damobiach, et per illa verba,
quibus Salomon, Manasses, Agrippa et Cyprianus And by the words with which Solomon, Manasses,
spiritus coëgerunt, et per quodcunque cogi potes, et Agrippa, and Cyprian commingled with the spirits,
sicut Iesus in hunc mundum venit; tam vere etiam and by the words which compel you above all, and
veni et compare coram me in pulcra, affabili et which Jesus spoke when he came into the world,
humana forma et affer mihi (ex abysso maris) N. even so come and appear immediately before me in
milliones optimi auri et expensibilis ubique a beautiful, affable, and human form, and bring me
monetae Hispanicae, sine ullo tamen damno (from the depths of the seas) N. million of the best
corporis et animæ, absque omni prorsus Spanish gold without any disturbance, or else I will
nocumento, sine strepitu, fulgure, tempestate, sine damn you body [sic] and soul, abstaining wholly
terrore et tremore, et pone istam summam in from all harm, without noise, lightning, or tempest,
circulam. Et hoc mando tibi, quam vero Deus vivit, without terror and trembling, and place yourself
ut tu, Spiritus, mihi obedias. before me outside this circle. And this I command
you, by the true and living God, that you O spirit
obey me.]

VI.
VI. [I N, a servant of God, call, summon, and exorcise
you, O spirit! by the blood sweat of Christ Jesus, by
Ego N. servus Dei, voco, cito et exorcizo te, his divine love, mercy, providence, omnipotence,
Spiritus! per angorem et sudorem Christi Jesu, per and immensity, and by all the good works of Jesus
divinum suum amorem et misericordiam, Christ, and by all he suffered for the human race,
providentiam, omnipotentiam et immensitatem; et and by the seven words which he spoke from the
per omnia merita Iesu Christi et per omnia, quae cross to his heavenly Father when he gave up his
pro humano genere passus est, et per septem ipsius holy Spirit, and by these most sacred and terrible
verbae, quae in cruce ad suum coelestem patrem words:
dixit, cum sanctum suum spiritum illi tradidit, et
per sanctissima et terribilissima verba: Hagios, Hagios, Tetragrammaton, Ischyros, Athanatos,
tetragrammaton, ischyros, athanatos, abua, agla, Abua, Agla, Jod, Jadoth, Menoch, Alpha and
jod, jadoth, menoch, alpha et omega, raphaël, Omega, Raphaël, Michaël, Uriel, Schmaradiel,
michaël, uriel, schmaradiel, zadai et per omnia, Zadai.
quibus Salomon, Manasses, Agrippam et Cyprianus
spiritus coëgerunt, et per quæ cogi potes, et quidem And by all the words by which Solomon,
tam vere Deus venturus est judicare vivos et Manasses, Agrippa, and Cyprian commingled with
mortuos, tam vere veni et compare coram me in the spirits, and by which compel you above all, and
pulchra, affabili et humana forma et affer mihi (ex even as God shall come to judge the living and the
abysso maris) N. milliones optimi auri et dead, so come before me, appearing in a beautiful,
expensibili ubique monetae Hispanicae sine ullo affable, and human form, and bring to me (from the
tamen damno corporis et animæ, absque omni depth of the seas) N. million of the best Spanish
prorsus nocumento, sine strepitu, fulgure, gold without any disturbance, or else I will damn
tempestate, sine terrore et tremore, et pone istam you body [sic] and soul, abstaining wholly from all
summam in circulum, et hoc mando tibi per verum harm, without noise, lightning, or tempest, without
Deum. Fiat! terror and trembling, and place yourself before me
outside this circle, this I command by the true God.
So be it!]
VII.
VII. [I, N., a servant of God, call, summon, and urge
you, O spirit, by the five sacred wounds of Jesus
Ego N. Servus Dei, voco, cito et urgeo te, o Christ, by his body and blood, his torture, passion,
Spiritus! per sanctissima quinque vulnera Iesu life, and death, and by the precious drops of blood
Christi, per suam carnem et sanguinem, cruciatus, which he has shed for the salvation of the human
passionem, vitam et mortem; et per race, and by his distress and anguish, and by these
sanctificationem pro humano genere ac etiam per most sacred and terrible words:
omnes effusas sanguinis ejus pretiosissimi guttulas,
angorem, angustias, et per sanctissima et Soter, Choma, Geno, Jehovah, Elohim, Velaoch,

terribilissima verba: Soter, choma, geno, Jehovah, Divoch, Alvoch; Alrulam, Stopiel, Zophiel,
Elohim, velaoch, divoch, alvoch; alrulam, stopiel, Jophiel, Fabriel, Elopha, Alesomas, Difred,
zophiel, jophiel, fabriel, elopha, alesomas, difred, Malachim.
malachim, et per verba quibiis Salomon, Manasses,
Agrippa et Cyprianus spiritus coëgerunt, et tam And by the words by which Solomon, Manasses,
vere Christus Jesus spiritum suum emisit, et suo Agrippa, and Cyprian commingled with the spirits,
coelesti patri commendavit, tam vere mando tibi, ut and even as Jesus Christ sent out his spirit,
compareas sine mora et venias coram me in pulcra, delivering it up into the hands of his heavenly
affabili et humana principis specie et affer mihi (ex Father, so do I command you that you appear
abysso maris) N. milliones optimi auri et without delay, and come before me, in a most
expensiblis ubique monetae Hispanicae, sine illo beautiful, affable, and human form, and bring to me
prorsus nocumento, sine strepitu, fulgure, (from the depths of the seas) N. million of the best
tempestate, sine timore et tremore et pone istam Spanish gold, without causing any harm, without
summam in circulum: Et hoc mando tibi per noise, lightning, or tempest, and without fear or
Deitatem et humanitatem Jesu Christi. Amen! trembling, and place it before this circle. And this I
command you by the Godhood and humanity of
Jesus Christ. Amen!]
[The Jesuits' Discharge.
DIMISSIO JESUITARUM.
Now I command and charge you, O evil spirit! that
Jam tibi impero et præcipio maligne spiritus! ut you immediately bring to me all that money, and
confestim hinc a me et summa illa pecuniarum then depart from the circle, abstaining from all
allata et circulo discedas, absque omni strepito, noise, terror, tumult, and stench, and if you refuse I
terrore, clamore et foetore, asque sine omni damno will damn you both in body and soul. And abstain
mei tam animæ quam corporis, absque omni from harming any creature or thing, and depart
læsione cujuscunque creaturæ vel rei; et ad locum a immediately to the place which God's justice has
justissimo Deo tibi deputatum in momento et ictu appointed for you. Depart from my sight and flee
oculi abeas; et hinc proripias. Hoc tibi praecipio in from here. This I command in the name and virtue,
nomine et virtute, potentia ac potestate potency and power, of the most Holy Trinity, the
sanctissimae Trinitatis, Patris +, et Filiis +, et Father +, and the Son +, and the Holy Spirit +.
Spiritus sancti +. Ecce crucem Domini! Fugite Behold the cross of Lord! Fly away to other parts!
partes adversae! Vicit Leo de tribu Juda; radix Lo, the Lion of the tribe of Judah, the Root of
David: Allelujah! Allelujah! Allelujah! David has conquered (Rev. 5:5). Allelujah!
Allelujah! Allelujah!

Hasten now depart from this circle and bring to me

Abi festinanter et discede ab isto circulo et summa all the money, by the virtue of the name of the Lord
pecuniarum allata in virtute nominis Domini Iesu Jesus Christ, and by virtue of the words which
Christi; et in virtute verborum quæ dicuntur de illo, caused the Earth to tremble. In his name, and by his
qui terram tremefacit. In ejus nomine et virtute tibi virtue I command you, that you immediately and
præcipio, ut statim et absque mora, in ictu oculi without delay depart from my sight by virtue of
hinc secedas in virtute verborum illorum: Messias, these words:
Soter, Emanuel; Zebaot adonai; hagios ho Theos;
ischryos; athanatos! Eleison hymâs! Messias, Soter, Emanuel; Zebaot Adonai; Hagios
Tetragrammaton; Dominus noster Jesus Christus. Ho Theos; Ischryos; Athanatos! Eleison Hymâs!
Per ista sanctissima nomina constringo + te; privoTetragrammaton! Our Lord Jesus Christ. By that
+ te; et compello + te; et urgeo et relego + te admost holy name I constrain + you, I deprive + you,
locum tibi a Deo justissimo deputatum. Ita recede I compel + you, and urge and banish + you, to the
statim in continenti; nec de cetero huc amplius place which God's justice has appointed for you.
revertaris: nisi te petiero; quia imperat tibi increatus
Therefore depart at once from this vicinity, and do
Pater +; Increatus Filius +; et increatus Spiritusnot return here again unless I call you. The
Sanctus +. Ecce crucem Domini! per adspersionem uncreated Father +, the uncreated Son +, the
sanguinis Jesu Christi; per virtutem aquae uncreated Holy Spirit commands you. Behold the
benedictae dispergat Dominus te malignum cross of the Lord! By the sprinkling of the blood of
spiritum. Jesus Christ +. By virtue of the holy water the Lord
disperses you, O evil spirit.
Verbum caro factum est et habitat in nobis; Amen. The word is made flesh and dwells amongs us;
Symbolum ATHANASII et Psalmus 132 de Amen. The symbol of Athanasius, and Psalm 132,
profundis addatur. [130] "Out of the depths..." should be added.]
CONJURATIO
in
[Conjuration of Usiel.
USIELEM.

Listen, O Usiel! I, N., an unworthy servant of God,

conjure, demand, conquer and call you, O Spirit
Audi, Usiel! ego N. indignus minister Dei, conjuro,
Usiel! not by my power but by the might, virtue,
posco, vinco et voco te, o spiritus Usiel! non mea
and power of God + the Father and by the complete
potestate sed per vim, virtutem et potentiam Dei +
redemption and salvation of God + the Son and by
Patris et per totam redemtionem et salvificationem
the might and victory of God + the Holy Spirit and
Dei + Filii et per vim et devictionem Dei + sancti
by the strength of these most potent words:
Spiritus et in fortibus atque potentissimis verbis:
Eli, eli, lama Assabthani! Emanuel + Hagios,
Eli, eli, lama Assabthani! Emanuel + Hagios,
Tetragrammaton + per Adonai, Ejeh + El-schadai +
Tetragrammaton + by Adonai, Ejeh + El-Shaddai +
Chije + Ischyrion + Agla + Chat + et Hoim + Aron
Chije + Ischyrion + Agla + Chat + et Hoim + Aron
+ Alpha et Omega: Ohoch + Lauth + Doffuaphi +
+ Alpha and Omega: Ohoch + Lauth + Doffuaphi +
Lohuffo + Rugo + Dolah + per dominum Patrem +
Lohuffo + Rugo + Dolah + by the Lord Father + by
per Jesum Christum + et per Spiritum sanctum +
Jesus Christ +, and by the Holy Spirit + Allelujah +
Allelujah + per Deum + Abraham + Deum Isaac,
by the God + of Abraham + the God of Isaac, the
Deum + Jacob, per Deum, qui Mosi, famulo suo, in
God + of Jacob. By the God of Moses his servant,
monte Sinai apparuit et filios Israël de terra Ægypti
who appeared on Mount Sinai and who led the
eduxit. Per hoc devinco te, o spiritus Usiel! sis, ubi
children of Israel out of the land of Egypt. By this I
velis, in alto vel abysso, in aqua vel in igne, vel in
conjure you O spirit Usiel! Be either on high or in
terra, ut tu, spiritus Usiel! in momento coram me
the abyss, in water or in fire, or in earth, I
appareas in decora forma humana. Te visibiliter ut
command thee Spirit Usiel, immediately to appear
modestum virum submisse et paratum sistas,
before me in a proper human shape. Show yourself
mihique afferas ex abysso terræ vel maris
visibly and modestly to submit and readily appear,
nonaginta novem millia dimidium scutatorum et
and bring to me from of the depths of the earth or
duplonorum in auri monetis cursivis: In omni
the sea, ninety-nine thousand, half escudos and
tranquillitate et patientia, sine ullo tumultu, meo et
doubloons in gold coins: in all tranquility and
omnium hominum corpori et animæ omniumque
patience, without tumult, without any disturbance,
creaturarum, sine detrimento, sine ulla excæcatione
to me or any person, bodies or souls of all
et astutia: sine falsitate et fallacia et dolo,
creatures, without damage, without causing any
proutcunque modo à quodam spiritu excogitari
blindness or trickery: without falsity or fallacy or
poterit: sine omni periculo: sine susurru: sine
sorrow, just as I have planned, without any danger,
fulgure, grandine: sine explosione sine tumore [sic]
without muttering, without lightning or hail,
et tremore, atque pone hanc summam in hunc ad
without pride (*fear) and trembling, and place
hoc notatum circulum.
yourself outside this circle in that part which is so
marked.

Hoc præcipio ego N: N: tibi, Usiel! per totam This I N. command you Usiel by all the sacred
sanctam passionem Jesu Christi et per pudica passion of Jesus Christ, and by all the pure occult
mysteria occultorum Judiciorum Jesu Christi, et per mysteries of Jesus Christ, and by all the holy
omnes sanctos Martyres, qui corpus et vitam pro martyrs who gave up their bodies and lives for
Christo posuerunt, et per omnia verba, quæ in vos Christ, and by all the words from the mouth of the
malos Spiritus pronunciata sunt ex ore Creatoris Creator of Heaven and of Earth pronounced against
coeli et terræ, quæ te Spiritum Usiel, denuo turbantyou evil spirits. These, O spirit Usiel, disturb you
, torquent, et excruciant, tamdiu et tam sæpe usque anew, twist and torture, as long and as often as my
postulatum meum peregeris. demands are to be carried out.
Therefore do not be disobedient, for I N. conjure
you, demand from you, and compel you, O Spirit
Usiel, by the judgements of the Most High, and by
the sea of fire which is before the face of the
Ergo ne sis inobediens, nam ego N. conjuro te, Divinity, and by his majesty, and by the angelic
exposco te, cogo te, o Spiritus Usiel, juxta verba virtues of his omnipotence, and by that fire which
Dei et juxta judicium altissima et per igneum mare, is before the throne of GOD, and by the domination
quod ante faciem divinam et suæ majestatis et per of the sacrosanct Trinity, and by the song which is
angelicam virtutem suæ omnipotentiæ, et per hunc continually sung before the throne of GOD by the
ignem, qui est ante thronum DEI et per holy angels: "Glory in the highest!" And by the
dominationem Sacro-sanctæ Trinitatis, per most sublime wisdom of almighty GOD: and by the
cantionem, quæ cantatur coram throno DEl per terrible power which shatters Heaven and Earth,
sanctos angelos: Gloriam in excelsis! et per and by the holy majestic names of God:
celsissimam sapientiam omnipotentis DEI: per
terribilem vim diruptionis coeli et terræ, per Dei Agla + Noab + Soter + Emanuel + Adomatai +
sancta majestatica nomina: Agla + Noab + Soter + Hurai + Amaton + Elle + Eloi + Vision + Adon +
Emanuel + Adomatai + Hurai + Amaton + Elle + Madai + Prog + Josepha + Jonas + Calphia +
Eloi + Vision + Adon + Madai + Prog + Josepha + Calphas; by the final and resolute day of Judgment
Jonas + Calphia + Calphas; per ultimum et by the might of Affei +; by the holy name
strenuum diem Judicii; per vim Affei +; per Primeumaton +, which Moses called, and Dathan,
sanctum nomen: Primeumaton +, quod Moses Korah, and Abiron were swallowed up into caverns
vocavit, et in cavernas soli et abyssum præcipitati and abysses of the Earth (cf. Num. 16); by the
absorbti sunt: Datan, Corah et Abyron: per vim might of the name Primeumaton, and by the help
vocati nominis: Primeumaton + et auxilium all the army of heaven, and by the power and might
universi exercitus coelestis et per fortitudinem et of these sacrosanct names:
vim sacrosanctorum nominum: Chet + heoti + Agla
+ Jad + Rabonni + Aglos + Zachlor + Septro + Chet + Heoti + Agla + Jad + Rabonni + Aglos +
Phanuel + et Sion +. Onothion + Seneon + Olohe + Zachlor + Septro + Phanuel + and Sion +. Onothion
Lamech +; et per potens nomen Jesu Christi; et per + Seneon + Olohe + Lamech +;
celsissima nomina, ante quæ extremiscit totus
mundus et abyssus inferni: Dan + Ana + Agla + and by the potent name of Jesus Christ, and by the
Loth + Bezer + Phanum. Etiam juxta efficacia most sublime name, at which all the world and the
spiritualia verba, cum forma panis et vini ad Dei Infernal Abyss trembles:

corpus transmutatur verbo: Hoc est enim corpus

Dan + Ana + Agla + Loth + Bezer + Phanum.
meum +. Hoc est penes meum et tuum Deum et
Dominum. Miserator +, et Redemtor + mundi,
miserere mei! Et hoc jubeo ego N. ut tu, Spiritus Also like the spiritual efficacy of the words which
Usiel, statim coactus sis, huc venire, imo! ne ullam changed bread and wine into the body of God:
requiem in inferno et terra, vel, ubicunque jam "This is my body" + "this is in my power and your
remoraris, habeas, usque visibiliter in pulcra forma God and Lord." O Merciful One + and Redeemer +
humana, tamquam modestus vir, mihi te submisse of the world, have mercy on me! And this, I N.
et obsequenter proprosueris mihique in praesenti ad demand, O spirit Usiel, that being compelling to
hunc notatum circulum vel orbitam afferas come here by all means, whether you are in Hell, or
visibiliter nonaginta novem millia dimidium the Earth, or anywhere else you may be, and appear
scutatorum et duplonorum in auri monetis cursivis visibly in a beautiful human form, just like a
et consequenter postulatum meum perfecte impleas. modest man, submitting yourself to me, and
Hoc jubeo ego N. te, Spiritum Usiel, non per meam obediently bringing before this circle, or in the
vim, sed per fortem, virtutem et potentiam Dei + place which is noted, ninety-nine thousand coins,
Patris et coactionem Dei + Filii et per popositionem half escudos and boubloons in gold coins, and
[read: propositionem] Dei + Sancti Spiritus, per accomplish my request perfectly. This I N. order
vim: Tetragrammaton, Agla + Adonai. Amen! you, O Spirit Usiel, not by my power, but by the
Amen! Amen! strength, virtue, and power of God + the Father,
and by the compelling of God + the Son, and by the
proposition of God + the Holy Spirit, by the might
of Tetragrammaton, Agla + Adonai. Amen! Amen!
Amen!
Jesu +! Sancta Maria +! Jesus +! Holy Mary +!
I call, I call, I call, don't delay, but accomplish by
Cito, cito, cito, non morare: sed perfice meum
request! Come, come, come! Why do you delay so
postulatum! Veni, veni, veni! Quid tardaris tamdiu?
long? Come quickly, for you are commanded by
Festina adventare: nam jubet te Adonai + Schadai +
Adonai + Schadai + King of kings + El + Ali +
Rex regum + El + Ali + Titeis + Azia + Hin + Jen +
Titeis + Azia + Hin + Jen + Chimosel + Achadan +
Chimosel + Achadan + vai + va + ej + ha + ejeh +
Vai + Va + Ej + Ha + Ejeh + Eke + Hau + Hau +
Eke + hau + hau + hau + va, va, va, a, el el a hy.
Hau + Va, Va, Va, A, El El A Hy.
Requiel + Attatriel + Scholiel + Hanel + Hamaliel
Requiel + Attatriel + Scholiel + Hanel + Hamaliel + Phaiamech + Oriph + Machiduel + Barbiel +
+ Phaiamech + Oriph + Machiduel + Barbiel + Zacheriel + Orphiel + Zamuel + Hamaliel + Ziriel
Zacheriel + Orphiel + Zamuel + Hamaliel + Ziriel + Rugo.
+ Rugo. Nunc veni per omnia potentissima verba
oris Tetragrammaton + Adonai Agla; et per vulnera Come now by all the most powerful spoken words
Jesu Christi; per prophetas; per apostolos et per Tetragrammaton + Adonai Agla and by the wounds
omnes sanctos, qui vivunt cum Deo in sancta Duisa of Jesus Christ, by the prophets, apostles, and all
fortis Zebaoth. Dujam, Dujam, Dujam. saints who live with God in holiness by the power
of Duisa and of Zebaoth. Dujam, Dujam, Dujam.]

CYPRIANI Cyprian's Citation of

CITATIO ANGELORVM. the Angels.
Citò imprecor, requiro atque exoro jam vos: o I call, invoke, ask for and exorcise you now: O
Almaziel, Ariel, Anathamia, Ezebul, Abiul, Ezea, Almaziel, Ariel, Anathamia, Ezebul, Abiul, Ezea,
Ahesin et Calizabin angelos Dei sanctissimos per Ahesin, and Calizabin, most holy angels of God, by
omnes dominationes, thronos, potestates et all Dominations, Thrones, Powers and angelic
principatus angelicos omnemque beatorum coetum, Principalities, by all the blessings assembled
per ineffabile illud delicium, quod iste angelus [perhaps a typo for 'Coelum'(Heaven)], and by the
pastoribus Salvatoris incarnationem vel potius ineffable delights of Heaven which this angel
nativitatem annuncians, apud se sensit, per viginti announced the incarnation or nativity of the
quatuor seniores incessantes coram throno divino: Saviour for the shepherds' salvation. By the twenty-
Sanctus, sanctus, sanctus est Dominus Deus noster! four elders who cry incessantly before the Divine
canentes, per increatum foederis Angelum, Jesum throne: Holy, holy, holy is the Lord our God! and
scilicet, per Cherubim et Seraphim omnesque by the singing of the uncreated allied angels who
Archangelos per infinitam Dei omnipotentiam in know Jesus, by the Cherubim and by the Seraphim
circum sensibilem, omniaque uno saltem verbo and by all the archangels, by the infinity of God,
creantem, ut mihi in arduo hoc negotio eundem in and omnipotence for making the word perceptible,
modum praesto esse velitis sicuti Lotho, that you help me in my need just as you helped Lot
Abrahamo, vos hospitantibus, adsistitis, nec minus and Abraham, when they were lodging your guests,
Jacobum, Mosen, Josuam, Samsonem pluresque no less than Jacob, Moses, Joshua, Samson, and
alios visitare dignati estis: ita eundem in modum many others whom you have deemed worthy to
coelestem eamque exoptatissimam vestram visit. So come o ye angelic ones in beautiful form,
societatem me quoque accedere dignari velitis et full of dignity and brightness, and do all that I have
faciendis ad hoc meum propositum necessariis requested, in the name of the threefold Jehovah,
informare, ipso trino Iehovah, cujus laudes whose praises all spirits sing ceaselessly giving
incessanter canitis, hoc praestante atque honour to the all powerful who is your Lord as he
concedente, Amen. is mine. Amen
CONJURATIO
SPIRITVS, A Conjuration for the
QUI Spirit Guardians of
Hidden Treasure.
THESAURUM
ABSCONDIDIT.

Cito, requiro et urgeo te, Spiritum humanum, qui

hanc domum frequentas et in vita tua thesaurum
I cite, require, and command thee, Human Spirit,
tuum in hac domo sepelivisti seu abscondidisti;
who frequentest this place, and in thy life hast
atque nuper: mense: die N. nempe noctu N. circa N.
interred thy treasure herein, who also of recent
horam sub forma ignis apud clibanum ostendisti:
time, to wit, in the day or night of ...., about the
per Deum Patrem; per Deum Filium; per Deum
hour of ...., hast shewn thyself in the form of a fire
Spiritum Sanctum; per gIoriosisimam Deiparam
at this spot: I conjure thee by God the Father +, by
Mariam, per vulnera duIcissima Salvatoris nostri;
God the Son +, by God the Holy Spirit +, by the
per omnia miracula ab ipso facta per incredibiles
most glorious and Holy Mother + of God +, by the
cruciatus, passiones, lacrimas: ipsamque denique
most holy wounds of our Saviour, by all miracles
mortem ejus; per subsecutam e vestigio inferni
performed through His Divine sorrows, passion and
spoliationem et desolationem, triumphantem
tears, by His material death, by His descent into
resurrectionem, magnificentissimam ad coelos
Hell, by His triumphant Resurrection, by His most
ascensionem et ad Patris dextram sessionem,
glorious ascension into Heaven, by His sitting on
Spiritusque servatam missionem; per tremendum
the right hand of
extremi Judicii diem; per virtutem sancti Joannis
God the Father, giving rule to His angels from
Baptistae, per omnes Martyres, Apostolos et
thence over the whole earth +. I conjure thee by the
Prophetas instantissime te porro ad etc. et conjuro
terrible Day of Judgment +, by the power and
atque obtestor per ineffabile illud ad tremendum
virtue of St. John the Baptist +, by all the martyrs,
nomen divinum Chartae praesenti inscriptum, ut
apostles and prophets. Come to me. I adjure and
venerandi et superbenedicti hujus nominis virtute e
beseech thee by the terrible and ineffable and
vestigio me accedas, idque, quod probe scias velim,
Divine Names inscribed on this sheet, and in
sine ullis corruscationibus, horribilibus tonitruis vel
reverence and confession of their power, to come
aliis tempestatibus a te excogitatis, sine tremendo
before me, and to make thy sign visible, without
vel meticuloso strepitu: sine timoris et tremoris
lightning, without thunder, without noise of dread
incussione: sine omni omnino læsione, noxa, et
tempests, without causing fear or trembling, harm
periculo et corporum et animarum nostratum, aut
to body or soul, or annoyance of any kind. But do
etiam nostrorum incommodo ullo, meaque jussa
thou perform my will in all things, even as I shall
quam exactissime et ad votum adimpleas, quo
command thee, by the virtue of the one stupendous
etiam nos stupendi et ineffabIis sancti Nominis
and holy Name, which even the adverse and
virtutem summam, quippe quod etiam ab
inferior powers of the Abyss do venerate and adore,
adversarus et inferis potestatibus debet et venerari
ever confessing the Almighty, Whose creatures we
et adorari, ipsi vivide et vere cognoscere
all are. Be this done by the virtue of God the Father
omnipotentissimum nostrum creatorem laudare
+, by His blessed Son + and by the union of the
possemus, idque fiat per virtutem Dei Patri,
Holy Spirit +, even by the Trinity in unity, Which
Filiique ejus super benedicti in unione Spiritus
liveth and reigneth for ever and ever. Amen +.
Sancti, qui Trinus, tamen unus, regnat et vivit a
seculo ad secula: Amen!

Incessanter te Spiritum humanum supra vocatum

Incessantly do I call, adjure, conjure, ordain and
porto, inclamo, adjuro, conjuro, requiro atque
require thee, Human Spirit, by the Most Holy and
obtestor per summam et indivissibilem sancta
Undivided Trinity, by the immortality which
Trinitatem: per immortalem mortis, et inferni
cometh after death, by the power and victory of
debellatorem et triumphatorem, virumque septem
Hell, by the bearer of the Seven Swords, by the
gladiis munitum, sigillaque apperientem, iterumque
Most Holy and Secret Seal, by the sacred love of
occludentem, Jesum scilicet: et per omnes Dei
Jesus, by all the Ministers and Archangels of God
ministros et Archangelos: Orphanim: Aralim:
Ophanim [Orphanim] +, Aralim +, Hasmalim +,
Hasmalim: Cherubim: Seraphim: et Malachim: per
Cherubim +, Seraphim +, and Malachim +, and by
æternam dæmonum damnationem: per hos angelos
the terrible torments of the demons. I conjure thee
bonos: Malazim: Peripalabin et Calizantin: per
also by the good angels Maluzim [Malazim] +,
omnia coelo, terra et inferno terribilia et præter
Penpalabim [Peripalabim] +, and Calizantin +, by
haec omnia adjuro adeundum te per omnem
all the powers of Heaven +, by the earth + and by
virtutem nostri Crucifiix omniumque maxime per
the torments of Hell; I adjure thee by all mysteries,
dolorosissimam flagellationem et spinosam
by the Crucifixion, by the dolorous scourging, by
coronationem: perque omnes mortis ejus
the crowing with thorns, by the bitterness of the
acerbitates: per ineffabile ejus nomen, Jesus
divine death, by the Most Holy and Ineffable Name
scilicet, quid venerandum et dulcissimum nobis
of Jesus +, which is sacred unto all Christians, but
christianis; dæmonibus vero et damnatis terribile
terror and anguish to the evil, for they have refused
sane et infaustum est; ut sine omni veteriori mora et
the salvation which has been offered them by the
dilatione in affabili et tali humana forma et figura
great living God. I conjure thee to come before me
visibilis, ut in vita dum eras, quando thesaurum
immediately, in thy proper human [and visible]
tuum abscondidisti, coram circulo nostro jamjam
form, even as [in life] when thy treasure was
appareas ad me, ex te quaerenda fideliter et sine
buried. Come before this circle, answer me
falacia vel aenigmate vera respondeas, jussisque
faithfully, without falsehood and without enigmas.
meis in omnibus quam exactissime pareas. Ipso
This I command thee, in the Name and by the
Deo trinuno hoc praestante, nosque ad te
power of the Triune God, Father, Son and Holy
obsequenduni in virtute Filii, et Spiritus Sancti
Ghost. Amen
adjuvante, Amen.
Si cum Spiriti loqui concupiscis incipias
sequenti modo:
When the Spirit makes visible appearance,
Adonai + Zebaoth: Adon Schadai +: Eljon + say: --
Amanai + Pneumoton + Eljon + Elje + Alnoal +
Messias + Ya + Heynanan + Tetragrammaton +. [Adonai + Zebaoth:] Adon, Schadai, <Eligon>
Amen. [Eljon], Amanai, Elion, Pneumaton, Elii, Alnoal,
Messias, Ja, <Heynaan> [Heynanan],
* * Tetragrammaton. [Amen].

Verbis hisce conjurationis loquatur

Add the following conjuration: --
Spiritvs, necesse est:
Adonai, Zeboth, Adon, Schadai, Elion,
Adonai + Zebaoth: Adon + schadai: Eljon +
Tetragrammaton, Eloi, Elohim, Messias, Ja,
Tetragrammaton + Eloi + Elohim + Messias + Ya +
Hagios, Ho Theos. Amen.
hagios ho Theos +. Amen.
Sic cogitur:
Say inwardly:--
Alley + Fortissian + Fortissio + Allinoson + Ron +.
Alley, Fortissian, Fortissio, <Allinson, Roa>
* *
[Allinoson, Ron].
*
The discharge
Per sequentia verba fugit Spiritus:
<Omgroma> [Onysoma], Epyn, <Seyok> [Segok],
Onysoma + Epyn + Segok + Satany + Degony +
Satany, Degony, Eparygon, <Galliganon>
Eparygon + Galligonon + Zogogen + Ferstigon +.
[Galligonon], Zogogen, Ferstigon.
OBEDIENTIA CONJURATIONIS:
Adjuro, requiro atque obtestor te; Spiritum A conjuration compelling

humanum, qui hanc domum frequentas et
thesaurum tuum in hac domo in vita tua sepelivisti obedience
seu abscondidisti; quemque nuper mense N. die N.
noctu N. hora N. sub forma ignis ostendisti, per I adjure [, require] and command thee, Human
ineffabile nomen Jehovah, per ineffabile et Spirit [who visiteth this place and hath in thy life
incomprehensibile verbum, cujus virtute omnia hidden and buried thy treasure herein, that in this
creavit: FIAT! scilicet et facta sunt omnia. Conjuro, month N. day N. night N. hour N.], to appear
requiro et adjuro te, Spiritum humanum, extra before me under the similitude of fire. By the
circulum visibiliter præsentem per immensam Dei ineffable Name Jehovah, by the ineffable and
bonitatem, cujus quippe beneficio ad imaginem incomprehensible Fiat, by the power which created
suam nos homines formavit; per tremendam ejus all things and sustains all things, I conjure and
justitiam, cujus virtute ob vix tolerandam adjure thee [Human Spirit] to come visibly before
superbiam ex superis daemones expulit et in this circle. By the [immense] goodness of God
infernalem abyssum relegavit atque in aeternum when He created man in His own likeness, by the
damnavit; per infinitam ejus misericordiam, qua power of His justice, which expelled the demons,
non miseros per ipsum Filium suum unigenitum enchaining them in the Infernal Abyss; by His
redemit; per omnia alia divina attributa et nomina; infinite mercy when He sent His Son to redeem us;
per magnificam Salvatoris nostri Jesu Christi by all [the other] Divine Names and Attributes; by
omnipotentiam, cujus ope infernum ipsum the omnipotence of our Saviour Jesus Christ,
debellavit, sicque ut super benedictum mulieris destroying the works of hell, blessing the seed of

semen contrivit serpentis caput infernalis, ut meis the woman and empowering it to crush the
jam ex te querendis fideliter respondeas mihique serpent's head - do thou answer me and obey
pro posse tuo obedias. Conjuro te per ineffabile faithfully. By the ineffable Name Tetragrammaton,
nomen: Tetragrammaton, quod in Charta hac inscribed on this <rod> [paper], [that by the virtue
inscriptum observas, ut sanctissimi hujus nominis of this most holy name you immediately render
virtute exactissimam in momento mihi praestes obedience to me] answer me without deception or
obedientiam: idque sine fraude, fallacia et equivocation. By the power of our Saviour, Who
aequivocatione. Praestante hoc Salvatore nostro shall judge both thee and me, the quick and dead, I
omnipotentissimo, qui acerrimus olim in tremendo conjure thee. Come.
die ultimo Judex et meus et tuus et viventium tunc
aeque ac mortuorum erit.
CONJURATIO,
si adhuc inobediens est:

If the spirit be obstinate
Conjuro te, Spiritum humanum, per ineffabile
nomen Dei, hic in Charta scriptum, quod
I conjure thee, Human Spirit, by the Ineffable
pronunciare vix ausus sum; et per sanguinem
Name of God, written on this sheet, but not to be
meum, quem sacratissimo et praestantissimo
pronounced; by my blood, most excellently
sanguine redemit et consecravit Prophetarum
redeemed [and consecrated] by the Lord of the
Summus Jesus Christus, per gloriosissimam
Prophets, Jesus Christ; by His most Glorious
matrem ejus per insignem suam humilitatem; per
Mother; by the insignia of His humility; by the
summam Dei arcam et tabulam per horrendum
great book of the judgments of God; [by the terrible
atque tremendum extremi Judicii diem; per omnes
final day of judgment;] by the angels, archangels
angelos, archangelos, omnemque coeli militiam, ut
and all the host of heaven. Be thou obedient unto
mihi baptizato Christiano salutiferi baptismatis
me, a Christian baptized in the holy waters of
hujus virtute ad omnia quaesita et mandata tibi
Jordan. Answer me exactly, without enigma [,
proposita respondere et parere non dimittas: sed
fraud,] or pretence. Make known the power which
fideliter potius et sine omni aenigmate, simulatione
aids thee. I command thee by the most holy Name
et fraude mihi respondeas, atque ipsissimam de tibi
of God, Who hath condemned thee to frequent this
propositis reveles veritatem, meque exacte,
place wherein thou hast buried thy treasure. Amen.
quicquid potestati tuae subditum sit, doceas per
Amen. Amen.
sanctissimi hujus Nominis veritatem, ipso Deo
praestante, qui te propter tuum thesaurum sepultum
hanc domum frequentare condemnavit. Amen!
Amen! Amen!

Citation
CITATIO.
<Colpriziana, Offina, Alta, Nestera,
Fuaro, Menuet.>
Cohiziara offina alta netera fuara
menuet.
[Cohiziara offina alta netera fuara
menuet.
menuet.
menuet.
menuet.
menuet.]
COACTIO: Charge
Alim + Jehoh + Jehovah + Agla + On +
Alim, Jehoh, Jehovah, Agla, On, Tetragrammaton.
Tetragrammaton +.
DIMISSIO CYPRIANI:
[The Dismissal of Cyprian:
Conjuro nunc te, o Spiritus humane! per
omnipotentissimi Dei Patris sapientiam atque Now I conjure you O human spirit! by the
justitiam: per omnipotentissimi Dei Filii immensam omnipotence, wisdom, and justice of God the
erga miseros nos homines misericordiam et Father; by the omnipotence of God the Son; by the
caritatem; per omnipotentissimi Spiritus Sancti immensity of His mercy and charity towards men;
infinitam sapientiam atque inscrutabilem by the omnipotence of the Holy Spirit, by his
elementiam per sanctum Michaëlem, archangelum infinite wisdom, and unfathomable principle. By
omnemque coeli militiam, ut pacifice pro nunc et the holy archangel Michael, and all the host of
quiete absque corruscationibus, meticuloso ac Heaven, without lightning, terrible rattling and
tremendo strepitu et tumultu sine pluviis, vel uproar, without rain or thunder, and in one word:
tonitruis, et uno verbo: sine periculo, sive animae, without danger or injury to our bodies or souls. I
sive corporis noxa et damno, vel laesione discedas, command you to depart from this place, and not
locumque hunc nunquam prius, nisi citatus, appear again unless I summon you. May the peace
accedas. Trinunius Dei pax descendat jam super of the threefold God be with us now and preserve.
nos et custodiat nos! Jlluminet Dominus vultum O God, be with us and have mercy upon us. O God
suum super nos et miseriatur nostri! Convertat turn this spirit N. to the path of righteousness and
Dominus vultum suum ad nos et dat nobis pacem! give us peace! Amen!]
Amen!
FINIS. The End.

Twilit Grotto -- Esoteric Archives Contents Prev jesuit.htm Next timeline

Johann Weyer, Pseudomonarchia Daemonum
Twilit Grotto -- Esoteric Archives Contents Prev weyer Next timeline
Johann Weyer, Pseudomonarchia Daemonum.

Introduction by J. H. Peterson.
Johann Weyer (1515-1588) was a pioneer in the fields of medicine and psychiatry. He was also a firm believer
in magic, and was in fact a student of one of the most famous occultists of all time, H. C. Agrippa. His
Praestigiis Daemonum (1563) was basically a point-by-point rebuttal of the hateful witch hunter's handbook,
Malleus Maleficarum. His book includes interesting reports of Faust, Agrippa, and Trithemius from a
contemporary witness. Sigmund Freud calls the Praestigiis Daemonum one of the ten most significant books of
all time.
As an appendix to this monumental text, Weyer added a catalog of demons which he called Pseudomonarchia
daemonum. Weyer referred to his source manuscript as Liber officiorum spirituum, seu Liber dictus Empto.
Salomonis, de principibus & regibus dæmoniorum ("Book of the offices of spirits, or the Book of sayings of
Empto. Solomon concerning the princes and kings of the demons") It includes variations in the names of many
of the demons, showing that it had been redacted by the time Weyer obtained it, so it was evidently much older
than 1563.
It has long been recognized that the first book of the Lemegeton, Goetia, corresponds closely with Weyer's
catalog of demons, though in Weyer’s text there are no demonic seals, and the demons are invoked by a simple
conjuration, not the elaborate ritual found in the Lemegeton.
The most striking difference between Weyer’s text and the Goetia is the order of spirits. I see no explanation for
the difference; it’s almost as if a stack of cards got scrambled. There are also four additional spirits in the
Goetia (number 3, and the last three).
Another anomaly may be of more significance: The fourth spirit in Weyer’s text, Pruflas alias Bufas, was
accidently left out of Reginald Scot’s English translation (found in his highly rational 1584 Discovery of
Witchcraft), or was already missing from the edition of Weyer used by Scot. It is also the only spirit from
http://www.esotericarchives.com/solomon/weyer.htm (1 of 26) [23.07.2001 00:57:57]

Weyer’s list that is not found in the Lemegeton. If a specific edition can be found which introduced this defect,
it may thus be possible to fix the date of the composition of the Goetia in its present form.
PSEUDOMONARCHIA
Pseudomonarchia
Johann Wier,
DÆMONUM. daemonum. Salomons notes of conjuration

[Translation in Reginald Scot, The Discoverie of
Johann Weyer Witchcraft (1584)]
[Ah, human cares! Ah, how much futility in the

O curas hominum, ô quantum est in rebus inane?
world!. C. Lucilius, Satires of Persius]
<An inventarie of the names, shapes, powers,
governement, and effects of divels and spirits, of their
severall segniories and degrees: a strange discourse
woorth the reading.>
LECTORIS. READER.
Ne Sathanicæ factionis monopolium usqueadeo
porro delitescat, hanc Dæmonum
Pseudomonarchiam, ex Acharonticorum Vasallorum
archivo subtractam, in hujus Operis de Dæmonum
præstigiis calce annectere volui, ut effascinatorum id
genus hominum, qui se magos jactitare non
erubescunt, curiositas, præstigiæ, vanitas, dolus,
imposturæ, deliria, mens elusa, & manifesta
mendacia, quinimo non ferendæ blasphemiæ,
omnium mortalium, qui in mediæ lucis splendore
hallucinari nolint, oculis clarissimè appareant, hoc
potissimum seculo scelestissimo, quo Christi regnum
tam enormi impunitaque tyrannide impetitur ab iis
qui Beliali palàm sacramentum præstitêre,
stipendium etiam justum hauddubie recepturi: quibus
& perditas has horas libenter dedico, si forte ex
immensa Dei misericordia convertantur & vivant:
quod ex animo iis precor, sitque felix & faustum. Ne
autem curiosulus aliquis, fascino nimis detentus, hoc
stultitiæ argumentum temere imitari audeat, voces
hinc inde prætermisi studio, ut universa delinquendi
occasio præcideretur. Inscribitur vero à maleferiato
hoc hominum genere Officium spirituum, vel, Liber

officiorum spirituum, seu, Liber dictus Empto.

Salomonis, de principibus & regibus dæmoniorum,
qui cogi possunt divina virtute & humana. At mihi
nuncupabitur Pseudomonarchia Dæmonum.
PSEUDOMONARCHIA
DÆMONUM.
(1) <Baell>. Their first <and principall> king (which
Primus Rex, qui est de potestate Orientis, dicitur is of the power of the east) is called Baëll who when
Baël, apparens tribus capitibus, quorum unum he is conjured up, appeareth with three heads; the
assimilatur bufoni alterum homini, tertium feli. first, like a tode; the second, like a man; the third,
Rauca loquitur voce, formator morum & insignis like a cat. He speaketh with a hoarse voice, he
certator, reddit hominem invisibilem & sapientem. maketh a man go invisible [and wise], he hath under
Huic obediunt sexagintasex legiones. his obedience and rule sixtie and six legions of
divels.
(2) Agares. The first duke under the power of the
east, <is named Agares,> he commeth up mildile [i.e.
§ 2. Agares Dux primus sub potestate Orientis, he appears willingly] in the likenes of a faire old
apparet benevolus in senioris hominis forma, man, riding upon a crocodile, and carrieng a hawke
equitans in crocodilo, & in manu accipitrem portans. on his fist; hee teacheth presentlie all maner of
Cuncta linguarum genera docet optime: fugitantes toongs, he fetcheth backe all such as runne awaie,
reverti facit, & permanentes fugere: prælaturas & and maketh them runne that stand still; he
dignitates dimittit, & tripudiare facit spiritus terræ: & overthroweth all dignities <supernaturall and
est de ordine Virtutum, sub sua potestate habens temporall,> hee maketh earthquakes, [lit. "and makes
triginta & unam legiones. spirits of the earth dance"] and is of the order of
vertues, having under his regiment thirtie one
legions.
(3) Marbas, alias Barbas is a great president, and
appeareth in the forme of a mightie lion; but at the
§ 3. Marbas, alias Barbas, Præses magnus, se
commandement of a conjuror commeth up in the
manifestans in fortissimi leonis specie, sed ab
likenes of a man, and answereth fullie as touching
exorcista accitus humana induitur forma, & de
anie thing which is hidden or secret: he bringeth
occultis plene respondet, morbos invehit & tollit,
diseases, and cureth them, he promoteth wisedome,
promovet sapientiam artiumque mechanicarum
and the knowledge of mechanicall arts, or
cognitionem, homines adhæc in aliam mutat formã.
handicrafts; he changeth men into other shapes, and
Præest trigintasex legionibus.
under his presidencie or gouvernement are thirtie six
legions of divels conteined.

[(4) Pruflas, otherwise found as Bufas, is a great

§ 4. Pruflas, alibi invenitur Bufas, magnus Princeps prince and duke, whose abode is around the Tower of
& Dux est, cujus mansio circa turrim Babylonis, & Babylon, and there he is seen like a flame outside.
videtur in eo flamma foris, caput autem assimilatur His head however is like that of a great night hawk.
magno nycticoraci. Autor est & promotor He is the author and promoter of discord, war,
discordiarum, bellorum, rixarum & mendaciorum. quarrels, and falsehood. He may not be admitted into
Omnibus in locis non intromittatur. Ad quæsita every place. He responds generously to your
respondet abunde. Sub sunt huic legiones vinginti requests. Under him are twenty-six legions, partly of
sex, partim ex ordine Throni, partim Angelorum. the order of Thrones, and partly of the order of
Angels.]
(5) Amon, or Aamon, is a great and mightie marques,
§ 5. Amon vel Aamon Marchio magnus & potens, and commeth abroad in the likenes of a woolfe,
prodit in lupi forma caudam habens serpentinam, & having a serpents taile, <spetting out and breathing>
flammam evomens. Hominis autem indutus speciem, [vomiting] flames of fier; when he putteth on the
caninos ostentat dentes, & caput magno nycticoraci shape of a man, he sheweth out dogs teeth, and a
simile. Princeps omnium fortissimus est, intelligens great head like to a mightie <raven> [night hawk]; he
præterita & futura, hinc & gratiam concilians is the strongest prince of all other, and understandeth
omnium amicorum & inimicorum. Quadraginta of all things past and to come, he procureth favor,
imperat legionibus. and reconcileth both freends and foes, and ruleth
fourtie legions of divels.
(6) Barbatos, a great countie or earle, and also a
§ 6. Barbatos magnus Comes & Dux, apparet in duke, he appeareth in Signo sagittarii sylvestris, with
signo Sagittarii silvestris cum quatuor regibus tubas foure kings, which bring companies and great
ferentibus. Intelligit cantus avium, canum latratus, troopes. He understandeth the singing of birds, the
mugitus boum & cunctorum animalium: thesauros barking of dogs, the lowings of bullocks, and the
item à magis & incantatoribus reconditos, detegit: Et voice of all living creatures. He detecteth treasures
est ex ordine Virtutum, partim Dominationum. hidden by magicians and inchanters, and is of the
Triginta præsidet legionibus. Novit præterita & order of vertues, which in part beare rule: he knoweth
futura: tam amicorum quam inimicorum animos all things past, and to come, and reconcileth freends
conciliat. and powers; and governeth thirtie legions of divels by
his authoritie.
§ 7. Buer Præses magnus conspicitur in signo *. (7) Buer is a great president, and is seene in this signe
Absolute docet philosophiam, practicam, ethica item [*]; he absolutelie teacheth philosophie morall and
& logica, & herbarum vires: Dat optimos familiares: naturall, and also logicke, and the vertue of herbes:
Ægros sanitati restituere novit, maxime & homines. he giveth the best familiars, he can heale all diseases,
Quinquaginta legionum habet imperium. speciallie of men, and reigneth over fiftie legions.
§ 8. Gusoyn Dux magnus & fortis, apparet in forma (8) Gusoin [Gusoyn] is a great duke, and a strong,
zenophali. Explicate respondet & vere de appearing in the forme of a Xenophilus, he answereth
præsentibus, præteritis, futuris & occultis. Amicoram all things, present, past, and to come, expounding all
& inimicorum gratiam reddit: Dignitates confert & questions. He reconcileth freendship, and distributeth
honores conformat. Præest quadragintaquinque honours and dignities, and ruleth over fourtie [and
legionibus. five] legions of divels.

§ 9. Botis, alibi Otis, magnus Præses & Comes, (9) Botis, otherwise Otis, a great president and an
Prodit in viperæ specie deterrima: Et siquando earle he commeth foorth in the shape of an ouglie [lit.
formam induit humanam dentes ostendit magnos & 'worst'] viper, and if he put on humane shape, he
cornua duo, manu gladium acutum portans. Dat sheweth great teeth, and two hornes, carrieng a
perfecte responsa vera de præsentius, præteritis, sharpe sword in his hand: he giveth answers of things
futuris & abstrusis. Tam amicos quam hostes present, past, and to come, and reconcileth friends,
conciliat. Sexaginta imperat legionibus. and foes, ruling sixtie legions.
(10) Bathin [Bathym], sometimes called Mathim
§ 10. Bathym, alibi Marthim Dux magnus & fortis:
[Marthim], a great duke and a strong, he is seene in
Visitur constitutione viri fortissimi cum cauda
the shape of a verie strong man, with a serpents taile,
serpentina, equo pallido insidens. Virtutes herbarum
sitting on a pale horsse, understanding the vertues of
& lapidum pretiosorum intelligit. Cursu velocissimo
hearbs and pretious stones, transferring men
hominem de regione in regionem transfert. Huic
suddenlie from countrie to countrie, and ruleth thirtie
triginta subsunt legiones.
legions of divels.
(11) Purson [Pursan], alias Curson, a great king, he
commeth foorth like a man with a lions face, carrieng
§ 11. Pursan, alias Curson, magnus Rex, prodit ut
a most cruell viper, and riding on a beare; and before
homo facie leonina, viperam portans ferocissimam,
him go alwaies trumpets, he knoweth <things hidden,
ursoque insidens, quem semper præcedunt tubæ.
and can tell> all things present, past, and to come: [he
Callet præsentia, præterita & futura: Aperit occulta,
discloses hidden things,] he bewraieth treasure, he
thesauros detegit: Corpus humanum suscipit &
can take a bodie either humane or aierie; he
aëreum. Vere respondet de rebus terrenis & occultis,
answereth truelie of all things earthlie and secret, of
de divinitate & mundi creatione: Familiares parit
the divinitie and creation of the world, and bringeth
optimos: Cui parent vigintiduo legiones, partim de
foorth the best familiars; and there obeie him two and
ordine Virtutum, partim ex ordine Throni.
twentie legions of divels, partlie of the order of
vertues, & partlie of the order of thrones.
(12) Eligor, alias Abigor, is a great duke, and
§ 12. Eligor, alias Abigor, Dux magnus,apparet ut
appeereth as a goodlie [handsome] knight, carrieng a
miles pulcherrimus, lanceam, vexillum & sceptrum
lance, an ensigne, and a scepter: he answereth fullie
portans. Plene de occultis respondet atque bellis, &
of things hidden, and of warres, and how souldiers
quomodo milites occurrere debeant: Futura scit, &
should meete: he knoweth things to come, and
gratiam apud omnes dominos & milites conciliat.
procureth the favour of lords and knights, governing
Præsidet sexaginta legionibus.
sixtie legions of divels.
(13) Leraie [Loray], alias Oray, a great marquesse,
§ 13. Loray, alias Oray, magnus Marchio, se shewing himselfe in the likenesse of a galant
ostendens in forma sagittarii pulcherrimi, pharetram [handsome] archer, carrieng a bowe and a quiver, he
& arcum gestantis: author existit omnium præliorum, is author of all battels, he dooth putrifie all such
& vulnera putrefacit quæ à sagittariis infliguntur, wounds as are made with arrowes by archers, Quos
quos objicit optimos tribus diebus. Triginta optimos objicit tribus diebus, [who best drives away
dominatur legionibus. mobs from the days (?)] and he hath regiment over
thirtie legions.

(14) Valefar, alias Malephar [Malaphar], is a strong

§ 14. Valefar, alias Malaphar, Dux est fortis, forma duke, comming foorth in the shape of a lion, and the
leonis prodiens & capite latronis. Familiaritatem parit head of a theefe [or "barking"], he is verie familiar
suis, donec laqueo suspendantur. Decem præsidet with them to whom he maketh himself acquainted,
legionibus. till he hath brought them to the gallowes, and ruleth
ten legions.
§ 15. Morax, alias Foraii, magnus Comes & Præses: (15) Morax, alias Foraii, a great earle and a
Similis tauro visitur: Et si quando humanam faciem president, he is seene like a bull, and if he take unto
assumit, admirabilem in Astronomia & in omnibus him a mans face, he maketh men wonderfull cunning
artibus liberalibus reddit hominem: parit etiam in astronomie, & in all the liberall sciences: he giveth
famulos non malos & sapientes: novit & herbarum & good familiars and wise, knowing the power &
pretiosorum lapidum potentiam. Imperat triginta sex vertue of hearbs and stones which are pretious, and
legionibus. ruleth thirtie six legions.
(16) Ipos [Ipes], alias Ayporos [Ayperos], is a great
§ 16. Ipes, alias Ayperos est magnus Comes &
earle and a prince, appeering in the shape of an
Princeps, apparens quidem specie angelica, interim
angell, and yet indeed more obscure and filthie than a
leone obscurior & turpis, capite leonis, pedibus
lion, with a lions head, a gooses feet, and a hares
anserinis, cauda leporina. Præterita & futura novit:
taile: he knoweth things to come and past, he maketh
Redditque hominem ingeniosum & audacem.
a man wittie, and bold, and hath under his
Legiones huic obediunt trigintasex.
jurisdiction thirtie six legions.
(17) Naberius [Naberus], alias Cerberus, is a valiant
§ 17. Naberus, alias Cerberus, Marchio est fortis,
marquesse, shewing himselfe in the forme of a
forma corvi se ostentans: Si quando loquitur, raucam
crowe, when he speaketh with a hoarse voice: he
edit vocem. Reddit & hominem amabilem & artium
maketh a man amiable and cunning in all arts, and
intelligentem, cum primis in Rhetoricis eximium.
speciallie in rhetorike, he procureth the losse of
Prælaturarum & dignitatum jacturam parit.
prelacies and dignities: nineteene legions heare <and
Novendecim legiones hunc audiunt.
obeie> him.
(18) Glasya Labolas, alias Caacrinolaas, or
§. 18. Glasya labolas, alias Caacrinolaas vel
Caassimolar, is a great president, who commeth
Caassimolar magnus Præses: Qui progreditur ut canis
foorth like a dog, and hath wings like a griffen, he
habens alas gryphi. Artium cognitionem dat, interim
giveth the knowledge of arts, and is the captaine of
dux omnium homicidarum. Præsentia & futura
all mansleiers: he understandeth things present and to
intelligit. Tam amicorum quam inimicorum animos
come, he gaineth the minds and love of freends and
demeretur: Et hominem reddit invisibilem. Imperium
foes, he maketh a man go invisible, and hath the rule
habet triginta sex legionum.
of six and thirtie legions.
(19) Zepar is a great duke, appearing as a souldier,
§ 19. Zepar Dux magnus, apparens uti miles,
inflaming women with the loove of men, and when
inflammansque virorum amore mulieres, & quando
he is bidden he changeth their shape, untill they maie
ipsi jussum fuerit, earum formam in aliam
enjoie their beloved, he also maketh them barren, and
transmutat, donec dilectis suis fruantur. Steriles
six and twentie legions are at his obeie and
quoque eas facit. Vigintisex huic parent legiones.
commandement.

(20) Bileth [Byleth] is a great king and a terrible,

§ 20. Byleth Rex magnus & terribilis, in equo pallido riding on a pale horsse, before whome go trumpets,
equitans, quem præcedunt tubæ, symphoniæ, & and all kind of melodious musicke. When he is called
cuncta Musicæ genera. Quum autem coram exorcista up by an exorcist, he appeareth rough [turgid] and
se ostentat, turgidus ira & furore videtur, ut decipiat. furious, to deceive him. Then let the exorcist or
Exorcista vero tum sibi prudenter caveat: Atque ut conjuror take heed to himself; and to allaje his
fastum ei adimat, in manu suscipiat baculum corili, courage, let him hold a hazell bat [rod, staff, or stick]
cum quo orientem & meridiem versus, foris juxta in his hand, wherewithall he must reach out toward
circulum manum extendet, facietque triangulum. the east and south, and make a triangle without
Cæterum si manum non extendit, & intrare jubet, besides the circle; but if he hold not out his hand unto
atque spirituum Vinculum ille renuerit, ad lectionem him, and he bid him come in, and he still refuse the
progrediatur exorcista: mox ingredietur item bond or chain of spirits; let the conjuror proceed to
submissus, ibi stando & faciendo quodcunque jufferit reading, and by and by he will submit himselfe, and
exorcista ipsi Byleth regi, eritque securus. Si vero come in, and doo whatsoever the exorcist
contumacior fuerit, nec primo jussu circulum ingredi commandeth him, and he shalbe safe. If Bileth the
voluerit, reddetur forte timidior exorcista: Vel si king be more stubborne, and refuse to enter into the
Vinculum spirituum minus habuerit, sciet haud dubie circle at the first call, and the conjuror shew himselfe
exorcista, malignos spiritus postea eum non verituros, fearfull, or if he have not the chaine of spirits,
at semper viliorem habituros. Item si ineptior sit certeinelie he will never feare nor regard him after.
locus triangulo deducendo juxta circulum, tunc vas Also, if the place be unapt for a triangle to be made
vino plenum ponatur: Et intelliget exorcista without the circle, then set there a boll of wine, and
certissimè, quum è domo sua egressus fuerit cum the exorcist shall certeinlie knowe when he commeth
sociis suis, prædictum Byleth sibi fautorem fore, out of his house, with his fellowes, and that the
benevolum, & coram ipso submissum quando foresaid Bileth will be his helper, his friend, and
progredietur. Venientem vero exorcista benigne obedient unto him when he commeth foorth. And
suscipiat, & de ipsius fastu glorietur: Propterea when he commeth, let the exorcist receive him
quoque eundem adorabit, quemadmodum alii reges, courteouslie, and glorifie him in his pride, and
quia nihil dicit absque aliis principibus. Item si hic therfore he shall adore him as other kings doo,
Byleth accitus fuerit ab aliquo exorcista, semper bicause he saith nothing without other princes. Also,
tenendus ad exorcistæ faciem annulus argenteus if he be cited by an exorcist, alwaies a silver ring of
medii digiti manus sinistræ, quemadmodum pro the middle finger of the left hand must be held
Amaymone. Nec est prætermittenda dominatio & against the exorcists face, as they doo for Amaimon.
potestas tanti principis, quoniam nullus est sub And the dominion and power of so great a prince is
potestate & dominatione exorcistæ alius, qui viros & not to be pretermitted; for there is none under the
mulieres in delirio detinet, donec exorcistæ power & dominion of the conjuror, but he that
voluntatem explerint: Et fuit ex ordine Potestatum, deteineth both men and women in doting [better:
sperans se ad septimum Thronum rediturum, quod "foolish" or "silly"] love, till the exorcist hath had his
minus credibile. Imperat octogintaquinque pleasure. He is of the orders of powers, hoping to
legionibus. returne to the seaventh throne, which is not altogether
credible, and he ruleth eightie five legions.

(21) Sitri [Sytry], alias Bitru, is a great prince,

§ 21. Sytry, alias Bitru, magnus Princeps, leopardi
appeering with the face of a leopard, and having
facie apparens, habensque alas velut gryphi. Quando
wings as a griffen: when he taketh humane shape, he
autem humanam assumit formam, mire pulcher
is verie beautiful, he inflameth a man with a womans
videtur. Incendit virum mulieris amore, mulierem
love, and also stirreth up women to love men, being
vicissim alterius desiderio incitat. Jussus secreta
commanded he willinglie deteineth [discloses]
libenter detegit feminarum, eas ridens ludificansque,
secrets of women, laughing at them and mocking
ut se luxuriose nudent. Huic sexaginta legiones
them, to make them luxuriouslie naked, and there
obsequuntur.
obeie him sixtie legions.
(22) Paimon is more obedient in Lucifer than other
kings are. Lucifer is heere to be understood he that
was drowned in the depth of his knowledge: he
would needs be like God, and for his arrogancie was
§ 22. Paymon obedit magis Lucifero quam alii reges.
throwne out into destruction, of whome it is said;
Lucifer hic intelligendus, qui in profunditate scientiæ
Everie pretious stone is thy covering (Ezech. 88
suæ demersus, Deo assimilari voluit, & ob hanc
[28.13].). Paimon is constrained by divine vertue to
arrogantiam in exitium projectus est. De quo dictum
stand before the exorcist; where he putteth on the
est: Omnis lapis pretiosus operimentum tuum [Ezech.
likenesse of a man: he sitteth on a beast called a
28]. Paymon autem cogitur virtute divina, ut se sistat
dromedarie, which is a swift runner, and weareth a
coram exorcista: ubi hominis induit simulachrum,
glorious crowne, and hath an effeminate
insidens dromedario, coronaque insignitus
countenance. There goeth before him an host of men
lucidissima, & vultu fœmineo. Hunc præcedit
with trumpets and well sounding cymbals, and all
exercitus cum tubis & cimbalis bene sonantibus,
musicall instruments. At the first he appeereth with a
atque omnibus instrumentis Musicis, primo cum
great crie and roring, as in Circulo [Empto.]
ingenti clamore & rugitu apparens, sicut in Empto.
Salomonis, and in the art is declared. And if this
Salomonis, & arte declaratur. Et si Paymon hic
Paimon speake sometime that the conjuror
quandoque loquitur, ut minus ab exorcista
understand him not, let him not therefore be
intelligatur, propterea is non tepescat: sed ubi
dismaied. But when he hath delivered him the first
porrexerit illi primam chartam ut voto suo
obligation to observe his desire, he must bid him also
obsequatur, jubebit quoque ut distincte & aperte
answer him distinctlie and plainelie to the questions
respondeat ad quæsita, & de universa philosophia &
he shall aske you, of all philosophie, wisedome, and
prudentia vel scientia, & de cæteris arcanis. Et si
science, and of all other secret things. And if you will
voles cognoscere dispositionem mundi, & qualis sit
knowe the disposition of the world, and what the
terra, aut quid eam fustineat in aqua, aut aliquid
earth is, or what holdeth it up in the water, or any
aliud, & quid sit abyssus, & ubi est ventus & unde
other thing, or what is Abyssus, or where the wind is,
veniat, abunde te docebit. Accedant & consecrationes
or from whence it commeth, he will teach you
tam de libationibus quam aliis. Confert hic dignitates
aboundantlie. Consecrations also as well of sacrifices
& confirmationes. Resistentes sibi suo vinculo
[offerings, libations] as otherwise may be reckoned.
deprimit, & exorcistæ subjicit. Bonos comparat
He giveth dignities and confirmations; he bindeth
famulos, & artium omnium intellectum. Notandum,
them that resist him in his owne chaines, and
quod in advocando hunc Paymonem, Aquilonem
subjecteth them to the conjuror; he prepareth good
versus exorcistam conspicere oporteat, quæ ibi hujus
familiars, and hath the understanding of all arts.
sit hospitium. Accitum vero intrepide constanterque
Note, that at the calling up of him, the exorcist must
suscipiat, interroget, & ab eo petat quicquid voluerit,
looke towards the northwest, bicause there is his
nec dubie impetrabit. At ne creatorem oblivioni
house. When he is called up, let the exorcist receive
tradat, cavendum exorcistæ, propter ea quæ præmissa

fuerunt de Paymone. Sunt qui dicunt, eum ex ordine him constantlie without feare, let him aske what
Dominationum fuisse: sed aliis placet, ex ordine questions or demands he list, and no doubt he shall
Cherubin. Hunc sequuntur legiones ducentæ, partim obteine the same of him. And the exorcist must
ex ordine Angelorum, partim Potestatum. Notandum beware he forget not the creator, for those things,
adhæc, si Paymon solus fuerit citatus per aliquam which have beene rehearsed before of Paimon, some
libationem aut sacrificium, duo reges magni saie he is of the order of dominations; others saie, of
comitantur, scilicet Bebal & Abalam, & alii potentes. the order of cherubim. There follow him two hundred
In hujus exercitu sunt vigintiquinque legiones: Quia legions, partlie of the order of angels, and partlie of
spiritus his subjecti, non semper ipsis adsunt, nisi ut potestates. Note that if Paimon be cited alone by an
appareant, divina virtute compellantur. offering or sacrifice, two kings followe him; to wit,
Beball & Abalam, & other potentates: in his host are
twentie five legions, bicause the spirits subject to
them are not alwaies with them, except they be
compelled to appeere by divine vertue.
Some saie that the king Beliall was created
immediatlie after Lucifer, and therefore they thinke
that he was father and seducer of them which fell
being of the orders. For he fell first among the
§ 23. Regem Belial aliqui dicunt statim post
worthier and wiser sort, which went before Michael
Luciferum fuisse creatum, ideoque sentiunt ipsum
and other heavenlie angels, which were lacking.
esse patrem & seductorem eorum qui ex Ordine
Although Beliall went before all them that were
ceciderunt. Cecidit enim prius inter alios digniores &
throwne downe to the earth, yet he went not before
sapientiores, qui præcedebant Michaëlem & alios
them that tarried in heaven. This Beliall is
cœlestes angelos, qui decrant. Quamvis autem Belial
constrained by divine venue, when he taketh
ipsos qui in terram dejecti fuerint, præcesserit: alios
sacrifices, gifts, and [burnt] offerings, that he againe
tamen qui in cœlo mansere, non antecessit. Cogitur
may give unto the offerers true answers. But he
hic divina virtute, cum accipit sacrificia, munera &
tarrieth not one houre in the truth, except he be
holocausta, ut vicissim det immolantibus responsa
constrained by the divine power, as is said. He taketh
vera: At per horam in veritate non perdurat, nisi
the forme of a beautifull angell, sitting in a firie
potentia divina compellatur, ut dictum est. Angelicam
chariot; he speaketh faire, he distributeth preferments
assumit imagine in impense pulchram, in igneo curru
of senatorship, and the favour of friends, and
sedens. Blande loquitur. Tribuit dignitates &
excellent familiars: he hath rule over eightie legions,
prælaturas senatorias, gratiam item amicorum, &
partlie of the order of vertues, partlie of angels; he is
optimos famulos. Imperium habet octoginta
found in the forme of an exorcist in the bonds of
legionum, ex ordine partim Virtutum, partim
spirits. The exorcist must consider, that this Beliall
Angelorum. Forma exorcistæ invenitur in Vinculo
doth in everie thing assist his subjects. If he will not
Spirituum. Observandum exorcistæ, hunc Belial in
submit himselfe, let the bond of spirits be read: the
omnibus succurrere suis subditis: Si autem se
spirits chaine is sent for him, wherewith wise
submittere noluerit, Vinculum Spirituum legatur, quo
Salomon gathered them togither with their legions in
sapientissimus Salomon eos cum suis legionibus in
a brasen vessell, where were inclosed among all the
vase vitreo relegavit: Et relegati cum omnibus
legions seventie two kings, of whome the cheefe was
legionibus fuere septuagintaduo reges, quorum
Bileth, the second was Beliall, the third Asmoday,
primus erat Bileth, secundus Belial, deinde Asmoday,
and above a thousand thousand legions. Without
& circirer mille millia legionum. Illud proculdubio à
doubt (I must confesse) I learned this of my maister
magistro Salomone didiciste me fateor: Sed causam
Salomon; but he told me not why he gathered them
relegationis me non docuit, crediderim tamen propter
together, and shut them up so: but I beleeve it was for

arrogantiam ipsius Belial. Sunt quidam necromantici,the pride of this Beliall. Certeine nigromancers doo
qui asserunt, ipsum Salomonem quodam die astutia saie, that Salomon, being on a certeine daie seduced
cujusdam mulieris seductum, orando se inclinasse by the craft of a certeine woman, inclined himselfe to
versus simulacrum Belial nomine. Quod tamen fidem praie before the same idoll, Beliall by name: which is
non meretur: Sed potius sentiendum, ut dictum est, not credible. And therefore we must rather thinke (as
propter superbiam & arrogantiam, relegatos esse in it is said) that they were gathered together in that
magno vase, projectos in Babylone in puteum great brasen vessell for pride and arrogancie, and
grandem valde. Enimvero prudentissimus Salomon throwne into a deepe lake or hole in Babylon. For
divina potentia suas exequebatur operationes, quæ wise Salomon did accomplish his workes by the
etiam nunquam eum destituit: propterea simulachrum divine power, which never forsooke him. And
non adorasse ipsum sentiendum est, alioqui divina therefore we must thinke he worshipped not the
virtute spiritus cogere nequivisset. Hic autem Belial
image Beliall; for then he could not have constrained
cum tribus regibus in puteo fuit. At Babylonienses ad
the spirits by divine vertue: for this Beliall, with three
hæc exhorrescentes, rati se thesaurum amplum in kings were in the lake. But the Babylonians
puteo inventuros, unanimi consilio in puteum woondering at the matter, supposed that they should
descenderunt, detegeruntque & confregere vas, unde find therein a great quantitie of treasure, and
mox egressi captivi, in proprium locum porto sunt therefore with one consent went downe into the lake,
rejecti. Belial vero ingressus quoddam simulachrum, and uncovered and brake the vessell, out of the which
dabat responsa sibi immolantibus & sacrificantibus, immediatlie flew the capteine divels, and were
ut testatur Tocz in dictis suis: Et Babylonienses delivered to their former and proper places. But this
adorantes sacrificaverunt eidem. Beliall entred into a certeine image, and there gave
answer to them that offered and sacrificed unto him:
as Tocz. in his sentences reporteth, and the
Babylonians did worship and sacrifice thereunto.
§ 24. Bune Dux magnus & fortis, apparet ut draco, (23) Bune is a great and a strong Duke, he appeareth
tribus capitibus, tertium vero assimilatur homini. as a dragon with three heads, the third whereof is like
Muta loquitur voce: Mortuos locum mutare facit, & to a man; he speaketh with a divine voice, he maketh
dæmones supra defunctorum sepulchra congregari: the dead to change their place, and divels to assemble
omnimodo hominem locupletat, redditque loquacem upon the sepulchers of the dead: he greatlie inricheth
& sapientem: ad quæsita vere respondet. Huic a man, and maketh him eloquent and wise, answering
legiones parent triginta. trulie to all demands, and thirtie legions obeie him.
(24) Forneus is a great marquesse, like unto a
§ 25. Forneus magnus Marchio, similis monstro
monster of the sea, he maketh men woondeffull in
marino, reddit hominem in Rhetoricis admirabilem,
rhetorike, he adorneth a man with a good name, and
optima fama & linguarum peritia ornat, tam amicis
the knowledge of toongs, and maketh one beloved as
quam inimicis gratum facit. Subsunt huic
well of foes as freends: there are under him nine and
vigintinovem legiones, ex ordine partim Thronorum,
twentie legions, of the order partlie of thrones, and
partim Angelorum.
partlie of angels.
§ 26. Roneve Marchio & Comes, assimilatur (25) Ronove [Roneve] a marquesse and an earle, he is
monstro. Singularem in Rhetoricis intelligcntiam resembled to a monster, he bringeth singular
confert, famulos item fidos, linguarum cognitionem, understanding in rhetorike, faithfull servants,
amicorum & inimicorum favorem. Huic obediunt knowledge of toongs, favour of freends and foes; and
legiones novendecim. nineteene legions obeie him.

(26) Berith is a great and a terrible duke, and hath

§ 27. Berith Dux magnus & terribilis: tribus three names. Of some he is called Beall; of the Jewes
nuncupatur nominibus, à quibusdam Beal, à Judæis Berithi [Berith]; of Nigromancers Bolfry [Bolfri]: he
Berith, à necromanticis Bolfri. Prodit ut miles ruber commeth foorth as a red souldier, with red clothing,
cum vestitu rubro, & equo ejusdem coloris coronaque and upon a horsse of that colour, and a crowne on his
ornatus. Vere de præsentibus, præteritis & futuris head. He answereth trulie of things present, past, and
respondet. Virtute divina per annulum magicæ artis to come. He is compelled at a certeine houre, through
ad horam scilicet cogitur. Mendax etiam est. In divine vertue, by a ring of art magicke. He is also a
aurum cuncta metallorum genera mutat. Dignitatibus lier, he turneth all mettals into gold, he adorneth a
ornat easdemque confirmat: Claram subtilemque edit man with dignities, and confirmeth them, he speaketh
vocem. Viginti sex legiones huic subsunt. with a cleare and a subtill voice, and six and twentie
legions are under him.
(27) Astaroth is a great and a strong duke, comming
§ 28. Astaroth Dux magnus & fortis, prodiens foorth in the shape of a fowle angell, sitting upon an
angelica specie turpissima, insidensque in dracone infernall dragon, and carrieng on his right hand a
infernali, & viperam portans manu dextra. Vere viper: he answereth trulie to matters present, past,
respondet de præteritis, præsentibus, futuris & and to come, and also of all secrets. He talketh
occultis. Libenter de spirituum creatore, & eorundem willinglie of the creator of spirits, and of their fall,
lapsu loquitur, quomodo peccaverint & ceciderint. Se and how they sinned and fell: he saith he fell not of
spontè non prolapsum esse dicit. Reddit hominem his owne accord. He maketh a man woonderfull
mire eruditum in artibus liberalibus. Quadraginta learned in the liberall sciences, he ruleth fourtie
legionibus imperat. Ab hoc quilibet exocista caveat, legions. Let everie exorcist take heed, that he admit
ne prope nimis cum admittat, ob fœtorem him not too neere him, bicause of his stinking breath
intolerabilem quem expirat. Itaque annulum [lit. "because of the intolerable stench which he
argenteum magicum in manu sua juxta faciem teneat, exhales"]. And therefore let the conjuror hold neere
quo se ab injuria facile tuebitur. to his face a magicall [silver] ring, and that shall
defend him.
(28) Foras [Forras], alias Forcas is a great
§ 29. Forras vel Forcas magnus Præses est: visitur
president, and is seene in the forme of a strong man,
forma viri fortissimi, & in humana specie vires
and in humane shape, he understandeth the vertue of
herbarum & lapidum preciosorum intelligit. Plene
hearbs and pretious stones: he teacheth fullie logicke,
docet Logica, Ethica & corundem partes. Reddit
ethicke, and their parts: he maketh a man invisible,
hominem invisibilem, ingeniosum, loquacem &
wittie, eloquent, and to live long; he recovereth
vivacem: Amissa recuperat, thesauros detegit.
things lost, and discovereth [discloses] treasures, and
Dominium viginti novem legionum habet.
is lord over nine and twentie legions.
(29) Furfur is a great earle, appearing as an hart, with
§ 30, Furfur Comes est magnus, apparens ut cervus a firie taile, he lieth in everie thing, except he be
cauda flammea. In omnibus mentitur, nisi in brought up within a triangle; being bidden, he taketh
triangulum intro ducatur. Jussus angelicam assumit angelicall forme, he speaketh with a hoarse voice,
imaginem. Rauca loquitur voce: amorem inter virum and willinglie maketh love betweene man and wife
& mulierem libenter conciliat: novit & concitare [or simply "woman"]; he raiseth thunders and
fulgura, coruscationes & tonitrua in iis partibus ubi lightnings, and blasts. Where he is commanded, he
jussum fuerit. De occultis & divinis rebus bene answereth well, both of secret and also of divine
respondet. Imperat legionibus vigintisex. things, and hath rule and dominion over six and
twentie legions.

(30) Marchosias [Marchocias] is a great marquesse,

§ 31. Marchocias magnus Marchio est. Se ostentat
he sheweth himselfe in the shape of a cruell shee
specie lupæ ferocissimæ cum alis gryphi, cauda
woolfe, with a griphens wings, with a serpents taile,
serpentina, & ex ore nescio quid evomens. Quum
and spetting I cannot tell what out of his mouth.
hominis imaginem induit, pugnator est optimus. Ad
When he is in a mans shape, he is an excellent
quæsita vere respondet: fidelis in cunctis exorcistæ
fighter, he answereth all questions trulie, he is
mandatis. Fuit ordinis Dominationum. Huic subjacent
faithfull in all the conjurors businesse [commands],
legiones triginta. Sperat se post mille ducentos annos
he was of the order of dominations, under him are
ad septimum Thronum reversurum: sed ea spe falsus
thirtie legions: he hopeth after 1200. yeares to returne
est.
to the seventh throne, but he is deceived in that hope.
(31) Malphas is a great president, he is seene like a
§ 32. Malphas magnus Præses, conspicitur corvo
crowe, but being cloathed with humane image,
similis: sed hominis idolum indutus rauca fatur voce.
speaketh with a hoarse voice, be buildeth houses and
Domos & turres ingentes mire extruit, & obvios cito
high towres wonderfullie, and quicklie bringeth
facit artifices maximos: Hostium vero ædes & turres
artificers togither, he throweth downe also the
dejicit. Famulos suppeditat non malos. Sacrificia
enimies edifications, he helpeth to good familiars, he
libenter suscipit, at sacrificatores omnes fallit.
receiveth sacrifices willinglie, but he deceiveth all the
Quadraginta huic parent legiones.
sacrificers, there obeie him fourtie legions.
(32) Vepar, alias Separ, a great duke and a strong, he
§ 33. Vepar, alias Separ, Dux magnus & fortis:
is like a mermaid, he is the guide of the waters, and
Similis syreni: Ductor est aquarum & navium armis
of ships laden with armour; he bringeth to passe (at
onustarum. Ut mare jussu magistri turgidum
the commandement of his master) that the sea shalbe
navibusque plenum appareat, efficit: contra inimicos
rough and stormie, and shall appeare full of shippes;
exorcistæ per dies tres vulneribus putrescentibus
he killeth men in three daies, with putrifieng their
vermesque producentibus homines inficit, à quibus
wounds, and producing maggots into them; howbeit,
tamen negotio absoluto sanantur omnes. Imperat
they maie be all healed with diligence, he ruleth nine
legionibus vigintinovem.
and twentie legions.
(33) Sabnacke [Sabnac], alias Salmac, is a great
§34. Sabnac, alias Salmac, Marchio magnus & fortis: marquesse and a strong, he commeth foorth as an
prodit ut miles armatus, capite leonis, in pallido equo armed soldier with a lions head, sitting on a pale
infidens. Hominis formam transmutat mire: Turres horsse, he dooth marvelouslie change mans forme
magnas armis plenas ædificat, item castra & civitates. and favor, he buildeth high towres full of weapons,
Triginta dies ex mandato exorcistæ homini vulnera and also castels and cities; he inflicteth men thirtie
putrida & verminantia infligit. Familiares conciliat daies with wounds both rotten and full of maggots, at
bonos: dominium exercens quinquaginta legionum. the exorcists commandement, he provideth good
familiars, and hath dominion over fiftie legions.

(34) Sidonay [Sydonay], alias Asmoday, a great king,

strong and mightie, he is seene with three heads,
whereof the first is like a bull, the second like a man,
§ 35. Sydonay, alias Asmoday, Rex magnus, fortis &
the third like a ram, he hath a serpents taile, he
potens: Visitur tribus capitibus, quorum primum
belcheth flames out of his mouth, he hath feete like a
assimilatur capiti tauri, alterum hominis, tertium
goose, he sitteth on an infernall dragon, he carrieth a
arietis. Cauda ejus serpentina, ex ore flammam
lance and a flag in his hand, he goeth before others,
eructat, pedes anserini. Super dracone infernali sedet,
which are under the power of Amaymon. When the
in manu lanceam & vexillum portans. Præcedit alios
conjuror exerciseth this office, let him be abroad
qui sub potestate Amaymonis sunt. Cum hujus officia
[brave], let him be warie [courageous] and standing
exercet exorcista, fit fortis, cautus & in pedibus stans:
on his feete; <if his cap be on his head> [! if he is
si vero coopertus fuerit, ut in omnibus detegatur,
afraid he will be overwhelmed], he will cause all his
efficiet: Quod si non fecerit exorcista, ab Amaymone
dooings to be bewraied [divulged], which if he doo
in cunctis decipietur: Sed mox cum ipsum in prædicta
not, the exorcist shalbe deceived by Amaymon in
forma conspicit, appellabit illum nomine suo,
everie thing. But so soone as he seeth him in the
inquiens: Tu vero es Asmoday. Ipse non negabit: Et
forme aforesaid, he shall call him by his name,
mox ad terram. Dat annulum virtutum: Docet
saieng; Thou art Asmoday; he will not denie it, and
absolute Geometriam, Arithmeticam, Astronomiam,
by and by he boweth downe to the ground; he giveth
Mechanicam: Ad interrogata plene & vere respondet:
the ring of venues, he absolutelie teacheth geometrie,
Hominem reddit invisibilem: Loca thesaurorum
arythmetike, astronomie, and handicrafts
ostendit & custodit, si fuerit de legionibus
[mechanics]. To all demands he answereth fullie and
Amaymonis. In sua potestate legiones septuaginta
trulie, he maketh a man invisible, he sheweth the
duas habet.
places where treasure lieth, and gardeth it, if it be
among the legions of Amaymon, he hath under his
power seventie two legions.
(35) Gaap, alias Tap, a great president and a prince,
he appeareth in a meridionall signe, and when he
§ 36. Gaap, alias Tap, Præses magnus & Princeps: in
taketh humane shape he is the guide of the foure
signo Meridiei apparet: sed quum humanam assumit
principall kings, as mightie as Bileth. There were
faciem, ductor est præcipuorum quatuor regum, tam
certeine necromancers that offered sacrifices and
potens ut Byleth. Extiterunt autem quidam
burnt offerings unto him; and to call him up, they
necromantici, qui huic libamina & holocausta
exercised an art, saieng that Salomon the wise made
obtulere, & ut eundem evocarent, artem exercuere,
it. Which is false: for it was rather Cham, the sonne
dicentes sapientissimum Salomonem eam
of Noah, who after the floud began first to invocate
composuisse, quod falsum est: imo fuit Cham filius
wicked spirits. He invocated Bileth, and made an art
Noë, qui primus post diluvium cœpit malignos
in his name, and a booke which is knowne to manie
invocare spiritus, invocavit autem Byleth, &
mathematicians. There were burnt offerings and
composuit artem in suo nomine, & librum, qui multis
sacrifices made, and gifts given, and much wickednes
mathematicis est cognitus. Fiebant autem holocausta,
wrought by the exorcists, who mingled therewithall
libamina, munera, & multa nefaria, quæ operabantur
the holie names of God, the which in that art are
exorcistæ admistis sanctissimis Dei nominibus, quæ
everie where expressed. Marie [Certainly] there is an
in eadem arte sparsim exprimuntur. Epistola vero de
epistle of those names written by Salomon, as also
iis nominibus est conscripta à Salomone, uti &
write Helias Hierosolymitanus and Helisæus. It is to
scribunt Helias Hierosolymitanus & Heliseus.
be noted, that if anie exorcist have the art of Bileth,
Notandum, si aliquis exorcista habuerit artem Beleth,
and cannot make him stand before him, nor see him, I
nec ipsum coram se sistere possit aut videre, nisi per

artem: Quomodo autem eundem continere oporteat, may not bewraie how and declare the meanes to
non est explicandum, quum sit nefandum, & nihil à conteine him, bicause it is abhomination, and for that
Salomone de ejus dignitate & officio didicerim, hoc I have learned nothing from Salomon of his dignitie
tamen non silebo, ipsum reddere hominem and office. But yet I will not hide this; to wit, that he
admirabilem in philosophia & artibus omnibus maketh a man woonderfull in philosophie and all the
liberalibus. Facit ad amorem, odium, invisibilitatem liberall sciences: he maketh love, hatred,
& consecrationem eorum quæ sunt de dominatione insensibilitie, invisibilitie, consecration, and
Amaymonis: Et de potestate alterius exorcistæ tradit consecration of those things that are belonging unto
familiares, & vera perfecte responsa de præsentibus, the domination of Amaymon, and delivereth familiars
præteritis & futuris. Velocissimo transcursu in varias out of the possession of other conjurors, answering
regiones traducit hominem. Sexagintasex præest truly and perfectly of things present, past, & to come,
legionibus, & fuit de Potestatum ordine. & transferreth men most speedilie into other nations,
he ruleth sixtie six legions, & was of the order of
potestats.
(36) Shax [Chax], alias Scox, is a darke and a great
§ 37. Chax, alias Scox, Dux est & Marchio magnus: marquesse, like unto a storke, with a hoarse and
Similis ciconiæ rauca voce & subtili. Mirabiliter subtill voice: he dooth marvellouslie take awaie the
aufert visum, auditum & intellectum jussu exorcistæ: sight, hearing and understanding of anie man, at the
aufert pecuniam ex qualibet domo regia, & reportat commandement of the conjuror: he taketh awaie
post mille ducentos annos, si jussus fuerit: abripit & monie out of everie kings house, and carrieth it backe
equos. Fidelis esse in omnibus mandatis putatur: ac after 1200. yeares, if he be commanded, he is a
licet se obsecuturum exorcistæ promittat, non tamen horssestealer, he is thought to be faithfull in all
in omnibus facit. Mendax est, nisi in triangulum commandements: and although he promise to be
introducatur: introductus autem loquitur de rebus obedient to the conjuror in all things; yet is he not so,
divinis & reconditis thesauris, qui à malignis he is a lier, except he be brought into a triangle, and
spiritibus non custodiuntur. Promittit insuper se there he speaketh divinelie, and telleth of things
collaturum optimos famulos, qui accepti sunt, si non which are hidden, and not kept of wicked spirits, he
fuerint deceptores. Huic subjacent legiones triginta. promiseth good familiars, which are accepted if they
be not deceivers, he hath thirtie legions.
(37) Procell is a great and a strong duke, appearing in
§ 38. Pucel Dux magnus & fortis, apparet in specie
the shape of an angell, but speaketh verie darklie of
angelica, sed obscura valde: loquitur de occultis:
things hidden, he teacheth geometrie and all the
docet Geometriam & omnes artes liberales: sonitus
liberall arts, he maketh great noises, and causeth the
facit ingentes, & sonare aquas ubi non sunt, easdem
waters to rore, where are none, he warmeth waters,
& calefacit & harum balnea recuperandæ sanitati
and distempereth bathes at certeine times, as the
servientia certis temporibus, distemperat jussu
exorcist appointeth him, he was of the order of
exorcistæ. Fuit de ordine Potestatum, habetque in sua
potestats, and hath fourtie eight legions under his
potestate legiones quadragintaocto.
power.
(38) Furcas is a knight and commeth foorth in the
§ 38 [sic]. Furcas miles est: prodit similitudine sævi
similitude of a cruell man, with a long beard and a
hominis cum longa barba, & capillitio cano. In equo
hoarie head, he sitteth on a pale horsse, carrieng in
pallido insidet, portans in manu telum acutum. Docet
his hand a sharpe weapon [dart or spear], he
perfecte practicam, philosophiam, rhetoricam,
perfectlie teacheth practike philosophie, rhetorike,
logicam, chiromantiam, astronomiam, piromantiam,
logike, astronomie, chiromancie, pyromancie, and
& earum partes. Huic parent viginti legiones.
their parts: there obeie him twentie legions.

(39) Murmur is a great duke and an earle, appearing

§ 39. Murmur magnus Dux & Comes: Apparet militis in the shape of a souldier, riding on a griphen
forma, equitans in vulture, & ducali corona comptus. [vulture], with a dukes crowne on his head; there go
Hunc præcedunt duo ministri tubis magnis: before him two of his ministers, with great trumpets,
Philosophiam absolute docet. Cogit animas coram he teacheth philosophie absolutelie, he constraineth
exorcista apparere, ut interrogatæ respondeant ad soules to come before the exorcist, to answer what he
ipsius quæsita. Fuit de ordine partim Thronorum, shall aske them, he was of the order partlie of
partim Angelorum. thrones, and partlie of angels, <and ruleth thirtie
legions.>
(40) Caim [Caym] is a great president, taking the
§ 40. Caym magnus Præses, formam assumens
forme of a thrush [blackbird], but when he putteth on
merulæ: at quum hominem induit, respondet in
man's shape, he answereth in burning ashes, carrieng
favilla ardente, ferens in manu glagium [sic gladium]
in his hand a most sharpe swoord, he maketh the best
acutissimum. Præ cæteris sapienter argumentari facit:
disputers, he giveth men the understanding of all
Tribuit intellectum omnium volatilium, mugitus
birds, of the lowing of bullocks, and barking of dogs,
boum, latratus canum, & sonitus aquarum: de futuris
and also of the sound and noise of waters, he
optime respondet. Fuit ex ordine Angelorum.
answereth best of things to come, he was of the order
Præsidet legionibus triginta.
of angels, and ruleth thirtie legions of divels.
(41) Raum, or Raim is a great earle, he is seene as a
§ 41. Raum vel Raym Comes est magnus: Ut corvus
crowe, but when he putteth on humane shape, at the
visitur: Sed cum assumit humanam faciem, si ab
commandement of the exorcist, he stealeth
exorcista jussus fuerit, mirè ex regis domo vel alia
woonderfullie out of the kings house, and carrieth it
suffuratur, & ad locum sibi designatum transfert.
whether he is assigned, he destroieth cities, and hath
Civitates destruit: Dignitatum despectum ingerit.
great despite unto dignities, he knoweth things
Novit præsentia, præterita & futura. Favorem tam
present, past, and to come, and reconcileth freends
hostium quam amicorum conciliat. Fuit ex ordine
and foes, he was of the order of thrones, and
Thronorum. Præest legionibus triginta.
governeth thirtie legions.
§ 42. Halphas Comes magnus, prodit similis ciconiæ (42) Halphas is a great earle, and commeth abroad
rauca voce. Insigniter ædificat oppida ampla armis like a storke, with a hoarse voice, he notablie
plena: Bellum movet, & jussus, homines bellicosos buildeth up townes full of munition and weapons, he
ad designatum locum mittit obviam. Subsunt huic sendeth men of warre to places appointed, and hath
viginti sex legiones. under him six and twentie legions.
§ 43. Focalor Dux magnus, prodit velut homo, (43) Focalor is a great duke comming foorth as a
habens alas gryphi forma. Accepta humana figura, man, with wings like a griphen, he killeth men, and
interficit homines & in aquis submergit. Imperat mari drowneth them in the waters, and overturneth ships
& vento, navesque bellicas subvertit. Notandum omni of warre, commanding and ruling both winds and
exorcistæ, si huic mandetur, ne homines lædat, seas. And let the conjuror note, that if he bid him hurt
libenter obsequitur. Sperat se post mille annos no man, he willinglie consenteth thereto: he hopeth
reversurum ad septimum Thronum, sed fallitur. after 1000. yeares to returne to the seventh throne,
Triginta legionibus imperat. but he is deceived, he hath three legions.

(44) Vine is a great king and an earle, he showeth

§ 44. Vine magnus Rex & Comes: se ostentat ut leo
himselfe as a lion, riding on a blacke horsse, and
in equo nigro insidens, portansque viperam in manu.
carrieth a viper in his hand, he gladlie buildeth large
Amplas turres libenter ædificat: Lapideas domus
towres, he throweth downe stone walles, and maketh
extruit, rivos reddit turgidos: Ad exorcistæ mandatum
waters rough. At the commandement of the exorcist
respondet de occultis, maleficis, præsentibus,
he answereth of things hidden, of witches, and of
præteritis & futuris.
things present, past, and to come.
(45) Bifrons is seene in the similitude of a monster,
§ 45. Bifrons, monstri similitudine conspicitur. Ubi
when he taketh the image of a man, he maketh one
humanam assumit imaginem, reddit hominem in
woonderfull cunning in astrologie, absolutelie
Astrologia mirabilem, planetarum mansiones
declaring the mansions of the planets, he dooth the
absolute docens, idem præstat in Geometria, &
like in geometrie, and other admesurements, he
mensuris aliis. Vires herbarum, lapidum pretiosorum
perfectlie understandeth the strength and vertue of
& lignorum intelligit. Corpora mortuorum de loco ad
hearbs, pretious stones, and woods, he changeth dead
locum transmutat: Candelas super defunctorum
bodies from place to place, he seemeth to light
sepulchra inflammare videtur. Huic subjacent
candles upon the sepulchres of the dead, and hath
vinginti sex legiones.
under him six and twentie legions.
(46) Gamigin [Gamygyn] is a great marquesse, and is
§ 46. Gamygyn magnus Marchio: in forma equi parvi
seene in the forme of a little horsse, when he taketh
visitur: at ubi hominis simulachrum assumit, raucam
humane shape he speaketh with a hoarse voice,
edit vocem, de omnibus artibus liberalibus differens:
disputing of all liberall sciences; he bringeth also to
efficit quoque, ut coram exorcista conveniant animæ
passe, that the soules, which are drowned in the sea,
in mari exeuntes, & quæ degunt in purgatorio (quod
or which dwell in purgatorie (which is called
dicitur Cartagra, id est, afflictio animarum) &
Cartagra, that is, affliction of soules) shall take aierie
corpora aërea suscipiunt, apparentque evidenter, & ad
bodies, and evidentlie appeare and answer to
interrogata respondent. Permanet apud exorcistam,
interrogatories at the conjurors commandement; he
donec ipsius votum expleverit. Triginta legiones in
tarrieth with the exorcist, untill he have accomplished
sua habet potestate.
his desire, and hath thirtie legions under him.
(47) Zagan [Zagam] is a great king and a president,
§ 47. Zagam magnus Rex & Præses: ut taurus prodit
he commeth abroad like a bull, with griphens wings,
cum alis ad modum gryphi: sed assumpta hominis
but when he taketh humane shape, he maketh men
forma, reddit hominem ingeniosum: transmutat
wittie, he turneth all mettals into the coine of that
cuncta metallorum genera in monetas illius ditionis,
dominion, and turneth water into wine, and wine into
& aquam in vinum, & è diverso: sanguinem quoque
water, he also turneth bloud into <wine> [oil], &
in oleum, & contra: & stultum in sapientem. Præest
<wine> [oil] into bloud, & a foole into a wise man,
triginta tribus legionibus.
he is head of thirtie and three legions.
§ 48. Orias Marchio magnus, visitur ut leo, in equo (48) Orias is a great marquesse, and is seene as a lion
fortissimo equitans, cauda serpentina: in dextera riding on a strong horsse, with a serpents taile, and
portat duos grandes serpentes etiam exibilantes. carrieth in his right hand two great serpents hissing,
Callet planetarum mansiones, & vires sidereas he knoweth the mansion of planets and perfectlie
perfecte docet. Transmutat homines: confert teacheth the vertues of the starres, he transformeth
dignitates, prælaturas & confirmationes: Item men, he giveth dignities, prelacies, and
amicorum & hostium favorem. Præsidet legionibus confirmations, and also the favour of freends and
triginta. foes, and hath under him thirtie legions.

(49) Valac [Volac] is a great president, and commeth

§ 49. Volac magnus Præses: progreditur uti puer alis abroad with angels wings like a boie, riding on a
angeli, super dracone equitans duobus capitibus. De twoheaded dragon, he perfectlie answereth of
occultis thesauris perfecte respondet, & ubi serpentes treasure hidden, and where serpents may be seene,
videantur, quos & viribus dedestitutos tradit in which he delivereth into the conjurors hands, void of
exorcistæ manus. Dominium habet legionum triginta. anie force or strength, and hath dominion over thirtie
legions of divels.
(50) Gomory a strong and a mightie duke, he
§ 50. Gomory Dux fortis & potens: apparet ut mulier
appeareth like a faire woman, with a duchesse
pulcherrima: ac ducali cingitur corona, in camelo
crownet about hir midle, riding on a camell, he
equitans. Bene & vere respondet de præteritis,
answereth well and truelie of things present, past, and
præsentibus, futuris, & occultis thesauris ubi lateant.
to come, and of treasure hid, and where it lieth: he
Conciliat amorem mulierum, & maxime puellarum.
procureth the love of women, especiallie of maids,
Imperat legionibus vigintisex.
and hath six and twentie legions.
§ 51. Decarabia vel Carabia, magnus Rex & Comes: (51) Decarabia or Carabia, he commeth like a * and
venit similis *. Vires herbarum & lapidum knoweth the force of herbes and pretious stones, and
pretiosorum novit: efficit ut aves coram exorcista maketh all birds flie before the exorcist, and to tarrie
volent, & velut familiares ac domesticæ morentur, with him, as though they were tame, and that they
bibant & cantillent suo more. Parent huic triginta shall drinke and sing, as their maner is, and hath
legiones. thirtie legions.
(52) Amduscias a great and a strong duke, he
§ 52. Amduscias Dux magnus & fortis: procedit ut
commeth foorth as an unicorne, when he standeth
unicornu: in humana similiter forma, quando coram
before his maister in humane shape, being
magistro suo se fistit: Et si præcipiatur, efficit facile
commanded, he easilie bringeth to passe, that
ut tubæ & symphoniæ omniaque musicorum
trumpets and all musicall instruments may be heard
instrumentorum genera audiantur, nec tamen
and not seene, and also that trees shall bend and
conspectui appareant: ut item arbores ad exorcistæ
incline, according to the conjurors will, he is
genu se inclinent. Optimus est una cum famulis.
excellent among familiars, and hath nine and twentie
Imperium habet vigintinovem legionum.
legions.
§ 53. Andras magnus Marchio: visitur forma (53) Andras is a great marquesse, and is seene in an
angelica, capite nycticoraci nigro simili, in lupo nigro angels shape with a head like a blacke night raven,
& fortissimo equitans, bajulansque manu gladium riding upon a blacke and a verie strong woolfe,
acutissimum. Novit interficere dominum, servum & flourishing with a sharpe sword in his hand, he can
coadjutores: author est discordiarum. Dominatur kill the maister, the servant, and all assistants, he is
legionibus triginta. author of discords, and ruleth thirtie legions.
(54) Andrealphus [Androalphus] is a great
§ 54. Androalphus Marchio magnus, apparens ut marquesse, appearing as a pecocke, he raiseth great
pavo: graves edit sonitus: Et in humana forma docet noises, and in humane shape perfectlie teacheth
perfecte geometriam & mensuram spectantia: reddit geometrie, and all things belonging to
hominem in argumentando argutum, & in astronomia admeasurements, he maketh a man to be a subtill
prudentem, eundemque in avis speciem transmutat. disputer, and cunning in astronomie, and
Triginta huic subsunt legiones. transformeth a man into the likenes of a bird, and
there are under him thirtie legions.

(55) Ose [Oze] is a great president, and commeth

foorth like a leopard, and counterfeting to be a man,
§ 55. Oze Præses magnus, procedit similis leopardo:
he maketh one cunning in the liberall sciences, he
sed hominem mentitus, reddit prudentem in artibus
answereth truelie of divine and secret things, he
liberalibus: vere resondet de divinis & occultis:
transformeth a mans shape, and bringeth a man to
transmutat hominis formam: & ad eam insaniam eum
that madnes [or, "drives insanity away"], that he
redigit, ut sibi persuadeat esse quod non est,
thinketh himselfe to be that which he is not; as that
quemadmodum se esse regem vel papam, & coronam
he is a king or a pope, or that he weareth a crowne on
in capite gestare: duratque id regnum horam.
his head, Durátque id regnum ad horam [and makes
the kingdom of time endure (?).]
(56) Aym or Haborim [Haborym] is a great duke and
§ 56. Aym vel Haborym Dux magnus & fortis:
a strong, he commeth foorth with three heads, the
progreditur tribus capitibus, primo serpenti, simili,
first like a serpent, the second like a man having two
altero homini duos * habenti, tertio felino. In vipera
* the third like a cat, he rideth on a viper, carrieng in
equitat, ingentem facem ardentem portans, cujus
his hand a light fier brand, with the flame whereof
flamma succenditur castrum vel civitas. Omnibus
castels and cities are fiered, he maketh one wittie
modis ingeniosum reddit hominem: de abstrusis
everie kind of waie, he answereth truelie of privie
rebus vere respondet. Imperat legionibus vigintisex.
matters, and reigneth over twentie six legions.
(57) Orobas is a great prince, he commeth foorth like
§ 57. Orobas magnus Princeps: procedit equo
a horsse, but when he putteth on him a mans idol
conformis: hominis autem indutus idoltum, de virtute
[image], he talketh of divine vertue, he giveth true
divina loquitur: vera dat responsa de præteritis,
answers of things present, past, and to come, and of
præsentibus, futuris, de divinitate & creatione:
the divinitie, and of the creation, he deceiveth none,
neminem decipit, nec tentari sinit: confert prælaturas
nor suffereth anie to be tempted, he giveth dignities
& dignitates, amicorum item & hostium favorem.
and prelacies, and the favour of freends and foes, and
Præsidet legionibus viginti.
hath rule over twentie legions.
§ 58. Vapula Dux magnus & fortis: conspicitur ut leo (58) Vapula is a great duke and a strong, he is seene
alis ad modum gryphi. Reddit hominem subtilem & like a lion with griphens wings, he maketh a man
mirabilem in artibus mechanicis, philosophia, & subtill and wonderfull in handicrafts [mechanics],
scientiis quæ in libris continentur. Præfectus est philosophie, and in sciences conteined in bookes, and
trigintasex legionum. is ruler over thirtie six legions.
(59) Cimeries is a great marquesse and a strong,
§ 59. Cimeries magnus Marchio & fortis: imperans in
ruling in the parts of Aphrica [Africa]; he teacheth
partibus Africanis: docet perfecte Grammaticam,
perfectlie grammar, logicke, and rhetorike, he
Logicam & Rhetoricam. Thesauros detegit, & occulta
discovereth treasures and things hidden, he bringeth
aperit. Facit ut homo cursu celerrimo videatur
to passe, that a man shall seeme with expedition to be
transmutari in militem. Equitat in equo nigro &
turned into a soldier, he rideth upon a great blacke
grandi. Legionibus viginti præest.
horsse, and ruleth twentie legions.

§ 60. Amy Præses magnus: apparet in flamma ignea: (60) Amy is a great president, and appeareth in a
sed humana assumpta forma, reddit hominem flame of fier, but having taken mans shape, he
admirabilem in astrologia & omnibus artibus maketh one marvelous in astrologie, and in all the
liberalibus. Famulos suppetit optimos: thesauros à liberall sciences, he procureth excellent familiars, he
spiritibus custoditos ostendit. Præfecturam habet bewraieth treasures preserved by spirits, he hath the
legionem triginta sex, ex ordine partim angelorum, governement of thirtie six legions, he is partlie of the
partim potestatum. Sperat se post mille ducentos order of angels, partlie of potestats, he hopeth after a
annos ad Thronum septimum reversurum, quod thousand two hundreth yeares to returne to the
credibile non est. seventh throne: which is not credible.
(61) Flauros a strong duke, is seene in the forme of a
§ 61. Flauros dux fortis: conspicitur forma leopardi &
terrible strong leopard, in humane shape, he sheweth
terribili. In humana specie vultum ostentat
a terrible countenance, and fierie eies, he answereth
horrendum, & oculos flammeos. De præteritis,
trulie and fullie of things present, past, and to come;
præsentibus & futuris plene & vere respondet. Si
if he be in a triangle, he lieth in all things and
fuerit in triangulo, mentitut in cunctis, & fallit in aliis
deceiveth in other things, and beguileth in other
negotiis. Libenter loquitur de divinitate, mundi
busines, he gladlie talketh of the divinitie, and of the
creatione & lapsu. Divina virtute cogitur, & omnes
creation of the world, and of the fall; he is
alii dæmones sive spiritus, ut omnes adversarios
constrained by divine vertue, and so are all divels or
exorcistæ succendant & destruant. Et si virtute
spirits, to burne and destroie all the conjurors
numinis ipsi imperatum fuerit, exorcistæ tentationem
adversaries. And if he be commanded, he suffereth
non permittit. Legiones viginti sub sua habet
the conjuror not to be tempted, and he hath twentie
potestate.
legions under him.
(62) Balam is a great and a terrible king, he commeth
§ 62. Balam Rex magnus & terribilis: prodit tribus
foorth with three heads, the first of a bull, the second
capitibus, primo tauri, altero hominis, tertio arietis:
of a man, the third of a ram, he hath a serpents taile,
cauda adhæc serpentina, oculis flammeis, equitans in
and flaming eies, riding upon a furious [very
urso fortissimo, & accipitrem in manu portans.
powerful] beare, and carrieng a hawke on his fist, he
Raucam edit vocem: perfectè responet de præteritis,
speaketh with a hoarse voice, answering perfectlie of
præsentibus & futuris: reddit hominem & invisibilem
things present, past, and to come, hee maketh a man
& prudentem. Quadraginta legionibus præsidet, &
invisible and wise, hee governeth fourtie legions, and
fuit ex ordine dominationum.
was of the order of dominations.
(63) Allocer [Alocer] is a strong duke and a great, he
§ 63. Alocer Dux magnus & fortis: procedit ut miles
commeth foorth like a soldier, riding on a great
in equo vasto insidens: facies ejus leonina, rubicunda
horsse, he hath a lions face, verie red, and with
valde cum oculis flammeis: graviter loquitur:
flaming eies, he speaketh with a big voice, he maketh
hominem reddit admirabilem in astronomia & in
a man woonderfull in astronomie, and in all the
omnibus artibus liberalibus: confert bonam familiam;
liberall sciences, he bringeth good familiars, and
Dominatur triginta sex legionibus.
ruleth thirtie six legions.
§ 64. Zaleos magnus Comes: apparet ut miles (64) Saleos [Zaleos] is a great earle, he appeareth as a
pulcherrimus in crocodilo equitans, & ducali ornatus gallant [handsome] soldier, riding on a crocodile, and
corona, pacificus, &c. weareth a dukes crowne, peaceable, &c.

(65) Vuall [Wal] is a great duke and a strong, he is

§ 65. Wal Dux magnus & fortis: conspicitur ut
seene as a great and terrible dromedarie, but in
dromedarius magnus ac terribilis: at in humana forma
humane forme, he soundeth out in a base [deep]
linguam sonat Ægyptiacam graviter. Hic præ cæteris
voice the Ægyptian toong. This man above all other
amorem maxime mulierum conciliat: inde novit
procureth the especiall love of women, and knoweth
præsentia, præterita & futura: confert & gratiam
things present, past, and to come, procuring the love
amicorum atque inimicorum. De ordine fuit
of freends and foes, he was of the order of potestats,
potestatum. Trigintaseptem legiones gubernat.
and governeth thirtie seven legions.
(66) Haagenti is a great president, appearing like a
§ 66. Haagenti magnus Præses: ut taurus videtur,
great bull, having the wings of a griphen, but when
habens alas gryphi: sed assumpta facie humana,
he taketh humane shape, he maketh a man wise in
reddit hominem ingeniosum in quibuslibet: cuncta
everie thing, he changeth all mettals into gold, and
metalla in aurum transmutat, aquam in vinum, &
changeth wine and water the one into the other, and
ediverso. Tot legionibus imperat, quot Zagan.
commandeth as manie legions as Zagan.
§ 67. Phœnix magnus Marchio: apparet uti avis (67) Phoenix is a great marquesse, appearing like the
phœnix puerili voce: sed antequam se sistit coram bird Phoenix, having a childs voice: but before he
exorcista, cantus emittit dulcissimos: tunc autem standeth still before the conjuror, he singeth manie
cavendum exorcistæ cum suis sociis, ne suavitati sweet notes. Then the exorcist with his companions
cantus aures accommodent, sed ille mox huic jubeat must beware he give no eare to the melodie, but must
humanam assumere speciem, tunc mire loquetur de by and by bid him put on humane shape; then will he
cunctis scientiis admirandis. Poëta est optimus & speake marvellouslie of all woonderfull sciences. He
obediens. Sperat se post mille ducentos annos ad is an excellent poet, and obedient, he hopeth to
septimum thronum rediturum. Viginti præest returne to the seventh throne after a thousand two
legionibus. hundreth yeares, and governeth twentie legions.
(68) Stolas is a great prince, appearing in the forme
§ 68. Stolas magnus Princeps: prodit forma
of a nightraven, before the exorcist, he taketh the
nycticoracis: coram exorcista hominis simulachrum
image and shape of a man, and teacheth astronomie,
suscipit, docetque absolutè astronomiam. Herbarum
absolutelie understanding the vertues of herbes and
& lapidum pretiosorum vires intelligit. Vigintisex
pretious stones; there are under him twentie six
legiones huic subjacent.
legions.
¶ Note that a legion is 6 6 6 6, and now
by multiplication count how manie
Legio 6666. legions doo arise out of everie
particular.
This was the work of one T. R. written in faire letters

of red & blacke upõ parchment, and made by him,
Ann. 1570. to the maintenance of his living, the
edifieng of the poore, and the glorie of gods holie
name: as he himselfe saith.
The secret of secrets; Thou that workst them, be
Secretum secretorum tu operans sis secretus horum.
secret in them

CHAPTER III.
The houres wherin principall divels may be

§ 69. Observa horas in quibus quatuor reges, scilicet bound, to wit, raised and restrained from
Amoymon rex Orientalis, Gorson rex Meridionalis, dooing of hurt.
Zymymar rex Septentrionalis, Goap rex & princeps
Occidentalis possunt constringi, à tertia hora usque AMAYMON king of the east, Gorson king of the
ad meridiem, à nona hora usque ad vesperas. south, Zimimar king of the north, Goap king and
prince of the west, may be bound from the third
houre, till noone, and from the ninth houre till
evening.
Item Marchiones à nona usque ad completorium, vel Marquesses may be bound from the ninth houre till
à completorio usque ad finem diei. compline, and from compline till the end of the daie.
Item Duces à prima usque ad meridiem: & observatur Dukes may be hound from the first houre till noone;
cœlum clarum. and cleare wether is to be observed.
Item Prælati in aliqua hora diei. Prelates may be bound in anie houre of the daie.
Item Milites ab aurora usque ad ortum solis, vel à Knights from daie dawning, till sunne rising; or from
vesperis usque ad finem solis. evensong, till the sunne set.
Item Præses in aliqua hora diei non potest constringi, A President may not be bound in anie houre of the
nisi rex cui paret, invocaretur, & nec in crepusculo daie, except the king, whome he obeieth, be
noctis. invocated; nor in the shutting of the evening.
Item Comites omni hora diei, dum sunt in locis Counties or erles may be bound at anie houre of the
campestribus vel sylvestribus, quo homines non daie, so it be in the woods or feelds, where men
solent accedere, &c. resort not.
CHAPTER IV.
Citatio Prædictorum spirituum. The forme of adjuring or citing of the spirits

aforesaid to arise and appeare.
WHEN you will have anie spirit,you must know his

Ubi quem volueris spiritum, hujus nomen & officium
name and office; you must also fast, and be cleane
supra cognosces: inprimis autem ab omni pollutione,
from all pollusion, three or foure daies before; so will
minimum tres vel quatuor dies mundus esto in prima
the spirit be the more obedient unto you. Then make
citatione, sic & spiritus postea obsequentiores erunt:
a circle, and call up the spirit with great intention,and
fac & circulum, & voca spiritum cum multa
holding a ring in your hand, rehearse in your owne
intentione: primum vero annulum in manu contineto:
name, and your companions (for one must alwaies be
inde hanc recitato benedictionem tuo nomine & socii,
with you) this praier following, and so no spirit shall
si præsto fuerit, & effectum tui instituti sortieris, nec
annoie you, and your purpose shall take effect. <(And
detrimentum à spiritibus senties: imo tuæ animæ
note how this agreeth with popish charmes and
perditionem.
conjurations.)>

In the name of our Lord Jesus Christ the + father +

§ 2. In nomine Domini nostri Jesu Christi + patris &
and the sonne + and the Hollie-ghost + holie trinitie
+ filii & + spiritus sancti: sancta trinitas &
and unseparable unitie, I call upon thee, that thou
inseparabilis unitas te invoco, ut sis mihi salus &
maiest be my salvation and defense, and the
defensio & protectio corporis & animæ meæ, &
protection of my bodie and soule, and of all my
omnium rerum mearum. Per virtutem sanctæ crucis +
goods through the vertue of thy holie crosse, and
& per virtutem passionis tuæ deprecor te domine Jesu
through the vertue of thy passion, I beseech thee O
Christe, per merita beatissimæ Mariæ virginis &
Lord Jesus Christ, by the merits of thy blessed
matris tuæ atque omnium sanctorum tuorum, ut mihi
mother S. Marie, and of all thy saints, that thou give
concedas gratiam & potestatem divinam super omnes
me grace and divine power over all the wicked
malignos spiritus, ut quoscunque nominibus
spirits, so as which of them soever I doo call by
invocavero, statim ex omni parte conveniant, &
name, they may come by and by from everie coast,
voluntatem meam perfecte adimpleant, quod mihi
and accomplish my will, that they neither be hurtfull
nihil nocentes, neque timorem inferentes, sed potius
or fearefull unto me, but rather obedient and diligent
obedientes & ministrantes, tua districte virtute
about me. And through thy vertue streightlie
præcipiente, mandata mea perficiant, Amen. Sanctus
commanding them, let them fulfill my
sanctus sanctus dominus Deus Sabaoth, qui venturus
commandements, Amen. Holie, holie, Lord God of
es judicare vivos & mortuos: tu qui es & primus &
sabboth, which wilt come to judge the quicke and the
novissimus, Rex regum & dominus dominantium
dead, thou which art A and Omega, first and last,
Joth Aglanabrath El abiel anathi Enathiel Amazin
King of kings and Lord of lords, Ioth, Aglanabrath,
sedomel gayes tolima Elias ischiros athanatos ymas
El, Abiel, <Anathiel> [anathi Enathiel], Amazim,
heli Messias, per hæc tua sancta nomina & per omnia
Sedomel, Gayes, [Tolima, Elias, Ischiros, Athanatos,
alia invoco te & obsecro te domine Jesu Christe, per
Ymas] Heli, Messias, <Tolimi, Elias, Ischiros,
tuam nativitatem, per baptismum tuum, per
Athanatos, Imas>. By these thy holie names, and by
passionem & crucem tuam, per ascensionem tuam,
all other I doo call upon thee, and beseech thee O
per adventum spiritus sancti paracliti, per
Lord Jesus Christ, by thy nativitie and baptisme, by
amaritudinem animæ tuæ; quando exivit de corpore
thy crosse and passion, by thine ascension, and by the
tuo, per quinque vulnera tua, per sanguinem &
comming of the Holie-ghost, by the bitternesse of thy
aquam, quæ exierant de corpore tuo, per virtutem
soule when it departed from thy bodie, by thy five
tuam, per sacramentum quod dedisti discipulis tuis
wounds, by the bloud and water which went out of
pridie quam passus fuisti: per sanctam trinitatem, per
thy bodie, by thy vertue, by the sacrament which thou
individuam vnitatem, per beatam Mariam matrem
gavest thy disciples the daie before thou sufferedst,
tuam, per angelos & archangelos, per prophetas &
by the holie trinitie, and by the inseparable unitie, by
patriarchas, & per omnes sanctos tuos, & per omnia
blessed Marie thy mother, by thine angels,
sacramenta quæ fiunt in honore tuo: adoro te &
archangels, prophets, patriarchs, and by all thy saints,
obsecro te, benedico tibi & rogo, ut acceptes
and by all the sacraments which are made in thine
orationes has & conjurationes & verba oris mei,
honour, I doo worship and beseech thee, I blesse and
quibus uti voluero. Peto Domine Iesu Christe: da
desire thee, to accept these prayers, conjurations, and
mihi virtutem & potestatem tuam super omnes
words of my mouth, which I will use. I require thee
angelos tuos, qui de cœlo ejecti sunt ad decipiendum
O Lord Jesus Christ, that thou give me thy vertue &
genus humanum, ad attrahendum eos, ad
power over all thine angels (which were throwne
constringendum, ad ligandum eos pariter &
downe from heaven to deceive mankind) to drawe
solvendum: Et ad congregandum eos coram me, & ad
them to me, to tie and bind them, & also to loose
præcipiendum eis ut omnia, quæ possunt, faciant, &
them, to gather them togither before me, & to
verba mea vocemque meam nullo modo contemnant:
command them to doo all that they can, and that by
sed mihi & dictis meis obediant, & me timeant, per
no meanes they contemne my voice, or the words of

humanitatem & misericordiam & gratiam tuam my mouth; but that they obeie me and my saiengs,
deprecor & peto te adonay amay hortan vigedora and feare me. I beseech thee by thine humanitie,
mytay hel suranat ysion ysyesy & per omnia nomina mercie and grace, and I require thee Adonay, Amay,
tua sancta, per omnes sanctos & sanctas tuas per Horta, Vege dora, Mitai, Hel, Suranat, Ysion, Ysesy,
angelos & archangelos, potestates, dominationes & and by all thy holie names, and by all thine holie he
virtutes, & per illud nomen per quod Salomon saints and she saints, by all thine angels and
contringebat dæmones, & conclusit ipsos Elhroch archangels, powers, dominations, and vertues, and by
eban her agle goth joth othie venoch nabrat, & per that name that Salomon did bind the divels, and shut
omnia sacra nomina quæ scripta sunt in hoc libro & them up, Elhrach, Ebanher, Agle, Goth, Ioth, Othie,
per virtutem eorundem, quatenus me potentem facias Venoch, Nabrat, and by all thine holie names which
congregare & constringere omnes tuos spiritus de are written in this booke, and by the vertue of them
cœlo depulsos, ut mihi veraciter de omnibus meis all, that thou enable me to congregate all thy spirits
interrogatis, de quibus quæram, responsionem throwne downe from heaven, that they may give me a
veracem tribuant, & omnibus meis mandatis illi true answer of all my demands, and that they satisfie
satisfaciant sine læsione corporis & animæ meæ & all my requests, without the hurt of my bodie or
omnium ad me pertinentium, per Dominum nostrum soule, or any thing else that is mine, through our Lord
Jesum Christum filium tuum, qui tecum vivit & Jesus Christ thy sonne, which liveth and reigneth
regnat in unitate spiritus sancti Deus per omnia with thee in the unitie of the Holie-ghost, one God
secula. world without end.
§ 3. O pater omnipotens, ô fili sapiens, ô spiritus Oh father omnipotent, oh wise sonne, oh Holie-ghost,
sancte corda hominum illustrans, ô vos tres in the searcher of harts, oh you three in persons, one
personis, una vero deitas in substantia: qui Adam & true godhead in substance, which didst spare Adam
Evæ in peccatis eorum pepercistis, & propter eorum and Eve in their sins; and oh thou sonne, which diedst
peccata mortem subiisti tu fili turpissimam, in for their sinnes a most filthie [disgraceful] death,
lignoque sanctæ crucis sustinuisti: ô susteining it upon the holie crosse; oh thou most
misericordissime, quando ad tuam confugio mercifull, when I flie unto thy mercie, and beseech
misericordiam, & supplico modis omnibus quibus thee by all the means I can, by these the holie names
possum, per hæc nomina sancta tui filii, scilicet & , of thy sonne; to wit, A and Omega, and all other his
& per omnia alia sua nomina, quatenus concedas names, grant me thy vertue and power, that I may be
mihi virtutem & potestatem tuam, ut valeam tuos able to cite before me, thy spirits which were throwne
spiritus qui de cœlo ejecti sunt, ante me citare, & ut downe from heaven, & that they may speake with
ipsi mecum loquantur, & mandata mea perficiant me, & dispatch by & by without delaie, & with a
statim & sine mora, cum eorum voluntate, sine omni good will, & without the hurt of my bodie, soule, or
læsione corporis, animæ & bonorum meorum, &c. goods, &c: as is conteined in the booke called
Continua ut in libro * Annuli Salomonis continetur. Annulus Salomonis.

Oh great and eternall vertue of the highest, which

§ 4. O summa & æterna virtus Altissimi, qui te
through disposition, these being called to judgement,
disponente his judicio vocatis * vaycheon
Vaicheon, Stimulamaton, Esphares,
stimulamaton ezphares tetragrammaton olyoram irion
Tetragrammaton, Olioram, Cryon [irion], Esytion,
esytion existion eryona onela brasym noym messias
Existion, Eriona, Onela, Brasim, Noym, Messias,
sother emanuël sabaoth adonay, te adoro, te invoco,
Soter, Emanuel, Sabboth [Sabaoth], Adonay, I
totius mentis viribus meis imploro, quatenus per te
worship thee, I invocate thee, I imploie thee with all
præsentes orationes & consecrationes &
the strength of my mind, that by thee, my present
conjurationes consecrentur videlicet, & ubicunque
praiers, consecrations, and conjurations be hallowed:
maligni spiritus in virtute tuorum nominum sunt
and whersoever wicked spirits are called, in the
vocati, & omni parte conveniant, & voluntatem mei
vertue of thy names, they may come togither from
exorcisatoris diligenter adimpleant, fiat fiat fiat,
everie coast, and diligentlie fulfill the will of me the
Amen.
exorcist. Fiat, fiat, fiat, Amen.
§ .5. Hæc blasphema & execranda hujus mundi fæx [(5) This kind of blasphemy and swearing constitutes
& sentina pœnam in magos prophanos bene the worst kind of refuse and dregs of the earth, and
constitutam, pro scelerato mentis ausu jure meretur. punishment of these profane magi is well deserved.]
FINIS
Comparison of Weyer with Goetia*:
GOETIA WEYER GOETIA WEYER

1. Bael 1. Baël [Baell] 37. Phoenix 67. =
2. Agares 2. = 38. Halphas 42. =
3. Vassago 39. Malphas 31. =
4. Gamigin 46. Gamygyn 40. Raum 41. =, Raym
5. Marbas 3. =, Barbas 41. Focalor 43. =
6. Valefar 14. =, Malaphar 42. Vepar 32. =, Separ
7. Amon 5. =, Aamon 43. Sabnach 33. Sabnac, Salmac
8. Barbatos 6. = 44. Shax 36. Chax, Scox
9. Paimon 22 = 45. Vine 44. =
10. Buer 7. = 46. Bifrons 45. =
11. Gusoin 8. Gusoyn [Gusoin] 47. Vual 65. Wal [Vuall]
12. Sitri 21 Sytry / Bitru 48. Haagenti 66. =
13. Beleth 20. Byleth [Bileth] 49. Procel 37. Pucel [Prucel]

14. Leraye 13. Loray [Leraie], Oray 50. Furcas 38. =

15. Eligor 12. =, Abigor 51. Balam 62. =
16. Zepar 19. = 52. Alloces 63. Alocer [Allocer]
17. Botis 9. =, Otis 53. Caim 40. Caym
10. Bathym [Bathin], Marthim
18. Bathin 54. Murmur 39. =
[Mathim]
19. Saleos 64. Zaleos [Saleos] 55. Orobas 57. =
20. Purson 11. Pursan [Purson], Curson 56. Gemory 50. Gomory
21. Morax 15. =, Foraii 57. Ose 55. Oze [Ose]
22. Ipos 16. Ipes [Ipos], Ayperos [Ayporos] 58. Amy 60. =
23. Aim 56. Aym, Haborym 59. Orias 48. =
24. Naberius 17. Naberus [Naberius], Cerberus 60. Vapula 58. =
25. Glasya Labolas 18. =, Caacrinolaas, Caassimolar 61. Zagan 47. Zagam [Zagan]
26. Bune 23 = 62. Valac 49. Volac [Valac]
27. Ronove 25 = 63. Andras 53. =
28. Berith 26 = 64. Flauros 61. =
54. Androalphus
29. Astaroth 27 = 65. Andrealphus
[Andrealphus]
30. Forneus 24 = 66. Cimeies 59. Cimeries
31. Foras 28 = / Forcas 67. Amduscias 52. =
32. Asmoday 34. Sidonay, Asmoday 68. Belial
33. Gaap 35. =, Tap 69. Decarabia 51. =, Carabia
34. Furtur 29. Furfur 70. Seere
35. Marchosias 30. Marchocias 71. Dantalion
36. Stolas 68. = 72. Andromalius
Notes:
● "=" means that the name of the spirit in Weyer is spelled the same as in the Goetia.
● The fourth spirit in Weyer, Pruflas/Bufas is not found in the Goetia.
● The third spirit in the Goetia, Vassago, is not found in Weyer.
● The last three spirits in the Goetia, Seere, Dantalion, and Andromalius, are not found in Weyer.
Author: Weyer, Johann, 1515-1588.

Title: Opera omnia. Editio nova et hactenus desiderata.

Published: Amstelodami, Apud Petrum vanden Berge, 1660.

Description: <44>, 1002 (i.e. 1006), <59> p. illus.,
ports. 21 cm.
Subjects, Library of Congress: Medicine, Magic, mystic, and spagiric.
Witchcraft.
Medicine--History--16th century.
Notes: Error in numbering and imposition of pages: nos. 419-422
indicate leaves. Leaves 420 and 421, in reverse order,
are bound following p.1000.
Contents: I. De praestigiis daemonum, et incantationibus ac
veneficiis libri sex. Ab acutore sexies aucti et
recogniti, justa exemplar Basiliense 1583.--II. Liber
apologeticus, et Pseudomonarchia daemonum.--III. De
lamiis liber, et De commentitiis iejuniis.--IV. De ira
morbo, ejusdem curatione philosophica, medica et
theologica liber.--V. Observationes medicae rariores,
quibus accedit, Liber secundus, nunc demum
ex germanico idiomate, in latinum translatus.
----------------------------------------------------------------------
LOCATION: CALL NUMBER: STATUS:

BIO-MED Wangensteen 610.9 W636 1660 Not checked out (Non-Circulating)
Twilit Grotto -- Esoteric Archives Contents Prev weyer Next timeline


Permission is hereby granted to make one handwritten copy for personal use, provided the master bind his executors by a strong oath (juramentum) to bury it with him in his grave. Beyond this,
whoever copies this sacred text without permission from the editor will be damned.
INTRODUCTION:
Liber Juratus is one of the oldest and most influential texts of Medieval magic. The almost legendary reputation of this work led to the forgery of the so-called Grimoire of Pope Honorius, a
ridiculous work so despised by Eliphas Levi and A. E. Waite.
According to Lynn Thorndike, Magic and Experimental Science II, 281 ff, it is also known as Liber Sacer or Liber Sacratus by which name it is mentioned at least twice in the thirteenth century.
The only attempt at publishing any significant portion of this text was Daniel Driscoll's The Sworn Book of Honourius (sic) the Magician, Heptangle Books, 1977. Unfortunately, Driscoll did not
make use of the best manuscripts, omitted large portions, misread and misplaced angelic names and words from the prayers, and otherwise took serious liberties with the text. It is however a fine
example of the book publisher's craft, and has become a valuable collectable.
The Sworne Book is represented in several manuscripts including the following found in the British Museum:
● Royal MS 17Axlii (Latin and English, dated mid sixteenth century because of borrowing from Agrippa not found in the older manuscripts). 82 folios. The title in the catalog reads 'The
Sworne Booke of Honoryus':
'THE SWORNE BOOKE' of 'Honoryus' (see f. 4 b,

11. 3, 6): a translation of a book of magic, entitled (see
Sloane MS. 3854, f. 138 b) 'Liber de vita anime racionalis,
qui liber sacer uel liber angelorum vel liber iuratus
nuncupatur, quem fecit Honorius magister Thebarum',
purporting to be compiled by Honorius filius
Euclidis as the result of a conference of 89 magistri from
Naples, Athens, and Toledo, convened by the authority
of the Pope and cardinals (cf. also Sloane MSS. 313,
f. 1, 3885, f. 58). Beg. 'When wycked sprites ware
gathered together'.
On f. 82 is a charm, in a 16th cent. band, on the word, 'Calendant'
against ague.
Vellum; ff. 82. 71/2 in. x 51/2 in. XV cent. Gatherings of 4 leaves
(viii5, xiv6, xv10, xix2). Sec, fol. 'and ye cause'. Pen-drawings of
angels and spirits and marginal floral ornament, usually coloured,
sometimes in gold; chapter-headings in red, blue, or green. On the
fly-leaf (f. 1) are some late 16th cent. pen-drawings with the initials
R. T. This MS. and the next two are bound together.
● Sloane MS 313 (late fourteenth or early fifteenth century). This manuscript is known to have been in the collection of John Dee, and contains marginal notes in his handwriting. The title in
the catalog reads simply "Tract on Magic.", or "Salomonis opus sacrum ab Honorio ordinatum, tractatus de arte magica"
http://www.esotericarchives.com/juratus/juratus.htm (1 of 18) [23.07.2001 00:58:59]

● Sloane 3849 (art. 7) Excerpts from LJ.
● Sloane 3853 fol 163f: Catalogued as 'The Divine Seal of Solomon', this manuscript actually contains large portions of the Sworn Book. Mid 16th century, also with excerpts from Agrippa
(with citations). English and Latin.
● Sloane 3854: (art. 9, fol 117-144) 14th century. "Honorii Magistri Thebarum liber cui titulus 'Juratus.'" or "Liber Juratus, vel liber de vita Animæ rationalis Qui Liber Sacer, vel Liber
Angelorum nuncupatur quem fecit Honorius Magister Thebarum," etc.
● Sloane 3883: (fols. 1-25) 17th century. "De modo ministrandi sacrum" (revealed to Solomon by an angel)
● Sloane 3885: (fols. 1-25) 17th century. "Liber sacer Salomonis," repeated at fold 96v-125; (fols. 58-96) "Tractatus de re magica ab Honorio filio Euclidis magistro Thebarum ex septem
voluminibus artis magicae compilatus, et intitulatus Liber sacer, sive juratus.", or "Opera Salomonis ab Honorio ordinata" (cursive script).
Of these, Sloane 3854 is the most reliable, complete, and readable.
The following text is from the Royal MS (abbreviated R) with variant readings from Sl.3885 (abbreviated S), Sl.3854 (designated S2), and Sl.3853 (designated S3).
Variants are of some interest. Note the recurring sound changes: "i" (R manuscript) becomes "g" (S manuscript), e.g. "ienomos" [R] = "genomos" [S], ..iel [r] = ..ihel [S], e.g. "kariel" [r] = "karihel"
[S]; also frequent interchange of y to i and i to y; ..am [r] = ..um [S], e.g. "lemeliham" [r] = "lemelihum" [S]. possible evidence of mss tradition in some other script [Hebrew or Greek?] or oral
tradition.
The diagram of the Sigillum Dei Aemeth is taken from Sloane 313. This is very close to the (although considerably corrupted) version shown in Athanasius Kircher in his monumental work
Oedipus Aegyptiacus (1562). The drawing of the sigil does not occur in Royal, Sloane 3854 or Sl.3885. The version in Sloane 3853 (reproduced in C.J.S. Thompson, The Mysteries and Secrets of
Magic, New York, 1973, pg. 186, but without identifying the source) is somewhat different.
John Dee, in his Mystical Experiments, was originally told to use a version found in one of his books. Dee consulted several sources, and consulted the angels to resolve the discrepancies. This
prompted them to detail an almost totally new version of the Sigil. One of Dee's sources was apparently Sl.313. Roberts and Watson, in their 1990 John Dee's Library Catalogue, pg. 168, identify
Sloane 313 as being one of Dee's manuscripts. They give it catalog number DM70, and note, "On fol.9 (originally the first leaf, fol.1-8 having been misbound) is [Dee's ladder symbol] and, very
faint, 'Fragmentum Magicum', which may be in Dee's hand. At the foot is 'Sum Ben: Jonsonij liber'."
Note also that the section 'On the composition of the Divine Seal' also occurs in the Hebrew version of the Key of Solomon (fol. 3b-5b).
Also of interest are the 'scribal doodlings' on the first folio of the Royal MS (as well as other illuminations and drawings of angels later in the MS -- which I hope to add at a later time) which are
very reminiscent of the mysterious Voynich Manuscript, which also went through the hands of Kircher.
Note too that the Orations found in Liber Juratus are earlier versions of those found in the Ars Notoria, for example:
Liber Juratus: [Oratio 17] Ars Notoria: The oration of the physical art
O Jesu the sonne of the incomprhensible god [S: Ih'u dei filius incompraehensibilis] IHesus fili Dominus Incomprehensibilis:
hancor hanacor hamylos [S: hanylos] iehorna theodonos [S: theodonas] heliothos [S: helyothos
heliotheos] phagor corphandonos norizane corithico hanosae [S: hanosal] helsezope phagora [S: Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes Phagor, Norizane, Corichito, Anosae,
phagor a]. Helse Tonope, Phagora.
[S starts another Oration here.] Eleminator candones helos [S: helas] helee resphaga thephagayn [S:
thephagagayn] thetendyn thahonos [S: thahanos] micemya [S: mtemya] hehor tahonas [S: Another part of the same oration.
"heortahonos"] nelos behebos belhores hacaphagan [S adds "\\\\\"] belehothol [S: belohothoi]
ortophagon corphandonos Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros, Hocho
borne in the shape of a man for us sinners and yow holy angells heliothos phagnoraherken and teche Phagan, Corphandonos, Humanae natus & vos Eloytus Phugora: Be present ye holy angels,
me and gouerne me (hic *** petitionem tua~ sed p visione diuina dic ut sequitr.) that i may come to advertise and teach me, whether such a one shall recover, or dye of this infirmity.
obtayne the visyo~ of the deyte thorow the glorious and moste gentle and moste almighte creator
oure lyuyng lorde holy infinite godely and euerlastinge to whome be prayse honor and glorye
worlde withowt ende. amen.
[S: humane natus p' nobis p'ctoribus et vos heliothos phagnora angeli sc'ti adestote advertite et
docete me et regite me ad visione~ dei sc'tam p' penienda~ h'endam obtinenda~ p' g'liosu~
Clementissimu~ et potentissimum c e atore~ d'n'm n'ram vivu~ sc'ium [?] et immensu~ piu~ et
aeternu~ cui e~ honor et laus et gl'ia p' infinita sc'la Amen.]

[1r]
when wycked sprites ware gathered to gether intending to sende devills in to the hartts off men to the entente thay wolde dystroy all thinges profytable ffor mankynde and to corrupte all the whole
worlde even to the uttermost off there powr sowing ipocrysye and envy and rooting bysshops and prelates in pryde even the pope him selfe and his cardenalles which gathering them selves to gether
sayde won to another as here folowethe */*/*/*/*/*/*
the helth which the lorde hathe gevin his people is now through magecke and negromancy turned in to the damnacyon of all people, for even the magyans them selves being intoxycated and blynded
by the devill, and contrary to the order of christes churche and transgressing the commandement of god, which dothe saye thow shalte not tempe the lorde thy god, but him only shalte yu serve, but
these negromancers or magyans denying the sacryfyce dew unto god and inn tempting him hathe donne sacryfyce unto devills and abused his name in calling of them contrary to the profession
made at there baptin, [1v] for there it is sayd: for sake the devill and all his pompes, but thes magyans and negromancers dothe nott follow only the pompes and workes of sathan but hathe also
brought all people through there mervelus ellusyons in to ye errors drowing the ignorant and suche lyke in to the damnasyon bothe of sowle and body, and they thinkinge this for no other purpose
but that by this they shulde destroye all other scyences, it is thought rite therfore to plucke up and utterly to dystroy this dedly roote and all the followers of this arte, but they throughe the
instygasyon off the devill and being moved wt envy and covetusnes under the simylytude of truthe they did publyshe and spred abrode ye falshed speking false and unlykely things, for it is nott
possible yt a wiched and unclen man shulde work trwly in this arte, for men are not bownde unto sprites, but the sprites are constrayned agaynst yr wills to answere men yt be clensed or clene, and
to fulfill there requestes, yet agaynst all yos willes we have gone abowt to set forrthe the princyples of this arte [2r] and ye cause of truthe, and for that cause thay had condemned this arte and judged
hus to dethe. we therfore throughe godes sufferance having a fore knoledge of that judgement knowing also yt by it shulde folow miche mischefe and yt it was impossible to us to scape the handes
of the people by owre owne strengthe wt owt the helpe of sprites dowting yt a greter danger would folow upon it, for the wicked power of the sprites att owre commandement wolde have destroyed
them all utterly in on, wherfore we called on generall counsell off all the masters in the which counsell of *811* masters which camme owte of naples athence and tholetus we dyd chuse on whose
name was honorius the sonne of eucludus master of the thebares in the which cytye this art was redd yt he shulde worke for us in this sayde arte, and he throughe the counsell of a certayne angell
whose name was hocroel dyd wryte *7* volumes of arte magicke, geving unto hus the kernel and unto others the shalles owt of the which bookes he druu owt *93* chapiters in the which is bryffely
contayned [2v] the effecte off this arte, off the which, chapters he made a booke which we doo call the sacred or sworne booke for this cause, for in it is contayned ye *100* sacred names of god and
therfor it is callyd sacred as ye would saye made of holy thinges, or elles be cause by this booke he came to the knowledge of sacred or holy things, or elles be cause it was consecrated of angells, or
elles be cause the angell hocroell did declare and show unto him yt it was consecrated of god, then they princes & prelates being pacefyed wt burning of certen fables or tryffles, thought verely this
arte had bin utterly destroyed, and therfore we being somwhate moved made this othe amounge oure selves, first yt this book shulde be delyveryd to no man untyll suche tyme as the master of the
arte were in jeoberdye of dethe and yt it shulde be copyed but unto *3* att the most, and yt it shulde be delyveryd to no woman nor to any man excepte he were off lawfull aghe which shulde also be
both godely and faythfull whose godely behaver had bin tryed by the space of a whole yere, and yt this booke shulde no more here after [3r] be destroyed, but yt it shulde be restored agayne to ye
honore or to his successors, and yf there cane nott be founde an able and a sufficyent man to whome this booke nighte be delyveryd, yt then the master bynde his executors by a stronge othe to bury
it withe him in his grave, or ells he shall him selfe whyle he liveth bury it him selfe, in some place honestely and clenly, and newer affter to revele the place by any curcumstances to any creature,
and yf the master shall have nide of any scollers or will prove then any man of wayes yt for to fulfyll his commaundenentes yff nide be they shall even suffer dethe rather then they will declare
ayther the sayinges or doinges of there master, or yt he knoweth any suche thinges, nor declare any suche thing by any man of surcumstances. and lyke as a father dothe cause on of his sonnes to
love another, even so doth the master unytte and kintt together his discyples or schollers in concorde and love so yt alwayes the on shall helpe to bayre the others burthen, nor on shall nott revele the
secretes of a nother, but they shall be faythfull off on mynde and concorde, and he yt [3v] he shall trewly performe observe and kepe every artycle off his othe and for this cause this is calyd the
sworne booke: (*ffinis prologu */*/*/*/*/*
in the name off the almighty god ye lorde jesus christ the trew living god. i honoryus have thus appoined in my booke the workes of salomon i have first apoynted the chapters yt it maye be the more
playne */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
heare be geneth the chapters of the first worke)
● the first chapter is of the composyssyon of the great name of god which the hebrues call sememphoras which dothe consyst of *72* h. t. o. e. r. o. r. a. b. a. l. a. y. q. c. l. y. s. t. a. l. g. a. a. o.
w. o. s. v. l. a. r. y. t. c. e. k. r. p. f. y. o. m. e. m. a. n. a. r. e. l. a. t. e. v. a. t. o. n. o. n. a. o. y. l. e. o. t. s. y. n. a. letters which is the beginning in this arte
● the *2* chapter is of the visyon of the deytey,
● the *3* of the knowledge off the devyne power,
● the *4* of the for gyuenes off synnes,
● the *5* that a man shuld nott fall into dedely sine,
● the *6* of the redemsyon off *3* sowlles out of purgatorye */*/*/*/*/*/*/*
the chapters off the .2. worke */*/*/*/*/*/*/*/*/*/*/*

● the *7* chapter is off the knowledge off the heavens,

[4r]
● the *8* to know the angells off every heaven
● the *9* to know every angell his name and his power,
● the *10* to know the seales off every angel,
● the *11*to know under whome every angel is,
● the *12*to know the offyce of every angell,
● the *13* of the invocatyon of every angell and of his company,
● the *14* how a man shude obteyne his will by every angell,
● the *15* to obtayne all scyences,
● the *16* to know the hower of dethe,
● the *17* to know all thinges present past and to comme,
● the *18* to know the planetts and the starres,
● the *19* to know the vertu of the planetts and starres and there influences,
● the *20* to alter or chaunge ye influence of the planetts and starres,
● the *21* to change the daye in to nighte and the nighte in to ye daye,
● the *22* to know the sprites of the ayre,
● the *23* to know the sprites of the fyer, and there names and there superyors, there seales power and vertu,
● the *24* to know the names and ye powers off the higher sprites,
● the *25* to know there seales,
● the *26* to know the alteratyon and changing of the elymentes and of the bodyes that be mixte of them,
● the *27* to know all herbes, [4v] plantes, and bestes being upon the earthe and of there vertues,
● the *28* of the knoledge off the nature of man and of all his dyedes and his thoughtes,
● the *29* to know the sprites of the water and there vertuse and there superyors,
● the *30* to know the erthely sprrites and infernalles,
● the *31* of the sighte of purgatorye and hell and the sowlles there being,
● the *32* off the bond or oblygasyon yt the sowle and bodye shall returne agayne,
● the *33* of ye consecrating off this book */*/*/*/*/*/*/*/*/*/*/*
ffinis of the chapters of the secode worke */*/*/*
the chapters of the *3* worke */*/*/*/*/*/*/*/*/*/*
● the *34* of the constrinksyon of sprites by wordes,

● the *35* of the consthinksyon of sprites by seales,
● the *36* of the constrinckesyon of sprites by tables,
● the *37* to give every sprite his shape,
● the *38* off inclosing of sprites,
● the *39* off a sprite yt is inclosed yt he maye answere or nott,
● the *40* to cause thunder and lightening,
● the *41* off burning to be made,
● the *42* of the powrging of they ayer,
● the *43* off ye corruptyon of the ayer,
● the *44* to cause snow [5r] and yse,
● the *45* off dewes rayne,
● the *46* to cause flowers and frutes,
● the *47* to go invysybbe,
● the *48* off a horse,
● the *49* to bringe agayne a man that is gone saffe in an hower,

● the *50* to have a thing carryed whether thow willte in a moment,
● the *51* to take a waye a thinge,
● the *52* to bringe a thinge agayne,
● the *53* to change the shape of every thinge,
● the *54* to make a fludde in a dry grounde,
● the *55* to make a commotyon att thy preasure,
● the *56* to distroy a kingdone or an empyre,
● the *57* to have power over every man,
● the *58* to have a *1000* armed men,
● the *59* to forme a castell yt shall never be dystroyed,
● the *60* to make a wicked glasse,
● the *61* to destroye a place or a holde by a wicked glasse,
● the *62* off a glasse wherin thow shalte se the whole worlde,
● the *63* to bringe agayne a thiffe which yt he hathe stollen,
● the *64* to open lockes,
● the *65* to cause discorde and debate,
● the *66* to cause unyte and concorde,
● the *67* to have the favor of everybodye,
● the *68* to obtayne or gett rytches,
● the *69* to [5v] hele all man of disseses,
● the *70* to cast in to sickenes whome ye will,
● the *71* to kill whome ye will,
● the *72* to cause danger bothe by se and lande,
● the *73* to delyn a shipe yt is stopped in the sea by the adamaint stone,
● the *74* to avoyde all man of dangers,
● the *75* to gayther byrdes together and to take them,
● the *76* to gether fysshes together and to take them,
● *77* to gather wylde bestes to gether and to take them,
● the *78* to cawse warre amonge fysshes fowlles and suche lyke,
● the *79* to make burninge to apeyre,
● the *80* to make juggelers or maydens singing to apeyre,
● the *81* to make gardens or castells to apeyre,
● the *82* to make fightinge men to apeyre,
● the *83* to make gryphons and dragons to apeyre,
● the *84* to make all wylde bests to appeyre,
● the *85* to make hunters and there dogges to appeyre huntinge,
● the *86* to make a man to thinke he is in a place where he is nott,
● the *87* to make all pleasures to appeyre */*/*/*/*
ffinis of the chapters of the *3* worke */*/*/*/*/*

[6r]
the chapters off the *4* worke */*/*/*/*/*/*/*/*/*
● the *88* to delyur them yt be in pryson,

● the *89* to locke a gayne the gattes of the castell,
● the *90* to haue all treasures mettalls pressyns stones and all other thinges hyd in the grounde,
● the *91* off the appeyring off ded bodyes that thay seme to aryse agayne and to speke,
● the *92* that ye shulde thinke beastes to appeyre created agayne off the earth but these *2* chapters haue we takyn awaye be cause they be agaynst the will of god.

thus endeth the nottes off all the chapters */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
here beginnithe the booke */*/*/*/*/*/*/*/*/*/*/*/*

we therfore thorow godes helpe intendinge to folow the stepps and precepes of salomon, therfore to thy receyuing of suche an highe misterye we prefess to be oone chiffe princyple or begininge.
note therfore that the first and chiffe princyple or begininge is the devyne maiestye, and the trew invocatyon must cume frome the very faythe of the harte, the which faythe the workes shall declare,
[6v] ffor salomon sayde there is one only god one mighte, or power, oone faythe, of whome oone worke, oone princyple or begininge, and of whome the prefectyon and effecte of every worke dothe
comme althoughe this be deuyded into many parts, ffor lyke as all the holle partes doo saver and smel of the body even to lyke wyse dothe of these thinges comme all perfectyon and effect */*/*/*
in the name therfore of the true and lyuing gode which is alpha et omega ye beginninge and the ending which is the father the sonne, and the holy gost *3* persones and on god the gyuer off lyffe
and the destroyer off dethe for he destroyed oure dethe and thrughe his resurrectyon restored us agayne to lyffe */*/*/*/*/*/*/*/*/*/*/*/*/*
off the makinge off the seale of god, for the knowledge of the first parte, of the knowledge of the deytye, for the knowledge of ye *2* parte. in ye *3* parte of the vysyon of angells, the *4* of ye
constrinkesyon, [7r] the *5* parte off the bownde of deadmen */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
off angels there are *3* kyndes */*/*/*/*/*
some be celestyall, and some of the ayre and some be of the earthe. off the celestyall there are also *2* kyndes somme of them doo serve god only and those be the *9* orders of angells that is to
saye cherubin, and seraphin, trons, domynatyons, vertuse, princypates, and potestates, arkangells
and angells off whome it is to be spoken amounge mortall men, for they will not be constrayned by any artyfysyall powr, and therfore they oughte nott to be invocated for they alwayes stande before
the deuyne maiestye and are neuer seperated from his presens yet be cause the sowle of man was created with theme and to there lykeness, lookinge to be rewardyd with them maye through the
gyfte and grace of god his bodye yet lyuing beholde the deuyne maiestye, and with them to prayse and to know god ye creator, and this knowledge is nott to know god in his magestye [7v] and
power but ever as adame and the prophettes dyd know him, but this is princypally to be noted that there are *3* kyndes off men yt worke in this arte jwes, christyans and pagans, the pagans doo
sacryfyce to the sprites of the ayre and of the earthe but they doo nott constrayne or bynde them, but the sprites doo fayne them selves to be bownde by the wordes of there law, to the intent they
maye make them to committ idoletrye, and neuer turne to the true faythe, and by cause there faythe is nought therfore there workes be nawght, he yt will worke after yt man must forsake the lyuing
god, and must doo sacryfyce unto sprites and idolles for it is faythe that worketh in a man good or euill, wherfore it is sayde in the gospell ye faythe hathe made the saffe, the jwes doo in no wyse
worke to obtayne the visyon of the deytye, for by the comminge of christe they lost there prehemynence nor they can nott comme to heauen, for the lorde dothe saye [8r] he that is nott baptysed shall
be damned, and so in all angells they worke imperfectly, nor they canontt throughe there inuocatyons bringe any worke to effecte excepte they be liue in christe. ffor it is sayd by the prophet, when
the kinge of kinges and the lorde of lordes is cume then shall youre anoyntinge cease which shulde neuer haue ceasyd yf they cowlde haue wroughte effectually by this arte, and so there workes are
noughte, and althoughe the jwes in that yy are jwes are condemnyd of yet they doo worship the highe creator but nott after a dew sorte, yet thorow the powr of the holy names of god spirrites are
constrayned to comme. but jwes be cause they are nott signed wt the signe of god that is to saye with the signe of the crosse therfore they sprites will not answere them trewly, therfore the christyan
man only dothe worke trewly to cum to the vysyon of the deyte, and in all other workes. and althoughe *3* sortes of men doo worke by this arte magyke, yet [8v] it is nott to be thoughte yt there is
any euill in this name magyan, for this same name magyan dothe signefy in the grike twunge a philosopher, and in the hebru twunge a scrybe, and in the latten twunge it signefyeth wyse and so this
name of arte magyke is compownded of this worde magos wiche is as muche to saye as wyse and of ycos wiche by interpretasyon is knowledge for by it a man is made wyse, for by this arte a man
maye know thinges present past and to come */*/*/*/*/*/*/*/*/*/*/*
here folowithe the makinge off the seale off the trwe and lyuinge god [S: De compositione signi dei vivi] */*/*/*/*/*/*/*/*/*/*/*/*/*/*
Primo fac unum circulum cuius diameter sic trium digitorum propter tres clauos domini [deest S], vel *5* propter *5* plagas, vel *7* propter *7* sacramenta, vel *9* propter *9* ordines
angelorum, sed communiter *5* digitorum fieri solet. Deinde infra illum circulum fac alium circulum a primo distantem duobus granis ordei propter duas tabulas moysi, [9r] vel distantem a primo
tribus granis propter trinitatem parsonarm. Deinde infra illos duos circulos in superiori parte quæ dicitur angulus meridiei fac unam crucem, cuius tibia aliquantulum intrat [S: intret] circulum
interiorem. Deinde a parte dextra crucis scribe .h. aspirationem deinde .t. deinde .o. deinde .e. x [S: y] . o. r. a. b. a. [S adds: e] l. a. y. q. c [S: t]. i. y. s. t. a. l. g. a. a. o. w [S, S2: n, R also has this
correction supra linea]. o. s. v. l. a. r [R sup. lin.: t]. y. t. c [deest S]. e. k. x [S, S2, R (sup. lin.): s]. p. f. y. o. m. e. m. a. n [S: x(?), S2: u]. a. r. e. l. a. t [S, S2: c]. e. v [S, S2: d; R (sup. lin.): t]. a. t. o.
n. o. n. a. o. y. l. e. [R sup. lin. adds: p] o. t. s. y. m. a.[S, S2: ..yleyotma] et iste [S: istæ] literæ sunt eque [S: æque] distantes, et circu~dent circulum. eo ordine quo sunt prenominatæ et sic magnum

nomen domini schemhamphoras[S2: semenphoras; S: shemhamphorash] *72* literarum erit completum. hoc facto in medio circulorum scilicet in centro fac unum pentagonum talem,
in cuius medio sit signum tau tale et super illud signum scribe hoc [deest S,S2] nomen dei el, et sub nomine aliud nomen dei .l.[deest R; S: et sub nomen aliud dei sz] .ely. isto modo
Deinde infra angulum superiorem [S: inferiorem] pentagoni scribe istas duas litteras .l.h [S, S2: lx]. Et infra alium angulum dextrum [S, S2 add: istas duas] .a.l. Et in alio [9v] post istum
[S2 adds: "istas duas .l.a. et in alio post istum .l.c. Et in alio post istum" S. adds simply: "istas duas"] .n.m. [S: .v.m.] Deinde circa pentagonum fac unum eptagonum [S: heptagonum] cuius latus
superius secundum sui medium contingat angulum superiorem pentagoni ubi .l.h. [S, S2: .l.x.] scribebatur, et in eodem latere eptagoni [S: heptagoni] scribe hoc nome~ scante [S, S2: sancti] angeli
quod est [S, Sl. 3854 add: .casziel. Et in alio latere a dextris istud nomen alterius sancti angli quod est] .satquiel. Deinde in alio .samael. et in alio .raphael. postea .anael. postea .michael. postea
.gabriel. et sic *7* latera eptagoni [S: heptagoni] sunt [S, S2: erunt] adimpleta [S: adimpleti], Deinde circa istum eptagonum [S: heptagonu~] predictum fac alium eptagonum [S: heptagonu~] non
quoquo modo factum prius sed [S: non qo mo primus factus est sed] taliter quod unum latus ipsius incarceret [S, S2: intercedet] latera alterius, Deinde fac alium eptagonum [S, S2 add: tale~] qualis
prius [S: primus] fuit cuius anguli *7* contingant angulos *7* eptagoni secundi quibus esse videtur. Hic tamen eptagonus infra perdictum secundum concludetur, [S, S2 add: unu~] latus secundi
eptagoni [S: hexagoni] supernudo et aliud subenudo, [S adds: sed; S2 adds: squo(?)] latus primo angulos [S: angulo] succedens subenudo ibit. et quæ [S2: que] sequntur [S2: secuntur] serie
supereuntis et subeuntis alterutrum se habebunt, Deinde in quolibet angulo secundi eptagoni [S: hexagoni] una crux depingatur, Deinde [10r] in illo latere secundi eptagoni [S: hexagoni] quod transit
ab ultimo angulo [S, S2 add: eiusde~] ad secundum angulum eiusde~ in eadem parte quæ est super [S: supra] .casziel. sillabe cuiusdam scaneti [S, S2: sancti] dei nominis scribatur [S: scribantur],
Ita quod hac sillaba .la. scribatur in illo loco lateris perdicti [S: prædicti] qui est supra primam sillabam de .casziel. et hac [S2: hec; S: hæc] sillaba .ya. in illo loco [S, Sl3185 add: eiusdem] lateris
qui est supra ultimam sillabam eiusdem de [deest S, S2] .casziel. et hæc [S2: hec, S: hæc] silliba .ly. in illo loco eiusdem lateris qui est latus intersecans predictum latus et crucem secundi anguli
eiusdem, Deinde in [S: a] latere illo quod tendit ab angulo primo eiusdem secundi eptagoni [S: hexagoni] ad tertium angulum eiusdem scribatur hoc nomen sanctum dei [S: hoc sanctum nomen dei]
.narath. ita quod hæc [S2: hec] sillaba .na. scribatur in illo loco eiusdeum lateris qui est supra primam sillabam de .satquiel. et haec [S2: hec] sillaba .ra. in illo loco qui est supra ultimam eiusdem, et
[S2 adds: hec; S adds hæ] dua [S2: due, S: duæ] literae .t.h. [S: .c.h.] in illo loco qui est in eodem [S, S2 add: latere] inter latus secans ipsum [S: illud] et crucem tertiam [S: tercia~], Deinde in illo
latere eiusdem secundi eptagoni [S: hexagoni] quod tendit .a. tertio [S reads simply: tendit a 3o...] angulo eiusdem ad quartum eiusdem [10v] scribatur hoc creatoris nomen sanctum quod dicitur
.libarre. ita quod hæc [S2: hec] sillaba .ly. scribatur supra primam sillabam, de .raphael. et haec [S2: hec] sillaba .bar. supra ultimam sillabam [S2 adds in margin: i~ illo] * eiusdem, et hæc sillaba
.re. in illo loco * [text between * deest in S2] eiusdem lateris qui est inter latus intersecans ipsum et quintur angulum eiusdem secundi eptagoni [S: hexagoni], Deinde in illo latere eiusdem secundi
eptagoni [S: hexagoni] quod est .a. quinta cruce [S reads simply: quod est a 5ta cruce] vsque ad ultimam scribatur hoc aliud sacrum creatoris nomen .libares. ita quod hæc [S2: hec] sillaba .ly.
scribatur in illo loco lateris qui est supra primam sillabam ipsius .michael. et hæc [S2: hec] sillaba .ba. in illo loco lateris qui est supra ultimam sillabam eiusdem, et hæc [S2: hec] sillaba .res. in illo
loco eiusdem lateris qui est inter latus intersecans ipsum et ultimam crucem. Deinde in illo latere eiusdem secundi iptagoni [S: exagoni] quod vadit a secundo angulo eiusdem secundi eptagoni [S:
exagoni] ad quintum [S: quartum] scribatur [S, S2 add: hoc] aliud sacrum [S: sanctum] nomen dei [deest S, S2] .halg. [S: lialg] cum coniunctina ita quod coniuunctina in illo loco eiusdem lateris
scribatur quid [S: qi; S2: qui] est supra primam [11r] sillabam de .samael. et hæc litera .ly. in illo loco eiusdem lateris qui est supra ultimam eiusde~, et hæc sillaba .alg. in loco eiusdem lateris qui est
inter latus intersecans ipsum et quartam crucem, Sed caue quod ra [deest S] coniunctina sic debet scribi et [deest S] cum titulo intersecante propter timorem dei malum volitum [S2, S: nolitu~]
diuideutem, Deinde in illo latere eiusdem eptagoni [S: hexagoni] tendente a quarta cruce ad sextam scribatur hoc aliud sacrum [S: sanctum] dei [S2: aliud dei sacrum] nomen .veham. [S2: ucham]
ita quod hæc sillaba .ve. [S2 ue; S: Ne(?)] scribatur in illo loco eiusdem lateris qui est supra primam sillabam de .anael. et hæc litera .h. supra ultimam sillibam et hæc sillabam .am. in illo loco
eiusdem lateris qui est latus secans ipsum et sextam crucem, Deinde in illo latere quod tendit a sexto [S2 adds: angulo] eiusdem secundi eptagoni [S: hexagoni] ad primum angulum scribatur hoc
aliud sacrum [S: sanctum] dei nomen .yalgal. ita quod hec [S: hæc] litera .y. scribatur in alla [S2: in illo loco] eiusde~ lateris qui est [S: scribatur in illo loco lateris eiusdem qui est] supra primam
sillabam de .gabriel. et hæc sillaba .al. super [S: supra] ultimam et hæc sillaba .gal. in illo loco eiusdem lateris qui est inter latus intersecans ipsum et primam [11v] crucem, Deinde in medio latere
[S2, S: lateris] primi et tertii eptagoni [S: hexagoni] a dextris [S: dexteris] scribatur .vos. [S: Avs(?)] et in sequenti latere eiusdem tertii eptagoni [S: hexagoni] a dextris [S: dexteris] hoc Nomen
.duymas. [S: dvynas] et in alio .Gyram. et in alio .Grani. [S2, S: Gram] et in alio .Aysaram. et in alio .Alpha. et . in alio [S: et in alio . .]. Deinde in alio spaciolo quod est sub secundi et tertii
angulo primo eptagonorum [S: est sub angulo primo 2i et 3i hexagonoru~] scribatur hoc nomen dei .el. et in alio spaciolo quod est a dextris sub angulis [S: angulo] secundi et tertii eptagonorum [S:
hexagonorum] sub secunda cruce hoc nomen .ON. et in [S2, S add: illo] alio spaciolo sub tertia cruce. itarum [S2: iteru~] hoc nomen .el. et in alio sub quarta cruce iterum .ON. et in alio sub sequenti
[S2: qinta; S: 5ta] cruce iterum .el. et in alio sub sequenti [S2: sexu; S: 6ta] cruce iterum .ON. et in alio sub septima cruce . . Deinde in alio [S2, S: illo] spacio [S: spaciolo] quod clauditur [S:
claditur] inter angulum [S2, S add: primum] secundi eptagoni [S: hexagoni] et secundum angulum eiusdem et primum latus tertii eptagoni [S: hexagoni] et portionem circuli contingentem illos
angulos depingatur una crux, in medio scilicet [S2: .S.; S: si] spacii illius. Et in bucca superiori a leua crucis scribatur hæc litera .a. [S: A] et super buccam crucis secundam a dextris [12r] hæc litera
.g. Et sub bucca inferiori a dextris [S: dexte=/is] scribatur hæc [S2, S add: alia] litera .a. [S: A] Et sub quarta bucca hæc [S,S2 add: alia] litera .l. Deinde in alio spaciolo sequenti a dextris in medio
scribatur hoc nomen dei [deest S2, S] .ely. [S: Ely] et in alio hoc nomen .eloy. [S: Eloy] et in alio .christos. et in alio .sother. [S: Sother] et in alio .ADONAI. [S2, S: Adonay] et in alio .Saday.
[S3: After this thow shalt knowe that comonly in the examplars the fyve cornarde cyrkyll or
Deinde scias quod communiter in exemplaribus [S2, S: qd in exemplaribus communiter] pentagonus fit anullet is made of redd died wt saffron wtin the spaces & the ffirst crkell wt 7 corners of
de rubeo cum croceo in spaciis tincto. Et prim~ [S2, S: primus] septagonus [hextagonus] de azurio, azure, the seconde of saffron. The thirde of purple & the rounde cerkelie of Black. / & the
secundus de croceo, tertius de purpureo, et circuli de nigro, et spacium inter circulos ubi est nomen de space betwene the circules wher the name Shemhamphoras is: is dyed wt saffron. Att other
maximum. ac venerabile [S2 omits "de maximum ac venerabile"] .schemhamphoras. tingitr croceo,
spaces are to be coloured wt grene. wher tet'grammaton ye & the xkyll abowght that wyght
omnia alio [S2, S: alia] spacia viridi habent tingi, Sed in operationibus aliter fieri debet, quia de
wt the Angells names & planetts. / But in operacyons it must other wyse be done. for it is
sanguine aut. talpæ. aut .turturis. at [S2: aut] .vpupæ. aut .vespertilionis. aut omnium horum figuratur,
et in pergameo~ virgineo vituluio [S2, S: vitulino], vel equino, vel ceruino, et sic completur dei made wt the blode either of a mowlle or of a turtyll doue. or a lappwynge or of Backe or of
sigillum, Et par [S2, S: per] hoc sanctum et sacrum sigillum quando erit sacratum poteris. facere the all & in virgynu~ parchament of a calfe or oa foole or a hynde calfe. and so is the seale
operationes quæ postea dicentur [S: sequntur] in hoc libro [S2: libro sacro; S: saco]. Modus autem of god perfecte. / and by this holy & consecrated seale aftr it be consecrated thou mayest
sacrandi hoc sacrum sigillum talis [S: talitur] sicut sequitr [S: seqitur] debet esse. */*/*/*/*/*/* worke operacions wich shalbe declared afterwarde in this Booke. The manr of consecratyng
of this holy seale ought thus to be as folowethe.]

[12v]
Inspirante domino dixit Salomon unus est solus deus, sola fides, sola virt~s, qua~ dominus [S3: By the inspiracion of god, Salomon said: yer is only one god only faith only vertue wch the
hominibus voluit revelari et distribui hoc [S2, S: tali] modo. Dexit [S2, S: Dixit] Angulus lord wolde to be reueled to men & distributed of this wyse. The angell said to Salomon this shalt
.Samael. Salomoni hoc [S2: hic] dabis populo Israel qui et aliis similiter tribuent [S2, S add: sic thow geve to the people off Israell whiche also shall likewise geve to others, so it hathe pleased
placuit creatori] et inbet ipsum Dominus [S: dominus ipsum] taliter consecrari, Primo sit mundus the creator. / & the lorde comaundeth it thus to be cõsecrated / ffirst let the worker be cleane not
operans non pollutus [S: polutus], et cum deuocione faciat non astute, non commedat neque bibat, polluted & let hym do it wt deuocion not deceytfully / let hym not eate nor drynke tyll he heaue
donec perfecerit opus, Et sanguis quo scriptus [S2, S: scriptu~] fuerit primo sit benedictus sicut done his worke / & the blode wheretr it shalbe written first must be blessed as shalbe said
postea dicetur, Deinde suffumigetr [S2, S: suffumigetur], hoc sigillum ambra, musco, aloe, afterward. than the seale must be fumed wt amber, muske, aloes, lapdanum the white & redd /
lapdano, albo, et rubeo, mastice, olibano, margaritis et thure. Invocando et orando dominum sicut mastyke, Olibanum margarith & encensce, callyng uppõ & prayng to the lorde & all holy angels,
postea de visione divina erudietur, Post [S: postea] invocando angelos sicut etiam [deest S] infra by sayng as foloweth.]
[deest S2] Dicetur, mutabitur tamen [S2: tñ; S: tantum] peticio hoc [S2, S: tali] modo,
[S: Oratio]
ut tu domine per annunciationem concepcionem et citera. Hoc sacratissimum nomen ac sigillum [S3: That thow lorde by the annunciacion, conceptiõ &c. wilte vouchesafe to blesse & cõsecrate
tuum benedicere et consecrare digue ris [S2, S: digneris] ut per ipsum et [S2, S: te] mediante this thy most holy name & seale that by it through thy mediacion I may or suche one maye N.
possim vel possit talis [S2: "tal:"; S: "tali"] .N. celestes [S: cælestes] coniuncere [S: convincere] convitco heuenly powers ayrely earthy & infernall to subdue invocate to alter coniure, cõstrayne,
potestates aereas et terreac [S2, S: terreas] cum infernalibus subingare, invocare, transmittaere reyse up, cõgregate dryve away to bynde & to make tho not able to hurte or harme to pacifie men
[S2, S: transmutare]. coniurare [13r] constringere, excitare, gongregare [S: congregare], & of them to haue graciouslye myne or his peticione to quyet enemyes. / them yt be at peace to
dispergere, ligare ac ipsos innocuos reddere homines placare, et ab eis suas [S2: tuas] peticiones disseu~ & to kape seke ,e~ in helth or to make the~ seeke./ to make seke men whole, to keper
graciosius [S: graciosi] habere, inimicos pacificare, pacificatos disimigere, sanos insanitate evyll men from good & to dyvide & to know them. / to skape all bodely daunger, to make Iudges
custodire vel infirmare. infirmos curare. homines bonos a malis custodire. et distinguere, et pacified at pleasure./ to obteyne victory in all thyngs, to mortifie carnall synnes & to dryve away
cognoscere, omne corporale periculum euadere, Judices in placito placatos reddere, victoriam in ouercome & avoyde, the spirituall./ to encrease riches in good thyngs & whau~ in the daye of
omnibus obtinere, pecrata carnalia mortificare et spiritualia fugare vincere, et euitare, divitias in iudgement. I or he shall appere of thy ryght hande wt thy saynts & electe I or he maye knowe thy
bonis augmentare et dum [S2: du~; S: domine(?)] in die indicii apparebit. a dextris tuis cum maiestie.]
sanctis et electis tuis tuam possit cognoscere [S2: agnoscere] maiestatem */*/*/*/*

Et tunc illa nocte sub aere [S2, S add: sereno] extra domum dimittat, Tunc habeas chirotecas [S: [S3: Than that nyght let hym ley it wtout the house in the cleare ayre, then, thow shalt haue new
chirothechas] nouas sine creace factas inquas quis numquam manum posuit [S2, S: posuerit] in gloves made wtout fyngrstherou~, in to the wch no man~ eu~ dyd put his hande in the whiche the
quibus signum glutetur, et sic complebitur hoc sacrum [S2: sacrosct~m; S: sacosctmus (?)] seale shalt be fast put & thus is complisshed this holy seale.]
sigillum, Cuius primus eptagonus [S: heptagonus] .7. ordines, Secundus .7. Articulos Duplos
tertius .7. sacramenta Designat [S: designant] */*/*/*/*/*/*
Prima mundatio that is to saye the beginninge of the clensinge or powrginge of him yt shall worke in this arte ffor he must be cleane ffrom all filthynes of soule and bodye */*/*/*
[13v]
Now that we haue fynisshed the composityon or makinge of the seale of god, let us procede to know how we shall obtayne the visyon or sighte of the deite.
ffirst he yt shall worke must be very penitent and trewly confessed of all his sinnes. he muste vtterly forbere ye company of women and all there intycements, in so muche yt he maye nott looke upon
them, ffor as salomon sayeth, it is better to abyde withe a bere or a lyon in there dennes then to be in a howse wt a wickyd woman, he maye kepe no company wt wicked or sinfull men, for as dauid
sayethe wt ye holy thow shalte be holy, and wt the wicked thow shalte be wicked. therfore he muste leade a pure and clene lyffe. for dauid sayeth blyssed are the undefyled and those yt walke in the
lawe of ye lorde, lett not his apparryll be filthe but rather new, or elles very cleane waschyd, salomon meanithe here by ye new garmentes vertu and purenes of lyffe, ffor god and his holy angells
care for no wordely thinges, and that dothe appere, for the pore men doo soner worke effectually in this arte then the ryche men, but in this worke folowinge clene apparryll [14r] is necessarye, for
angells doo abyde wt me~ and they be clene, and therfor they desyre to haue clene apparryll, and therfore salomon did speke generally aswell of the clennes of ye soule as of the clennes of apparryll,
and let him that shall worke neuer be ydell least his harte doo the soner enclyne to synne for the scripture sayeth, be alwayes doinge some thinge lest ye be fownde ydle, and lett him alwayes praye
unto god withe these prayers folowinge for the scripture sayethe blessed is the seruant whome the lorde when he commethe shall fynde wakinge */*/*/*/*/*
the suffumigatyons as heare foloweth */*/*/*/*
[This section is not present in S, S2, or Sl.313. They jump directly to the Orations]
Thimiamate for the satter daye is all good things and well smelling roottes as ys costus (?) and herbe thuris, */*/*/*/*/*/*/*/*/*/*/*
Thimiamate upon saunday is masticke, muscus and suche lyke and all other good [14v] gumes of good odoure, as thus, beniamen, storax, labdanum, ambre armoniacum, and such lyke
*/*/*/*/*/*/*/*/*/*/*/*/*
thimiamate upon mondaye is folium mirti, and lawlri, and leues of good odor of all swet flowers */*/*/*/*/*/*
thimiamate on the tewsdaye is sanders the redd blake and white, and all swete woodes as lygnum aloes cipres, balsami and such lyke */*/*/*/*/*/*/*/*/*/*/*/*
thimiamate on the wedsoun daye is the ryndes of all swete woodes, as cinamum, cassia ligina corticus, lauri, and macis and all swete sedes */*/*/*/*/*/*
thimiamate on the thowrsdaye is all swete frutes as nuttmuges, cloues, the ryndes of orenges and citrynes drye and powdred with suche lyke of good odoure */*/*/*
thimiamate on the frydaye is mace roses [15r] violates and all other frutes or flowers of good odoure as crocus and such lyke */*/*/*
Agrippa I-xliv: "But Hermes describes the most powerful fume to be, viz. that which
is compounded of the seven aromatics, according to the powers of the seven planets,
for it receives from Saturn, pepperwort, from Jupiter, nutmeg, from Mars, lignum-
Hermes sayde of thimiamate, of the is cinamonium, and lignum aloes, and masticke, and crocus, and
aloes, from the Sun, mastic, from Venus, saffron, from Mercury, cinnamon, and from
costus, and maces, and mirtus we put this yt yche planett haue a partye in it */*/*/*/*/*/*/*/*
the Moon, the myrtle."

Salomon making a destinctyon upon the dayes and planettes of the spyce with ye which aman oughte to make thimiamate, sayde that of is eche good rootte in good and euill, of all
frutes, of eche tree, of eche gumme, of eche rynde, of eche flowers and odoriferus herbe, of the eche lefe, */*/*/* bacce, cardamonum wax, put also with ^thes
thinges */*/*/*/*/*/*
hermes sayeth that he founde in an olde booke yt these were ye more suffumigatyons thimiamate grecum, masticke, sandalus, [15v] galbanum, muscharlazerat, mirram and ambram and these be ye
collectyons of spirites */*/*/*/* and he saythe there is no suche suffumigatyon to call spirites as is ambra, lignum aloes, costus muscus crocus and bloode of a lapwinge wt thimiamate mixt all to
gethere wt equall porcions, so yt it be odiferus of the goumes */*/*/*/*/*/*/*
Agrippa I-xliv: "The compositions of some fumes

Suffumigacions compounded of sartaine thynges heare foloweth. atrubited unto the planettes */*/*/*/*/*/*/*/*/*/*/* appropriated to the planets."
For the sonne take saffrone, amber, muske, lignum, aloes, lignumbalsami, the frutte of laurell, wt cloues, mir, and thuer equall porcions so yt it We make a suffumigation for the Sun in this
be mixt all to gether after such manner yt it be veri swete of odour of the goumes aforsaide, put to this ye braines of an eygell and the bloude of manner, viz. of saffron, ambergris, musk, lignum-
an whytte coke suche quantite as yt may be [16r] verie odiferus as before sayde and makeyt in lyttell balles or pylles and kepe yt verie close aloes, lignum-balsam, the fruit of the laurel, cloves,
frome the aier or wynde for youre use */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* myrrh, and frankincense, all which being bruised,
and mixed in such a portion as may make a sweet
odour, must be incorporated with the brain of an
eagle, or the blood of a white cock, after the manner
of pills, or trochisks.
For the mone take the heades of froges made of the aier which you may gather after some showers of raigne, with the eyes of a bull and the sede of whytt popye wt thure, and camphyre equall
porcions, mixt all to gethere wt sangine menstruo, and the bloud of a whytt gander suche quantyte as yt may be verie odiferus, and laye ytt safflye up for youre use as before sayde */*/*/*/*/*/*/*
For mars take euphorbium, bedellium, armoniacum, the rottes of bothe ye hearbes called elleborus, of some yt is called bearfotte, wt the powder of the stone called magnes, and mirr, wt alyttell
sulphuer, but of the other equall porcions, mixt all to gether [16v] wt the braines of a rauen, and humayne bloude wt the bloude of a blak catt suche a quantie [sic] as yt maye be verie odiferus, and
layeyt up for youre use as before saide */*/*/*/*/*/*/*//*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
For marcurie take mastike, thuer, cloues, the hearbe called sunckfoyle and of the stone in pouder called an agath, of equall porcions and mixt all thes to gethere, wt the braines of afox and of a
wesell, wt ye bloude of a pye called a hagester, suche a quantyte as shalbe expedient, so yt it be verie odiferus of the goumies aforesaide, and laye yt up saffe for youre use as before is first wrytten
*/*/*/*/*/*/*/*/*/*/*
For the planett iubiter take the sede of a~ ayche tree, lignum aloes, storax, beniame~ and of the stone yt is called lapis lazuli, and the greate endes of the quiells of [17r] a pecoke equall porcions, and
mixtall thes to gether wt the bloude of a storke, of a swalowe, and the braines of stagg called an hartte when he is kylled in the precens of the prince, the male or female will serue, but take suche a
quantite as yt may be verie odiferus of the foresaide gumes, and layeyt up vere well for youre use as before saide */*/*/*/*/*/*
For the planett venus, take muscke, ambre, lignum aloes, redd roses, and of the stone in pouder called corall, of yt whiche is redd equall porcions and mixt all thes to gethere, with the braines of
sparowes male and female, and wt the bloude of a turcledour or of a howse doue being whytte, hauinge allwayes respect that it be odifires of the goumies as afore mencioned, and kepe yt verye well
for youre use, ut supra, [17v] For the planett saturne take the sedde of blake popye the sede of henbane, the rotte of mandragg, and of the stone in powder called magnes, and of mirr, equall porcions,
mixt all thes to gethers with the braines of ablake catt, and the bloude of backes called fluider myse, hauinge respecte to the quantite that it be odiferouse of the goumie afore specified, kepeinge it
verie well for youre use as is first wrytten */*/*/*/*/*/*/*/*/*/*/*

Heare foloweth of maruelous efficacei sartaine suffumigacions accordinge to the demonstracion of lerned and wyse men after the opnione of philosophye */*/*/*/*/*/*/*
A suffumigacion made of thes hearbes as foloweth causeth a man to see scecreate visions to fore shewe and pronogsticate hidd and secreat mystires concerninge the hole use of the world, and to
revele and openley declarre the quallities and operacion [18r] therof */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take of sede of flex the sede of the hearbe called flesede, the rottes of violettes the rottes of persley, and make a fumigacion accordinge to the use as you shalbe tawghe [sic] in this booke, and you
shall thorowe the grace and healpe of allmightie god haue your desyere */*/*/*/*/*/*/*/*/*/*
A suffumigacion made of thes erbes cansethe visions in the ayer or els wheare to apeare */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take coriander of some called colender and henbane, and the skine yt is withein the pound garnet and the fumigacion made yt is finished yt you desyere */*/*/*/*
A suffumygacion made of these hearbes as folowithe causethe visions of the earthe to appeare */*/*/*/*/*/*/*/*/*/*/*/*/*
Take the rotte of the came reede, and [18v] the rott of fenill giaunte, which is called ferula, with the skynne yt is wt in the pourgarnet, and henbaune, and the herbe tassi barbassi and reed saunders
and blake poppie, the conffeccione of thes made it is finished that you desyere */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
But iff this hearbe perslie with ye rote of ytt be added unto the fore sayde confecsion yt destroyethe the forsayde matter and maketh it cleane voyde from all places and yt shall come to no effecte
*/*/*/*/*/*/*
A suffumigacion made of thes hearbes as foloweth expellyth and driuith awaye all visions, and fantices in slepe or other wuse */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take piones peniriall, mintes and ye hearbe called palmacrist, and make a confeckecion therof at your goinge to bedd or at ani other tyme when as nede requireth and yt shalbe donne that [19r] you
requier */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumigacion made as folowith dryvith and expellith all poysons and venomes
Take the pemies of a peroke the hidden partes of the longes of an asse and make a conffeccion thereof and yt is donne that you desire */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumigacion made as folowith cawsyth a howse or suche places where yt is made to sime as yt were full of water or blowde */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Take the galle of the fyshe called a cuttle the swete gum called arminioicum & rosses and lignum aloes, if then the sayde confeccion be put in the place wher ani water of the sea hathe benne or ani
bloude hath benne or put of the sayde water or bloude in to the sayde confeccion yt beinge congelyd and dried and therof afimigacion made in a howse or ani place [19v] where you are dyssposed to
proue this and yt shalbe donne that you desyere and put into thys place where you worke thys forsayde matter ther earth yt fallyth or hangeth on a plowe, and it wyll sem that all the earthe dothe
tremble and shake.
A suffumygacion made as hearafter folowith in anie place where you will cawseth all things there hiddin never to be founde or reuelyd */*/*/*/*/*/*/*/*/*/*
Take thes hearbes, coriander, and saffron, henbanne, parslie and blake popie the water therof the popie dysstilled and tempered wt the iuce of the poungarnet skine the which is wt in the sayde
poungarnet this being in a confeccion made and laye wt yt golde syluer or anie other precious thinge wt in the water the earthe or anie other place where you will, or make a fumigacion of the
foresayde [20r] conffeccion upon the sayde place which thoue wilte hyde anie thinge in the at the same present be in coniunccion wt th sonne in the .4. howse which is ye angle of the earthe
or the pointe of midnight and yt shalbe allways kepte secrett for beinge found or reuelyd by anie waye or means it is sartaine and true */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
A suffumygacion made of, as after folowith cawseth visions in the ayer & the shaddowes of sepulcors of the arthe to appeare */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the naturall seed of the fyshe called a whalle, lingnum aloes, costus, muske saffronne, armoniacum, wt the blude of the foule called a lapwinge, and make a conffeccion therof, wt this sayde
conffeccion make a fumigaccion in a conuenient place, and you shall see visyons in the ayer, take of the sayd conffeccion and make [20v]
a fumygacion aboute the sepulkers and vissions of the dedd shall and wyll appeare
And note and marke all this well, that thes saide matters hathe tymes and dew, obseruacions perffyttley to be donne and keepte properley under the trew frome and concourse of the heaunes,
according to ther proper qualites and influences, in eche degre. for the whiche you maye worke as in the chapters before wrytten yt apperethe more plainley */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
the suffumigacions of the .12. signes, and of there facies */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
● [aries] take for ye fumigacion of the singe of aries mir (Agrippa I xliv:) The twelve signs also of the Zodiac have their
● [taurus] take for the fumigacion for ye singe of taurus, costus proper fumes, as Aries hath myrrh; Taurus, pepperwort; Gemini,
● [gemini] take for the fumigacion for the singe of gemini, mastike mastic; Cancer, camphor; Leo, frankincense; Virgo, sanders;
● [cancer] take for the fumigacion for the singe of cancer, camphyer, Libra, galbanum; Scorpio, opoponax; Sagittarius, lignum-aloes;
● [leo] take for the singe of leo, thi fumigacion, thu Capricornus, benjamin; Aquarius, euphorbium; Pisces, red
[21r] storax.
● [virgo] take for the fumygacion for the singe of virgo, saunders
● [libra] take for the singe of libra, this fumigacion, galbanm
● [scorpio] take for the singe scorpio, thys fumygacion, oponianac
● [sagitori] take for the singe of sagitori, thys fumygacion, lingnum
● [capricorne] take for the singe of capricorne, thys fumigacion, asam
● [aquarie] take for the singe of aquarie thys fumygacion, euphorbium
● [pysses] take for the synge of pysses thys fumygacion, thimiamatyis called armoniacum
Suffumicacions of the facies of the .12. signes
Primafacies [aries] teuer mirram .2. scamonum .3. pip nigrum . prima [taurus] costum .2. cardamonum .3. coprssum, prima pacies .[cancer]. muscum .2. succhum .3. nucem muscatum, prima
.[libra]. galbanium .2. ut almea, [21v] .3. garyophilum, prima facies .[capricorne]. asafetedam .2. celephamam, .3. pip longum, prima .[aquarie]. euforbium, .2. ruberberum .3. scamoneam, prima
.[pysses]. tenet thimiama. .2. crocum .3. sandalum album .1. .[leo]. tenet thus .2. lingnum balsum, .3. mir muscata, prima .[virgo]. sandalus .2. crocum, .3. masticem. And looke what fumicacion we
giue the first hower of the the same muste you giue all that daye & so lykewyse of other */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
De suffumigationibus temporum */*/*/*/*/*/*/*/*/*/*/*/*/*
In primo tempore lignum aloes, thus, et crocum, in secundo tempore thimiama, id est armoniacum, costum, masticem, in tercio te,pore sandalos, cassia et mirtum, in quarto tempore muscum succum
et lignum balsami,
De fumigationibus quatuor pertium mundi quatuer elementorum */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
In oriente parte et super ignem sunt ambra, [22r] muscus, et alba cera, in parte meredei, et terræ, sunt algalya, almea, et tyryaca, in occidentalii parte et in aere sunt balsamus, camphora, et olium
olmarum, in septentrione et aqua sunt lignum aloes, nux muscata, et maceys */*/*/*/*/*/*/*/*/*/*/*
The names of the angells that haue powr upon ye .7. dayes in the wicke and upon the .7. sterres and goethe upon the .7. heauens and other whyle in there chayers be
these */*/*/*/*/*/*/*/*/*/*/*/*/*

Capziel . satquiel . Samael . raphael . anael . l . Amael . Michael . et gabriel. and the powr of theys is that capziel is the power of sabaday . . satquiel of Zedet [sic] . . samael of madin .
. raphael of hamina . . anael of noga . . michael of cocab . . and gabryel of labana . . and euery wan of thes sitteth in his heauen. */*/*/*/*/*/*/*/*/*/*/*/*/*
Nomina aeris in quatuor temporibus
in primo tempore dicitr ystana, in secundo .surail. in tertio . oadyon in quarto gulyon, et nomina angeloru~ qui habent potestatem in aere et super sunt hæc Raphael . guabryel . michael . cherubin .
seraphyn . [22v] orchyne . pataceron . mycraton . sandalson . barachyel . rageyel . tobyell et nominabis . eos in omnibus rebus quæ facias in aere . et deo adiuuante prosperabis
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
Nomina terræ in quatuor . temporibus anni in primo dicitur nyguedam in secundo yabassa . in tercio . tobell, in quarto . aradon, et angeli terræ sunt hæc */*/*/*/*/*/*/*/*/*/*/*/*/*
Samael . yatayell . baranyell . oryell . arfanyel . tatgryel . danael . affaryell . pactryell . baell . byenyell . et nominabis hæc nomina angelorum super terram in his rebus quæ facis in terra, et deo
adiu~ante prosperabis */*/*/*
the names of the monthes be these */*/*/*
nisan . yar . mantanius . abelul . tysyryn . marquesnam . quislep . tobenor thus tebethe sabat . adar . postadar . postremus . The names of the potestates be these and they be .12. princes or rulors .
that is one uppon euerye month of the .[moon]. and the rather is .oryel . sasuyell . amaryel . noryel . beraquiel . magnyuya . suryel . barfiell . adoniel . anael . gabryel . romyel . lacyel and euery of
these [23r] hathe so many potestates or helpars more or greater as there be dayes in the monthe or many other seruantes of them.
the names of the angells of the .12. monthes.
The names of the angells that be mighty and more mighty in the first monethe which is sayde nysan, be these . oryel . malaquiram . acya . zaziel . paltifur . yesmachia . yaryel . araton . robyca .
sephatya . anaya . guesupales . seniquiel . sereryel . malquia . aricasom . pacyta . abdyel . ramasdon . cafiel . nascyasori . sugni . aszrus . sornadaf . admyel . necamya . caysaac . benyh . q~uor .
adziryell .
the names of the .2. monthe which is sayd yar in the language of hebrewe */*/*/*/*/*/*/*/*/*/*
Safuelor . sasnyeil . santon . cartemat . alyel . paltnya . bargar . galmus . necpys . aarom . manyt . aadon . quenanel . quemon . rasegar . affrye . absamon . sarsall . aspyn . carbyel . regnya . athlas .
nadys . abytasy . abytan . palylet . */*/*/*/*/*/*/*/*/*/*/*/*
the names of the angells of the .3. monthe that is sayd */*/*/*/* sifan be these.
Amaryel . tabryell . casmuch . nastyfa . almur . naa= [23v] mab . mamica . zicaran . samysarach . naaseyn . andas . paltamus . abrys . borzac . saforac . yayat . dalya . azyger. nabsuf . abuifor . zenam
. dersam . cefanya . maccasor . naboon . adyell . maasyell . szarzyr . tartalyon . adyysar .
these be the names of ye angelles of ye .4. monthe yt is sayd thamuth
. noryel . safyda . asaf . mazica . sarsac . adryyaac . nagron . galuf . galgal . danroc . saracu . remafydda . lulyaraf . nedylar . tyaf . taanat . lafayel . genyda . nedyr . delqua . maadon . samyel . amrael
. lezaydi . as . ohoc . nasyby . razyarsady . yadna . caspa . garytan . elysafan . pastama . maday .
the names of the angells of the .5. monthe be these Ab

beraquyell or beraquyel . mãhy . or amarya . haya . byny . madrat . aman . tulyell . cossuro . fartis . nactif . nekyff . pegner . tablic . manuat . amasya . guatyell . reycat . gnynzy . palyel . gadeff .
nesgnyraf . abrac . animiter . carnby . nachall . cabake loch . macrya . sase . essaf .
these be the names of ye angells of the .6. monthe that is sayd elul.
manyny . arabyell . hanyell . nacery . yassar . rassy . boell . mathyall . naccameryf . zacdon . nafac . rapyon . saspy . salhy . rasersh . malquyell . sanytyell . yoas . gualaly . danpy . yamla . golum .
zaszyell . satpach . nassa . myssyn . macratyf . dadyell . carcyell . effygmato */*/*
these be the names of ye angells of the .7. monthe that is sayd tysyrin.
surgell or suryel . sarycam . guabryza . szncaryell . sabybyall . ytrnt . cullya . dadyel . marham . abercaysdon . sacdon . pagnlan . arsabon . asyramon . agnyel . sastyracnas . alt= [24r] ym . masulaef .
salamyel . sascunyel . barcaran . yahnt . alycas . vlysacyaia . abry .
the names of the angells of the .8. monthe that is sayde marquesnan.
be these barbyts . or barfiell . tylzdyell . raamyell . nehubaell . alysaf . balyel . arzaf . rashyel . alson . naspyell . becar . palyel . elysu . aiguap . nacpas . sansany . aesal . maarym . sascy . yalsenac .
mabynt . magdyell . saneinas . maalyel . arsafael . nanyseyorar . becabalaf . napybael . sucyel . nabnell . saryell . sodyel . marenell . palytam .
the names of the angells of the .9. monthe be these which is sayde quislep.*/*/*/*
edoniel . radyel . maduch . racyno . hyzy . maryel . azday . mandyel . gumyel . seryel . kery . sahaman . osmyn . sechyel . pazehemy . chalchyphay . gey . Idael . necad . mynael . arac . ararygugel .
galnel . gimon . satuel . elynzy . baquylaguall
the names of the angells of the .10. monthe that is sayde thebeth be these.*/*/*
Anael . amyel . acyor . naclya . rapynes . raacpel . pacrel . halion . guanrynasnihe . aslaom . naspaya . neapry . sanihay . hasasylgason . gastaset . yfaryamy . man . polimas sarananuf . olyab . saryel .
canel . razyell . pmla . nisquem . sarman . malysan . asyzat . marimoe .
the names of the angells of the .11. monthe which is sayd cynanth be these.*/*/*
gabryel . ysrael . natryel . gaszyel . nassam . abrysaf . zefaell . zamyel . mamyel . talyel . myryel . sahinyel . guryel . samhyell . daryel . banorsasty . satymn . nasyel . ransyel . talguaf . lebrachiel .
dalyell . gandryel . sahuhaf . myschyel .
the names of ye angells of the .12. monthe that is sayde adar be these.*/*/*
romyel. patyel . [24v] guryel . azryel . paamyel . cartyel . el . anunalbeh . parhaya . ysael . beryel . laell . tenebyel . panten . panteron . fanyel . falason . mancyel . pataron . labyel . ragael . cetabyel .
nyazpatael .
the names of the angells of the .13. moneth yt is sayde büsextilis which is sayde adar the laste in marche be these,
lacyel or lantyel . ardyel . nosmyel . ardyel . celydael . amyel . malquyel . gabalyel . susuagos . barylaguy . yabtasyper . magos . sangos . yayell . yel . yasmyel . steluyel . garasyn . ceyabgos .
sacadyel . garacap . gabanael . tamtyel . the names of ye dayes of the wicke wt there angells stronge and mighty upon euery daye, and euery won in his daye . the names of ye angells that seruithe in
the daye of be these. danyel . olyeyll . saffyell . dargoyeyll . yelbrayeyell . cemaguyll . gebarbaya . faceyeyll . caram . neyeyll . talgylueyl . bethtaez . raneyl . salha . hyeyll . armaquieyeyll .
romayl . gybryll . zemayl . mychaze . zarsayeyll . amayl . antorayeyll . ronayeyll . reniayeyll . barhyl . marhyll . rarorhyll . merhyll . zarafyll . zarayll . an . quyhym . ceytatynyn . eznyah . vehych .

dunedryneylyn . yedemkyeyl . esmaadyn . elbedagrin . zamaanel . yocaleme . detryeyll . aryeyl . arnaeyll . veremedyn . vnaraxidyn . these be the angells in the daye of the semhazylyn .
semyhylym . yasrozyn . agrasnydyn . aymsylyn . cathneylyn . alrasachysyn . abrachasyn . layralosyn . lang [25r] hasyn . anaenym . niangaroryn . aezonyn . montazyn . labelas . mafatyn . feya .
rachyn . cadanagyn . laeradonyn . caffrnbryn . bachramyn . varthalyn . amnanyneylyn . hacoylyn . balganaychyn . aryeylyn . badeylyn . abranoryn . tarmanydyn . amdalysyn .sahgragynyn .
adyanienyn . sacstoyeyn . latebayfanysyn . caybeinynyn . nabyalyn . cyzamanyn . abramacyn . laryagathyn . bofealyquyn . bayealadyn . gasoryn . asaphyn . daryenyn . macnayelyn . gomraoryn .
marybyn . yebyryn . arylyn . faryelyn . nepenyelyn . banyelyn . astyeylyn . ceradadyn . these be the angells that serue in ye daye of . samayelyn . tartalyn . doppeyl . racyelyn . farabyn .
cabyn . asymolyn . mabareylyn . tralyeylyn . rubbelyn . marmaryn . tafanyelyn . fuheylyn . ruffar . aneylyn . rabsylyn . eralyn . pyrteplyn . brofylyn . cacyrylyn . naffreynyn . nupuryn . raffylyn .
nyrylyn . nyenyolyn . nybyryn . celabryll . tubeylyn . haayn . veyn . paafyryn . cetenoylyn . letytyeylyn . rarafeyll . canueyl . bastaylyn . costyryn . montyelyn . albylyn . parachbeyll . alyeyll .
vaceyll . zalcycyll . amadyell . vsararyeyll . lyncodoneyl . daffrypeyl . vnlylyn . carfzoneyll . gronyeyll . gabrynyn . narbeyll . the names of ye angells that serue in ye daye of be these. michael .
beerel . dafngel . aryhyryel . boel . baryel . meryel . amyel . aol . semeol . aaen . beryon . saryno~ . keineryon . feynon . aneynyn . zamazynyn . cananyn . aall . merygall . pegal . gabal . veal . aum=
[25v] eal . faranyeal . gebyn . carybyfyn . autarylyn . metorylyn . nabyafsyn . fysfyn . barsslylyn . caruphylyn . danyturla . fenyturla . geumyturla . amya . alnamya . tabynya . nafya . myacha . tyagra .
bec . alacaorynyll . benenonyll . ye names of ye angells in ye daye of be these. satquyel . ahyell . yebel . anenyel . Jumyel . Junyel . amyel . fanyel . ramuel . sanfael . saccynyel . galbyel .
lafyel . ,azyel . ymraell . memyell . paryel . pamhynyel . toupyel . ambanyel . omyell . orfyell . ael . hearel . memyel . ynel . syumelyel . tranfyel . mefenyel . antquyel . quisyell . cumyryel . rofynyel
. rubyeyel . beell . baryel . cheduryel . the names of the angells of ye daye of be these. hasuayeyl . barneyeyl . verday . heyll . alzeyeyll . szeyeyll . bacapel . zelfayeyll . morayeyll . borayeyll .
alpheyeyll . arobylyn . canofylyn . ourylyn . zaryalyn . marylyn . bacoraye . kolfayelyn . azrayeylyn . ambayeyryn . mayeylyn . cabueyryn . alseyryn . asueyryn . alneyryn . nenanryn . rayoryn .
orynyn . gedulyn . hareryn . namylyn . halylyn . hymeylyn . reffylyn . narraabylyn . hahyeylyn . landelyn . esfylyn . thefelyn . patnelyn . keyalyn . naylyn . leyrayell . ablayeyll . talraylanrayn .
barkalyn . bahoraelyn . ye names of ye angells in ye daye of be these. myeraton . pacrifon . polypon . capeyell . ehenyton . alfyton . cheryon . sandalson . panyon . almyon . erpyon . paxon .
calyrxon . horryon . melyson . unryon . tonelyn . refaebylyon . monyteon . bornaylon . paxylon . lelalyon . onoxyon . quybon . quyron . vyxasmyon . relyon . cassylon . tyfonyon . muryon . degyon .
dapsyon . lenayon . orleunyon . foylyon . monychyon . [26r] gabyon . paxonyon . pynsylon . lepyron . loeloon . saron . salyon . pyon . nargeron . aaron . selyypon . pinmybron . raconcall . zelybron .
ffinis */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
B efore that these .3. prayers folowinge be sayd ouer the bloude ye must go towardes Ierusalem that Is estwarde and ye must saye ouer the bloud ye exorcisme that Is sayd ouer ye salte that Is
putt Into haly water, and that must be sayd .3. but that ye names must be changed thus. I exorcyse the o yu creature of bloude, In the styde of ye creature of salte, which god commaundyd by
salomon to be putt In to ye seale, In ye stide of which god commaundid by his prophet helyzeus to be putt Into water and so forthe of the resydewe, and this exorcysme thus sayd .3. with astole
abowt thy neke the~ saye the prayers folowing thryse that donne ye bloude shall be consecrated and mete for the seale.
E xorcizo te creatura sanguis + per deum vivum + per deum verum + per deum sanctum + per deum qui Salomonen In eius deuinam Sigillum primum In ssic: vt sanaretur sterilitas Sanguis
efficiaris exorcizatum In salutem credencium: et sis omnibus ie Sumentibus Sanitas anime et corporis et effugiatatis defendat iste sanguine omnia samasia et neqiuila vel versucia diabolice fraudis:
amin ?? spiritus In mundus adiuratus per eum oni venturus ???? Indicare vivos et mortuos et seculum per Ignem. Amen. Exorcizo te creatura Sanguis que In nomine + Dei patris omnipotentis et In
nomine + [26v] Iesu xpi filii eius dni nostri, et In virtute Sps Sancti, vt fias Sanguine exorcizate ad effugandam omnem potestatem Inimiel et Ipsum Inimicum eradicare et explantare valeas cum
angelis Suis apostaticis, per virtutem eiusdem dni nostri + Iesu xpi qui vnturus est Indicare vivos et mortuos et Seculum per Ignem. Amen. * * * *

O Inuisyble god, O Inestymable god, O Ineffable god, O Incommutable god, O Incorrvptyble GOD, O most mercyfull god, O most Swettest god, O Highe and gloryous god. O god of Infynite
mercye, I althought vnworthe Synner full of Iniquyt deceyte And malyce most Humbly come unto thy mercy prayinge and beseching the not to haue respecte to all & Innumerable myn Iniquytes,
but even As yu arte wonte to haue mercye upon Synners, and to here ye prayers of ye Humble and meke, even so I beseche ye to vouchsaffe to here me thy Seruant althoughe vnworthy yet calling
vnto ye ffor ye blessinge And consecrating of this bludd thy creature that It maye be made apte and worthy ffor ye ynke of thy most precyous and Holy Seale and of thy name . SememphoraS . so yt
It maye haue ye aptnes and metenes whith It ought to haue by thy most Holy name, which Is written with .4. letters . Joth . He . vau . Deleth . Agla . eloy . yayin . theos . Deus . which being harde all
celestyall terrestryall and Infernall creatures doo tremble feare & [27r] worship It, and by thyes thy most Holy names . on . Alpha et omega . principium . el . ely . eloe . eloy . elyon . Sother .
emanuel . Sabaoth . Adonay . egge . ya . ya . ye . this creature of bludd may be blessyd preparyd and made apte ffor ye ynke of thy Holy seale and of thy most Holy name . SememphoraS . which Is
blessyd worlde with owt ende . Amen .
Another prayer ffor the Same
O good Iesu christ ffor thy Ineffable mercy Spare me and haue mercy upon me and here me now thorow the Invocatyon of the name of the Holy trynyte the father the Sonne and the Holy goste
and that yu woldest accept and take In good worthe the prayers and wordes of my mouthe, by the Invocatyon of thy .100. Hooly names that Is to Saye . AglA monhon . tetragramaton . olydeus .
Ocleiste . Amphinethon . lamtara . Ianemyer . Saday . Hely . Horlon . portenthymon . Ihelur . Gofgamep . emanuel . On . Admyhel . Honzmorp . Ioht . Hofob . Rasamarathon . Anethi .
erihona . Iuestre . Saday . maloht . Sethœ . elscha . Abbadaia . Alphat et omega . leiste . Oristyon . Ieremon . Hosb . merkernon . elzephares . egyryon . betha . Ombonar . Stymulamathon
. Orion . eryon . noymos . peb . nathanothasy . theon . ysyston . porho . Rothon . lethellethe . ysmas . Adonay . Athionadabir . Onoytheon . Hosga . leyndra . nosulaceps . tutheon .
Gelemoht . paraclitus . Occymomyon . erchothas . abracio . anepheneton . Abdon . melche . Sother . usiryon . baruch . Sporgongo . Genonem . messyas . pantheon . zabuather . Rabarmas
. Yskyros . Kyryos . Gelon . Hel . Rethel . nathi . Ymeynlethon . Karex . Sabaoth . Sallaht . cirhos . Opyron . nomygon . Oryhel . theos . ya . Horha . christus . Holbeke . tosgac .
Occymomos . elyorem . [27v] Heloy . Archyna . rabur . humbly & faythfully beseching the althoughe unworthe yet trusting In ye that yu woldest sanctefy & blesse this bloude by thy most Holy
names afforsayd, & by this na~e . Sememphoras . of .72. letters that by ye power Holynes and vertue of ye same na~es & by yi deuyne mighte & power this bloude maye be co~secrated, blyssed, &
strengthed by ye vertu of yi most Holy bodye & bloude yt It may haue ye vertue & aptnes which it oughte to haue wt out any discet, yt it maye be worthy to wrighte yi Holy seale yt it may haue ye
effecte which it ought to haue thorow or lorde Iesus which syttethe in ye hyghest to whome be honor prayse & glorye worlde wt owt ende Amen :::::the blessing of It::::: God the father
blesse ye God ye sonne blesse ye God ye Holy gost blesse ye Hooly marye mother of or lorde Iesu christ maye blesse & Sanctefy ye, o bloude yt yu mayst Haue ye mighte and power of a sacrament
In wryting of ye Seale of God. All Holy virgins maye blesse ye this, Daye & euer. All ye Holy & electe of God and All ye celestyall powers maye blesse the and confyrme and Strengthen the, All
Angells and Archangells vertues, principates, potestates, thrones, and domynatyo~s, cherubin & Seraphin by ye auchtoryte & lycency of god may blesse ye, by ye marytes & all ye prayers of thy
sayntes O lorde U\Iesu christ yt yu woldest blesse + sanctyfy + & consecrate + this bloude & strengthe~ it, by thy almighty powr, & yt thy sea;e yt shall herewt be wrytte~ may haue ye power which
it oughte to haue & for yt purpose & intent for ye which it is ordeyned thorow or lord Iesu christ whose reygne & empyre dothe contynew worlde wt owt ende. Amen :::::

De Septem Secundeis, by J. Trithemius
Note: If you find this document and others in the archives useful, please do not copy except for private
use.
De Septem Secundeis
id est, intelligentiis, sive Spiritibus Orbes post Deum moventibus.
IOHN TRITEMIVS,
Abbot of Spanheim, [Seven Secondary Causes] of the heavenly
INTELLIGENCIES, governing the Orbes under GOD.
1508
Dedication, to the Emperor Maximilian
Renowned Caesar, it is the opinion of very many of the Auncients, that this inferious World by ordination
of the first Intellect (which is God) is directed and ordered by Secundarian Intelligences, to which
opinion Conciliator Medicorum assents, saying, that from the Originall or first beginning of heaven and
earth, there were 7. Spirits appointed as Presidents to the 7. Planets.
Of which number every one of those ruleth the world 354. years, and four months in order.
To this Position, many, and they most learned men, have afforded their consent; which opinion of theirs
http://www.esotericarchives.com/tritheim/tritem.htm (1 of 18) [23.07.2001 00:59:26]

my self not affirming, but delivering, do make manifest to your most sacred Majesty.
De septem secundeis
The first Angell or Spirit of Saturn is called Orifiel, to whom God committed the government of the
World from the beginning of its Creation; who began his government the 15, day of the moneth of
March, in the first year of the World, and it endured 354 years and 4 moneths.
Orifiel notwithstanding is a name appertaining to his Office, not Nature. Attributed to the Spirit in regard
of his action: under his dominion men were rude, and did cohabite together in desert and uncouth places,
after the homely manner of Beasts. This needs not any manner of proof from me, sith its so manifest out
of the Text of Genesis.
The second Governour of the World is Anael the Spirit of Venus, who after Orifiel began to rule
according to the influence of this Planet, in the year of the world 354. the fourth moneth, that is, the 24
day of the moneth of June, and he ruled the world 354 years, and 4 moneths, untill the year from the
Creation of the world 708. as appears to any that shall Calculate the Age thereof.
Under the Regiment of this Angell, men began to be more Civilized, built Houses, erected Cities, found
out Arts Manuall (viz. Monifactury) the Art of Weaving, Spinning, and Cloathing, and many such like as
these, did indulge themselves plentifully with the pleasures of the flesh, took unto themselves faire
women for their wives, neglected God, Receded in many things from their naturall simplicity; they found
out Sports, and Songs, sang to the Harp, and did excogitate whatsoever did belong to the worship and
purpose of Venus. And this wantonness of life in men did continue untill the flood, receiving the
Arguments of its pravity from hence.
Zachariel the Angell of Jupiter, began to govern the world in the year of the Creation of Heaven and
Earth 708. the eighth moneth, that is, the 25 day of the moneth of October, and he did regulate the World
354 years, 4 moneths, untill the year of the worlds Creation 1063 inclusively. Under whose moderation,
men first of all began to usurp Dominion over one another, to exercise Hunting, to make Tents, to adorn
their bodies with severall garments: and there arose a great Division betwixt the good and evill men; the
Pious invocating God, such as Enoch, whom the Lord translated to Heaven' the wicked running after the
snares and pleasant allurements of the Flesh.
Men also under the Dominion of this Zachariel began to live more civilly, to undergo the Laws and
Commands of their Elders, and were reclaimed from their former fierceness. Under his rule Adam the
first man died, leaving to all posterity an assured Testimony, that necessarily once we must dye.
Various Arts and Inventions of men did about this time first appear & manifest themselves, as Historians
have more clearly expressed.
The fourth Rector of the World was Raphael, the Spirit of Mercury which began in the year of the

Creation of Heaven and Earth 1063 the 24 day of February, and he reigned 354 years 4 months, and his
Government continued untill the year of the World 1417 and fourth moneth. In these times writing was
first found out, and letters excogitated of Trees and Plants, which notwithstanding afterwards and in
process of time received a more gracefull shape, and the Nations varied or changed the Face of their
Characters according to their own fancy. The use of Musicall Instruments, under the time and rule of this
Raphael, began to be multiplied, and Commerce or Exchange betwixt man and man was now first
invented: A presumptuous, rude and simple Audacity in these times begot Navigation or the manner of
Sayling from one place to another, and many such like things in one kinde or other, &c.
The fifth Gubernator of the World was Samuel the Angell of Mars, who began the 26 day of the moneth
of June in the year of the World 1417. and swayed the rule of this World 354 years 4 moneths, untill the
year of the World 1771. and eighth moneth, under whose Empire and Government men imitated the
nature of Mars, also under the Dominion of this Angell, the Universall deluge of waters happened Anno
Mundi 1656. as evidently it appears by History out of Genesis. And its to be observed, what the auncient
Philosophers have delivered, that so oft as Samuel the Angell of Mars is ruler of the World, so often there
ariseth notable alterations of Monarchy. Religions and sects do vary, Laws are changed, Principalities
and Kingdomes are transferred to Strangers, which we may easily finde out in order by perusall of
Histories.
Notwithstanding Samuel doth not immediatly in the very beginning or entrance of his Dominion manifest
the disposition of his behaviour or custome: but when he hath exceeded the middle time of his
Gubernation which very thing is likewise to be understood concerning the Angels of the other Planets,
(as it may be manifested from Histories) all which do send down their influence according to the
Proprieties of the natures of their Stars, and operate upon the inferiour bodies of this World.
The sixth Governour of the World is Gabriel the Angell of the Moon, who began after Samuel the Angel
of Mars had finished his course: the 28 day of the moneth of October in the yeare of the World 1771 and
eighth moneth: and he ordered the affaires of the World 354 years and 4 moneths, untill the year of the
World 2126. Again in these times men were multiplyed, and builded many Cities: and we must note: that
the Hebrews do affirme that the Generall deluge, was Anno Mundi 1656. under the moderation of Mars:
But the Septuagint interpreters, Isidorus and Beda confirme the Deluge to be in the year of the World
2242. under the Regiment of Gabriel, the Angel of the Moon, which seems unto me by Multiplication to
be rather constentaneous unto truth, but to express my further conception hereof, is not the work of this
present discourse.
Michael the Angel of the Sun was the 7. Ruler of the World, who began the 24. of February, in the year
of the World according to common computation 2126. and he governed the world 354. years and four
moneths, until the year of the age of the world 2480. and four moneths.
Under the Dominion of the Angel of the Sun even as Histories consent with truth, Kings began first to be
amongst Mortall men, of whom Nimrod was the first, that with an ambitious desire of Soveraignty, did
Tyrannize over his Companions.

The worship of several Gods by the foolishness of men, was now instituted, and they began to adore their
petty Princes as Gods.
Sundry Arts also about this time were invented by men; to wit, the Mathematicks, Astronomy, Magique,
and that worship which formerly was attributed to one onely God began now to be given to divers
Creatures: the knowledge of the true God, by little and little, and the superstition of men became
forgotten.
About these times Architecture was found out, and men began to use more policy both in their civill
institutions, and manners, or customs of living.
From henceforth the eighth time in order, again Orifiel the Angel of Saturn began to govern the World
the 26. day of the moneth of June, in the year from the beginning of the world 2480. and four moneth;
and he continued his government of the world this second return, 354. years and four moneths, untill the
year of the world 2834. and eight moneths. Under the regulation of this Angel, the Nations were
multiplied, and the earth was divided into Regions; many Kingdoms instituted; the Towel of Babel was
built, the confusion of Tongues then fell out, men were dispersed into every part of the earth, and men
began to Till, and Manure the earth more acurately, to ordain Fields, sow Corn, plant Vineyards, to dig
up Trees, and to provide with greater diligence, what ever was more convenient for their food, and
rainment.
From that time forward, first of all, amongst men, the discerning of Nobility begun to be taken notice of;
which was, when men in their manner of living, and in wisdom did excell the rest of men, undertaking
Trophies of glory from the great ones of the earth, as rewards for their merits: From hence first of all, the
whole world began to come into the knowledge of men, whilest every where the Nations being
multiplied, many Kingdoms did arise, and various differences of tongues did follow.
The ninth time in order and course, Anael, the Angel of Venus began again to sway the world the 29. day
of October, and in the year of the Creation of Heaven and earth 2834. and 8. moneths: and he presided
354. years, four moneths, untill the year of the VVorld 3189.
In these times men forgetting the true God, began to honour the dead, and to worship their Statues for
God, which Errour hath infected the World more then two thousand years: Men did now devise curious
and costly Ornaments, for better trimming, and adorning their bodies: found out divers kindes of Musicall
Instruments; again, men prosecuted too much the lust and pleasures of the flesh, instituting, and
dedicating Statuas and Temples to their Gods. Witchcraft, and Incantations in these times were first
excogitated by Zoroaster King of the Bactrians (and divers others as well as he) whom Ninus King of
Assyria overcame in War.
In order the tenth time Zachariel the Angel of Jupiter, again began to ruler the world the last day of
February, in the year of the building, or framing the heaven and earth, 3189. and he moderated according
to his custom, and manner 354. years, and four moneths, untill the year of the world 3543. and four

moneth.
These were joyfull times, and might truly be called golden, wherein there was plenty of all manner of
usefull things, which much conduced for the increase of mankinde, giving thereby exceeding beauty and
adornment to the things of this World.
In like manner about this time, God gave to Abraham the Law of Circumcision; and first of all promised
the Redemption of Mankinde by the Incarnation of his onely begotten Son.
Under the Government of this Angel, the Patriarchs first Founders of Justice, were famous, and the
righteous were divided from the ungodly, by their own proper indeavour and consent.
About these times in Arcadia, Iupiter grew famous, who was stiled also Lisania, the Son of Heaven and
God, a King, who first of all gave Laws to the Arcadians, made them very civill in their manners and
behaviour, taught them the worship of God, erected them Temples, instituted Priests, procured many
advantagious benefits for mankinde, for which his so great benefits, he was by them termed Jupiter, and
after his death accounted for a Deity or God.
He had his Original from the sons of Heber, viz. Gerar, as ancient Histories do record to posterity.
Prometheus also the son of Atlas is reported under the Government of this Angel to have made Men;
onely, because of rude and ignorant, he made them wise and knowing, humane, courteous, accomplished
in learning and manners: he made Images by Art to move of themselves.
He first found out the use of the Ring, Scepter, Diadem, and all kingly ornaments.
In or about these times other joviall men did excell; men most wise, and women also, who by their own
understanding delivered many profitable inventions to mankinde; who being dead, for the greatness of
their wisdom, were reputed as Gods: viz. Photoneus, who first of all instituted amongst the Greeks, Laws,
and judgements, as also, Sol, Minerva, Ceres, Serapis amongst the Aegyptians, and very many besides.
In order the 11. time Raphael the Angel of Mercury again undertook the ordering of the world the first
day of the moneth of Iuly, in the year of the world 3543. and fourth moneth; he continued in his
Commands 354. years, and four moneths, untill the year of the Creation of heaven and earth 3897. and 8.
moneth.
Verily in these times, as it evidently appears from the Histories of the Ancients, men more earnestly
applied themselves to the study of wisdom, amongst whom the last learned and most eminent men, were
Mercurius, Bacchus, Omogyius, Isis, Inachus, Argus, Apollo, Cecrops, and many more, who by their
admirable inventions, both profited the world then, and posterity since.
Severall Superstitions also about these times, concerning the worship of their Idols were instituted by

men.
Sorceries, Incantations, and Arts of framing Diabolical Images, were now in a marvellous manner
increased, and whatsoever either of subtilty, or wit, that could possibly be attributed to the invention, or
cunning of Mercury about these times, did exceedingly increase.
Moses the wisest Commander of the Hebrews, expert in the knowledge of many things and Arts, a
Worshipper of one onely true God, did deliver the people of Israel from the slavery of the Aegyptians,
and procured their liberty.
About this time Janus first of all reigned in Italy, after him Saturnus, who instructed his people to fat
their grounds with soile or dung, and was accounted or esteemed for a God.
Near these times Cadmus found out the Greek Letters, or Characters, and Carmentis, the daughter of
Evander, the Latine.
God Omnipotent, under the Government of this Raphael, the Angel of Mercury, delivered by the hands
of Moses, to his people a Law in writing, which giveth a manifest testimony of our Saviour Iesus Christ,
his future birth and nativity to be born in the flesh.
Here arose in the World a wonderful diversity of Religions: During these times, here flourished many
Sybills, Prophets, Diviners, Soothsayers, or such as used inspection into the entrals of Beasts, Magitians,
or Wise-men, Poets, as Sybilla, Erythraea, she of the Isle of Delphos, she whom we call the Phrygian,
because she lived in Phrygia with the rest.
Again in order the twelfth time Samuel the Angel of Mars, began to exercise his Dominion upon the
world, the second day of the moneth of October, in the year of the world 3897. and eighth moneth, and
his time of ruling, was 354. years, and four moneths from thence, untill the year 4252. under whose
Empire and rule, was that great and most famous Destruction of Troy in Asia the less: as also an
admirable mutation, and alteration of Monarchy, and many Kingdoms together with new institutions, or
moldings of many Cities, as Paris, Monunce, Carthage, Naples, and very many besides these.
Many new Kingdoms were newly erected, or now had their first beginning, as that of the Lacedemonians,
Corinthians, Hebrews, and divers more.
Here in these times all over the whole world, there was very great wars, and Battels of Kings and
Nations, and several alterations of Empires.
The Venetians from this time, do compute and reckon the originall both of their people and City from the
Trojans.
And its observable that very many other Nations, as well in Europe as in Asia, pretend to have taken their

originall from the Trojans, to whom I thought good to give so much credit, as they themselves were able
to perswade me was truth, upon sufficient testimony and proof.
The Arguments they produce concerning their Nobility and Antiquity are frivolous, being desirous to
magnifie themselves openly, as if there were no People, or Nation in Europe, before the Destruction of
Troy, or as if there had been no Pesant, or Clown amongst the Trojans.
Under the moderation also of this Planet, Saul was made first King of the Jews, after him David, whose
son King Salomon, built in Ierusalem the Temple of the true God, the most famous and glorious of the
whole world: from hence the Spirit of God illustrating, and enlightening his Prophets with a more ample
illumination of his grace, they did not only foretell of the future incarnation of our Lord and Saviour, but
also many other things, as holy Scriptures do testifie, amongst whom were Nathan son of King David,
Gad, Asaph, Achias, Semeias, Asarias, Anan, and many others.
Homer the Greek Poet, VVriter of Troys Destruction, Dares, Phrygius, Dyctis Cretensis, who were
themselves at the rasing, and sacking thereof, and have likewise described it, are supported to have been
alive near about these times.
The thirteenth time in order, Gabriel the Spirit of the Moon, again undertook the ordering of this world
the 30. day of Ianuary in the year from the beginning of the Universe 4252. and he presided in his
Government 354 years, 4 moneths, untill the year of the World 4606. and fourth moneth.
In this time many Prophets were famous and excelled amongst the Jews, viz. Helias, Heliseus, Micheas,
Abdias, with many others: There were many alterations of the Kingdom of the Jews: Lycurgus gave Laws
and Ordinances to the Lacedemonians, Capetus, Sylvius. Lyberius Sylvius, Romulus Sylvius, Procas
Sylvius, Numitor, Kings of Italy flourished, during the moderation of this spirit: more Kingdomes also
had their Originall or foundation under him, as those of the Lydians, Medes, Macedonians, Spartans, and
others: the Monarchy of Assyrians under Sardanapalus now ended. And in like manner the Kingdome of
the Macedonians was consumed, or worn out.
Sundry lawes are imposed on men, the worship of the true God is neglected, and the Religion of false
Gods too much propagated: the City of Rome is built under the Dominion of this Spirit, in the year 1484.
which yeare in order, was the 239 of the Angell Gabriel, the Kingdome of the Sylvans in Italy now
ended, and that of Rome began in these times, Thales, Chilon, Periander, Cleobulus, Bias, and Pittacus,
the seaven wise men of Greece florished, and from thence Philosophers and Poets came into request. At
Rome, Romulus the first founder of the City reigned 37. years being a Fratricide and a stirrer up of
Sedition. After whom Numa Pompilius continued that Kingdome in peace full 42 years: he amplified the
worship of the Gods, and lived in the time of Hezekiah King of Iudea. About the expiration of this Angell
of the Moon his government: Nebuchadonozor King of Babylon, took Hierusalem, and destroyed
Zedechiah the King and carryed away all the people Captive.
Hieremiah the Prophet was now famous, who fore-told this destruction, as also their future delivery from

Babylon.
When Gabriel had finished his course, againe Michael Angell of the Sun did assume the 14. government
of the World, who began the first day of the moneth of May, in the year of the World 4606. the fourth
moneth, and did rule the World according to his own order 354. years, untill the year of the Worlds
Creation 4960. and eighth moneth.
In the time of this Angels moderation Evill Merodach King of Babylon, did restore both their Liberty and
King to the people of the Jews, according to the direction of the Angell Michael, who as Daniel wrote,
stood for the Nation of the Jews, unto whom they were committed by God.
In these times likewise the Monarchy of the Kingdome of the Persians began, whose first King Darius:
and the second Cyrus did bring to nothing or utterly ruine, that most powerfull Kingdome of Babylon in
the dayes of Balthazar, (as Daniel and the Prophets had predicted.)
In these times Sybilla Cumana was much spoken of, and grew famous; who brought 9 books to
Tarquinius Priscus the King to be bought for a certain price; in which were contained the reason, order,
and succession of future Avisements, of the whole common-wealth of the Romans. But when the King
refused to give her the price demanded, Sybilla (the King seeing it) burnt the three first books, demanding
the same price for the other six; which when again he had denyed to give her, she committed to be burnt
three of those remaining, and would have done so by the rest; unless the King by perswasion and
Councell of others, had not redeemed them from consuming, giving the same price for the three last, for
which he might have had the whole nine.
Moreover the Romans having abrogated Government by Kings constituted two Consuls to reign every
year.
Phalaris the Tyrant in these times occupied Sicilia: Magique or naturall Philosophy was also in these
times highly esteemed amongst the Kings of Persia.
Pythagoras the Philosopher, and very many others flourished amongst the Greeks; the Temple and City
of Hierusalem are a new reedified.
Esdras the Prophet repaired the books of Moses, burned by the Chaldeans; who were also called
Babylonians, and committed them to memory for example. Xerxes King of the Persians brought his
Army against the Greeks, but had no success therein. The City of Rome is taken, burned, and destroyed,
by the Gaules; the Capitoll only preserved by a Goose, stirring up the weary Champions. The Athenians
had eminent wars in these times: Socrates & Plato Philosophers lived now.
The Romans lessened the power of their Consuls, instituted Tribunes & Aedils, and were also about these
times involved in many calamities: Alexander the great after the expiration of the rule of Michael,
reigned in Macedonia, destroyed the Monarchy of the Persians in Darius: conquered all Asia, and

annexed it with part of Europe to his own Empire.
He lived 33 years, reigned 12 after whose death infinite wars and many mischiefs followed, and his
Monarchy became divided amongst four.
Now amongst the Jews, first of all, they began to contend for the Priesthood: the Kingdome of Syria
began.
After the Spirit of Michael had finished his course, then the 15 time in order, Orifiel the Angell of Saturn,
the third time assumed the regulating of this World, the last day of the moneth of September, in the year
from the building of the Universe 4960. and eighth moneth: and he did rule in Chief 354 years, 4
moneths, untill the year of the World 5315. Under whose moderation, the Punick war began betwixt the
Romans and Carthaginians: the City of Rome was almost wholly consumed by fire and water. The
Brazen Molten Image called Colossus, in length one hundred and twenty six foot fell down, being shaken
by an earthquake. At, or near this time the City of Rome enjoyed peace one year after the Punick War:
which Common-wealth had never been without War in 440 years before.
Hierusalem together with the Temple is burnt and destroyed by Antiochus and Epiphanes, the History of
the Machabees and their Wars were now acted.
In these times Carthage 606 years after its first foundation is destroyed, and burned continually by the
space of 17 whole dayes. In Sicilia seaventy thousand slaves made a Conspiracy against their Masters.
Many Prodigies in these times were beheld in Europe; tame domesticall cattle fled to the Woods, it
raigned blood, a fiery Ball shined, appeared, and glistered out of heaven with great noyse and crackling.
Mithridates King of Pontus, and Armenia held Wars with the Romans 40 years. The Kingdome of the
Jews is restored, which had interruption 575 years from the time of Zedechia untill Aristobalus. The
people also of Germany called the Theutines, invaded the Romans and after many fights are overcome
and one hundred and threescore thousand of them slain, besides innumerable others of them, who slew
themselves and familiars under Cajus and Mantius the Consuls: notwithstanding this, many of the
Romans were before this cut off by them: after which time, Civill Wars did much shake the Romane
Common-wealth, which endured full 40 years. Three Suns appeared and were seen in Rome, but not long
ere they were reduced into one.
A very few years succeeding, Julius Cajus Caesar usurped the government of the Romans, which
Octavius Augustus after him amplified, and joyned Asia, Africk and Europe into one Monarchy he
reigned 36 years by whom, or whose means God gave peace to the whole World: In the year from the
building of the City 751. and of Caesar Octavius Augustus 42. and in the 245 year and eighth moneth, the
25 of December, of the government of the aforesaid Orifiel the Angell of Saturne: Iesus Christ the Son of
God is born in Bethelem of Iudea, of Mary the Virgin. Note, how faire and wonderfull the Ordination of
Divine providence is; for the World at first was created under the rule of Saturn his Angell Orifiel: and
mercifully redeemed, instaurated, and made new again under his third government; so that the great

number and agreement of concurring Actions, may seem to administer no small beliefe to this manner of
description, or setting forth, that this World is governed by the seaven Angels of the Planets: for in the
first Gubernation of Orifiel, there was one only Monarchy of the whole World, under his second (as we
mentioned before) it was divided amongst many.
Again, during his third, (as is manifest) it was reduced into one, although, if we consider or measure time
aright, it is manifest also that in the second government of Orifiel, there was but one only Monarchy,
when the Tower of Babel was built. From this time forward the Kingdome of the Jews was quite taken
away, and the sacrifice of meat-offerings ceased, nor shall liberty be restored to the Jews before the third
Revolution of the Angell Michael, and this shall be after the Nativity of Christ, in the year 1880. the
eighth moneth, viz. In the year of the World 7170. and eighth moneth. Many of the Jews in those times,
and of the Gentiles also, shall embrace Christian Religion, most plain and simple men preaching the word
of God, whom no humane institution, but a divine spirit hath inspired. The World shall then be brought to
its first innocency of its simplicity, the Angell of Saturne Orifiel governing the World every where.
Coelestiall things are mixed with earthly, many of the Christians for that faith which they did Preach,
shall be slaughtered by the rulers of this World. About the ending of the Moderation of Orifiel,
Hierusalem is destroyed by the Romans, and the Jews are dispersed into every Nation, there being
massacred of them eleven hundred thousand, and four score thousand sold for slaves, the residue of them
fled; and so the Romans wholy destroyed Judea.
After that Orifiel had finished his government, Anael the Angell of Venus, the sixteenth in order, the third
time reassumed his Regiment of the World: the last day of Ianuary, in the year of creating the Heaven &
Earth 5315. but from the year of the birth of Christ 109. and he regulated the affaires of the World 354
years, 4 moneths, untill the years of the World 5669. 4 moneths, but of the Nativity of our Saviour Iesus
Christ in the flesh 463. And its remarkable, that almost during the whole rule of this Anael the Angel of
Venus, the Church of Christians did flourish in her persecutions, and prevailed; many thousands, of men
being Butchered for the Faith of Christ. Moreover in these times very many Heresies began to be
broached in the Church, which were not extinguished, but after some time, and with labour & the blood
of good men.
Many men were eminent about these times in all manner of learning, and such as were learned and
Eloquent Divines, Astronomers, Physitians, Orators, Historiographers, and men of like quality, not only
amongst the Gentiles, but Christians. At length the persecution of Infidels ceased, after that Constantine
Caesar the great, had assumed the Christian faith, in the year of the World 5539. after the middle of the
Government of the aforesaid Anael the Angell of Venus. Although those professing the Religion and faith
of Iesus Christ in some measure were now and then disturbed and molested by the Ungodly; Yet
notwithstanding the peace of the Church did remain free from molestation a long time.
From this time forward, Mankinde which from the time of Ninus the King, for almost the space of two
thousand and three hundred years, had most miserably gone astray about the worship of Idols, was now
revoked mercifully to the knowledge of one only God.

Various Arts of Subtilty in these times were augmented, and had increase and reputation according to
their convenience to the nature of Venus.
For the manners of men are changed with the time, and the inferiour bodies are disposed according to the
influence of the superiors.
The mind of man (verily) is free, and receives not the influence of the Stars, unless it doth too much
commaculate his affection, by inclining its self with the commerce which it hath with the body. For the
Angels who are the movers of the Orbs, do neither destroy nor subvert any thing, which nature it self hath
constituted or framed.
A Comet of unwonted and unusuall greatness did precede the death of Constantine.
The Arrian Heresie in many Countreys disturbed the holy Church.
Toward the end of this Angels Government, in the time of Iulianus Caesar, Crosses appeared in lines,
and Crosses in the garments of men.
In Asia and Palaestina wars followed, Pestilences and Famine in those places where the Crosses
appeared.
In these times also about the year of our Lord 360. the Franks or Franconians in Germany had their
Originall; who afterwards wasting Gallia, gave the name unto it of France, having first overcome and
conquered the people thereof. The description of Francia in greatness is long and wide, or of great
circuit, whose Metropolis Moguntia sometimes was; now truly and only Herbipolis.
The Bavarians, Suevians, the people of Rhine, Saxons, Thuringers, this day do occupie a great part of
France in Germany, under jurisdiction of the Papacy in some places. Moreover in the 280 year of the
Gubernation of this Angell Anael, the Roman Empire began to decline, whilst the City was taken and
burned by the Goths the Imperial seat being first translated into Greece under Constantine, which was
very mischievously done, and the only cause of the declining of that whole Monarchy: for neer the
determination of this Angell Anael his Regiment, there did arise Radigifus, Alaricus, Atholfus, Kings of
the Gothes: Also after this Genserick of the Vandals and Attilas of the Hunns who runing all over
Europe, did most miserably teare the Empire in sunder, as is evident in these Histories.
When Anael the Angell of Venus had finished his Regiment, then Zachariel the Spirit of Jupiter did
reassume the Universall Government of this World the seaventh time, the first day of June, in the year of
the World 5669. the fourth moneth, but in the year of our Lord and Saviour Iesus Christ 463. four
moneths; and governed in his turne years and four moneths untill the year of the World 6023. and eighth
moneth: but of our Lord God 817.
Many men in these times out of their affection to Christian Philosophy, betook themselves to live in the

Wilderness: many Prodigies appeared, Comets, Earthquakes, it raigned blood.
Merlin born in Tumbe, predicted wonderfull things in the beginning or entrance of this Angels
Government.
Arthurus who commonly is called Arthur, the most glorious King of great Britain, who overcame the
Barbarians, restored peace to the Church, went away conquerour in many battels: propagated the Faith of
Christ, subdued to his dominion all Gallia, Norway, Denmark, and many other Provinces. He was the
most glorious of all Kings that lived in his time, who after many famous actions performed, did never
more appear, being expected to return by the Britains for many years, of whom in times past many praise-
worthy songs were published by the Bardes of that people of wonderfull Poesie; for whilest he raigned,
England was in its most flourishing condition, unto whom thirteen kingdoms were subject.
In or near these times the severall Orders of Monks began to multiply in the Church of God: Theodoric
King of Gothes being an Arrian did possess all Italy, slue Boetius their Consull.
All manner of Estates were full of perturbation, as well the Empire as Church affairs, or Church and
Common-wealth were now in great distress.
Zenon and Anastasius, Arrian Emperours in the East, Theodoric and his successors in Italy, Honorius
King of the Vandalls in Affrica did excercise no small Tyranny.
Clodoucus King of France at length in Gallia being turned Christian, both overcame the Gothes, and
restored peace in many places, though not in every Country and Kingdom.
In the time of St. Benedict, and year of Christ 500. or thereabouts, in the beginning of the government of
this Angel Zachariel the Spirit of Iupiter, whose spirits property it is, to change Empires and Kingdoms,
which was done in this Revolution, histories do manifoldly declare; and what himself could not perform,
he ordained Raphael the Angel of Mercury, his successor, to perfect in Charles King of French-men.
Many Kingdoms came to their periods under these 350. years both of the Gothes, Vandalls, Burgundians,
Lumbards, Thuringers, Almains, Bavarians, and very many besides.
Iustinianus the Emperour first of all about these times beautified the Common-wealth very deservedly
with his Lawes.
Many gallant and most admirable men flourished under Zachariel.
Iustinianus built the Temple of St. Sophia in Constantinople consisting of 400. Towers. The Empire is
divided and made Bi-partite, and ever and anon is more and more oppressed with mischiefs.
Many signs in heaven appeared about these times, as is easily collected from Histories.

Cosdroes king of the Persians took Hierusalem, whom Heraclius the Emperour afterward slue.
Mahomet the Arabian in these times about the year of Christ 600. introduced the Sect of Sarazens, by
which Sect the Roman Empire in Asia is now quite extinguished.
Dagobert King of France slue the English, at that time called Saxons (whom in battell he overcame). Its
remarkable, that by little and little Christianity about these times began to fail in Asia and Affrick, upon
entrance of the Sect of the Sarasins therein, which now had almost poysoned the whole world.
About the years of our Lord God 774. Crosses appeared in the garments of men, and not long after the
Roman Empire is divided, a translation of the Monarchy being made to Charles who was of the Frankes
Nation in Germany, who preserved the Empire and Church from perishing, and fought many famous
battels.
The name of Western Galls, or Westphalians in Saxony after his victory first had its beginning.
In the 18. place after finishing the rule of Zachariel, the Angel of Iupiter, Raphael the spirit of Mercury
undertook the disposing of this worlds affaires, the third time, the second day of November in the year of
the Creation of the World, 6023. eighth moneth, and he swayed the scepter of the World 354. years, four
moneths, untill the years of the world 6378. and of our Lord God 1171.
In the first beginning of this revolution of Raphael the Angel of Mercury, the Monarchy of the Roman
Empire (as we mentioned before) was translated to Charles the great.
After Charles his son Lodowick ruled 25. years, who being dead, his sons contending amongst
themselves, did again extenuate the strength of the Empire.
The Normans harrowed France: Rome is twice scourged by the Saracens: under Lodowick the second it
raigned blood from Heaven in Italy, by the space of three whole dayes.
In Saxony, a certain village with all its buildings, and inhabitants was in a moment swept away by an
horrible gaping or opening of the earth.
About the year of our Lord God 910. there were many great motions in Italy, and Italy fell from the
Empire of the Franks or Franconians, and ordained proper kings for themselves of their own election; the
first whereof was Berengarius the Duke of Fonolivium, after whom seven in order succeeded, near upon
fifty years, untill the translation of the Empire unto the Germans: The first Emperour that was thereof
was Otho, from which time the Empire began to be reformed; unto whom Otho his son, and hos Nephew
Otho after succeeded in the Empire: under whose Government the Hungarians are converted to the
Christian Faith. But the third Otho dying without children, instituted after his death Electors of the
Empire in the year of Christianity 1002. even as they remain to this present day.

Ierusalem is again taken by the Saracens: many strange sights are seen in the air, in the Heavens, in the
Earth and sea, and in waters: But Otho the third being dead, Henry the first by election of the Princes
succeeded, raigned 20. years, who founded the Church of Bamburg, and dying a Virgin, together with his
wife Kunigunda he shone gloriously in miracles; after whom Conrade, first Duke of the Francks is
chosen, and ruled 20. years.
Godfrey Earl of Bullen also recovered the holy Land, and City of Jerusalem from the hands of the
Infidels.
Before the end of this Revolution many signs and Prodigies were seen, and a little time after the Nation
of the Tartars exceeded the bounds of their own Country, and did many mischiefs to the Empire of
Rome.
There was Famine, Pestilence, Earthquakes in the Empire: Three suns were seen in the East, and as many
Moons. In the year of our Lord God 1153. Frederick first called Barbarossa began to reign, and ruled 33.
years, the beginning of whose Government was in the 336. year of Raphael: He did many noble exploits,
and enlarged the strength of that Empire, performed sundry wars with great success, in whose ninth year
the Egians and Lituotrians were converted to the Faith of Christ.
Samael the Angel of Mars in order, the nineteenth time came to accept the Gubernation of the universall
world, it being now his third returne, and this he did the third day of March, Anno Mundi, 6378. and he
regulated mundane affaires 354. years four moneths, untill the years of the World 6732. four moneth; and
of our Lord God 1525. under whose predominancy many wars were all over the whole world, by which
means infinite thousands of men perished, and sundry Kingdoms lost their former bounds: betwixt
Frederick the first Emperour and the Romane Nobility, many controversies arose, sundry great battels
were fought, and many thousands of Romans perished.
The aforesaid Frederick did wholy subvert Mediolanum: Leige is destroyed, Hierusalem is again taken
by the Saracens, the Empire of the Tartarians the greatest in the whole World about these times took its
beginning, occasioned a very great plague in the World, nor yet do they cease.
After Frederick, Henrie his Son is elected Emperour. Who being dead, Schism confounds that Empire;
under Philip and Otho many battels followed in the confines of Germany, Argentine, Cullen, Liege,
Wormes, Spires, and all over the Kingdome. The sect of begging or Mendicant Friars began in these
times, in the 40 year year, or thereabouts of Samael: from whence it is most apparent, that all things are
done by providence. The Sarazens fought many battels against the Christians in Asia and Africk.
Constantinople is taken by the Germans: Baldwin Earl of Flanders is instituted Emperour. In Almain
more then twenty thousand young men are drowned in the Sea by Pyrats, who seduced by a vain spirit,
did give forth they would recover the holy land.
From Spain many shepheards or keepers of cattle united themselves together, coming to Paris dispoiling

the clergy of their livelyhoods, the common people taking part with them, or being well pleased with it.
But when they extended their hands to take away the goods of the Layity, they were quite cut off and
destroyed.
In the year of Christ 1212. Frederick the second is elected, he reigned 33. years, and did many acts
against the Church. In the yeare 1238. an Eclipse and a continual Earthquake undid many thousands of
men.
Frisia also by continuall incursions of the sea, was almost wholly drowned, and there did perish more
then one hundred thousand of men and women.
The Tartars waste Hungaria and Polonia, Armenia the greater being first subdued, and many regions
besides.
In the year of Christ 1244. a certain Jew digging in the ground at Toledo in Spain, found a book, in which
it was written, In the third World Christ shall be born of the Virgin Mary, and shall suffer for the
salvation of man, not long after the third World believing, shall be baptized.
It was the third Revolution of the Angell of Saturn, concerning which, what is spoken is intended: in the
beginning of whose reign, Christ was born of a Virgin.
The Popes of Rome deposing Frederick, it is said the Empire was vacant 28 years, untill the Election of
Rodolph Count of Habspurg, constituting Kings by turns in the Intervals or vacancy. First Henry Count
of Schuvartzenburg at Thuring by election of the Princes; then William Earle of Holland, Conrade the
Son of Frederick, Alfonsus King of Castile, Richard Earl of Cornwall, brother to the King of England,
many evils were multiplied upon the face of the Earth.
At or neer this time about the year of our Lord God 1260. the Confederacy of the Switzers began, a small
people in number, but have increased with the time, who have slain many of their Nobility, and being a
Warlike people have banished and frighted away many others of their Nobles from their proper
habitations, whose Common wealth is now known to all the people of Germany.
In the year of Christians 1273. Rudolphus of Habspurg is constituted Emperour by Election of the
Princes he raigned 18 years, the best of men, prudent in all manner of affaires, from whom afterwards
descended all the Dukes of Austria. The Tartarians invading the Lands of Christians, Constantinpole and
Greece, brought infinite damage to the Christians.
The Saracens do occupie many Cities in Asia, kill and destroy more than four hundred thousand
Christians: Rudolphus being dead, Adolph of Nassaw is elected King, he governed six years, whom
Albert the son of Rudolph, afterwards overcame and slew in fight neer Wormes and was chosen Imperator
in the yeare of Christ 1298. he governed ten years and was slain by his brothers son. The Order of the

Knights Templars by command of Pope Clement the fifth is destroyed, the Isle of Rhodes is recovered by
Christians out of the hands of the Sarazens, after the War and siege thereof had continued four whole
years. Albertus being slain by his Nephew; Henry is constituted the eighth Emperour, being Count of
Luxenburg, who reigned 5 years; he being dead Lodowick the fourth of Bavaria reigned 32 years,
beginning in the year 1315. unto whom the Popes of Rome gave a Crown.
Frederick Duke of Austria opposeth himself against Lodowick, but is overcome by him.
After Lodowick, Charles the fourth King of Bohemia is constituted Emperour; who converted the
Bishoprick of Prague into an Archbishoprick; he reigned 31 years: there were most fearfull Earthquakes.
This Charles did institute many things in favour of the Princes Electors, concerning their Customes and
Tallayes, which were not in use formerly. Gunther Count of Schuartzenburg stiled himself King, opposed
Charles the Emperour, but prevailed nought at all against him.
After Charles, his Son Winceslaus governed 22 years: after whom Jodocus Marques of Moravia
succeeded, Sigismund Cozen German of Winceslaus.
Winceslaus was disposed, Leopald Duke of Austria, 8 Earls, and more then 4000 souldiers fighting
against the Switzers, were all by them slain.
During the government of Winceslaus King of Bohemia Emperour: the Tenets of Iohn Huss had their
beginning. Winceslaus being deposed, Rupert Count Palatine of Rhine, and Duke of Bavaria was elected,
and ruled 10. years. In the year of our Lord God 1369. the Christians did ingage themselves in a war
against the Sarazens, which succeeded ill by reason of the French mens Arrogancy: because more then
one hundred thousand of our men did dye in that war; besides such as were made Captives, amongst
whom was Iohn Duke of Burgundy, many were the wars of those times.
In the year of the World 1407 Sigismund is made Emperour, and governed 27 years: he indeavoured to
wast and destroy the kingdome of Bohemia thereby to extinguish Heresie, but it little availed him. The
Kingdome of France is most grievously wasted and consumed by the English and Burgundians:
Sigismund being departed this life, Albert Duke of Austria, Sigismunds son in Law, succeeded in the year
of Christians 1438. and only raigned two years, an admirable man and worthy of the Empire. He being
deceased, Frederick the third Duke of Austria, the Son of Ernestus, by election of the Princes, is chosen
Emperour: and reigned 56 years, a man of a Divine soul and peaceable conversation, who began to rule
Anno Dom. 1440.
In the year of Christians 1453. Constantinople is taken of the Turks by Treachery of a certain Genoway,
and a little after by degrees all Greece fell from their Christian faith. For a litle time after many
Kingdoms and Provinces of the Christians were harrowed, wasted, and taken by the Turks. Many and
most grievous wars the Christians had amongst themselves about this time, in France, England, Saxony,
Westphalia, Prusia, Flanders, Sweden, and other places. In these times the Art of Printing was newly
found out, and invented at Mogunce the Metropolis of Almain, by a wonderfull industry, and not without

the speciall gift of the Deity.
In the year of Christ 1456. the Turks were overthrown in Hungaria by the faithfull Christians, whereof
many of them perished. The Pilgrimage of young men to Saint Michael was wonderfull. There were
Earthquakes in the Kingdome of Naples, and more then fourty thousand people perished thereby.
In the year of the World 1462 Moruntia is taken and spoiled being the Metropolis of the Franconians or
Francks in Germany.
Charles Duke of Burgundy overcame the Franconians in Anno 1465. after that in 1467 he destroyed the
cities Dinant & Liege, An. 1473. he entered Gelderland, and with much valour obtained it, & in like
manner all the whole Dukedome of Loraigne.
A Comet during all the moneth of Ianuary 1472 appeared. Charles Duke of Burgundy not long besieged
the Towne of Nussicum one whole years space, viz. in or about 1474. which Magnanimous Prince was
afterwards slain in war 1467. The Turks took away from the Christians about these times, many of their
cities, Nigropont in Euboia, the Kingdome of Bosnia, Dukedome of Speta, Achaia, Mysia, and more
Kingdomes besides these in the East.
Anno 1476 a convocation of fools was in Franconia of Germany neer Niclaushausen, full of errours.
Anno 1480 the Turks besieged the Rhodians with a powerfull Armie but prevailed not; departing the
same year from Rhodes, they took the city Hydruntum, more then twelve thousand Christians being slain
there, only 22 souldiers escaping. The next year Mahomet Emperour of the Turks died; to whom Bajazet
his first born succeeded in the Kingdome, having reigned now at this present 27 years. In the year of
Christ 1486. Maximilian the Son of Frederick was instituted King of Romans at Franckford, and saluted
Caesar by Iulius the Pope 1508. who instituted the Order of warfare of Saint George purposely against
Hereticks and Turks: he brought the Switzers low by war, and even to this day makes war against the
Rebellious Sicambrians; he will be fortunate against all such as break their Leagues or Covenants with
him.
The King of France after his wonted manner, a constant persecutor of the Empire, is discovered to plot
new devices against it. The Omnipotent protects those assigned to the Government of Samael: Anno
1508. the Venetians Rebels to the Empire of Caesar, are threatned with War and Banishment.
Punishment of stubbornness will be the reward of an advised satisfaction. About the end of this third
Revolution of Samael, the Image of alteration shall pass to the first and shall be the Perdition of many
men for unless Aries be reduced again, (God assisting) (ad algos) there will be translation of one
Monarchy, or of some great Kingdome.
A strong sect of Religion shall arise, and be the overthrow of the Ancient Religion.
It's to be feared least the fourth beast lose one head.

Mars first of all in the Government of Samael foretold the Flood, in his second returne, the siege and
destruction of Troy: in his third toward the end thereof will be found great want of Vnity: from matters
preceding may be Judged what will or ought to succeed. This third Revolution of Mars shall not be
consummated without Prophecie, and the institution of some new Religion, from this year of our Lord
1508. here yet remains untill the end of the Government of Samael 17. years wherein signes and figures
shall be given, foreshewing the beginnings of evill. For in Anno. 1525. Crosses were seen in the garments
of men by the space of ten years before, what is past already shall shew their effects: but 13 years from
hence being justly summoned away, thou shalt surrender thy place to the (non Intelligent) thou shalt
revive again far greater to me, after the Fates in the third; unless it be lawfull thou obscure thy self in a
cloud.
The twentieth time in order, Gabriel Angell of the Moon received the moderation of the World, in the
year of the World 6732. the fourth moneth, and fourth day of Iune: in the year of Christ 1525. and he
shall regulate the world 354. years, and four moneths, untill the year of the world 7086. eighth moneth,
but of our Lord Christ 1879. and 11. moneth.
The future Series of this Revolution requireth Prophecy.
Most sacred Caesar, I have not wrote these things assertively, or that we must believe it by any means
whatever with the injury of Orthodox Divinity.
There are some that in these things have supputed Lunar moneths, which if thou holdest fit to consent
unto, then those things I have wrote must be varied.
I protest with my own proper hand, and confess with my own mouth, that in all these things delivered, I
beleeve nothing, or admit of anything, unless what the Catholick Church doth hold: the rest, I refute and
contemn as vain, faigned and superstitious.
Finis Joh. Trit.
Englished 1647, by William Lilly, student in Astrologie.

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Archives of Western Esoterica

In 1453, Constantinople fell to the Turks, ending the Byzantine empire. This date also marks the beginning of the Renaissance, since the
waves of Greek refugees spread knowledge of Greek throughout Europe. Included with the newly available Greek manuscripts were the
Corpus Hermetica, Plotinus, and the works of the Neoplatonists.
Shortly thereafter in 1492, Isabella and Ferdinand expelled the Jews from Spain. This sent waves of Jewish refugees throughout Europe,
spreading knowledge of Hebrew and of the Kabbalah.
Renaissance philosophers sought to integrate these traditions with the view of unifying the rapidly disintegrating religious factions and
also ending the constant political strife. Thus they are the forerunners or prophets of the Rosicrucian and Illuminati movements.
Occult symbols and esoteric GIF's
Johannes Trithemius (1462-1516)
● The Seven Secondary Intelligences (De septem secundeis)
Master cryptographer and magician, Trithemius was the mentor of Henrich Cornelius Agrippa. Here
he presents a concise history of the world, and how it has been shaped by angelic agents. (English
translation)
● Steganographia (Secret Writing) Book 1 Book 2 Book 3
This is Trithemius' most notorious work. On the surface it is a system of angel magic, but within is a
highly sophisticated system of cryptography. It claims to contain a synthesis of the science of
knowledge, the art of memory, magic, an accelerated language learning system, and a method of
sending messages without symbols or messenger. In private circulation, the Steganographia brought
such a reaction of fear that he decided it should never be published. He reportedly destroyed the
more extreme portions (presumably instructions for prophecy/divination) but it continued to circulate in manuscript form and was
eventually published posthumously in 1606. (Latin)
● The art of drawing spirits into crystals
Dr. John Dee (1527-1608)
http://www.esotericarchives.com/esoteric.htm (1 of 4) [23.07.2001 00:59:46]

● Five Books of Mystical Exercises (Mysteriorum Libri Quinque)
Another influential Renaissance figure, Dee was Queen Elizabeth's scientific advisor. In later life, he
became disillusioned with pure science and started experimenting with occult techniques of the day.
These records of his startling results were kept secret and only discovered by accident long after his
death.
● Mysteriorum Liber Sextus et Sanctus (Liber Loagaeth)
Revealed to Dr. Dee by the angels, this book is described as 'a Book of Secrets and Key of this World'.
Also known as Liber Logaeth, and as The Book of Enoch
● Index Verborum of the "Angelic Language" from Liber Loagaeth
From tables 1a, 1b, and 2a of Sl.3188 and Sl.3189.
● Compendium Heptarchiae Mysticae
An early version of Dee's primary magical text, but with valuable materials not found elsewhere.
● De Heptarchia Mystica
Dee's own summary, in Grimoire form, of his techniques for communicating with angels, and practical benefits therefrom.
● Tabula bonorum angelorum invocationes

● The Holy Table engraving from Casaubon's True and Faithful Relation
● The Hieroglyphic Monad Dee's enigmatic treatise on symbolic language
● An excerpt form Josten's translation of the Hieroglyphic Monad
● A Letter Containing a most briefe Discourse Apologeticall
Giordano Bruno (1548-1600)
● De Umbris Idearum ('The Shadow of Ideas') and Ars Memoriae ('The Art of Memory') (Latin)
Bruno was one of the most original and colorful thinkers of the Renaissance. The Inquisition
considered him a dangerous heretic, and had him burned at the stake in 1600. This work (in Latin) is
dealt with at some length by Frances A. Yates in her Giordano Bruno and the Hermetic Tradition
(1964). In the present book, Bruno presents a system which integrates mnemonics, psychology (ala
Ficino), and hermetic magic.
● The Heroic Frenzies ('De Gli Eroici Furori')... (English)
Another major work of Bruno's, almost impossible to find, dealing with the philosophy of love and
love as a means of mystical ascent.
● Cantus Circaeus ("Incantations of Circe") (Latin)
An early work by Bruno on the art of memory with strong magical elements. It is written in the form of a dialogue between the
great sorceress Circe and her assistant or apprentice Moeris.
One of the very few of Bruno's books to deal explicitly with magic. It remained unpublished until Tocco's edition of 1891. I
consider this text of equal importance with Agrippa's Occult Philosophy. For a translation, see Cause, Principle and Unity, ed.
Blackwell et al.

By "mathematical magic" Bruno means magical practices that use characters, seals, and figures.
● De Vinculis in Genere (Latin)
Classical Grimoires
● Peter de Abano, Heptameron, or Magical Elements

● Heinrich Cornelius Agrippa, Of Occult Philosophy I: Natural Magic
● Heinrich Cornelius Agrippa, Of Occult Philosophy II: Celestial Magic
● Heinrich Cornelius Agrippa, Of Occult Philosophy III: Ceremonial Magic
● Heinrich Cornelius Agrippa, Fourth Book of Occult Philosophy
● Arbatel of Magic First appearing in Latin in 1575, this book focuses on calling the 'olympick' spirits or angels. Known and used by John Dee.
● Honorius of Thebes: Liber Juratus, or the Sworn Book of Honorius. This thirteenth century Grimoire is one of the foundation works of
European magical practice. It was one of Dr. Dee's sources for the Sigillum Dei Aemeth.
● Key of Solomon This is the most famous and influential handbook of magic. Mathers' edition.
● The Key of Knowledge. A Sixteenth-Century English translation of the Key of Solomon.
● Lemegeton: This famous 16-17th century grimoire was compiled from earlier texts. It was considered important by Crowley, Mathers, Waite,
and others. The scrying methods correspond closely with Dee's. Also compare with Steganographia.
● Ars Notoria This medieval Grimoire is closely related to Liber Juratus. It centers around orations which can impart instant knowledge of divine
and human arts and sciences.
● Picatrix (The Goal of the Wise) pseudo-Majriti. (Summary)
● Reginald Scot's collection of magical texts A fine example of Elizabethan English
● A. W. Greenup: Sefer ha-Levanah -- The Book of the Moon (Hebrew)
● Ebenezer Sibly, A New and Complete Illustration of the Occult Sciences, Book 4. (1795?) Methods used for raising up and consulting Spirits
are laid open, including a general Display of the Mysteries of Witchcraft, Divination, Charms, and Necromancy. Also includes an alchemical
process for raising the form of plants from their essences (ala Borelli).
● Mafteah Shelomoh / Clavicula Salomonis, A Hebrew Manuscript Newly discovered and now described, by Hermann Gollancz (1903)
● Sepher Maphteah Shelomoh (Book of the Key of Solomon) An exact facsimile of an original book of magic in Hebrew, ed. by Hermann
Gollancz, (1914)
● Sword of Moses Tenth century Hebrew handbook of magic
● Testament of Solomon One of the oldest magical texts attributed to King Solomon, dating First to Third Century A.D. Includes a catalog of
demons summoned by King Solomon, and how they can be countered by invoking angels and other magical techniques.
Black Magic
● Le Grand Grimoire One of the most famous and outrageous Grimoires of black magic. (French and English)
● L'art de commander les esprits ... du Grand Grimoire (1750?) Another edition. (French)
● Le Grimoire du Pape Honorius "Perhaps the most frankly diabolical of the Rituals connected with Black Magic." (French, 1670)
● Gremoire du Pape Honorius Another edition, with quite different text and drawings. (French, 1800)
● Grimoire du Pape Honorius (French, 1760)
● Grimorium Verum: Called "par excellence the magical book of Europe."
(French 1817 edition with English translation),
❍ (Italian, 1880),
● Verus Jesuitarum Libellus (Latin with Eng. transl.)

● Johann Weyer: Pseudomonarchia daemonum (Latin with English translation) This catalog of demons was perhaps the prototype for the Goetia.
Sigillum Dei Aemeth
● Athanasius Kircher Oedipus Aegyptiacus (1652) Kircher's discussion of Sigillum Dei Aemeth (Latin)
● Sworn Book
● Sworn Book2
● Kircher
Miscellaneous

● Angel Registry: Index of Angel names, magical words, and names of God
● Chaldaean Oracles of Zoroaster (W.W. Wescott, 1895)
● Chaldaean Oracles (Stanley, 1661)
● Solomon and the Ars Notoria: From Lynn Thorndike, Magic and Experimental Science, 1923-58, Chapter XLIX.
● Iamblichus: Theurgia, or the Mysteries of Egypt
● Giovanni Pico della Mirandola: Of Being and Unity
● Pico: Conclusiones sive Theses DCCCC (Latin)
● A word about Lovecraft and the Necronomicon (JHP)
● Apollonius of Tyana reads your future

Joseph H. Peterson.
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The Chaldaean Oracles of Zoroaster
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The Chaldæan Oracles of Zoroaster

Edited and revised by Sapere Aude.
With an introduction by L. O.
THE CHALDÆAN ORACLES ATTRIBUTED TO

ZOROASTER.
PREFACE
By SAPERE AUDE.
THESE Oracles are considered to embody many of the principal features of Chaldæan philosophy. They
have come down to us through Greek translations and were held in the greatest esteem throughout
antiquity, a sentiment which was shared alike by the early Christian Fathers and the later Platonists. The
doctrines contained therein are attributed to Zoroaster, though to which particular Zoroaster is not
known; historians give notices of as many as six different individuals all bearing that name, which was
probably the title of the Prince of the Magi, and a generic term. The word Zoroaster is by various
authorities differently derived: Kircher furnishes one of the most interesting derivations when he seeks to
show that it comes from TzURA = a figure, and TzIUR = to fashion, ASh = fire, and STR = hidden; from
these he gets the words Zairaster = fashioning images of hidden fire; -- or Tzuraster = the image of secret
things. Others derive it from Chaldee and Greek words meaning "a contemplator of the Stars."
http://www.esotericarchives.com/oracle/oraclez.htm (1 of 38) [23.07.2001 00:59:50]

It is not, of course, pretended that this collection as it stands is other than disjointed and fragmentary, and
it is more than probable that the true sense of many passages has been obscured, and even in some cases
hopelessly obliterated, by inadequate translation.
Where it has been possible to do so, an attempt has been made to elucidate doubtful or ambiguous
expressions, either by modifying the existing translation from the Greek, where deemed permissible, or
by appending annotations.
It has been suggested by some that these Oracles are of Greek invention, but it has already been pointed
out by Stanley that Picus de Mirandula [Giovanni Pico della Mirandula] assured Ficinus [Marcilio
Ficino] that he had the Chaldee Original in his possession, in which those things which are faulty and
defective in the Greek are read perfect and entire," and Ficinus indeed states that he found this MS. upon
the death of Mirandula. In addition to this, it should be noted that here and there in the original Greek
version, words occur which are not of Greek extracti6n at all, but are Hellenised Chaldee.
Berosus is said to be the first who introduced the writings of the Chaldæans concerning Astronomy and
Philosophy among the Greeks,[1] and it is certain that the traditions of Chaldea very largely influenced
Greek thought. Taylor considers that some of these mystical utterances are the sources whence the
sublime conceptions of Plato were formed, and large commentaries were written upon them by Porphyry,
Iamblichus, Proclus, Pletho and Psellus. That men of such great learning and sagacity should have
thought so highly of these Oracles, is a fact which in itself should commend them to our attention.
[1. Josephus, contra Apion. I.]
The term "Oracles" was probably bestowed upon these epigrammatic utterances in order to enforce the
idea of their profound and deeply mysterious nature. The Chaldæans, however, had an Oracle, which
they venerated as highly as the Greeks did that at Delphi. [1]
[1. Stephanus, De Urbibus.]
We are indebted to both Psellus and Pletho, for comments at some length upon the Chaldæan Oracles,
and the collection adduced by these writers has been considerably enlarged by Franciscus Patricius, who
made many additions from Proclus, Hermias, Simplicius, Damascius, Synesius, Olympiodorus,
Nicephorus and Arnobius; his collection, which comprised some 324 oracles under general heads, was
published in Latin in 1593, and constitutes the groundwork of the later classification arrived at by Taylor
and Cory; all of these editions have been utilised in producing the present revise.
A certain portion of these Oracles collected by Psellus, appear to be correctly attributed to a Chaldæan
Zoroaster of very early date, and are marked Z," following the method indicated by Taylor, with one or
two exceptions. Another portion is attributed to a sect of philosophers named Theurgists, who flourished
during the reign of Marcus Antoninus, upon the authority of Proclus,[2] and these are marked "T."
Oracles additional to these two series and of less definite source are marked "Z or T." Other oracular

passages from miscellaneous authors are indicated by their names.

[2. Vide his Scholia on the Cratylus of Plato.]
The printed copies of the Oracles to be found in England are the following: --
1. Oracula Magica, Ludovicus Tiletanus, Paris, 1563.
2. Zoroaster et ejus 320 oracula Chaldaica; by Franciscus Patricius. . . . 1593.
3. Fred. Morellus; Zoroastris oracula, 1597. Supplies about a hundred verses.
4. Otto Heurnius; Barbaricæ Philosophia antiquitatum libri duo, 1600.
5. Johannes Opsopoeus; Oracula Magica Zoroastris 1599. This includes the Commentaries of Pletho and
of Psellus in Latin.
6. Servatus Galloeus; Sibulliakoi Chresmoi, 1688. Contains a version of the Oracles.
Thomas Stanley. The History of the Chaldaic Philosophy, 1701. This treatise contains the Latin of
Patricius, and the Commentaries of Pletho and Psellus in English
Johannes Alb. Fabricius, Bibliotheca Greca, 1705-7. Quotes the Oracles.
Jacobus Marthanus, 1689. This version contains the Commentary of Gemistus Pletho.
Thomas Taylor, The Chaldæan Oracles, in the Monthly Magazine, and published independently, 1806.
Bibliotheca Classica Latina; A. Lemaire, volume 124, Paris, 1823.
Isaac Preston Cory, Andent Fragments, London, 1828. (A third edition of this work has been published,
omitting the Oracles.)
Phoenix, New York, 1835. A collection of curious old tracts, among which are the Oracles of Zoroaster,
copied from Thomas Taylor and I. P. Cory; with an essay by Edward Gibbon.
INTRODUCTION
BY L. O.
It has been believed by many, and not without good reason, that these terse and enigmatic utterances
enshrine a profound system of mystical philosophy, but that this system demands for its full discernment

a refinement of faculty, involving, as it does, a discrete perception of immaterial essences.
It has been asserted that the Chaldæan Magi [1] preserved their occult learning among their race by
continual tradition from Father to Son. Diodorus says: "They learn these things, not after the same
fashion as the Greeks: for amongst the Chaldæans, philosophy is delivered by tradition in the family, the
Son receiving it from his Father, be mg exempted from all other employment; and thus having their
parents for their teachers, they learn all things fully and abundantly, believing more firmly what is
communicated to them." [2]
[1. This powerful Guild was the guardian of Chaldæan philosophy, which exceeded the bounds of their
country, and diffused itself into Persia and Arabia that borders upon it; for which reason the learning of
the Chaldæans, Persians and Arabians is comprehended under the general title of Chaldæan.
2. Diodorus, lib. I.]
The remains then of this oral tradition seems to exist in these Oracles, which should be studied in the
light of the Kabalah and of Egyptian Theology. Students are aware that the Kabalah [1] is susceptible of
extraordinary interpretation with the aid of the Tarot, resuming as the latter does, the very roots of
Egyptian Theology. Had a similar course been adopted by commentators in the past, the Chaldæan
system expounded in these Oracles would not have been distorted in the way it has been.
[1. Vide Kabalah Denudata, by MacGregor Mathers.]
The foundation upon which the whole structure of the Hebrew Kabalah rests is an exposition of ten deific
powers successively emanated by the Illimitable Light, which in their varying dispositions are considered
as the key of all things. This divine procession in the form of Three Triads of Powers, synthesized in a
tenth, is said to be extended through four worlds, denominated respectively Atziluth, Briah, Yetzirah and
Assiah, a fourfold gradation from the subtle to the gross. This proposition in its metaphysical roots is
pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all
phenomena is the absolute Deity, whose ideation constitutes the objective Universe.
Now these observations apply strictly also to the Chaldæan system.
The accompanying diagrams sufficiently indicate the harmony and identity of the Chaldæan philosophy
with the Hebrew Kabalah. It will be seen that the First Mind and the Intelligible Triad, Pater, Potentia, or
Mater, and Mens, are allotted to the Intelligible World of Supramundane Light: the "First Mind"
represents the archetypal intelligence as an entity in the bosom of the Paternal Depth. This concentrates
by reflection into the "Second Mind" representative of the Divine Power in the Empyraean World which
is identified with the second great Triad of divine powers, known as the Intelligible and at the same time
Intellectual Triad: the Aethereal World comprises the dual third Triad denominated Intellectual: while
the fourth or Elementary World is governed by Hypezokos, or Flower of Fire, the actual builder of the
world.
CHALDÆAN SCHEME.

The Intelligibles The Paternal Depth

The First Mind
World of Supra-mundane Light
-----
The Intelligible Triad
Pater: Mater or Potentia: Mens
The Second Mind

-----
Intelligibles and Intellectuals Iynges
in the Synoches
Empyræan World Teletarchæ
(The Third Mind.)

Three Cosmagogi
Intellectuals (Intellectual guides inflexible.)
in the Ethereal World Three Amilicti
(Implacable thunders).
Hypezokos
(Flower of Fire)
Elementary World
Effable, Essential and
The Demiurgos of the
Elemental Orders
Material Universe
---
The Earth-Matter
KABALISTIC SCHEME.
Ain Suph.
The Boundless
World of Atziluth Ain Suph Aur
The Illimitable
or of God
Light A radiant triangle
World of Briah Kether

Divine Forces (crown)
Binah Chokmah
(Intelligence) (Wisdom)

World of Yetzirah
Geburah Chesed
or of Formation
Tiphereth
Hod Netzach.
Yesod
Malkuth
World of Assiah Ruled by
Adonai Melekh
Material Form. -----
The Earth-Matter.
CHALDÆAN SCHEME OF BEINGS.
Representatives of the previous classes guiding our universe.
I. Hyperarchii -- Archangels
II. Azonoei -- Unzoned gods
III. Zonoei -- Planetary Deities.
---
Higher demons: Angels

-----
Human Souls
-----
Lower demons, elementals
● Fiery
● Airy
● Earthy
● Watery
-----
Evil demons
Lucifugous; the kliphoth
Chaldæan Theology contemplated three great divisions of supra-mundane things:-- the First was Eternal,
without beginning or end, being the "Paternal Depth," the bosom of the Deity. The Second was
conceived to be that mode of being having beginning but no end; the Creative World or Empyræeum
falls under this head, abounding as it does in productions, but its source remaining superior to these. The

third and last order of divine things had a beginning in time and will end, this is the transitory Ethereal
World. Seven spheres extended through these three Worlds, viz., one in the Empyraeum or verging from
it, three in the Ethereal and three in the Elementary Worlds, while the whole physical realm synthesized
the foregoing. These seven spheres are not to be confounded with the Seven material Planets; although
the latter are the physical representatives of the former, which can only be said to be material in the
metaphysical sense of the term. Psellus professed to identify them but his suggestions are inadequate as
Stanley pointed out. But Stanley, although disagreeing with Psellus, is nevertheless inconsistent upon this
point, for although he explains the four Worlds of the Chaldæans as successively noumenal to the
physical realm, he obviously contradicts this in saying that one corporeal world is in the Empyræum.
Prior to the supramundane Light lay the "Paternal Depth," the Absolute Deity, containing all things "in
potentia" and eternally immanent. This is analogous to the Ain Suph Aur of the Kabalah, three words of
three letters, expressing three triads of Powers, which are subsequently translated into objectivity, and
constitute the great Triadic Law under the direction of the Demiurgus, or artificer of the Universe.
In considering this schema, it must be remembered that the supramundane Light was regarded as the
primal radiation from the, Paternal Depth and the archetypal noumenon of the Empyræum, a universal,
all-pervading -- and, to human comprehension -- ultimate essence. The Empyræum again, is a somewhat
grosser though still highly subtilized Fire and creative source, in its turn the noumenon of the Formative
or Ethereal World, as the latter is the noumenon of the Elementary World. Through these graduated
media the conceptions of the Paternal Mind are ultimately fulfilled in time and space.
In some respects it is probable that the Oriental mind today is not much altered from what it was
thousands of years ago, and much that now appears to us curious and phantastic in Eastern traditions, still
finds responsive echo in the hearts and minds of a vast portion of mankind. A large number of thinkers
and scientists in modern times have advocated tenets which, while not exactly similar, are parallel to
ancient Chaldæan conceptions; this is exemplified in the notion that the operation of natural law in the
Universe is controlled or operated by conscious and discriminating power which is co-ordinate with
intelligence. It is but one step further to admit that forces are entities, to people the vast spaces of the
Universe with the children of phantasy. Thus history repeats itself, and the old and the new alike reflect
the multiform truth.
Without entering at length into the metaphysical aspect, it is important to notice the supremacy attributed
to the "Paternal Mind." The intelligence of the Universe, poetically described as "energising before
energy," establishes on high the primordial types or patterns of things which are to be, and, then
inscrutably latent, vests the development of these in the Rectores Mundorum, the divine agents or powers
already referred to. As it is said, "Mind is with Him, power with them."
The word "Intelligible" is used in the Platonic sense, to denote a mode of being, power or perception,
transcending intellectual comprehension, i.e., wholly distinct from, and superior to, ratiocination. The
Chaldæans recognised three modes of perception, viz., the testimony of the various senses, the ordinary
processes of intellectual activity, and the intelligible conceptions before referred to. Each of these

operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. The
anatomy of the Soul was, however, carried much farther than this, and, although in its ultimate radix
recognised as identical with the divinity, yet in manifested being it was conceived to be highly complex.
The Oracles speak of the "Paths of the Soul," the tracings of inflexible fire by which its essential parts are
associated in integrity; while its various "summits," "fountains," and "vehicula," are all traceable by
analogy with universal principles. This latter fact is, indeed, not the least remarkable feature of the
Chaldæan system. Like several of the ancient cosmogonies, the principal characteristic of which seems to
have been a certain adaptability to introversion, Chaldæan metaphysics synthesize most clearly in the
human constitution.
In each of the Chaldæan Divine Worlds a trinity of divine powers operated, which synthetically
constituted a fourth term. "In every World," says the Oracle, "a Triad shineth, of which the Monad is the
ruling principle." These "Monads" are the divine Vice-gerents by which the Universe was conceived to
be administered. Each of the four Worlds, viz., the Empyræan, Ethereal, Elementary and Material, was
presided over by a Supreme Power, itself in direct rapport with "the Father" and "moved by unspeakable
counsels." These are clearly identical with the Kabalistic conception of the presidential heads of the four
letters composing the Deity name in so many different languages. A parallel tenet is conveyed in the
Oracle which runs: "There is a Venerable Name projected through the Worlds with a sleepless
revolution." The Kabalah again supplies the key to this utterance, by regarding the Four Worlds as under
the presidency of the four letters of the Venerable Name, a certain letter of the four being allotted to each
World, as also was a special mode of writing the four-lettered name appropriate thereto; and, indeed in
that system it is taught that the order of the Elements, both macrocosmic and microcosmic, on every
plane, is directly controlled by the "revolution of the name." That Name is associated with the Æthers of
the Elements and is thus considered as a Universal Law; it is the power which marshals the creative host,
summed tip in the Demiurgus, Hypezokos, or Flower of Fire.
Reference may here be made to the psychic anatomy of the human being according to Plato. He places
the intellect in the head; the Soul endowed with some of the passions, such as fortitude, in the heart;
while another Soul, of which the appetites, desires and grosser passions are its faculties, about the
stomach and the spleen.
So, the Chaldæan doctrine as recorded by Psellus, considered man to be composed of three kinds of
Souls, which may respectively be called:
First, the Intelligible, or divine soul,

Second, the Intellect or rational soul, and
Third, the Irrational, or passional soul.
This latter was regarded as subject to mutation, to be dissolved and perish at the death of the body.
Of the Intelligible, or divine soul, the Oracles teach that "It is a bright fire, which, by the power of the
Father, remaineth immortal, and is Mistress of Life;" its power may be dimly apprehended through

regenerate phantasy and when the sphere of the Intellect has ceased to respond to the images of the
passional nature.
Concerning the rational soul, the Chaldæans taught that it was possible for it to assimilate itself unto the
divinity on the one hand, or the irrational soul on the other. "Things divine," we read, "cannot be
obtained by mortals whose intellect is directed to the body alone, but those only who are stripped of their
garments, arrive at the summit,"
To the three Souls to which reference has been made, the Chaldæans moreover allotted three distinct
vehicles: that of the divine Soul was immortal, that of, the rational soul by approximation became so;
while to the irrational soul was allotted what was called "the image," that is. the astral form of the
physical body.
Physical life thus integrates three special modes of activity, which upon the dissolution of the body are
respectively involved in the web of fate consequent upon incarnate energies in three different destinies.
The Oracles urge men to devote themselves to things divine, and not to give way to the promptings of the
irrational soul, for, to such as fail herein, it is significantly said, "Thy vessel the beasts of the earth shall
inhabit."
The Chaldæans assigned the place of the Image, the vehicle of the irrational soul, to the Lunar Sphere; it
is probable that by the Lunar Sphere was meant something more than the orb of the Moon, the whole
sublunary region, of which the terrestrial earth is, as it were, the centre. At death, the rational Soul rose
above the lunar influence, provided always the past permitted that happy release. Great importance was
attributed to the way in which the physical life was passed during the sojourn of the Soul in the tenement
of flesh, and frequent are the, exhortations to rise to communion with those Divine powers, to which
nought but the highest Theurgy can pretend.
"Let the immortal depth of your Soul lead you," says an Oracle, "but earnestly raise your eyes upwards."
Taylor comments upon this in the following beautiful passage: "By the eyes are to be understood all the
gnostic powers of the Soul, for when these are extended the Soul becomes replete with a more excellent
life and divine illumination; and is, as it were, raised above itself."
Of the Chaldæan Magi it might be truly said that they "among dreams did first discriminate the truthful
vision!" for they were certainly endowed with a far reaching perception both mental and spiritual;
attentive to images, and fired with mystic fervours, they were something more than mere theorists, but
were also practical exemplars of the philosophy they taught. Life on the plains of Chaldæa, with its mild
nights and jewelled skies, tended to foster the interior unfoldment; in early life the disciples of the Magi
learnt to resolve the Bonds of proscription and enter the immeasurable region. One Oracle assures us
that, "The girders of the Soul, which give her breathing, are easy to be unloosed," and elsewhere we read
of the "Melody of the Ether" and of the "Lunar clashings" experiences which testify to the reality of their
occult methods.

The Oracles assert that the impressions of characters and other divine visions appear in the Ether. The
Chaldæan philosophy recognized the ethers of the Elements as the subtil media through which the
operation of the grosser elements is effected -- by the grosser elements I mean what we know as Earth,
Air, Water, and Fire - the principles of dryness and moisture, of heat and cold. These subtil ethers are
really the elements of the ancients, and seem at an early period to have been connected with the
Chaldæan astrology, as the signs of the Zodiac were connected with them. The twelve signs of the
Zodiac are permutations of the ethers of the elements - four elements with three variations each; and
according to the preponderance of one or another elemental condition in the constitution of the
individual, so were his natural inclinations deduced therefrom. Thus when in the astrological jargon it
was said that a man had Aries rising, he was said to be of a fiery nature, his natural tendencies being
active, energetic, and fiery, for in the constitution of such a one the fiery ether predominates. And these
ethers were stimulated, or endowed with a certain kind of vibration, by their Presidents, the Planets; these
latter being thus. suspended in orderly disposed zones. Unto the Planets, too, colour and sound were also
attributed ; the planetary colours are connected with the ethers, and each of the Planetary forces was said
to have special dominion over, or affinity with, one or other of the Zodiacal constellations. Communion
with the hierarchies of these constellations formed p art of the Chaldæan theurgy, and in a curious
fragment it is said: "If thou often invokest it" (the celestial constellation called the Lion) "then when no
longer is visible unto thee the Vault of the Heavens, when the Stars have lost their light the lamp of the
Moon is veiled, the Earth abideth not, and around thee darts the lightning flame, then all things will
appear to thee in the form of a Lion!" The Chaldæans like the Egyptians, appear to have bad a highly
developed appreciation of colours, an evidence of their psychic susceptibility. The use of bright colours
engenders the recognition of subsisting variety and stimulates that perception of the mind which
energizes through imagination, or the ,operation of images. The Chaldæan method of contemplation app
ears to have been to identify the self with the object of contemplation; this is of course identical with the
process of Indian Yoga, and is an idea which appears replete with suggestion; as it is written, "He
assimilates the images to himself, casting them around his own form." But we are told, "All divine
natures are incorporeal, but bodies are bound in them for your sakes."
The subtil ethers, of which I have spoken, served in their turn as it were for the garment of the divine
Light; for the Oracles teach that beyond these again "A solar world and endless Light subsist!" This
Divine Light was the object of all veneration. Do not think that what was intended thereby was the Solar
Light we know: "The inerratic sphere of the Starless above" is an unmistakable expression and therein
"the more true Sun" has place: Theosophists will appreciate the significance of "the more true Sun," for
according to The Secret Doctrine the Sun we see is but the physical vehicle of a more transcendent
splendour.
Some strong Souls were able to reach up to the Light by their own power: "The mortal who approaches
the fire shall have Light from the divinity, and unto the persevering mortal the blessed immortals are
swift." But what of those of a lesser stature? Were they, by inability, precluded from such illumination?
"Others," we read, "even when asleep, He makes fruitful from his own Strength." That is to say, some
men acquire divine knowledge through communion with Divinity in sleep. This idea has given rise to
some of the most magnificent contributions to later literature; it has since been thoroughly elaborated by

Porphyry and Synesius. The eleventh Book of the Metamophoses of Apuleius and the Vision of Scipio
ably vindicate this; and, although no doubt every Christian has heard that "He giveth unto his beloved in
sleep," few, indeed, realise the possibility underlying that conception.
What, it may be asked, were the views of the Chaldæans with respect to terrestrial life: Was it a spirit of
pessimism,. which led them to hold this in light esteem? Or, should we not rather say that the keynote of
their philosophy was an immense spiritual optimism? It appears to me that the latter is the more true
interpretation. They realised that beyond the confines of matter lay a more perfect existence, a truer
realm of which terrestrial administration is but a too often travestied reflection. They sought, as we seek
now, the Good, the Beautiful and the True, but they did not hasten to the Outer in the thirst for sensation,
but with a finer perception realised the true Utopia to be within.
And the first step in that admirable progress was a return to the simple life; hardly, indeed, a return, for
most of the Magi were thus brought up from birth. [1] The hardihood engendered by the rugged life,
coupled with that wisdom which directed their association, rendered these children of Nature peculiarly
receptive of Nature's Truths. "Stoop not down," says the Oracle, "to the darkly splendid World, For a
precipice lieth beneath the Earth, a descent of seven steps, and therein is established the throne of an evil
and fatal force. Stoop not down unto that darkly splendid world, Defile not thy brilliant flame with the
earthly dross of matter, Stoop not down for its splendour is but seeming, It is but the habitation of the
Sons of the Unhappy." No more beautiful formulation of the Great Truth that the exterior and sensuous
life is death to the highest energies of the Soul could possibly have been uttered: but to such as by
purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we
read, "The Higher powers build up the body of the holy man."
The law of Karma was as much a feature of the Chaldæan philosophy as it is of the Theosophy of today:
from a passage in Ficinus, we read, "The Soul perpetually runs and passes through all things in a certain
space of time, which being performed it is presently compelled to pass back again through all things and
unfold a similar web of generation in the World, according to Zoroaster, who thinks that as often as the
same causes return, the same effects will in like manner return."
[1. They renounced rich attire and the wearing of gold. Their raiment was white upon occasion; their
beds the ground, and their food nothing but herbs, cheese and bread.]
This is of course the explanation of the proverb that "History repeats itself," and is very far from the
superstitious view of fate. Here each one receives his deserts according to merit or demerit, and these are
the bonds of life; but the Oracles say, "Enlarge not thy destiny," and they urge men to "Explore the River
of the Soul, so that although you have become a servant to body, you may again rise to the Order from
which you descended, joining works to sacred reason!"
To this end we are commended to learn the Intelligible which exists beyond the mind, that divine portion
of the being which exists beyond Intellect: and this it is only possible to grasp with the flower of the
mind. "Understand the intelligible with the extended flame of an extended intellect." To Zoroaster also

was attributed the utterance "who knows himself knows all things in himself;" while it is elsewhere
suggested that "The paternal Mind has sowed symbols in the Soul." But such priceless knowledge was
possible only to the Theurgists Who, we are told, "fall not so as to be ranked with the herd that are in
subjection to fate." The divine light cannot radiate in an imperfect microcosm, even as the Clouds
obscure the Sun; for of such as make ascent to the most divine of speculations in a confused and
disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses
are vain and the paths are dark.
Although destiny, our destiny, may be "written in the Stars" yet it was the mission of the divine Soul to
raise the human Soul above the circle of necessity, and the Oracles give Victory to that Masterly Will,
which
"Hews the wall with might of magic,

Breaks the palisade in pieces,
Hews to atoms seven pickets . . .
Speaks the Master words of knowledge!"
The means taken to that consummation consisted in the training of the Will and the elevation of the
imagination, a divine power which controls consciousness. "Believe yourself to be above body, and you
are," says the Oracle; it might have added "Then shall regenerate phantasy disclose the symbols of the
Soul."
But it is said "On beholding yourself fear! " i.e., the imperfect self.
Everything must be viewed as ideal by him who would understand the ultimate perfection.
Will is the grand agent in the mystic progress its rule is all potent over the nervous system. By Will the
fleeting vision is fixed on the treacherous waves of the astral Light; by Will the consciousness is
impelled to commune with the divinity: yet there is not One Will, but three Wills -- the Wills, namely, of
the Divine, the Rational and Irrational Souls -- to harmonize these is the difficulty.
It is selfishness which impedes the radiation of Thought, and attaches to body. This is scientifically true
and irrespective of sentiment, the selfishness which reaches beyond the necessities of body is pure
vulgarity.
A picture which to the cultured eye beautifully portrays a given subject, nevertheless appears to the
savage a confused patchwork of streaks, so the extended perceptions of a citizen of the Universe are not
grasped by those whose thoughts dwell within the sphere of the personal life.
The road to the Summum Bonum lies therefore through self-sacrifice, the sacrifice of the lower to the
higher, for behind that Higher Self lies the concealed form of the Ancient of Days, the synthetical Being
of Divine Humanity.

These things are grasped by Soul; the song of the Soul is alone heard in the adytum of God-nourished
Silence!
THE ORACLES OF ZOROASTER.
CAUSE. GOD.
FATHER. MIND. FIRE.
MONAD. DYAD. TRIAD.
1. But God is He having the head of the Hawk. The same is the first, incorruptible, eternal, unbegotten,
indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the Wisest of the
wise; He is the Father of Equity and Justice, self-taught, physical, perfect, and wise-He who inspires the
Sacred Philosophy.
- Eusebius. Praeparatio Evangelica, liber. I., chap. X
This Oracle does not appear in either of the ancient collections, nor in the group of oracles given by any
of the medieval occultists. Cory seems to have been the first to discover it in the voluminous writings of
Eusebius, who attributes the authorship to the Persian Zoroaster.
2. Theurgists assert that He is a God and celebrate him as both older and younger, as a circulating and
eternal God, as understanding the whole number of all things moving in the World, and moreover infinite
through his power and energizing a spiral force.
- Proclus on the Timaeus of Plato, 244. Z. or T.
The Egyptian Pantheon had an Elder and a Younger Horus -- a God -- son of Osiris and Isis. Taylor
suggests that He refers to Kronos, Time, or Chronos, as the later Platonists wrote the name. Kronos, or
Saturnus, of the Romans, was son of Uranos and Gaia, husband of Rhea, lather of Zeus.
3. The God of the Universe, eternal, limitless, both young and old, having a spiral force.
Cory includes this Oracle in his collection, but he gives no authority for it.
Lobeck doubted its authenticity.

4. For the Eternal Æon [1] -- according to the Oracle -- is the cause of never failing life, of unwearied
power and unsluggish energy.
- Taylor. -- T.
[1. For the First Æon, the Eternal one," or as Taylor gives, "Eternity."]
5. Hence the inscrutable God is called silent by the divine ones, and is said to consent with Mind, and to
be known to human souls through the power of the Mind alone.
- Proclus in Theologiam Platonis, 321. T.
Inscrutable. Taylor gives "stable;" perhaps "incomprehensible" is better.
6. The Chaldæans call the God Dionysos (or Bacchus), Iao in the Phoenician tongue (instead of the
Intelligible Light), and he is also called Sabaoth, [1] signifying that he is above the Seven poles, that is
the Demiurgos.
- Lydus, De Mensibus, 83. T.
[1. This word is Chaldee, TzBAUT, meaning hosts; but there is also a word SHBOH, meaning The
Seven.]
7. Containing all things in the one summit of his own Hyparxis, He Himself subsists wholly beyond.
Hyparxis, is generally deemed to mean "Subsistence." Hupar is Reality as distinct from appearance;
Huparche is a Beginning.
8. Measuring and bounding all things.
"Thus he speaks the words," is omitted by Taylor and Cory, but present in the Greek.
9. For nothing imperfect emanates from the Paternal Principle,
- Psellus, 38; Pletho. Z.

This implies -- but only from a succedent emanation.
10. The Father effused not Fear, but He infused persuasion.
- Pletho. Z.
11. The Father hath apprehended Himself, and bath not restricted his Fire to his own intellectual power.
- Psellus, 30; Pletho, 33. Z.
Taylor gives:- The Father hath hastily withdrawn Himself, but hath not shut up his own Fire in his
intellectual power.
The Greek text has no word "hastily," and as to "withdrawn -- Arpazo means, grasp or snatch, but also
"apprehend with the mind."
12. Such is the Mind which is energized before energy, while yet it had not gone forth, but abode in the
Paternal Depth, and in the Adytum of God nourished silence.
- Proc. in Tim., 167. T.
13. All things have issued from that one Fire. The Father perfected all things, and delivered them over to
the Second Mind, whom all Nations of Men call the First.
14. The Second Mind conducts the Empyrean World.
- Damascius, De Principiis. T.
15. What the Intelligible saith, it saith by understanding.
- Psellus, 35. Z.
16. Power is with them, but Mind is from Him.
- Proclus in Platonis Theologiam, 365. T.
17. The Mind of the Father riding on the subtle Guiders, which glitter with the tracings of inflexible and
relentless Fire.

- Proclus on the Cratylus of Plato. T.
18. . . . . After the Paternal Conception I the Soul reside, a heat animating all things.
. . . . For he placed The Intelligible in the Soul, and the Soul in dull body,
Even so the Father of Gods and Men placed them in us.
- Proclus in Tim. Plat, 124. Z. or T.
19. Natural works co-exist with the intellectual light of the Father. For it is the Soul which adorned the
vast Heaven, and which adorneth it after the Father, but her dominion is established on high.
- Proclus in Tim., 106. Z. or T.
Dominion, krata: some copies give kerata, horus.
20. The Soul, being a brilliant Fire, by the power of the Father remaineth immortal, and is Mistress of
Life, and filleth up the many recesses of the bosom of the World.
21. The channels being intermixed, therein she performeth the works of incorruptible Fire.
- Proclus in Politica, p. 399. Z. or T.
22. For not in Matter did the Fire which is in the first beyond enclose His active Power, but in Mind; for
the framer of the Fiery World is the Mind of Mind.
- Proclus in Theologiam, 333, and Tim., 157. T.
23. Who first sprang from Mind, clothing the one Fire with the other Fire, binding them together, that he
might mingle the fountainous craters, while preserving unsullied the brilliance of His own Fire.
- Proclus in Parm. Platonis. T.
24. And thence a Fiery Whirlwind drawing down the brilliance of the flashing flame, penetrating the
abysses of the Universe; for from thence downwards do extend their wondrous rays.
- Proclus in Theologiam Platonis, 171 and 172. T.
25. The Monad first existed, and the Paternal Monad still subsists.

- Proclus in Euclidem, 27. T.
26. When the Monad is extended, the Dyad is generated.
- Proclus in Euclidem, 27. T.
Note that "What the Pythagoreans signify by Monad, Dyad and Triad, or Plato by Bound, Infinite and
Mixed; that the Oracles of the Gods intend by Hyparxis, Power and Energy."
- Damascius De Principiis. Taylor.
27. And beside Him is seated the Dyad which glitters with intellectual sections, to govern all things and
to order everything not ordered.
- Proclus in Platonis Theologiam, 376. T.
28. The Mind of the Father said that all things should be cut into Three, whose Will assented, and
immediately all things were so divided.
- Proclus in Parmen. T.
29. The Mind of the Eternal Father said into Three, governing all things by Mind.
- Proclus, Timaeus of Plato. T.
30. The Father mingled every Spirit from this Triad.
- Lydus, De Mensibus, 20. Taylor.
31. All things are supplied from the bosom of this Triad.
- Lydus, De Mensibus, 20. Taylor.
32. All things are governed and subsist in this Triad.
- Proclus in I. Alcibiades. T.
33. For thou must know that all things bow before the Three Supernals.

34. From thence floweth forth the Form of the Triad, being preexistent; not the first Essence, but that
whereby all things are measured.
- Anon. Z. or T.
35. And there appeared in it Virtue and Wisdom, and multiscient Truth.
- Anon. Z. or T.
36. For in each World shineth the Triad, over which the Monad ruleth.
- Damascius in Parmenidem. T.
37. The First Course is Sacred, in the middle lace courses the Sun, [1] in the third the Earth is heated by
the internal fire.
- Anon. Z. or T.
[1. Jones gives Sun from Helios, but some Greek versions give Herios, which Cory translates, air.]
38. Exalted upon High and animating Light, Fire Ether and Worlds.
- Simplicius in his Physica, 143. Z. or T.
IDEAS.
INTELLIGIBLES, INTELLECTUALS, IYNGES, SYNOCHES, TELETARCHAE, FOUNTAINS,

PRINCIPLES, HECATE, AND DAEMONS.
39. The Mind of the Father whirled forth in reechoing roar, comprehending by invincible Will Ideas
omniform ; which flying forth from that one fountain issued; for from the Father alike. was the Will and
the End (by which are they connected with the Father according to alternating life, through varying
vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals.
For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptible,
the imprint of whose form is sent forth through the World, by which the Universe shone forth decked
with Ideas all various, of which the foundation is One, One and alone. From this the others rush forth
distributed and separated through the various bodies of the Universe, and are borne in swarms through its
vast abysses, ever whirling forth in illimitable radiation.

They are intellectual conceptions from the Paternal Fountain partaking abundantly of the brilliance of
Fire in the culmination of unresting Time.
But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas.
- Proclus in Parmenidem. .Z. or T.
40. These being many, descend flashingly upon the shining Worlds, and in them are contained the Three
Supernals.
- Damascius in Parmenidem. T.
41. They are the guardians of the works of the Father, and of the One Mind, the Intelligible.
42. All things subsist together in the Intelligible World.
43. But all Intellect understandeth the Deity, for Intellect existeth not without the Intelligible, neither
apart from Intellect doth the Intelligible subsist.
- Damascius. Z. or T.
44. For Intellect existeth not without the Intelligible; apart from it, it subsisteth not.
- Proclus, Th. Pl., 172. Z. or T.
45. By Intellect He containeth the Intelligibles and introduceth the Soul into the Worlds.
46. By Intellect he containeth the Intelligibles, and introduceth Sense into the Worlds.
- Proclus in Crat. T.
47. For this Paternal Intellect, which comprehendeth the Intelligibles and adorneth things ineffable, hath
sowed symbols through the World.
- Proclus in Cratylum. T.
48. This Order is the beginning of all section.

- Dam., De Prin. T.
49. The Intelligible is the principle of all section.
50. The Intelligible is as food to that which understandeth.
- Dam., De Prin. T.
51. The oracles concerning the Orders exhibits It as prior to the Heavens, as ineffable, and they add -- It
hath Mystic Silence.
52. The oracle calls the Intelligible causes Swift, and asserts that, proceeding from the Father, they rush
again unto Him.
53. Those Natures are both Intellectual and Intelligible, which, themselves possessing Intellection, are
the objects of Intelligence to others.
- Proclus, Theologiam Platonis. T.
The Second Order of the Platonist philosophy was the "Intelligible and Intellectual Triad." Among the
Chaldæans this order includes the Iynges, Synoches and Teletarchs. The Intellectual Triad of the later
Platonists corresponds to the Fountains, Fontal Fathers or Cosmagogi of the Chaldæans.
54. The Intelligible Iynges themselves understand from the Father; by Ineffable counsels being moved so
as to understand.
55. Because it is the Operator, because it is the Giver of Life Bearing Fire, because it filleth the Life-
producing bosom of Hecate; and it instilleth into the Synoches the enlivening strength of Fire, endued
with mighty Power.
- Proclus in Tim., 128. T.

56. He gave His own Whirlwinds to guard the Supernals, mingling the proper force of His own strength
in the Synoches.
- Dam.; De Prin. T.
57. But likewise as many as serve the material Synoches.
- T.
58. The Teletarchs are comprehended in the Synoches.
- Dam., De Prin. T.
59. Rhea, the Fountain and River of the Blessed Intellectuals, having first received the powers of all
things in Her Ineffable Bosom, pours forth perpetual Generation upon all things.
- Proc. in Crat. T
60. For it is the bound of the Paternal Depth, and the Fountain of the Intellectuals.
- Dam., De Prin. T.
61. For He is a Power of circumlucid strength, glittering with Intellectual Sections.
- Dam. T.
62. He glittereth with Intellectual Sections, and hath filled all things with love.
- Dam. T.
63. Unto the Intellectual Whirlings of Intellectual Fire, all things are subservient, through the persuasive
counsel of the Father.
- Proc. in Parm. T.
64. O! how the World hath inflexible Intellectual Rulers.
65. The source of the Hecaté correspondeth with that of the Fontal Fathers.
- T.

66. From Him leap forth the Amilicti, the all-relentless thunders, and the whirlwind receiving Bosoms of
the all-splendid Strength of Hecaté Father-begotten; and He who encircleth the Brilliance of Fire; And
the Strong Spirit of the Poles, all fiery beyond.
- Proc. in Crat. T.
67. There is another Fountain, which leadeth the Empyraean World.
- Proc. in Tim. Z. or T.
68. The Fountain of Fountains, and the boundary of all fountains.
- Dam., De Prin.
69. Under two Minds the Life-generating fountain of Souls is comprehended.
- Dam., De Prin. T.
70. Beneath them exists the Principal One of the Immaterials.
- Dam. in Parm. Z. or T.
Following the intellectual Triad was the Demiurgos, from whom proceeded the Effable and Essential
Orders including all sorts of Dæmons, and the Elementary World.
71. Father begotten Light, which alone hath gathered from the strength of the Father the Flower of mind,
and hath the power of understanding the Paternal mind, and doth instil into all Fountains and Principles
the power of understanding and the function of ceaseless revolution.
- Proc. in Tim., 242.
72. All fountains and principles whirl round and always remain in a ceaseless revolution.
- Proc. in Parm. Z. or T.
The Principles, which have understood the Intelligible works of the Father, He hath clothed in sensible
works and bodies, being intermediate links existing to connect the Father with Matter, rendering apparent
the Images of unapparent Natures, and inscribing the Unapparent in the Apparent frame of the World.
- Dam., De Prin. Z. or T.

74. Typhon, Echidna, and Python, being the progeny of Tartaros and Gaia, who were united by Uranos,
form, as it were, a certain Chaldæan Triad, the Inspector and Guardian of all the disordered fabrications.
- Olymp. in Phæd. T.
75. There are certain Irrational Demons (mindless elementals), which. derive their subsistence from the
Aërial Rulers; wherefore the Oracle saith, Being the Charioteer of the Aërial, Terrestrial and Aquatic
Dogs.
- Olymp. in Phad. T.
76. The Aquatic when applied to Divine Natures signifies a Government inseparable from Water, and
hence the Oracle calls the Aquatic Gods, Water Walkers.
77. There are certain Water Elementals whom Orpheus calls Nereides, dwelling in the more elevated
exhalations of Water, such as appear in damp, cloudy Air, whose bodies are sometimes seen (as
Zoroaster taught) by more acute eyes, especially in Persia and Africa.
- Ficinus de Immortalilate Animæ, 123. T.
PARTICULAR SOULS.
SOUL, LIFE, MAN.
78. The Father conceived ideas, and all mortal bodies were animated by Him.
79. For the Father of Gods and men placed the Mind (nous) in the Soul (psyche); and placed both in the
(human) body.
80. The Paternal Mind hath sowed symbols in the Soul.
- Psell., 26; Pletho, 6. Z.
81. Having mingled the Vital Spark from two according substances, Mind and Divine Spirit, as a third to
these He added Holy Love, the venerable Charioteer uniting all things.
- Lyd. De Men., 3.

82. Filling the Soul with profound Love.
- Proc. in Pl. Theol., 4. Z or T.
83. The Soul of man does in a manner clasp God to herself. Having nothing mortal, she is wholly
inebriated with God. For she glorieth in the harmony under which the mortal body subsisteth.
84. The more powerful Souls perceive Truth through themselves, and are of a more inventive Nature.
Such Souls are saved through their own strength, according to the Oracle.
- Proclus in I. Alc. Z.
85. The Oracle saith that Ascending Souls sing a Pæan.
- Olymp. in Phæd. Z or T.
86. Of all Souls, those certainly are superlatively blessed, which are poured forth from Heaven to Earth;
and they are happy, and have ineffable stamina, as many as proceed from Thy Splendid Self, O King, or
from Jove Himself, under the strong necessity of Mithus.
- Synes. De Insom, 153. Z or T.
Query Mithras.
87. The Souls of those who quit the body violently are most pure.
- Psellus, 27. Z.
88. The girders of the Soul, which give her breathing, are easy to be unloosed.
89. For when you see a Soul set free, the Father sendeth another, that the number may be complete.
- Z. or T.
90. Understanding the works of the Father, they avoid the shameless Wing of Fate; they are placed in
God, drawing forth strong light-bearers, descending from the Father, from whom as they descend, the

Soul gathereth of the empyræan fruits the soul-nourishing flower.
- Proc. in Tim., 321. Z. or T.
91. This Animastic Spirit which blessed men have called the Pneumatic Soul, becometh a god, an all-
various Dæmon, and an Image (disembodied), and in this form of Soul suffereth her punishments The
Oracles, too, accord with this account; for they assimilate the employment of the Soul in Hades, to the
delusive visions of a dream.
- Synesius De Insom. Z. or T.
The word Dæmon in the original meaning of the term did not necessarily mean a bad Spirit, and was as
often applied to pure spirits as to impure.
Compare the Eastern doctrine of Devachan, a stage of pleasing illusion after death.
92. One life after another, from widely distributed sources. Passing from above, through to the opposite
art; through the Centre of the Earth; and to the fifth middle, fiery centre, where the life-bearing fire
descendeth as far as the material world.
- Z. or T.
93. Water is a symbol of life; hence Plato and the gods before Plato, call it (the Soul) at one time the
whole water of vivification, and at another time a certain fountain of it.
- Proc. in Tim., 318. Z.
94. O Man, of a daring nature, thou subtle production.
95. For thy vessel the beasts of the Earth shalt in habit.
Vessel is the body in which the Nous -- thou, dwellest for a time.
96. Since the Soul perpetually runs and passes through many experiences in a certain space of time;
which being performed, it is presently compelled to pass back again through all things, and unfold a
similar web of generation in the World, according to Zoroaster, who thinketh that as often as the same
causes return, the same effects will in like manner be sure to ensue.

- Ficin. De Im. An., 129. Z.
97. According to Zoroaster, in us the ethereal vestment of the Soul perpetually revolves (reincarnates).
- Ficin. De Im. An., 129. Z.
98. The Oracles delivered by the Gods celebrate the essential fountain of every Soul; the Empyrean, the
Ethereal and the Material. This fountain they separate from (Zoogonothea) the vivifying Goddess (Rhea),
from whom (suspending the whole of Fate) they make two series or orders; the one animastic, or
belonging to the Soul, and the other belonging to Fate. They assert that the Soul is derived from the
animastic series, but that sometimes it becometh subservient to Fate, when passing into an irrational
condition of being,: it becometh subject to Fate instead of to Providence.
- Proclus de Providentia apud Fabricium in Biblioth. Græca., vol.8, 486. Z. or T.
MATTER.
THE WORLD -- AND NATURE.
99. The Matrix containing all things.
- T.
100. Wholly divisible, and yet indivisible.
101. Thence abundantly springeth forth the generations of multifarious Matter.
- Proc. in Tim.. 118. T.
102. These frame atoms, sensible forms, corporeal bodies, and things destined to matter.
- Dam, De Prin. T.
103. The Nymphs of the Fountains, and all the Water Spirits, and terrestrial, aërial and astral forms, are
the Lunar Riders and Rulers of all Matter, the Celestial, the Starry, and that which lieth in the Abysses.
- Lydus., p. 32.
104. According to the Oracles, Evil is more feeble than Non-entity.

- Proc. de Prov. Z or T.
105. We learn that Matter pervadeth the whole world, as the Gods also assert.
- Proc., Tim., 142. Z. or T.
106. All Divine Natures are incorporeal, but bodies are bound to them for your sakes. Bodies not being
able to contain incorporeals, by reason of the Corporeal Nature, in which ye are concentrated.
- Proc. in P1. Polit., 359. Z. or T.
107. For the paternal Self-begotten Mind, understanding His works sowed in all, the fiery bonds of love,
that all things might continue loving for an infinite time. That the connected series of things might
intellectually remain in the Light of the Father; that the elements of the World might continue their
course in mutual attraction.
- Proc. in Tim.. 155. T.
108. The Maker of all things, self-operating, framed the World. And there was a certain Mass of Fire: all
these things Self-Operating He produced, that the Body of the Universe might be conformed, that the
World might be manifest, and not appear membranous.
109. For He assimilateth the images to himself, casting them around his own form.
110. For they are an imitation of his Mind, but that which is fabricated hath something of Body.
- Proc. in Tim., 87. Z or. T.
111. There is a Venerable Name, with a sleepless revolution, leaping forth into the worlds, through the
rapid tones of the Father.
- Proc. in Crat. Z. or T.
112. The Ethers of the Elements therefore are there.
- Olympiodorus in Phæd. Z. or T.
113. The Oracles assert that the types of Characters, and of other Divine visions appear in the Ether (or
Astral Light).

- Simp. in Phys., 144. Z. or T.
114. In this the things without figure are figured.
- Simp. in Phys., 143. Z. or T.
115. The Ineffable and Effable impressions of the World.
116. The Light hating World, and the winding currents by which many are drawn down.
117. He maketh the whole World of Fire, Air, Water, and Earth, and of the all-nourishing Ether.
- Z. or T.
118. Placing Earth in the middle, but Water below the Earth, and Air above both these.
- Z. or T.
119. He fixed a vast multitude of un-wandering Stars, not by a strain laborious and hurtful, but with
stability void of movement, forcing Fire forward into Fire.
120. The Father congregated the Seven Firmaments of the Kosmos, circumscribing the Heavens with
convex form.
- Dam. in Parm. Z, or T.
121. He constituted a Septenary of wandering Existences (the Planetary globes).
- Z. or T.
122. Suspending their disorder in Well-disposed Zones.
- Z. or T.
123. He made them six in number, and for the Seventh He cast into the midst thereof the Fiery Sun.

124. The Centre from which all (lines) which way soever are equal.
- Proc. in Euclidem.
125. And that the Swift Sun doth pass as ever around a Centre.
- Proc. in Plat. Th., 317. Z. or T.
126. Eagerly urging itself towards that Centre of resounding Light.
127. The Vast Sun, and the Brilliant Moon.
128. As rays of Light his locks flow forth, ending in acute points.
- Proc. in P1. Pol. 387. T.
129. And of the Solar Circles, and of the Lunar, clashings, and of the Aërial Recesses; the Melody of
Ether, and of the Sun, and of the phases of the Moon, and of the Air.
130. The most mystic of discourses informs us that His wholeness is in the Supra-mundane Orders for
there a Solar World and Boundless Light subsist, as the Oracles of the Chaldæans affirm.
131. The Sun more true measureth all things by time, being itself the time of time, according to the
Oracle of the Gods concerning it.
132. The Disk (of the Sun) is borne in the Starless realm above the Inerratic Sphere; and hence he is not
in the midst of the Planets; but of the Three Worlds, according to the telestic Hypothesis.
- Jul., Crat., 5, 334. Z. or T.
133. The Sun is a Fire, the Channel of Fire, and the dispenser of Fire.

134. Hence Kronos, The Sun as Assessor beholds the true pole.
135. The Ethereal Course, and the vast motion of the Moon, and the Aërial fluxes.
- Proclus in Tim., 257. Z. or T.
136. O Ether, Sun, and Spirit of the Moon, ye are the chiefs of the Air.
137. And the wide Air, and the Lunar Course, and the Pole of the Sun.
138. For the Goddess bringeth forth the Vast Sun, and the lucent Moon.
139. She collecteth it, receiving the Melody of Ether, and of the Sun, and of the Moon, and of whatsoever
things are contained in the Air.
140. Unwearied Nature ruleth over the Worlds and works, that the Heavens drawing downward might
run an eternal course, and that the other periods of the Sun, Moon, Seasons, Night and Day; might be
accomplished.
- Proc. in Tim., 4, 323. Z. or T.
141. And above the shoulders of that Great Goddess, is Nature in her vastness exalted.
- Proc. in Tim., 4, T.
142. The most celebrated of the Babylonians, together with Ostanes and Zoroaster, very properly call the
starry Spheres "Herds"; whether because these alone among corporeal magnitudes, are perfectly carried
about around a Centre, or in conformity to the Oracles, because they are considered by them as in a
certain respect the bonds and collectors of physical reasons, which they likewise call in their sacred
discourse "Herds" (agelous) and by the insertion of a gamma (aggelous) Angels. Wherefore the Stars
which preside over each of these herds are considered to be Deities or Dæmons, similar to the Angels,
and are called Archangels; and they are seven in number.

- Anon. in Theologumenis Arithmeticis. Z.
Daimon in Greek meant "a Spirit" not "a bad Spirit."
143. Zoroaster calls the congruities of material forms to the ideals of the Soul of the World -- Divine
Allurements.
- Ficinus, de Vit. Coel. Comp. Z.
MAGICAL AND PHILOSOPHICAL PRECEPTS
144. Direct not thy mind to the vast surfaces of the Earth; for the Plant of Truth grows not upon the
ground. Nor measure the motions of the Sun, collecting rules, for he is carded by the Eternal Will of the
Father,. and not for your sake alone. Dismiss (from your mind) the impetuous course of the Moon, for
she moveth always by the power of necessity. The progression of the Stars was not generated for your
sake. The wide aërial flight of birds gives no true knowledge nor the dissection of the entrails of victims;
they are all mere toys, the basis of mercenary fraud:, flee from these if you would enter the sacred
paradise of piety, where Virtue, Wisdom, and Equity are assembled.
- Psel., 4. Z.
145. Stoop not down unto the Darkly-Splendid World; wherein continually lieth a faithless Depth, and
Hades wrapped in clouds, delighting in unintellible images, precipitous, winding, a black ever-rolling
Abyss; ever espousing a Body unluminous, formless and void.
- Synes., de Insom., 140. Z. or T.
146. Stoop not down, for a precipice lieth beneath the Earth, reached by a descending Ladder which hath
Seven Steps, and therein is established the Throne of an evil and fatal force.
147. Stay not on the Precipice with the dross of Matter, for there is a place for thy Image in a realm ever
splendid.
- Psell., 1, 2; Pletho, 14; Synesius, 140. Z.
148. Invoke not the visible Image of the Soul of Nature.

149. Look not upon Nature, for her name is fatal.
- Proc. in P1at. Th., 143. Z.
150. It becometh you not to behold them before your body is initiated, since by always alluring they
seduce the souls from the sacred mysteries.
- Proc. in I Alcib. Z. or T.
151. Bring her not forth, lest in departing she retain something.
Taylor says that "her" refers to the human soul.
152. Defile not the Spirit, nor deepen a superficies.
153. Enlarge not thy Destiny.
- Psell., 37; Pletho, 4.
154. Not hurling, according to the Oracle, a transcendent foot towards piety.
- Dam. in Vitam Isidore. ap. Suidam Z. or T.
155. Change not the barbarous Names of Evocation for there are sacred Names in every language which
are given by God, having in the Sacred Rites a Power Ineffable.
- Psell., 7. Nicephotus. Z. or T.
156. Go not forth when the Lictor passeth by.
- Picus de Mirandula, Concl. Z.
157. Let fiery hope nourish you upon the Angelic plane.

- Olymp. in Phæd. Proc. in Alcib. Z. or T.
158. The conception of the glowing Fire hath the first rank, for the mortal who approacheth that Fire
shall have Light from God; and unto the persevering mortal the Blessed Immortals are swift.
159. The Gods exhort us to understand the radiating form of Light.
160. It becometh you to hasten unto the Light, and to the Rays of the Father, from whom was sent unto
you a Soul (Psyche) endued with much mind (Nous).
- Psell., 33. Pletho, 6. Z.
161. Seek Paradise.
162. Learn the Intelligible for it subsisteth beyond the Mind.
163. There is a certain Intelligible One. whom it becometh you to understand with the Flower of Mind.
164. But the Paternal Mind accepteth not the aspiration of the soul until she hath passed out of her
oblivious state, and pronounceth the Word; regaining the Memory of the pure paternal Symbol.
165. Unto some He gives the ability to receive the Knowledge of Light; and others, even when asleep, he
makes fruitful from His own strength.
- Synes., de Insomn., 135. Z. or T.
166. It is not proper to understand that Intelligible One with vehemence, but with the extended flame of
far reaching Mind, measuring all things except that Intelligible. But it is requisite to understand this; for
if thou inclinest thy Mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a

pure and enquiring sense, to extend the void mind of thy Soul to the Intelligible, that thou mayest learn
the Intelligible, because it subsisteth beyond Mind.
- Dam. T.
167. Thou wilt not comprehend it, as when under-standing some common thing.
- Damascius, de primis principiis. T.
168. Ye who. understand, know the Super-mundane Paternal Depth.
- Dam. Z. or T.
169. Things Divine are not attainable by mortals who understand the body alone, but only by those who
stripped of their garments arrive at the summit.
170. Having put on the completely armed-vigour of resounding Light, with triple strength fortifying the
Soul and the Mind, He must put into the Mind the various Symbols, and not walk dispersedly on the
empyræan path, but with concentration.
171. For being furnished with every kind of Armour, and armed, he is similar to the Goddess.
- Proc. in P1. Th., 324. T.
172. Explore the River of the Soul, whence, or in what order you have come: so that although you have
become a servant to the body, you may again rise to the Order from which you descended, joining works
to sacred reason.
- Psell, 5. Pletho, 1. Z.
173. Every way unto the emancipated Soul extend the rays of Fire.
174. Let the immortal depth of your Soul lead you, but earnestly raise your eyes upwards.
- Psell., 11. Pletho, 20.
175. Man, being an intelligent Mortal, must bridle his Soul that she may not incur terrestrial infelicity,

but be saved.
- Lyd., De Men., 2.
176. If thou extendeth the Fiery Mind to the work of piety, thou wilt preserve the fluxible body.
177. The telestic life through Divine Fire removeth all the stains, together with everything of a foreign
and irrational nature, which the spirit of the Soul has attracted from generation, as we are taught by the
Oracle to believe.
- Proc. in Tim., 331. Taylor.
178. The Oracles of the Gods declare, that through purifying ceremonies, not the Soul only, but bodies
themselves become Worth) of receiving much assistance and health, for, say they, the mortal vestment of
coarse Matter will by these means be purified." And this, the Gods, in an exhortatory manner, announce
to the moat holy of Theurgists.
- Jul., Crat. v., p.334. Z. or T.
179. We should flee, according to the Oracle, the multitude of men going in a herd.
- Proc. in I Alc. Z. or T.
180. Who knoweth himself, knoweth all things in himself.
- I. Pic., p. 211. Z.
181. The Oracles often give victory to our own choice, and not to the Order alone of the Mundane
periods. As, for instance, when they say, "On beholding thyself, fear!" And again, "Believe thy-self to be
above the Body, and thou art so." And, still further, when they assert, "That our voluntary sorrows
germinate in us the growth of the particular life we lead."
- Proc., de Prov., p. 483. Z. or T.
182. But these are mysteries which I evolve in the profound Abyss of the Mind.
183. As the Oracle thereforth saith: God is never so turned away from man, and never so much sendeth
him new paths, as when he maketh ascent to divine speculations or works in a confused or disordered
manner, and as it adds, with unhallowed lips, or unwashed feet. For of those who are thus negligent, the

progress is imperfect, the impulses are vain, and the paths are dark.
- Proc. in Parm. Z. or T.
184. Not knowing that every God is good, ye are fruitlessly vigilant.
- Proc. in Platonis Pol., 355. Z. or T.
185. Theurgists fall not so as to be ranked among the herd that are in subjection to Fate.
- Lyd., De men. Taylor.
186. The number nine is divine, receives its completion from three triads, and attains the summits of
theology, according to the Chaldaic philosophy as Porphyry informeth us.
- Lyd., p. 121.
187. In the left side of Hecate is a fountain of Virtue, which remaineth entirely within her, not sending
forth its virginity.
188. And the earth bewailed them, even unto their children.
- Psell., 21 ; Pletho, 3. Z.
189. The Furies are the Constrainers of Men.
190. Lest being baptized to the Furies of the Earth, and to the necessities of nature (as some one of the
Gods saith), you should perish.
- Proc. in Theol., 297. Z. or T.
191. Nature persuadeth us that there are pure Dæmons, and that evil germs of Matter may alike become
useful and good.
192. For three days and no longer need ye sacrifice.

- Pic. Concl. Z.
193. So therefore first the Priest who governeth the works of Fire, must sprinkle with the Water of the
loud-resounding Sea.
194. Labour thou around the Strophalos of Hecaté.
- Psell., 9. Nicephorus.
195. When thou shalt see a Terrestrial Dæmon approaching, Cry aloud! and sacrifice the stone
Mnizourin.
- Psell., 40. Z.
196. If thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto
thee the High-arched Vault of Heaven, when the Stars have lost their Light and the Lamp of the Moon is
veiled, the Earth abideth not, and around thee darts the Lightning Flame and all things appear amid
thunders.
197. From the Cavities of the Earth leap forth the terrestrial Dog-faced demons, showing no true sign
unto mortal man.
- Psell, 23; Pletho, 10. Z.
198. A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh
the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also
there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of
the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and
standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these
Symbols into the Form of a Lion.
- Proc. in P1. Polit., 380; Stanley Hist. Philos. Z. or T.
199. When thou shalt behold that holy and formless Fire shining flashingly through the depths of the
Universe: Hear thou the Voice of Fire.

ORACLES FROM PORPHYRY.
1. There is above the Celestial Lights an Incorruptible Flame always sparkling; the Spring of Life, the
Formation of all Beings, the Original of all things! This Flame produceth all things, and nothing
perisheth but what it consumeth. It maketh Itself known by Itself. This Fire cannot be contained in any
Place, it is without Body and without Matter. It encompasseth the Heavens. And there goeth out from it
little Sparks, which make all the Fires of the Sun, of the Moon, and of the Stars. Behold! what I know of
God! Strive not to know more of Him, for that is beyond thy capacity, how wise soever thou art. As to
the rest, know that unjust and wicked Man cannot hide himself from the Presence of God !
No subtilty nor excuse can disguise anything from His piercing Eyes. All is full of God, and God is in
All!
2. There is in God an Immense Profundity of Flame! Nevertheless, the Heart should not fear to approach
this Adorable Fire, or to be touched by it; it will never be consumed by this sweet Fire, whose mild and
Tranquil Heat maketh the Binding, the Harmony, and the. Duration of the World. Nothing subsisteth but
by this Fire, which is God Himself. No Person begat Him; He is without Mother; He knoweth all things,
and can be taught nothing.
He is Infallible in His designs, and His name is unspeakable, Behold now, what God is! As for us who
are His messengers, We are but a Little Part of God.
Twilit Grotto -- Esoteric Archives Contents Prev Chaldaean Oracles Next timeline
TITLE: The Chaldæan Oracles of Zoroaster

Edited and revised by Sapere Aude. [William Wynn Westcott]
With an introduction by L. O. [Percy Bullock]
[1895]

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Twilit Grotto -- Esoteric Archives Contents Prev Copyright Next timeline
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John Dee's Mysteriorum Libri Quinque - contents
Twilit Grotto -- Esoteric Archives Contents Prev Sl3188 Next Timeline
Mysteriorum Libri Quinque

or, Five Books of Mystical Exercises of Dr. John Dee
An Angelic Revelation of Kabbalistic Magic and other Mysteries Occult and
Divine
revealed to Dr. John Dee and Edward Kelly
A.D. 1581 - 1583
with a preface by Elias Ashmole
Edited by Joseph Peterson
Copyright 1985 by Joseph H. Peterson
First published by Magnum Opus Hermetic Sourceworks, Wales 1985
All rights reserved. This book or parts thereof may not be reproduced in any form without written permission from the
editor.
Please direct inquiries to:
[email protected]
Dr. John Dee

Mysteriorum Libri Quinque
CONTENTS
Preface by Elias Ashmole

Introduction
LIBER I -- The manner of working
Latin Oration
John Dee his note
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Preliminary invocation
Prologue (Actio Saulina) Dec 22, 1581. Annael foretells the coming Actions
1.
First Action. March 10, 1582. Edward Talbot (Edward Kelley) arrives and invokes Anchor. Uriel appears. Dee
inquires about the Book of Soyga. A false revelation of the gold sigil
2.
Second Action. Mar 10, later. Dee inquires again about Soyga. Uriel refers him to Michael. Sigillum Dei described.
The holy table shown. Lundrumguffa, a wicked spirit, to be discharged
3.
Third Action. Mar 11. Uriel and Michael expel Lundrumguffa
4.
Fourth Action. Mar 14. Uriel and Michael appear. A host with letters. The Angel of a man's profession resembling
John Dee. The ring of Solomon revealed. Advice regarding the sigil EMETH
5.
Fifth Action. Mar 15. Salamian, Raphael, Fortitudo Dei and Uriel appear. Mamon and his servants expelled. Magical
instructions given.
LIBER II -- The Mysteries most marvelous of Sigillum DEI, otherwise called

Sigillum AEMETH
6.
Sixth Action. Mar 1582 (Date uncertain). Michael, Uriel and Semiel appear. The form of the Sigil described. Forty
angels appear and reveal 40 letters for the sigil's border
7.
Seventh Action. Later, same day. Michael corrects several errors. The interpretation of the 40 letters given
8.
Eighth Action. Later, same day. Michael appears. More instruction concerning the 40 letters. Adam's Treatise from
Paradise to be revealed
9.
Ninth Action. Mar 20. Uriel appears and defers the action until later
10.
Tenth Action. Mar 20, later. Michael and Uriel appear. Seven names extracted from the 40 letters. These are
corrected. Symbols for the 7 angles of the Sigil are revealed. A table of 49 letters is revealed, from which are
extracted the names of 7 angels. E. Talbot to fetch Lord Mowntegle's books
11.
Eleventh Action. Mar 21. Michael and Uriel appear. Phanael, an angelic trumpeter. Seven companies of pillars. A
table of 49 letters is revealed, from which four series of seven names are extracted
The Form of the Sigillum DEI EMETH
LIBER III -- Of the 7 Ensigns of Creation
12.
Twelfth Action. Apr 28, 1582. Michael appears. The first of seven talismans revealed.
13.
Thirteenth Action. Apr 28, later. Michael appears. The other six talismans revealed
14.
Fourteenth Action. Apr 29. Michael and Uriel appear. The seven tables of the mystical heptarchy are revealed.
Offices of the angels described. 68 The seven tables 70 A list of the 49 angels extracted from the tables 77 A circular
diagram of the 49 names

15.
Fifteenth Action. May 4. Michael and Uriel appear. A parable of two birds is seen as a vision. Magical instruction
LIBER IV -- The offices of the angels of the Mystical Heptarchy: "Post

reconciliationem Kellianam"
16.
Sixteenth Action. Nov 15, 1582. Seven angels appear. Carmara appears. His office. Balanced and unbalanced kings.
True and impure noblemen. Scholars of light and scholars of confusion. Hagonel appears. His instruction.
Note by E. Ashmole about the beginning of Liber IV
17.
Seventeenth Action. Nov 16. An angel with a triple crown appears with seven angels. Bornogo and Befafes
18.
Eighteenth Action. Nov 16, later. Offices of angels Butmono, Bralges, Blisdon. The 7 characters of the kings
19.
Nineteenth Action. Nov 17. Carmara appears. A company of 42 angels reveal a table of 42 letters
20.
Twentieth Action. Nov 17, later. Carmara appears. Magical instruction
21.
Twenty-first Action. Nov 19. Carmara, Bobogel and Babalel appear. A company of 42 angels reveal 42 letters.
Magical instruction
22.
Twenty-second Action. Nov 20. Carmara, Babalel and Befafes appear. Their offices revealed. 42 angels and 42
letters
23.
Twenty-third Action. Nov 20, later. Carmara, Bnapsen and Brorges appear. Magical instruction from Michael, Uriel
and Raphael
24.
Twenty-fourth Action. Nov 21. Carmara appears. He reveals himself as Baligon. Magical instruction. Explanations
of the letters of the tables. The shewstone miraculously appears
LIBER V -- Of the Holy Book Liber LOAGAETH
25.
Twenty-fifth Action. 1583 Mar 23. Edward Kelley and John Husey return with the Book, the scroll and the powder.
Medicina Dei invoked for instruction
26.
Twenty-sixth Action. Mar 24. Me. appears and shows the Holy Book, Liber LOAGAETH
27.
Twenty-seventh Action. Mar 26. Me. appears and shows the Holy Book again. A sermon. The Adamical alphabet is
revealed
28.
Twenty-eighth Action. Mar 26, later. A vision of a great battle. Me. appears. Instruction regarding the mission of
Adrian Gilbert
29.
Twenty-ninth Action. Mar 28. Gargat, a wicked spirit intrudes while Dee is away. Dee returns and asks the angels
for help. Gargat confronted. A counterfeit scroll. Gargat punished. More advice for Adrian Gilbert. Advice for John
Davis refused
30.

Thirtieth Action. Mar 28, later. Dee complains that the Queen will not reform the calendar. Me. appears. Advice for
Adrian Gilbert. Magical instruction
31.
Thirty-first Action. Mar 29 (Good Friday). Me. appears. A fire enters EK's head. The first line of the Holy Book
revealed
32.
Thirty-second Action. Mar 31 (Easter). Me. appears. The second line revealed. Dee requests an abridgement of the
transmittal process. Dee rebuked. Me. not to come again until the book is finished. Prophesies of doom
33.
Thirty-third Action. Apr 2. Lines 38 revealed
34.
Thirty-fourth Action. Apr 3. Lines 9-20
35.
Thirty-fifth Action. Apr 3, later. Lines 21-26. Further instruction on the transmission of the Holy Book
36.
Thirty-sixth Action. Apr 4. Lines 27-35
37.
Thirty-seventh Action. Apr 5. Charles Sled and EK rebuked for quarreling. A vision: A headless people to be
restored. Lines 36-42
38.
Thirty-eighth Action. Apr 6. Lines 43-48. The Holy Book titled Amzes naghezes Hardeh
39.
Thirty-ninth Action. Apr 6. Uriel appears to answer questions. Great misery predicted. Book to be completed in 40
days. The Book is referred to as 'a Book of Secrets and Key of this World'. EK begins to write the book down
directly. Advice regarding Mistress Haward. The last line of leaf 1. The beginning of leaf 2
A note of 5 doubts concerning the Holy Book
40.
Fortieth Action. Apr 10. The Macedonian and Mr. Sanford's letters
The ten seals showing the location of treasures
Apr 11. John Dee deciphers the manuscript
41.
Forty-first Action. Apr 15. An earth spirit bites EK
42.
Forty-second Action. Apr 18. A sentence of 21 letters
43.
Forty-third Action. Apr 18, later. Il introduced. Instruction and a sermon. Inquiry concerning Soyga. The language
infused into Adam in paradise. Dee asks about the lost Book of Enoch mentioned in Jude, and also about the lost
writings of Esdras. Il sings a song. Instructions for obtaining the treasures. EK upset about the diaries hidden in
Dee's chimney
QUINTI LIBRI MYSTERIORUM APPENDIX
44.
Forty-fourth Action. 1583 Apr 20. Il gives advice and reconciles Dee and Kelly
45.
Forty-fifth Action. Apr 23. Dee and Kelly pray that the angels' silence be ended. Uriel invoked. A strong rebuke for
their impatience
Apr 26. EK pacified by Dee and Adrian Gilbert
46.
Forty-sixth Action. Apr 28. Il appears. A lesson on the transposition of letters. The Adamical alphabet. Instructions

regarding the painting of the furniture. The Holy Table revealed

47.
Forty-seventh Action. Apr 28, later. Il appears and gives magical instruction
48.
Forty-eighth Action. Apr 29. Il appears. The Book of Soyga or Aldaraia discussed. Magical instruction. The gold
lamine, an instrument of dignification
Apr 29, later. An evil spirit attempts to pass off a counterfeit character
49.
Forty-ninth Action. Apr 29, later. Help sought to banish the evil spirit. A sermon
50.
Fiftieth Action. May 5. Uriel appears to answer questions. Magical instruction
51.
Fifty-first Action. May 5, later. Uriel appears. Magical instruction. The treasure discussed. The book, the scroll and
powder. Advice regarding Al Lasky. Visions of the beheading of Mary Queen of Scotts and the Spanish Armada
The completion of the tables by EK. The correct form of the holy alphabet given
52.
Fifty-second Action. May 8. Visions. A spirit appears and denounces the actions. Uriel banishes him. Money sought
from the angels. Uriel issues a strong rebuke. Apparition of a disembodied tongue
53.
Fifty-third Action. May 9. Mercy sought for their impatience. Uriel responds. Magical instruction. EK buys a horse
to travel to gather the earths of the treasures
54.
Fifty-fourth Action. May 23. EK returns with the eleven earths. Proceeds received from the Royal Mines. Michael,
Uriel and Raphiel appear. Instructions. Advice regarding Al Lasky
ADDENDA
TABLE 1
TABLE 2
Additional Angelic phrases found in this book
Statistics on the Angelic Tables
Commentary
Bibliography
Index
PREFACE
Be it remembred, that the 20th: of August 1672, I received by the hands of my servant Samuell Story, a parcell of Dr: Dee's
manuscripts, all written with his owne hand; vizt: his Conference with Angells, which first began the 22th of Dec: Anno:
1581, & continued to the end of May Anno: 1583, where the printed booke of the remaining conferences (published by Dr:
Causabon) begins, & are bound up in this volume.
Beside these, the booke intituled, The 48 Claves Angelicae, also, Liber Scientia Terrestris Auxilij & Victoria (these two
being those very individuall bookes which the angells commanded to be burnt[1], & were after restored[2] by them as
appeares by the printed Relation of Dr: Dee's Actions with Spirits pag: 418 & 419) The booke intituled De Heptarchia
Mystica Collectaneorum Lib: Primus, and a booke of invocations or Calls, begining with the squares filld with letters, about
the black cross. These 4 bookes I have bound up in another volume[3].

All which, were a few daies before delivered to my said servant, for my perusall (I being then at Mr: William Lillies house
at Hersham in Surrey) by my good freind Mr: Thomas Wale, one of his maiesties warders in the Tower of London.
The 5t: of Sept: following Mr: Wale (having heard of my retourne to towne) came to my office in the Excise Office in
Broadstreete, & told me he was content to exchang all the foresaid bookes, for one of myne, vizt: The Institution, Lawes &
Ceremonies of the most Noble Order of the Garter, to this I agreed, and provided one, which I sent him fairely bound, &
gilt on the back[4].
On the 10th: of the said Sept: Mr: Wale came thither to me againe, & brought his wife with him, from her I received the
following account of the preservation of these bookes, even till they came to my hands, vizt: That her former husband was
one Mr: Jones a confectioner, who formerly dwelt at the Plow in Lumbardstreet London, & who, shortly after they were
married, tooke her with him into Alde streete among the joyners, to buy some houshold stuff, where (at the corner house)
they saw a chest of cedarwood, about a yard & halfe long, whose lock & hinges, being of extraordinary neate worke, invited
them to buy it. The master of the shop told them it had ben parcell of the goods of Mr: John Woodall Chirurgeon (father to
Mr: Thomas Woodall late Serjant Chirurgeon to his now Maiestie King Charles the 2d: (my intimate friend) and tis very
probable he bought it after Dr: Dee's death, when his goods were exposed to sale.
Twenty yeares after this (& about 4 yeares before the fatall fire of London) she & her said husband occasionally removing
this chest out of its usuall place, thought they heard some loose thing ratle in it, toward the right hand end, under the box or
till thereof, & by shaking it, were fully satisfied it was so: Hereupon her husband thrust a peece of iron into a small crevice
at the bottome of the Chest, & thereupon appeared a private drawer, which being drawne out, therein were found divers
bookes in manuscript, & papers, together with a litle box, & therein a chaplet of olive beades, & a cross of the same wood,
hanging at the end of them.
They made no great matter of these bookes &c: because they understood them not, which occasioned their servant maide to
wast about one halfe of them under pyes & other like uses, which when discovered, they kept the rest more safe.
About two yeares after the discovery of these bookes, Mr: Jones died, & when the fire of London hapned, though the chest
perished in the flames, because not easily to be removed, yet the bookes were taken out & carried with the rest of Mrs:
Jones her goods into Moorefields, & being brought safely back, she tooke care to preserve them; and after marrying with
the foresaid Mr: Wale, he came to the knowledge of them, & thereupon, with her consent, sent them to me, as I haue before
set downe.
E. Ashmole.
NOTES:
1. 10 Apr. 1586.
2. 30 Apr. 1586.
3. Sloane 3191.
4. As a further testimony of the sence of Mr. Wales kindnes, shortly after his death, I sent for his son, & bestowed on
him, one of my deputies places in the Excise, with an allowance of 80 £ p Anum.

Go to [Twilit Grotto: Esoteric Archives | Mysteriorum Libri Quinque]
Dee, John, 1527-1608.

Mysteriorum Libri Quinque ('The Five Books of the Mysteries') / by Dr. John Dee.
edited & translated by Joseph H. Peterson
Originally published: Five Books of Mystical Exercises.
Wales: Magnum Opus Hermetic Sourceworks, 1985
1. Christianity -- Controversial literature -- Early works to 1800.
2. Hermetism -- Early works to 1800.
I. Peterson, Joseph. 1954- . II. Title.
BF1623. 1985
133.-D

Part 2
[28r]
oratio prima
[S2 does not have this heading]
Acciones nostras quesumus domine aspirandi parueni, et adiuuando prosequerem it cuncta nostra
operatio a et semper incipiat, et per et incepta siniatur qui viuis et regnas deus per omnia secula
seculorum amen */*/*/*/*/*/*/*/*/*/*/*/*/*/*
oratio secunda
Aue maria gratia plena dominus tecum benedicta tu in mulieribus et benedictus fructus ventris tui ihesus
mater ora pro nobis amen */*/*
oratio Tercia
Salue regina misericordie vita dulcedo et spes nostra salue, ad te clamanes exules filii eue, ad te
suspiramus gementes et flentes, in hac lachrimarum valle eya ergo aduocata nostra illos tuos
misericordes oculos ad nos conuerte et Ihesum benedictum fructum ventris tui nobis post hoc exilium
ostende o clemens o pia o dulcis maria ora pro nobis sancta dei genitrix, vt digni efficiamur
promissionibus christi */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
oratio quarta
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O gloriosa domina [Deest S2] virgo semper maria mater gloriæ, mater ecclesiæ, mater pietatis et
indulgentiæ, aue carissima domina semper virgo maria, mater luminis, honor eternus, signum serenitatis,
[28v] aue piissima domina maria aula dei porta caeti [S2: celi] sacrarium spiritussaniti, aue piissima
domina voua aurea templum dignitatis [S2: diuinitatis] reclinatorium eterne pictatis [S2: pietatis], aue
clementissima domina maria decus virginum domina gencium regina cælorum [S2: angelorum], aue
amantissima domina maria fons ortorum, ablutio peccatorum lancrum [S2: lanacru~] animarum, aue
desideratissima domina maria mater orphanarum [S2: ..orum] manurilla [S2: mamilla] peruulorum [S2:
permilorum?], consolatio miserorum, salue sancta parens, salue sancta et inmaculata virginitas assistens
vultui dei memor [S2: memorum] esto nostræ fragilitatis, salue benignissima, salue suauissima, salue
misericordissima, propiciaberis semper virgo benedicta et gloriosa [S2 adds: semper] virgo maria quæ
virga sacratissima dei et mater et [S2: es] piissima [S2 adds: montis] stella clarissima, salue semper
gloriosa, margarita preciosa, ficus, lilum [S2: liliu~], formosa, oleus velut rosa alba dirige me in visio~e~
[S2: uisione] beata, obsecro te regina perhennis sancta maria per amorem patris et filii et spiritussancti, et
per commendatum tibi celeste sacrarium, et per multas miserationes quas fecit super me et super genus
humanum, et per virtutes et per misteria sancte crucis, et per sanctos claues firas [S2: fixos] in suas
preciosas manus et pedes, et per sancta .5. vulnera sui preciosa corporis, et per precium sancti corporis
[29r] sui quo nos redemit in sancta cruce ut ores pro me et pro omnibus peccatis meis et necessitatibus
meis anime et corporis mei ad dilectum filium tuum */*/*/*/*/*/*/*/*/*/*/*/*
here recyte youre peticion accordinge to the effecte of the which you worke, doo so in the [blank space of
approx 12 chars] of euery prayer before wrytten and [rest of line is blank] [Instead of this paragraph, S2
has: ut me inuente ip~m uidere et collandare merear. Amen. ]
C aude virgo maria [S2: dei] genitrix inmaculata gaudium mihi dona, gaude que gaudium ab angelo
suscepisti et gaudium visionis diuine mihi dona. gaude quæ genuisti eterni luminis claritates [S2:
claritate~], gaude dei genitrix et gaudium visionis diuine in [S2: michi] dona, vt sublener [S2: subleuer]
de omnibus augustiis et tribulationibus et vitiis meis quæ sunt in corde meo et quero amplius vt tecum
sim a latere constans [hic recita petitionem tuam, pro visione die ad videndum me viuente deum eternum]
[Instead of hic recita... S2 reads: adiudendu~ me uiuente deu~ eternu~] adoro et sancta mater domini
nostri iesu xipi et laudo et magnifico te, adoro altitudinem tuam, adoro castitatem et virgnitatem tuam,
adoro pietatem et misericordiam tuam, adoro viscera beata tua quæ portauerunt deum et hominem, adoro
beatum vterum tuu~ qui portauit iesum dominum, adoro beata vtera tua quæ lactauerunt saluatorem
mundi, precorte carissima semper virgo maria par amorem filii tui domini nostri iesu christi vt intercedas
pro me [29v] peccatore Heare recyte your perticion whate your desyere is to haue. [S2 omits Heare ...
haue.] Ad visionem dei eterni me viuente habendam et sis [S2: succurras] mihi auxiliatrix [S2 omits] in
omnibus angustiis et necessitatibus meis et ne derelinquas me neque sim sine adiutorio in hac visione
beata neque in illo tremendo die cum exierit anima de corpore meo, aut in mirabili hora cum capta fuerit
ad videndum [S2: uidendo] me viuente deum, postulo gratiosa me ad portas paradisi facere venire vt

merear ibi videre [S2: uidere ibi] filium tuum et merear habere leticiam sempiternam visionis diuine cum
christo filio tuo gloriosissimo qui viuit et regnat per omnia secula seculorum. amen */*/*/*
oratio saxta
E go peccator in dignus ad laudem et honorem gloriisissime semperque virginis mariæ genitricis
domini nostri iesu christi eius sacra nomina cum sim in dignus iuxta meum exignum senssum spiritu
sancto dictante nominare curo.
O gloriosa dei genitrix [S2 adds: semper] maria me [S2: ne i~] digneris contra nequissimum et
innumerabili iniquitate plenum, sed accipe propitia misericorditer quod in dignus ad honorem tuum
offero et affecto, et enim piissima sacra tua nomina corde ore opera distincte nominare et exaltare volo,
nominaris namque maria genitrix, mater, sponsa filia, theoton, virga, vas, balsamus, nubes, [30r] ros,
pacifica, princeps, regina aurora, imperatrix, domina, ancilla, ortus, fons, puteus, vita, via, semita,
splendor, stella aurea, lumen, luna, fenestra, vitrea, ianua, porta, velum cella, domus, hospitium, capsa,
templum, aula, tabernaculum, manua, ciuitas, liber, stola, flumen, pons, vna malum, granatum femina,
nutrix, mulier, turris, uauis, redemtrix, liberatrix, amnica, thalamus, vallis, cinamomum, turtur, columba,
lilium, rosa, consolatio, portus, spes, salus, gloria, fundamentum, vera peccatorum medicina, sacrarium,
spiritus, sancti, radix, iesse, antidotum, recreatrix, syon, puella, misertrix, tuam deprecor, sanctissima
misericordiam vt per hæc tua diuina nomina qu&ae; ego tibi nunc plenus inmundicia coram altari tuo de
te presumendo optuli vt in hac hora me audias insaciabiliter digneris me facere */*/*/*/*/*/*/*/*/*/*
hic peticionem tuam recita sed pro visione diuina tunc dic vt sequitur, videre atque laudare te et tuum
filium gloriosum corpusculo meo viuente */*/*/*/*/*/*/*/*/*/*/*/*/*
T eque interpello gloriosa perfilium tuum quem concepisti, quem genuisti, [30v] quem pe peristi, quem
in carnem concepisti, quem in balneo misisti, quem in templo presentasti, quem predicantem audisti,
quem in cruce pro nobis suspensum vidisti, quem mortuum et sepultum inspexisti, surgentem a mortuis
sciuisti, quem ad cælos ad patrem ascend entem vidisti, et inde venturus est iudicare viuos et mortuos et
seculum per ignem, per ipsum quoque pollutus labiis pollutus corpore pollutus in mente ausus nominare.
hic recita tuam petitionem, nisi fit pro visione diuina tunc die vt sequitur * * quatenus in hoc opere
te et sanctam trinitatem tum sanctis angelis facias me aspicere et videre et in extremo magno iudicio ab
eternali pena eripias oær christum dominum nostrum amen */*/*/*/*/*/*/*/*/*/*
[In marg: ye crede] Hic oportet te dicere simbolum tuum usque ad finem et postea dic hunc psalmum

quicunque vult usque ad finem */*/*/*/*/*/*/*/*/*/*/*/*/*
Quiccu~qe vult salus esse et visionem diuinam habere ante o~ia opus est vt teneat catholica~ fidem.
Qua~ nist quisqe integra~ in uiolata~qe seruauerit: absqe dubio ineternu~ peribit et visionem diuinam non
hababit. Eides au~t catholica heoe~: vt vnu~ deu~ in trinitate & trinitate~ ivnitate veneremur Neqe
Qfundentes psonas: neqe substantia separantes Alia est em~ perso= [31r] na p'ris . alia filii alia spu~
ssancti. Sed p'ris & filii & spu~ssancti una est diuinitas: equalis glia coeterna maiestas: Qualis pat tal
filias: tal spiritussanctus. Increats pat increats filis: increatus spu~ssanctus. Imme~sus pater imme~sus
filius: imme~sus spu~ssctus. Eterns pater etns filis: eternus spiritussanctus. Et tn~ no~ tres eterni: sed vns
eternus: Sicut no~ tres increati nec tres imme~si: sed vn~s increatus & vnus immensus: Similit' op's pat'
op's filis. op's spussanctus. Et tu~ no~ tres o~ipote~tes: sed vnus omnipotens. Ita deus pater deus filis:
deus spiritussanctus. Et tu~ no~ tres dii: sed vnus est deus. Ita dn's pater dn's filis: dominus spu~ssanctus.
Et tu~ non tres d'ni: sed vnus est dominus. Qr sicut sigillatibus vna~qua~qe persona~ deu~ ac dfim
qfiteri: xp'iana veritate qpellimur. Ita tres deos aut d'nos dicare: catholica religione phibemur. Pater a
nullo est factus: nec creatus nec genitus. Filis a p're solo est: no~ factus nec creatus sed genitus
Spu~ssctus a p're & filio: non factus nec creatus nec genitus sed pcedens. Unus ergo pat' no~ tres patres:
vnus filius no~ tres filii: vnus spiritussctus no~ tres spiritussancti. Et in hac trinitate nihil prius aut
posterius: nichil mais aut minus: sed tote tres psone coet'ne sivi sunt et coequales. Ita vt per omnia sicut
iam supradictu~ est: & vnitas i~ trinitate: & trinitas t' vnitate veneranda sit. Qui vult erna (?) salu's eff???
[31v] itade trinitate sentiat. Sed necessariu~ est ad afna~ salutem: vt incarnationem quoqe d'ni n'ri iesu
x'pi fideliter credat. Est ergo fides recta vt credamus & qfiteamur: qe d'ns noster iesus x'pi dei filius deus
et homo est. Deus est ex substa~tia patris a'n scl'a genitus: & homo est ex substantia matris in seculo
natus. Perfectus deus p'fectus homo: ex a~ia ratio~ali & humana carne subsistens. Equalis patri scd'm
diuinitatem: mino2 patre scd'm humanitate~. Qui deus sit et homo: no~ duo tn~ s3 vnus est xp's. Unus
au~tnon quersio~e diuinitatis in carne~: sed assumptio~e humanitatis in deum Unus o~ino no~
confusione substantie: s3 vnitate persone Nam sicut a~ia rationalis & caro vnus est homo: ita deus et
homo vnus est xp's. Qui passus est p2o salute nostra desce~dit ad inferos: tertia die resurre xit amo2tuis
Ascendit ad celas sedet ad dextera~ dei patris o~ipotentis: inde ve~turus est iudicare viuos et mo2tuos.
Ad cuius aduentu~ o~es ho~i~es resurgere habe~t cu~ co2po2ibus suis: & reddituri su~t de factis pp2iis
ratione~. Et q' bona egeru~t ibu~t i~vita~ eterna~: qui vero mala in igne~ eternu~. Hec est fides
catholica: qua~ nisi qsqe fidelit' firmiterqe crediderit saluus esse no~ poterit. Slia patri et filio et spiritui
sancti. Sicut erat in principio et nu~c et se~per et in [32r] secula seculorum. Amen.
*/*/*/*/*/*/*/*/*/*/*/*/*
E go diuina institucione formatus et preceptis salutaribus imprecatus audebo dicere hic dic orationem
dominicam. */*/*/*/*/*/*/*/*/*/*/*/*/*

P ater noster qui es in celis, sa~ctificetur nomen tuum. adueniat regnum tuu~, fiat voluntas tua, sicut in
cælo et in terra. panem nostrum quotidianu~ da nobis hodie, et dimitte nobis debita nostra: sicut et nos
dimittimus debitoribus nostris, et ne nosinducas in te~tationem, sed libera nos a malo. Amen.
*/*/*/*/*/*/*/*/*/*/*/*/*/*/*
[Oration 9]
A lpha et Omega: deus omnipotens [S: "õnipotens deus"] principium omnium rerum sine principio
finis sine fine exaudi hodie preces meas pussime neque secundum [S o. last 2 words] iniquitates meas [S
adds "deleas"?] neque secundum pe*ats mea retribue mihi [S repl. the last 4 words with "p'cta n'ra tribuas
nobis"] domine deus meus sed secundum, misericordiam tuam quae *** **** [S: "maiore_~"] omnibus
rebus [Sl. 3885: "rebus õnibus"] visibilibus et invisibilibus miserere mei sapientis [S: "Sapientia"] patris
christe lux angelorum [S adds ",g'lia s'ctorum,"?] spes [S adds "et"] portus et refug*** peccatorum, [S:
"refugiu_~ p'ctoru_~] cunctarum rerum conditor et humanæ [32v] fragilitatis redemtor [Sl. 3885:
"redemptor"], qui cælum [S adds "et"] terram mare que totum ac [S subs. for last 3 words, "et omnia qae
in eis sunt feristi et"] montium pondera palma [S: "palmo"] concludis [S adds ","] te pussima [S:
"piissime"] deprecor [S adds "et exoro"] ut una cum patre illumines [S: "illustres"] animam meam radio
sanctiffimi spiritus tui.
Hic recita tuam petitionem pro divina visione dei ut sequitur */*/*/*/* [This phrase is omitted in S.]
quatenus [S: "qa tenus"] in hac sacrosancta arte taliter [S: "total'r"] possim perficere vt valeam [S adds
"ad faciale_~""] tui deus eternæ [S: "externe +"] visionem [S adds "Vtute"?] tui sanctissimi spiritus et tui
[S om.] nominis pernenire [S: "venire"]. et tu qui es deus meus qui in principio creasti cælum et terram et
omnia [S adds: "q_~ in eis sunt et omnia"] ex nihilo qui in spiritu tuo [S adds "s'cto"] omnia reformas,
comple, instaura, [S: "instanra"?], sana animam [S adds "mrã"?] vt glorificem te per omnia opera
cogitationum mearum et verborum meorum [S adds "Amen"] deus pater orationem meam confirma et
intellectum meum ange et memoriam meam. [S: "meã memoriã"]. Recita petitionem tuam sed fifit pro
visione diuina tunc dic ut sequitur */*/*/*/* [This phrase is om. in S.]) ad suscipiendam [S: "..du_~"]
beatam visiorem tuam [S: "visionem + tuam +"] meo viuente corpusculo et [S om.] ad cognoscendum
superexcelsam [S: "sup'excelsã +"] et supereternam facialiter [S: "facial'r"] tuam essentiam qui viuis et
regnas per infinita secula seculorum. Amen. */*/*/*/*/*/*/*/*/*
Oratio decima
Helysemath . hasaram [S: "hazaram"] . hemel . saduch . theou . [33r] heloy .

zamaram . zoma . iecromaym [S: "ietromaym"] . theos . deus . pie . et fortis hamathamal .
iecronamayhala . zanay . hacronaaz . zay . colnaphan . salmazaiz . ayhal . gemelam [S: "Geromelam"] .
haymasa . ramay . genzi . zamath [S: "zaniath"?] . helyemath [S: "heliemath"] . semay . selmar .
iecrosamay [S: "Ietosamay"] . iachar [S: "Iathar"] . lemar . harnany [S: "harana hamany"] . memothemath
. hemelamp . and thow holy father almighte and incomperhensyble god in all thy workes which are holy
iuste and good [S: "et tu sancto p'r pie deus et incomprhensibilis in omnibus op'ibus tuis qae sinit s'cta et
iusta et bona."] . magalhamethor . [S: "Megal.."] semassaer . zamachamar . [S: "zamathamar"] .
geogremay . megus . monorail . hamezeaza . hillebata . maraama . iehenas . iehenua [S: "iehemia"] .
malamay [S: "malamai"] . sephormay . zemonoma . melas . hemay . hemesna . [S has "hemesua"
corrected to "hemesva"] iecormay . lemesey . [S has two small squares here.] senosecari . [S adds
"zemaher"] heltamay [S: "helcamay"] . calion [S: "calyon"] . tharathos [S adds "tronios _nomay_ nebay
tharato_h_s"] . vsyon . geysethon [S: "gezsethon" and adds four small boxes.] . semyna . themas . [S has
"Seminathemas # #"] zezehas . thaman [S: "thamam"] . helomany . hamel. amen.
Oratio 11a
[S doesn't have a break here.]
Theos (uel Itheos) [S om. these 2 words.] . megale . patir .
ymos . hebrel . [Sl;.3885 adds " # # "] habobel . hecoy . haley . [S: "halay"] helyhor [S: "hely_h_oth"] .
hety . hebiot [S: "hebehoth"] . letiel . iezey . sadam . saloseey [S: "salasay" corrected to "salaseey"] .
salatyal [S: "salatial"] . salatelly [S: "salatelli"] . samel . sadamiel . saday . helgyon . hellyel [S: "helliel"]
. lemegos . micron [S: "mitron"] . megos . myheon . legmes . muthon . [33v] michoyn [S:
"mychol_h_yn"] . heel . hesely . iecor . granal . semhel . semozhat [S: "semobzhat"] . semeliha [S:
"semeltha"] . samay . geth . gehel . rasahanay . gelgemona [S: "gelgemana"] . semana . harasynuhon .
salepatir . selapati . ragion . saletha . thurigium . hepatir . vsion . hatamas . hotanas [S: "hetonas"] .
harayn .
O allmighty and euerlastinge god the father, the sonne and the holy goste * adonay * the lighte of the
worlde the geuer and inestimable disposer of all wisdome and of all spirytuall grace knowinge all thinges
before thei be donne makinge bothe lighte and darkenes putt forth thy hande and touche bothe my soule
and body and make it cleane as a new scowred swerde. */*/*/*/*/* hic recita tuã petitione~ sed si sit p'
visione diuina die ut sequitur:.
That I may se thy deyte and make it as a chosen shafte or as a whete kernil to beholde thy glorious face,
and send thy holy sprite o lorde in to my hart and in to my soulle to receue thy gyfte, to purche and
clense my consyence to beholde thy deuyne mageste by the promes that thow haste made that is to say by

thy right hande of thy godely forknoledge and infunde or power thy grace [34r] moste mercyfully and
moste gentely into me and teche and instruct me and renew all my sences and teche me claryfye and
purche me and correcke me acordinge to thy moste godely dissyplyne euen unto my lyues ende.
*/*/*/*/*/* hic dic tuã petitionem sed si laboras p' visione diuina tu'c dic vt sequitur.
Ande helpe me wt thy godely councell that i may se thy deuyne maieste face to face through thy infinite
greate mercy and goodnes. amen. */*/*/* hic si vis laborare ad habendu~ aliquã scie~tiã .l. ad
cõsecrãdu~ libru~ vel adinuotõ spiritu~ tu'e mutalis peticione~ orationis predicte ita dice~s
*/*/*/*/*/*
put forth thy hande and touche my mouthe and make it as a sharpe swerde to pronou~ce these holy
wordes and make my tu~ge like a chosen shafte to pronounce and tell owt thy meruelles and wonders
and also to retayne them in my memory.
Si laboras pro sciencia tu'c dic vt iam m'ostram sed pro cõsecratione libri dic vt sequitur. */*/*/*
put forth thy hande and touche my mouthe and make it lyke a scharpe swerde to consecrate and sanctefy
thes as well deedes as wordes and make them euen as a chosen shafte to confirme the treuthe of all thy
wonders and to pronou~ce the and [34v] to obtayne them at my pleasure. */*/*/* Sed p' inuocatione
spirituum dic vt sequitur */*/*/* put forth thy hande and touche my mouthe and make it lyke a sharpe
sworde to declare and speke forthe aswell wordes as deedes as other thinges to constrayne and compell to
cum and to answere to stande and to go away suche sprytes * N * unto me * N * the sune of suche a man
* N * to shew me the maruels of thy holy power and to speke unto me and to be subiecte unto me.
*/*/*/*/*/* And yf thow wilte aske for any other thinge then is afore mentyoned then alway alter
and change thy petycyon accordinge to thy entente and purpose. and not onlie in the foresayde
prayers, but in all the other prayers folouinge.
[S: "Lux mundi, deus immense, p'r aeternitatis, largitor sapientiae, et totius gr'ae sp'ualis pie et
inaestimabilis dispensator nosteus õnia anteq~ fiant facieus tenebras et luce~ mitte manu~ tuã et illã ut
gladiu~ furbitu~ ad visione~ + tuã henda [?] + et far eu~ ut sagittã electã et ganu~ [?] tritici reconditu~ ad
contemplandu~ tuã mirabile~ facie~ et mitte sp'uu~ sc'tiuu~ tuu~ due~ in cor meu~ ad istud donu~
p_r_cipiendu~ in animã meã ad emendãdu~ et in conscientiã meã ad speculandu~ p' inram_tum_ cordis
tui + 1 + per dextrã pie scietiae tuae m'iter [?] clementer et leniter in me graciã tuã inspira et instanra
introitu~ et exitu~ et dore et instrue sensus meos et doceas me et clarifices me et mundifices me et
corrigas me cu~ disciplina tua usque in fine~ ut visione~ tuã faciaql'r obtineã et adinuet me g'siliu~
altissimi p' infinitã sapientiã et m'iam tuam. Amen.
(Si ante~ velles impetrare aliquid vel aliquã scientiã vel sacare libru~ vel invocare sp'us, muntares
petitiones orationis praecedentis sic:)
Mitte manu~ tuã et tangas os [?] meu~ et pone illud ut gladiu~ acutu~ ad enarrandu~ et eloqu~dum haec
sc'ta verba tua et fac linguã meã ut sagittã electã ad enarrandu~ mirabilia tua et ad ea p' nuncianda et

memoriter retinenda.
(Si potes p' scientia impetranda sed p' libo ussecando sic ut seqitur:)
Ut gladiu~ acutu~ ad ussecandu~ et sc'tificandu~ haec tã sancta quã alia verba
ut sagittã electã et ad ussecandu~ in veritate mirabilia tua et ad pnunciandu~ ea et p' libito impetrandu~.
(Sed p' invocando et usincando [?] sp'us pete sic:)
Ut gladiu~ acutu~ ad eloquendu~ haec verba tua tam sc'ta quã alia ad coarctandu~ et cogendu~ venire
ru~dere stare recedere obedire sp'us N. tales mihi tali N. filio N. N. electã ad õndendu~ mirabilia sc'tae
potentiae tuae et ad p'nunciandu~ verba ad gladial'r et flanun'ed [?] tuos tales sp'us coarctandu~.
(Si aliud petieris quã illa qae dicta sunt simili mo [?] sc'dum nãam illius petitionis mutares et non solu~ in
hac oratione sed in õnibus latinis in qibus aliqa petitio reperitur. hic incipit oratio sequens:)
[Some amendments are written in the marg. but are illegible]
1 Vita, dulcedo spes Maria* salve, ad te clamamus exules filii eve ad te suspiramus gementes et flentes in
hac lacrimaru~ valle Eva [?] ergo advocata Maria* illos tuos misericordes oculos ad nos converte et
?h'um bu~dictu~ fructu~ ventris tui nobis post hoc exiliu~ ostende.
2 nec sc'du~ [?] iniqitates mea nec sc'du~ p'cta mea retribue mihi deus meus.
3 salatiae salatelli samel sadamiel Saday
4 Et tange animã meã et corpa meu~.]
[Oratio 12]
Assaylemaht (uel
Assailamath) [S om last 2 words] rasay semaht azahat araaht [S:
"haraaht"] lameth hazabat hamat hamae gesemon grephemyon zelamye [S adds "relamye"] hazatha
hamatha hazareme hal hazanebal helial [S: "helyal"] zebial seziol semyhor hamissiton fintingon

tintingethe [S: "turtingethe"] hamissirion sebarnay halmoth [S: "halmoht"] alymyon gemail halimot [S:
"halmiot"] sadail hehomail neomail cristos thiothot sepha taphamal paphalios sicromemior [S:
"sicrogamõ"] lanpdan lanpta [S adds "Jethim"] iothileta lazahemor iemeamor [35r] . letahemor [S:
"lota.."] . saromegall [S: "filiomegal"] . haemor . giseleccor . [S: "giselector"] gihelerathon [S has
"gilzelerethon" corrected to "gihelerethon"] . glereleon . gamasgay . semagar . semalgay . semasgyy .
balna . atheton [S: "arethon"] . iesamahel [S: "iesamshel"] . gegemahelay . hala . hela . iemay . semethay .
may . semnay . geles . syney . iolehelney [S: "iolehemey"] . iesmar . samennay . bariaccoca [S:
"bariactoca"] . cariactera . tharietha [S: "tharihetha"] . socalmata . getymay [S: "ietimay"] . socalma .
socagamal . helgezamay . balma . hailos . halos . zaynos . ienenegal . sarimalip . [S adds "sarmalaip"]
sacramalaip . tamygell [S: "tamygel"] . thamal [S: "thamahel"] . sathabynhel . sathabmal [S: "sathabinal"]
. samal . maga . samalanga . saminaga . satalmagu . silymal [S: "silimal"] . salmana . sagnaht . silymythu
[S: "silimythu"] . semalsay . gahit . galiht . gezamanay [S: "gezamanuai"] . sabal . zegahaton [S:
"zegahathon"] . zehanphaton [S: "zahan.."] . iezamycrathon [S: "iezanycathon"] . iecnaphaton [S:
"ietna.."] . iezemo . iezelem . ioselimen . hatanathos . hathanathay . semaht . zemehet . iezorahel .
chetorab . helgezorabal [S: "hel gerozabal"] . craton . hariobal [S: "hariabal"] . hariagal . hanagai .
hariagil . parithomegos . samaziel [S: "famazihel"] . simazihel [S: "simaziel"] . leosemaht . leosamaty .
thenuathol [S: "themiathol"] . genynatol . gemizacol . hebalthe . halabee . hamysschon [S: "hamisschon"]
. sebanay . halmye . gemail . sadail . neomahil . cristolepha [S: "Christolepha"] . caphamal [S:
"caphanial"] . hazaron . gezamel . haymal . haihala [S: "hayhala"] . sememay . geliesmoy . thanccha [S:
"tharialtha"] . gemiazay [S: "gemiazai"] . zohanphaton . ielesamen . hathanathay [S: "hata.."] . gemaht .
iesomabel . haynosiel . halabethen . iabaioge . halabeht . ebalohe . myphos [S: "nyphos"] . phabos .
phelior . phobos . ydolmassay . predolmassay . pholior [S: "pholihor"] . negiogge [S: "negioggen"] .
neginather . pharamnee [S: "pharampnee"] . pharanhe [S: "pharanehe"] . stomicopten [S:
"scomicopoten"] . sohomythepoten [S: "Sohomythepoten" with a break of several spaces before] .
hymaliassenon . ymiamos . manyhas [S: "manyahas"] . geromay . yemay [S: "iemay"] . ierathayazai [S:
"ietachamazai"] [35v] passamaht . thon [S: "theon"] . beht . bon . sathamac [S: "lathamat"] . hagynol .
naragal . semozihot . nerothinay . ragnathi . ranal . ragnali [S: "ragnali ranal" corrected to "raguali ranal"]
. ragahal . hagmal . hagamal . sagomossyn [S: "fagomossyn"] . fagemesym . domogetha [S:
"domogentha"] . theomegen [S: "theomogen"] . theromagen [S: "theromogen"] . salmatha . salamaht .
zalamatha . hon . bolon . lialon . sephezium [S: "sephezimu"] . sapinon [S: "sapynon"] saphiamon .
hamon . harion . vsyon [S: "usion"] . gemessyon [S: "gemession"] . sepha . phalymyt . sebanay .
hamyssithon [S: "hamyssython"] . thnitingren [S: "thyntyngren"] . harcon [S: "hacton"] . rogonbon .
vsyon [S: "lon usion"]. Amen. */*/*/*/*/*/*
[Oratio 13]
Hazailzemaht (uel
Hasaylemath) [S: "Hazailemaht"] . lemaht . azac [S: "azat"] . gessemon

. thelamoht . hazab . habatal [S: "halatal"] . haebal . sezior . sicromagal . gigoro . mogal . gielotheon [S:
"grel.."] . samagoy . haphiles . pamphilos . sicragalmon [S: "sicagalmon"] . lanpda [S has "lanpda"
corrected to "laupda"] . iothun [S: "iothim"] . halnal [S: "hainal" corrected to "haiual"] . hailos . halna [S:
"halua"] . genenogal [S: "gentvogal"] . samanlay . tacayhel . thamiel [S: "tacayhelthamyel"] . secalmana .
hoesemolas [S: "hesemolas"] . hesemelaht [S: "hesomelaht"] . gesatham [S: "gethasam"] . cethal [S:
"cethalsam"] . stilmon [S: "scilmon"] . saibaiol . semalsay . crathon [S: "c_n_thon"] . hanagnil [S:
"hanagiul"] . panconuegos [S: "pancomnegos"] . tyngeny . hamyssitoy [S: "hami.."] . sebarnay .
hassinilop [S: "hassimilop"] . thenaly . soday . henaly [S has "henaly" corrected to "hevaly"] . halaco .
meahil . crihicos [S: "cihicos"] sepha . caphanal [S has "caphanal" corrected to "caphaval"] . hazaron .
tezamahal [S: "cezamahal"] . haila . saraumay [S has "saraumay" corrected to ?"sarammay"] . gelior .
synoy . bariachacha . gehemizay [S: "gehemyzai"] . ietrafagon [S: "iecrafagon"] . legelyme . hathamathay
. senac . gromyazay [S: "gromyhazay"] . sothal . magaal . iemazai . zehemphagon . hasihezamay .
legelime . [36r] hacama . ieizobol . ierozabal . symalyel [S: "simaliel"] . seymaly . seihel . leosamaht .
gemyhacal . halabre . cyophagros [S: "cytophagros"] . theos . phabos . ycolmazay [S: "ycolmazai"] .
negen . pharamepht [S: "pharameht"] . nehihahon . sehon . gethorem . nehehom [S has "nehehom"
corrected to "vehehom"] . helisemaht . saratihai . ierasiai [S: "ierafiai"] . hynaliha . sememamos [S:
"sememanos"] . gezamay [S: "gezamai"] . iecremai . passamaht . thagail . hagamal . fagamesy .
fagamesym . themegoman . zemegamary . salamatha . salamothono [S: "salomothono"] . bon . lon .
sepizihon . harion . vsyon [S: "usion"] . semession . tegon. Amen. */*/*/*
[Oratio 14]
lemaht (uel Lenthath) [S: "semaht"] . sebanthe .
helitihay . gozogam . romasim . hegeto [S: "hegetti"] . gozimal . exiophiam . sorathim [S: "lorathim"] .
salathaam [S: "lalathaam"] . besapha . saphrez [S: "saphiez hacnlam"] . samiht . sanaioho [S: "senaibi"] .
phetaloym [S: "phethaloym"] . harissim . genges . lethos. amen. */*/*/*/*/*/*/*/*/*/*/*/*/*
[Oratio 15]
[S does not have a break here, although it does end the above with "Amen."]
Lameht (uel Lameth) [S: "Lameth"] . lenat [S: "lenat"
corrected to "levat"] . lemahat . semaht . selmahat . helmam [S: "helmay"] . helymam . helmamy .
zezecca [S: "zezetta"] . zezegta . gezegatha . zozagam . remasym . themare . masym [S: themaremasym"]
. ieranyhel . phnerezo [S: "phnerezo" corrected to "phverezo"] . gamyhal . zetogamyaal [S:
"zetegomyhal"] . hezetogamyal [S: "hezetogamyhal"] . heziephiat . hozoperbiar . iosacchin [S:
"iosaithyn"] . iosathin [S: "iosathyn"] . iosany . gosamyn . salaht . salatoham . salatehen . salatabel [S:

"salatambel"] . henehenbem [S: "hen henbem"] . habena . henbezepha . bosephar . thamar . sahalat [S:
"sahaletromar"] . [36v] hafar . tycmar [S: "hafartitmar"] . thimas . tirimar . namor [S: "namar"] . semyhot .
semohit . zemyhot . semohit . zemyhot [S om. the last 2 words.] . semoiz . lemdihon . lemahat . phetalon
[S: "phethalon"] . hamiht . phetalonamie [S: "phethalonamie"] . zomize [S: "zomye"] . zamiht . prihici [S:
"prihiti"] . philei . haphin [S: "haphyn"] . gergeon . gergohen . ierthon . lothios . lothos . semyhot .
lemahat . semohit [S: "zemohit"] . lemaiho . phetalon . hamye . hamyphyn . pethio . gergion . lecton .
iergohen . thothios . leccos [S: "lectos"] . Amen.
[Oratio 16]
o most highe and inuisible god [S: "Deus summe [?] deus invisibilis"] . theos . patir .
vehemuos [S: "behemmos"] . lehemuyos . behemiy [S: "leheimoy"] . we besiche the [S: "te rogamus"]
ymos . by thy most hooly angells which are [S: "p' s'ctissimos ang'los tuos qi sunt"] michael . which is as
miche to say as the medicyne of god [S: "Michael *1* medicina dei"] . raphael . the strengthe of god [S:
"fortitudo dei"] . gabryel . burni~ge . & seraphin [S: "Gabriel Ardens et Seraphyn"] . helyphamassay [S:
"helipha Massay"] . cherubin [S: "cherubyn"] . ielomiuctos [S: "Ielomynctos"] . gadabany [S:
"Gadalany"] . zedabanay [S: "Zedalanay"] . gederanay . saramany . lomtecy [S: "Iometety"] . loccosi [S:
"loctosy"] . gerohanathon [S: "Ierohanathon"] . zahamany . lomyht . gedanabasy [S: "Gedalanasy"] .
seremanay [S: "setemanay seremany"] . henlothant . henloramyht [S: "helomyht henboramyht"] .
samanazay . gedebandi . ffullnes, of syence . cherubyn . and seraphin . we most humbly besiche yow and
the iesus christ by all thy holy and glorious angells whose names are blessyd of god which ought nott to
be spoken of us which be these [S: "plenitudine sc'ie Cherubyn et Seraphin vos suppliciter rogamus et te
Ihesu Xp'e p' õos sc'tos anglos tuos gl'iosos quoru~ nomina a deo ussecata sunt q~ a nobis p'ferri non
debent q~ sunt h':"]. deihel . dehel . depymo . dewhel [S: "dem hel"] . excludo [S: "exluso"] . depymon .
helynon . exmogon . paryneos [S: "parineos"] . exmegan . pheleneos . nanagen [S: "navagen"] . hosiel [S:
"hosyel"] . oragon . garbona [S: "gartona"] . rathion . monyham . megonhamos .
I beseche the o my lorde lyghten and pourge my soule and my conscyence with the brightnes [37r]
of thy light illumyn and confyrme my understandinge with the oder of the switenes of thy holy sprite.
(hic recita peticione~ sed si per visione deitatis tu~c dic vt sequitur.) that I may obtayne to se the
gloryous visyõ which now I desyer to se. garnishe my soule o lorde that I may se thy face and here thy
glory and prayse reforme my harte o lorde and renew my sensys and geue me a good memorye to
beholde the blessed vision of thy face temper most gentyll lorde bothe my soule and tonge to haue that
glorious visyõ by thy glorious and ineffable names thow which arte the fowntayn and begininge of all
goodenes and godelynes suffer me o lorde and geue me grace and a good memorye that I may obtayn the
blissed visyon which I haue desyred of the in this godely prayer. (hic rursus incipe).

Thow lorde which dost nott by and by condempne the sinner but thorow the mrrcy doest abyde
his repentance, i onworthy synner doo be siche the o lorde that thow wilte wype away all my synns and
wickednes and utterly quenche in me all instigatyons. (hic recita tuã petitione~ sed per deitate dic sequitr)
that i may be made mete o lorde thorow this petycyon to obtayne the sight of thy diuyne maiste by the
vertu and power of thy holy angells and archangells of whome i spake before thorow thy gloryous
maiestye thow which arte one allmyghty and euerlastinge god to whome be prayse and honor for euer.
amen.
[S: "Te quaeso due~ mi illustra et clarifica animã meã splendore luminis tui et illustra et confirma
intellectu~ **'men [?] odore suavitatis sp'us tui sc'ti ut obtinere valeã g'liosã visione~ tuã quã nunc
humil'r deposco adorna d'ne [=domine?] animã meã ut videã faciem tuã videam et audiã gl'iam tuã et
landem tuã reforma d'ne cor meu~ instanra d'ne sensu~ meu~ placa pijssime memoriã meam ad
aspiciendã visione~ faciale~ tuã et beatam tempa beniguissime animã et linguã meã ad hen'dam [?] hanc
visione~ p' gl'iosa et ineffabilia nõi~a tua tu qi es fons bonitatis et totius pietatis origo h'eas q_ae_so d'ne
patientiã in me et memoriã et gr'am bonã da mihi ut accipe valeã hanc visionã beatã et q_d_ a te petij in
hac sc'ta o'rone da mihi et largire tu qi peccante~ stati~ non indicqs sed ad penitentiã mihtus expectas te
q_ae_so indignus peccator ut facinora et p'cta mea et delicioru~ meoru~ scelera abstergas et penitus
extinguas ut aptus efficiar d'ne sc'ta visione tua et in petitione tanta p sc'toru~ angeloru~ et
Archangeloru~ tuoru~ vitute de qibus praefatus sum dignu~ et efficare~ facias per gliosã ma' tuã tu qi es
aeternus et unus verus deus op's Ame~."]
[37v]
Oratio 17
o Iesu the sonne of the incomprhensible god [S: "Ih'u dei filius incompraehensibilis"]
hancor hanacor hamylos [S: "hanylos"] iehorna theodonos [S: "theodonas"] heliothos [S: "helyothos
heliotheos"] phagor corphandonos norizane corithico hanosae [S: "hanosal"] helsezope phagora [S:
"phagora"].
[S starts another Oration here.]
Eleminator candones helos [S: "helas"] helee resphaga thephagayn [S:
"thephagagayn"] thetendyn thahonos [S: "thahanos"] micemya [S: "mtemya"] hehortahonas [S:
"heortahonos"] nelos behebos belhores hacaphagan [S adds "\\\\\"] belehothol [S: "belohothoi"]
ortophagon corphandonos / borne in the shape of a man for vs sinners and yow holy angells heliothos

phagnoraherken and teche me and gouerne me. (Hic dic peticionem tuã sed per visione diuina dic vt
sequitr.) that i may come to obtayne the visyõ of the deyte thorow the glorious and moste gentle and
moste almighte creator oure lyuyng lorde holy infinite godely and euerlastinge to whome be prayse
honor and glorye worlde withowt ende. amen.
[S: "humane natus p' nobis p'ctoribus et vos heliothos phagnora angeli sc'ti adestote advertite et docete
me et regite me ad visione~ dei sc'tam p' peniendã h'endam obtinendã p' g'liosu~ Clementissimu~ et
potentissimum c_e_atore~ d'n'm n'ram vivu~ sc'ium [?] et immensu~ piu~ et aeternu~ cui e~ honor et
laus et gl'ia p' infinita sc'la Amen."]
[Oratio 18] [S3 adds: Istae oratio debet dici quotidie quater / ye
fyrst daye of the mone]
[S: Lameht [S3: Lameth] . ragna . ragahel . ragia .
Lameth . ragna . ragahel . ragia .

ragiomab [S3: Ragionab] . hagnaht [S3: hagnat] .
hognolam [S3: hagnolam] . exactodan [S3:
Exaccodan .] heractodam [S3: heraccodan~] .
ragiomab . hagnaht . hagnolam . exaccodan . hanchonomos [S3: hanthonomos] hethaeneho .
hanthonomos hethaeneho . hemones . iothe . hemones . iothe . iothesezatha [S3: lothe~ .
iothesezatha . hensazatha . serail . marab . minathil sezaiha]. sazaratha hensazatha . serail . marab .
. marathal . mairathal . brihamocon . thahamathon . mynathil [S3: minathil] marathal . mairathal .
leprodoz . lephoris . leprehoc . lephons . hesacro . brihamocon . thahamathon . leprodoz . lephoris .
hesacrohen . corquenal . choremal . gnoyoemel . leprohot . lephorijs [S3: lephons] . hesacro .
validiol . [R. has some words in margin, but they hesacohen [SD3: hesacrohen] . corquenal .
are mostly illegible. "cum (?)... Sem... Lameth ... 3o choremal . gnoyemal . valiaiol [S3: validiol] . salail
..." There is also a drawing of a hand.] [38r] salail . . salaiz . salaior . halaiz [S3: haldiz] . salquihel .
salaiz . salaior . halaiz . salquihel . gessydomy . gessidomy [S3: Gessydomy] . gessevazi [S3:
gessenazi . iessonay . hazoroz . hazarob . tharhal . gessenazi] . iessonay . hazoroz . hazarob . tharahal .
bostyhal . hamol . hamalamyn. Amen. bostihal . hamol . hamalamyn. Amen.]
[S3: Oratio] [S does not start a new oration

[Oratio 19]
here.]

semeht (uel [S: semeht [S3: Semeth] . seghehalt . ragnaht .

regoymal [S3: Reloymal] . hagnliaz . exhator .
semeth) seghehalt . ragnaht .

amhomos [S3: hanthonos] . lezen . saccail . marab .
brihamathon . lephez . hiefacto [S: hiesacco] .
themay . salaihel . agessomay [S3: Agessomagy] .
reloymal . haguliaz . exhator . hanthomos . lezen . Arathotamal.]
saccail . marab . briamathon . lephez . hiesacco .
themay . salaihel . agessomagy . arothatamal .
[S: Oracio]
[S: "Memoria irreprhensibilis sapientia

O incommutable god which in menorye art
incontadicibilis et inusmutabilis [S3: cõmutabilis]
deus aeterni ussilij [S3: cõsilij] angelus amplectetur
irreperhensible whose wisdome can not be spoken hodie cor meu~ dextra [S3: dextera] tua et
agaynst the angell of the euerlastinge cownsell may adimpleat usscientiã [S3: cõstienciã] meã memoria
this day embrace my harte in his right hand and tua et odor ungnentoru~ tuoru~ et dulcedo gr'ae
may fill my conscyence wt the remembraunce of [S3: gracie] tuae [S3: tue] muniat mente~ meã
the and the oder of thy oyntementes and the splendore sp'us sc'ti et claritate qa angeli [S3 omits
switenes of thy grace may furnisch my mynde with the last 8 words] facie~ tuã d'ne cu~ omnibus caeli
the brightenes and clernes of thy holy spryte with vitutibus intueri sine fine desiderant ut valeã cu~
the which thy angells o lorde with all the powers of ipsis te clementissime facial'r intueri, [S3 omits "ut
heauen do desyre to beholde the face euerlastinglye valeam ... intueri" and substitutes: "here reherse thy
(Hic recita petitionem tuam sed per deitate dic vt peticion"] sap'ia [S3: O Sapientia] qa [S3: que]
sequitr) that I may wt them most marcyfull lorde omnia reparasti beatitudinis p'severantia qa angelos
beholde the face thow which wt thy wysdome hast restituisti dilectione qa hõinem lapsu~ ad caelestia
repayred all thinges with thy euerlastinge blisse traxisti doctrina qa Adã õnem sc'iam [S3: scientiã]
wherunto thow hast restored the angells by man docere dignatus es, informa, reple, instrue [deest
which was fallen whome thorow thy loue thou hast S3], instanra, corrige clarifica et refice me ut fiã
drawen agayn wt [38v] thy glorye and didest novus in mandatis tuis intelligendis [S3 omits the
voucsaffe to instrue adam with all knoledge rest, substituting: recita peticionem orationes prec~
infforme replenishe instrue restore correct claryfy (?) debent dici prima sinia (?) quat^ scilicet su~mo
and refreshe me that I may be a new man to mane circa terciã Semell circa nonã ter circa
understande thy commaundementes. (Recita meridie~ ter/] et suscipienda hac visione tua beata
petitionem sed per deitate dic vt sequitur.) that I in salute~ corporis et animae meae et õniu~
may obtayne the blissed syghte of the to ye helthe fideliu~ credentiu~ in nõi~e tuo q' est b'ndictu~ in
my soule and body and all faythfull people to the s'c'la s'c'lorum. Amen."]
honor and glorye of thy name which Is blessed for
euer. amen.

[Oratio 20] [S: Oracio]
[S: Hazacam . hihel \\\\ [S3: Hazaram . hihel] .
Hazaram (uel hehelilem . hethelilem . thelihem . hazagatha .

agrnazcor [S3: Agrirazcor] . hizguor . hazalzet [S3:
hazahetam . Iesan] . rezor [S3: zezor] . iesar . ysail
hazacam) . hihel . hehelilem

[S3: ysayl]. et vos angeli quoru~ nõi~a scibuntur in
libro vitae et ibi recitantur iasym [S3: Rasaym] .
horos [S3: Boros] . helsa . heremogos . myrecagil .
. hethelilem . thelihem . hazagatha . agrirazcor . resaym . lemay . lemar rasamen . lemar .
hizgeocir . hazaheimn . iesan . zezor . iesar . ysail . themamoth [S3: themamoht] . Irasim [S3: Irasym] .
and yow hooly angells whose names ar written in gemamoht [S3: Iemamoht] . themamoht . secray .
the booke of lyffe and there be rehersed rasaym . sotthaht [S3: Seccaht] . sehant (?) [S3: sehan] .
boros . helsa . heremogos . myrecagil . resaym . hanathar . thansethay . helymaht . iosoihel .
lemay . rasamen . lemar . themamohi . irasym . helimoht . lattamaht [S3: Saccamaht] . helymyhot .
iemamoht . themamoht . secray . soctaht . sehã . iosey . theodony [S3: Thedony] iasamaht . pharene
hanathar . thansethay . helymaht . iosoihel . . panetheneos [S3: panethehos] . phateneyneos [S3:
helimoht . saccamaht . helymyhot . iosey . thedony phate . Neynehos] . haram~ [S3: haramen] . theos .
iasamaht . pharene . panetheneos . phate . neynehos hathanaym . hanataiphar . hatanazar . basiactor .
. haramen . theos . hathamaym . hanataiphar . iesenemay . iesamana iesamanay . hariactar [S3:
hatanazar . basiaccor . iesenenay . iesamana . haziactor] . hamynosia [S3: hamynosya] .
haziactor . hamynosia . zezamanay . hamos . zezamanay . hamos . hamynos . hiatregilos .
hamynos . hiatregilos . cahegilihos . zagnel . cahegililos [S3: cahegilihos] . zagnhel [?"zaguhel"]
zacahel . amen. [S3: Ragnell] . zatahel.]
[39r]
[Oratio 21] [S,S3 have a new paragraph, but not a new oration
start here.]
Hielma (uel [S: Helma [S3: hielma] . helma . helimat [S3:

helymar] . henina [S3: henna] . hycanathas [S3:
hyhelyma) . helma .
hitanathas] . hemyna . hitanathois . helsa . hebos
[S3: hebros] . hiebros . helda . hagasa . hoccomegos
. rai?totagn [S3: Raictotagu~] . coictagon [S3:
helimar . herina . hutanathas . hemyna . huanathois Coicragon] . myheragyn [S3: miheragyn] . amen
. helsa . hebros . hiebros . helda . hagasa . [S3 omits "amen"].]
hoctomegos . raictotagti . coicragon . myheragyn.
amen.

[Oratio 22] [S,S3 start a new paragraph here, but not a new
oration.]
Conffyrme strenthen and

[S: Confirma ussolida [S3: consolida] elucida abba
[S3: alba] . theos . behetmiyhat [S3: behe~myhat] .
hehem ruhos . bethar . husurnhu~t . hetarius . theos
illumune abba . theos . behenmyhat . hehemornhos . deus p'r deus fili [S3: fili9] deus sp'us s'cte
. bethar . husurnhnut . hotarins . theos . god the oratione~ meã [S3: ma~m nostram] confirma et
father god the sone god the holy goste my prayer intellectu~ [S3 omits the last 2 words] et animã
god confyrme my understondyng and my soule and meã et memoriã meã [S3 omits the rest and adds:
my memorye. (Recita petitionem sed per deitae dic recita peticione~] ad suscipiendã cognoscendã
vt sequitr.) to recene know see and beholde ye videndã intuendã visione~ et facie~ tuã divina
sighte of the and thy blessed and glorious face. beatã et gl'iosam Amen.]
amen.
Oratio 23
[S,S3 do not start a new oration here.]
Agloros [S: Agloros theomythos . themyros . sehocodothos

theomithos . theomiros zehocodos . hamhaniel [S3: hacccsamel] . sozena .
haptamygel . sozihenziha . hemya . gettahol [S3:
. shocodothos . haccisamel . sozena . haptamygel . Geccahol] . helyna . sothoneya . geherahel .
sozienziha . hemya . geccaholzer . helyna . halunyz [or "halnuyz"?] [S3: halymyz] . zezocay
sothoneya . geherahel . halymyz . zezoray . gezetiz [S3: hezoray] . gezetiz [S3: Gezetyz] . gerehona
. gerehoinuhaziol . hazaimegnos . megalos . vsion hazihal . hazai megnos . megalos . usyon saduht.
saduhe . amen.
[Oratio 24]
[S: Megal . agal . iegal . hariothos . handos .
Megal [S3 adds: hanathos] hanathoios hanathos [sic]

. agal . iegal . hariothos . handos . . lemazai . semazai . lamezai . lethonas .
iethonas [S3: Iechonay] . zemasphar [S3:
hanathos . hanothos . lemozay . semezai . lamezai .
zemazsphar] . zeomaspar [S3: zeomasphar] .
lethonas . iethonay . zemazphar . zeomasphar .
zeomaphar . tetragramos . thethagranys . hatamar . zeomaphar . tetragrammos [S3: Tetccgramos]
a
haziamahar . zahamir . iechoiaphor . zethesaphir . gethor . thethag nys [S3: Thethagranys] . hacãman
. saphor . halaguha . hasacapria . [39v] hasamypa . [S3: hacãmar] . hazaamahat [S3: hazaimahar]
haragaia . hazagny . phasamar . samar . saleht . salym . . zahamyr [S3: zahanur (or zahamir)] .
salmeht . sameht . saloht . sillezaleht . sadayne . neothatir iethosaphor [S3: Iechosaphor] . zethesaphir .
. neodamy . hadozamyr . zozena . belymoht . hazat . gethor . saphor . hasagitha . hasacapha .
helyot. hasamypa . haragaia [S3: haragia] . hazanuy
(?) [S3: hazagny] . phasamar . samar .

salephusalym [S3: Saleht . Salym] . salmeht .

sameht . saloht . sillezaleht . ordayne [S3:
sadayne] . neothatir . neodamy . hadozamyr .
zozena . helymoht [S3: belymoht] . hazat .
helyhot [S3: helyot].]
[S starts a new oration here. In S3 Oration 58/19 follows]
O the truthe the way and the lyffe of all [S: "Veritas lux via et vita õniu~ ceturaru~ inste
deus vivifica me visita me et intellectu~ meu~ et
creatures oryghtewos god quicken me and visit me animã meã 9firma et instanra conscienciã meã et
and my understoudinge claryfy my soule and clarifica et purga sicut Iohni~ et paulo qu~ rapnisti
pourge it (Recita peticionem sed per deitate dic vt eos ad visione~ tuã eis ostendendo v~ sic d'ne meo
sequitr.) that lyke as thow dyddest shew unto Ihon vivente corpore possit te anima mea inspicere
and pawle the syght of the when thow didest take facial'r et videre."]
them up in to heuen euyn so lorde that I may whyle
this my body lyueth see & beholde thy face. amen.
[Oratio 25]
[S does not start a new oration here, but a new paragraph.]
Hamicchiahel (uel
Hamathahol) [S: "Lamyntnahel l_- lamycthiahel"] . hamsahel . daihyr [S:
"dalihir"] . hayr [S: "hair"] . hael [S: " halel"] . zedach . hazarach . zedaich [S: "zedaizh"] . hazaias .
lezorial [S: "lezorihal"] . zezorias [S: "zehorias"] . iechori [S: "iethori"] . alsemaya [S: "alsemaia"] .
ysamya [S: "ysamyha"] . zama . ysa . samina [S: "sam~a"] . ysaray . ysameht . ysathay . lemehyel [S:
"lemyhel"] . nehel . semehel . iemymehel . mytinab [S: "mythynab"] . mybhahal [S: "nybahal"] . mychyn
. mybacaiab [S: "mybancaiab"] . hamyly . mynab . halyasal [S: "heliasal"] . hometibymal [S:
"hometibimal"] . helymal . hy~bos [S: "hymbos"] . zebracal . zelimal . iechro [S: "iethro"] . samaril [S:
"samara"] . zezocha [S: "zezoca"] . iecrosahal . melos . zalymebor [S: "zalimebor"] . zalymylos . zagahel
[S: "zaguhel"] . mychathomos . myheromos [S: "myleromos"] . mycracosmos [S: "mycacosmos"] .
nycromyhos. amen. amen. [S has only one "Amen."]
[40r]

[Oratio 26]
[S does not start a new oration here, but a new par.]
I wretched sinner in thy syght o lorde my god to
whose syghte all thinges are open and manyfest, in [S: "Ego in conspectu tuo d'ne deus in cuius tintu
whose hande all thinges are clene and pure pourge õnia nuda sunt et ap'ta et in mani cuius o'ra sunt
and clense me o almyghte god these thinges do i munda et pura mundifica et depura me deus o'ip's
speke that the error of infydelytie and the fylthines haec enim lequor nisi ablato infidelitatis et
of sine beinge taken awaye, the good holy spryte infectionos errore ex labe adinvet me sps tuus
maye helpe me and quicken me as it dothe quicken bonus sc'tus vivificans orã et vivificet o'n'em
all thinges and put away all myne incredulyte and inc_e_dulitam et labe~ meã ut visione~ tuã
fylthynes. (Recita peticionem sed per deitate dic vt sc'tissimã [?] licet indignus p'pter tuã m~iam valeã
sequitur) [["Recite the petition; if for the vision of efficaciter et absque defectu iam obtinere Amen."]
God, say as follows:"]] that i thought i be unworthy
thorow thy mercy with owt lett may obtayne to se
thy most gloryous face. amen.
[Oratio 27]
[S does not start a new oration here.]
Semoht (uel Gymath) [S: "Lemoth"] gehel [S:
"gegel"] . helymoht . hemeb . sabahel . zerothay . zabayel [S: "zabahel"] . gerozay . hebel . [S adds "\\\\"]
crosay . hamagra [S: "crosaihamagra"] . hatiagra [S: "hanhaga"] . ragen . zeromay [S: "seromay"] . zehez
. hezehengon . iezomay [S: "zezomay"] . hemehegon . hamagrata [S: "hamagata"] . cezozoy . geso~may
[S has a bar over the "om"] . hesehengnon . lethomai [S: "lethomay"] . halla . hathanathon [S:
"hathanaton"] . hagigel . hatamyhel [S: "hatamy hel"] . lamahyhel [S omits] . hathomas . hecobay [S:
"hecohay"] . zemohay . theageta . theal . regon . hagen [S: "hage~"] . iezeragal [S: "rezeregal"] .
iehalragen [S: "zehalrage~"] . geht . zeregal . hamabihat . hezegon . gethage . madaaios [S: "madiaaios"] .
zadaanchyos [S: "zadanthios"] . exhedon [S: "exheton"] . palathoros [S: "pallathoros"] . zallaehatos [S:
"zallachatos"] . thelthir [S: "thelthis"] . threhodios . [S: "trehodios"] . zezochthiam . palliticatos [S:
"pallititatos"] . nethi . delthis . heroniodios [S: "heremodios"] . helmelazar . helyne . zazarharon [S:
"zazar haron"] . gezero . mymyhel . henthon . hermelazar [S: "herinelazar"] . sython [S: "lython"] .
genython [S: "genithon"] . hezdmyel [S: "hezemyhel"] . heymemy [heymeiny?]. heelmelazar [S:

"helmelazar"] . cremymyel [S: "c_e_mymyhel"] . exheruz [S: "exhernz"] . zorol . mochora [S:
"mothora"] . rabyhel [S: "rabihel"] . samyb . lamely . melyon [S: "melion"] . sarabyhel [S: "sarabihel"] .
samyl . tamyl . samyhel. amen.
[40v]
[Oratio 28]
[S does not start a new oration.]
A llmyghty and euerlastinge god moste

[S: "O'ip's sempiterne deus et misericors p'r ante
mercyffull father which arte blyssed foreuer whith õnia sc'la b'n'd'cte qi nobis aeterne deus
[sic] hast geuine unto us o eternall & irrep_r_hensibilis et incommutabilis remediu~
irreperhensyble god a helthfull and incommutable salutare contulisti qi p'ter o'ipotenciam ma_tis_ tue
remedy which for the almightynes of thy maiesty nobis facultate~ laudandi gl'ificandi videndi facial'r
hast geuen us leane to prayse and glorify the and ma_tem_ tuã concessisti caeterisque animalibus
hast graunted unto us to se thy gloryous maiestye negata cuius dispositio in sui p' videntia non fallitur
the which is to other creatures denyed whose cuius etiã natura aeterna est et 9substancialis deitati
determynacyon cane in no wyse be altered, whose suae et tiuitati suae q' e' p'r et filius et s. s. q' e'
nature is eternall & of deuyne substance with the exaltata' sup' o'ne caelu~ ubi divinitas et deitas
holy trynyte which is the father ye sonne and ye corporal'r h'iat dep_r_cor ma_tem_ tuã d'ne et
holy goste which is exalted aboue all heavens wher o'p'nciã tuã g'lifico et aeternitatis tuae vitute~ ac
the godhead and ye deyte dothe abyde. x. I besiche magnificenciã tuã summã et aeternã cu~ nimia
thy maiesty o lorde and glorify thy allmighty power implorac'oe intentionis flagitans deposco te deus
and ye mervelous ye hyghest and euerlastinge mens sapiencia inaestimabilis et ineffabilis vita
power I most lamentably besiche ye o my god ang'loru~ deus incomp_r_hensibilis in cuius
which arte the inestimable wysdome & ye ineffable 9spectu chorus ang'loru~ 9sistit te depracor et
lyffe of angells ye incomperhensyble god in whose flagito ut p' sc'tum et g'liosu~ n_n_ [?] tuu~ et p'
syghte doo stoude ye multytude of angells. (Recita 9spectu~ angeloru~ et pincipatus caelestes mihi
peticione~ tuam sed per visione diuina dic ut gra'm tuã dones huius sc'tae visionis et statim
sequitur.) that thow wilt fforthwith graunt me thy subvenias mihi et sc'titate~ mihi tribuas et
holy visyon, and that your wilte helpe me and geue subtilita= [sic] visionis tantae et intellectus tui
me helthe that I may se ye clerenes of thy visyon puritate~ et p'severanciã concedas ut te facial'r
and graunt me thy pure understouding & videre valeam qui vivis et regnas aeternal'r in
perseuerance in thy lawes yt I may be worthy to se conspectu omniu~ virtutu~ caelestiu~ nunc et
the face which lyuest and reynest eternally in the semp' et ubique p' õnia s'c'la s'c'loru~. A.]
syghte of all celestyall powres now and euer and
euery where worlde with owt ende. amen.

[Oratio 29]
[S does not start a new oration.]
semoht (uel Lemoth) : lamen . lezahel . salmatihal .
zamatihel . mahaziel [S: "mahazihel"] . zamazihal . ezeleaz . mahatioten [S: "mahatihoten"] . hezole [S
om.] . helzoleam . megos . hemol . hemuoleha [S: "hemnoleha"] . methos . hazamegos . halzamyhol .
alzamoy . [41r] memmamiccos [S: "menmamitos"] . memomiccos [S: "memomittos"] . zely . marayhathol
. zolmazathol . zemeney . iemenay . lameley . zethemalo . zetheneran [S: "zethenaram"] . labdaio . lodeho
. zabday . hoton [S om.] . ladaiedon . lapdaihadon . lothanan . hizemazihe . izthanacihe [S: "izthamhihe"]
. [S adds "iotha nahuzihis zihanati"] phomos [S: "hephomos"] . zeherem . zeheziehelmos [S: "zehe
ziehelmos"] . hie . hanathie [S: "hiehanathihe"] . homos . zeherem . hessymatel [S: "helsimathal"] .
hessicomalon [S: "hessicomal on"] . thehe [S: "ehehe"] . sihotil [S: "honl"] . magal . hesiothil . micho [S:
"mycho"] . halpha . husale . omis [S: "onus"] . flum . fais [S: "fals"] . hallemassay . alesemony [S:
"alesemonoy"] . salemanasay [S: "salemanasai"] . helemasay . zazacco [S: "zazaico"] . semanay .
nachairo [S: "nachano"] . natham . gemehol . yetulmassaye [S: "yenilmassay"] . gemahol . iezemalo .
magnl [S: "magul"?] . gehamas [S: "gelamas"] . senadar [S: "senadae"] . iezema . salpha . [S adds
"gemama suphu iohel iohabos haymal". These five words are underlined; the first and last words also
have lines over them.] sacramagay [S: "sec_u_magay"] . iehetmagay [S: "iehennagay"] . zehetyn .
zemazadair [S: "zemadazan"] . iehir . ramagay . geiama [S: "gesama"] . salpha . gemama . suphniohet [S:
"suphn Iohel"] . Iohabos . haymal . hamanal . thanoctomas . Iobohe . hamynal . zanogromos .
nyzozoronba [S: "nyzozoroba"] . mygerozoma [S: "nygerozoma"] . negero . rabaly [S: "rabali"] . negora .
hohalym . nytheromathum . tholynthay [S: "cho lymchay"] . tolomay . loynar . tholumgay [S:
"tholinngay"] . zenolozihon . hisomomelyhon [S: "hisonomelihon"] . samyhel . giethy . sicrozegamal [S:
"sicrozeganial"?] . thoneihos [S: "thoneos"] . carmolehos . samhel . gehiszefyhor [S: "gehszesihol"] .
Iezolnohit . phicrose . gramaht [S: "g_u_maht"] . theonehos [S: "theonthos"] . carmelos . lamyhel .
larmanail . gezezihor [S: "gesezihor"] . semarnail . zaarmethihail [S: "zaarmatihail"] . heliozo . thael [S:
"thahel"] . semail. amen.
[Oratio 30]
[S: "Primus terminus"]
Genealogon reealologon . tenealogo . saphay . zazaiham . saphya [S:
"saphia"] . zede . [S adds "\\\\\"] zemeziham [S: "zemoziham"] . zeomonriel [S: "zomonrihel"] . sanamam

[S: "sanam&atlde;"] . samna . gegnognal . samayhel [S: "samyhel"] . Ieremyhel . [S adds "\\\\"]
horaciotos . hetha . siothos . sepharaym . henemos . genozabal . Ieremabal . hethemel . genotheram .
genorabal . semyha . semua [S: "samna"] . mynaron . ymuathon [S: "ymathon geristel hymacton"] chalos
. phabal . resaram . marachihel [S: "marathihel nat"] . naratheos . Ietrinaiccho [S: "ietrmantho"] .
Iezibathel . sephoros . thesirara . zepharonay . hazana . messihel . sother . haziel [S: "hazihel"] .
semichros [S: "semicros"] . chiel [S: "thiel"] . hamacal . hator [S: "hacor"] . zemothor . sanaday .
morothochiel [S: "morothothiel"] . semenos . satabis [S: "satab_is_"] . themaay [S: "themay"] . horel .
remay [S adds "renay"] zenel . hasa . gemol . zemelaza . Iemozihel [S: "iemazihel"] . zemey [S: "zemei"]
. [41v] zemeihacon [S: "zemeihaton"] . zechor [S: "zethor"] . helichos [S: "helycos"] . semysenue [S:
"semysenne"?] . hiacon . Iechor [S: "iethor"] . meholim [S: "mehohin"] . hazenethon . semale . mepathon
. zemolym . systos [S: "sistos"] . eloy . semegey . manos . helipos [S: "helypos"] . hemiclopos [S:
"hemyclopos"] . geys . seray . sephet . sephamanay . heliothos [S: "helihothos"] . cherobalym .
hassenethon [S: "hassenothy~"] . hisistos . domengos . Iemyrohal . samanathos . semeham . behenos [S:
"lehenos"] . megon . hanythel . Iochomeros [S: "iethomeros"] . Ielamagar . remelthot [S: "remelthet"] .
genay . domathamos . hathamir [S: "hathamyt"] . serihon [S: "seryhon"] . senon [S: "lenon"] . zaralamay .
zabaihon [S: "labayhon"]. amen.
[Oratio 31]
[S: "S'c'dus terminus"]
Geolym hazenethon . ysiscos [S: "ysistos"] . eloy . sephey [S: "sephei"] . manay .
helihotas [S: "helyhotas"] . Ierobalym . semalet . gonay . heliothos . domathamos . hathamyr . seryhon .
hamynyr . senoz . magamagol . sethar . senam . magelhel [S: "magel hel"] . helymothos . helseron . zeron
. phamal . Iegromos . herymyhothon . lanthamos . heramathon . landamos . lanaymos . seplatihel .
sephatihel . hagenalis . legenale . hegernar . stanazihel . stancchel [S: "stanithel"] . hathanathos .
hegrogebal . rogor . heremynar . henecyman . marothon . Iechar . naym [S: "ietharnaym"] . henomos [S:
"henozios"] . Iezeduhos . gezconos . sabam [S: "satam"] . gortaray [S om. but has a gap.] . helyccheym
[S: "helytychcym"] . helestymeym [S: "heleshimeym"] . sepharma [S: "sephalzna"] . mathar [S:
"Acathar"] . saphar . manacham [S: "manathã"] . bezezay . samay . sephay . syamathon [S:
"syliemathon"] . balair . [S adds "\\\\" in the marg.] samamar . hamyhel . marmamor [S: "marmamo"] .
henemos . gegohomos . samar . sabar [S: "sabat"] . hamyhel [S: "hamihel"] . gezamahel . sacramay .
Iezamathel [S: "iezamamel"] . hama~samel [S: "hamansamel hamazamoly"] . geromol . Iezemon [S:
"lezemon"] . sycromal [S: "hicromal"] . Iezabal . samua [S: "samna"] . zama . hatanathos [S:
"hacanathos"] . theos . helyhene . zelym . helyhem . hezelym . cromemon . henethemos [S: "henethonos"]
. gegenol [S: "gegegnol"] . hemthemos . Iamam . harathamam [S: "harathynam"] . megon . megnon .
cemon [S: "megnoncemon"] . strymay [S: "sirymay"] . [42r] hethemel .hemel . sethor . helsethor .
sophornay . behelthoi [S: "behelthor"] . sesalihel . ranahel [S: "tanahel"] . homyhal . Iezahel . zemahal [S:
"hemahel"] . homal . guomagnos [S: "gnomãgnos"] . semyr [S: "sennyr"] . Iechor [S: "iethor"] . nomemal

. gehangno [S: "geliãgno"] . genair [S: "genayr"] . Iecoruame [S: "iecorname"] . malihagnathos [S:
"malihãgnathos"] . hachamol . Iecromagnos . [S adds "magnarht noynemal hagnathos hamathalis
iecoragnos"] sammazihel . Ieconail [S: "ietonail"] . hesuogem [S: "hesuoge~"] . choto [S: "chotorim"] .
mynamchanamaycha [S: "mynãtanamaytha"] . chanaym [S: "thanaym"] . raymara . senayhel .
homuogenthon [S: "honmou~ genthon"] . lanamyhel . gehenignor [S: "gehemgnor"] . gemyochar [S:
"gemy~hothar"] . lanamyhel [S: "iãnamyhel"] . sezyhel [S: "sezihel"] . magol . samanay . haganal .
menya . ferymay [S: "ferimay"] . sarranay . lanamyhel . [S adds "gnohemgnor gemõthar lãmyhel"]
zezihel [S: "sezihel"] . magnol . samanay [S: "samãnay"] . hagamal [S: "haganal"] . mena [S: "menya"] .
ferymay [S: "ferimay"] . [note the near duplication] sarranay . lacham [S: "latham"] . lihares [S:
"lyhares"] . lechanagihel [S: "lethanagihel"] . nathoes [S: "nathes"] . samayrlyazer [S: "lamairhazer"] .
egyhel [S: "egihel"] . thamazihel . hacaros [S: "hacacaros"] . cazaihel [S: "tazaihel"] . hacarraz [S:
"hacaraz"] . hacacoharona [S: "hacatoharona"] . semyday . hacca . chaharon [S: "choharon"] . semelay .
Iamye . Iazabal . lanerecabal [S: "laverecabal"] . Iammeze [S: "iam~eze"] . thabal . coouachoros [S:
"cumachoros"] . hacoronathos . sathanael . haryham [S: "hariham"] . zachhar [S: "zathhar"] . harathar .
haziber [S: "haziler"] . zechar . hazihem [S: "hazihe~"] . hazathar . loemgemar [S: "lornigemar"] .
hazanather [S: "hazanathar"] . hamegnar . semal . gehen . negemar . hemegnol . semam . hathamanos .
hatimairos [S: "latimairos"] . rechihamos . hamognal . semar . temualamos [S: "te~nalamos"] . sebranay .
sebemuay [S: "selamnay"] . byrnchata [S: "barnothata"] . Ialon . hespnhos . ramel . semal . reuilsemar [S:
"renylsemar"]. Ielamacrom . Ielama . crimisaiber [S: "crymyzaiber"] . segher . sayher . Ierolognos . [S
adds "\\\"] Iegemagnolon . geiemamagnosam . haminos [S: "hamynos"] . Iamozia . Iozihon . Iacuhosia
[S: "ramhosia"] . hagnyhosio . Iecologos [S: "yetologos"] . hazeoyon . hamynos . hamyr . matharihon .
machanon [S: "mathanon"] . senos . heliothon . zenos . semear . lanar . lamar . sacronalon [S:
"setronalon"] . gemal . secrmagnol [S: "secromagnol"] . sacromehas [S: "sec_o_mehal"] . lamagil .
sethoham . sechoiro [S: "sethoiro"] . maihol . socromagnol [S: "socromgnol"] . genos . [S adds "+"]
thomegen . nycheos. amen. amen [S omits the "amen"s and adds "\\\\\"].
Oratio 32
[S: "Tertius terminus"]
Agenos theomogenos . theos . hatanathos . kirihel . ypalis [S: "ypolis"] . ypile . [42v]
kariel [S: "karihel"] cristapholis [S: "christopholis"] hon ymalihor ymas harethena chenathon leonbon
boho usion [S: "usyon"] ieromegnos hagenoy hisychon [S: "hysithon"] geromagol hagyhamal [S:
"lagyhamal"] latham zarthaiual [S: "zarchamal"] senar petonahal [S: "peconahal"] lacramagnal [S:
"lacamagal"] sebar [S: "sehar"] sehan iezerom [S: "iezekom"] geuomoly [S: "genomoloy"] ienomos [S:
"genomos"] iezoro nomeros henahihel gemehegate [S: "gemehagate"] gemyha iethemuahos [S:
"iethenmahos"] myhayhos [S: "myhaylos"] semana hahel semahel hotheihos [S: "hoteihos"] hatazaihos
saphar nemenomas [S: "nemenomos"] hoheihos hacaz [S: "hataz"] ayhos caphar nemenomos horihos
hataz haihos seiha chomochomacanay [S: "chomo chomothanay"] lamam lanamyr [S has a bar over the

"an".] lamyhar lamanazamir [S: "lamanazamyr"] lemyar hagramos generamoseht senyha erhagel [S:
"exagal"] hamagron semaharon semyr haramua [S: "haramna"] mamail haramcha mothana [S:
"mochana"] ramay iose ramaht hanaramay iole xp~s [S: "xpc" with a bar over the letters.] hamyristos
hamyrrios [S: "hamirrios"] carathos [S: "caratheos"] caratheos saleht [S: "laleht"] semamarym [S:
"semamarim"] iasol salem semyhamaym [S: "lemyhamaym"] hallehuma [S: "hallehmua"?] haristeiz
behem [S: "bohem"] ruhos halla samyey syloht samyhel hallenomay samychy [S: "samychi"]
methonomos iechonomos [S: "iethonomos"] gedonomay.
[Note recurring sound changes: i [r] = g [S], e.g. "ienomos" [R] = "genomos" [S], ..iel [r] = ..ihel [S], e.g.
"kariel" [r] = "karihel" [S]; also frequent interchange of y to i and i to y; ..am [r] = .._u_m [S], e.g.
"lemeliham" [r] = "lemelih_u_m" [S]. possible evidence of mss tradition in some other script [greek?] or
oral tradition.]
[Oratio 33]
[S: "4tus terminus"]
Genathores sanamathocos [S: "sanamathotos"] gnanatores zanothoros
genomos ienazar samua [S: "senma"] marathos senather semacheher [S: "sematheher"] senachar gernb
[S: "gerub"?] iamam [S: "iamã"] erihel [S: "exihel"] chnblaman [S: "chublalaman" or "chn.."?] hesihel
sethei semylihel zomyhel genocomel chanyham [S: "thanyham"] machar hachay hazanathay theos
hamanatar [S: "hamanacar"] hazanechar [S: "hazanethar"] chetonay [S: "theconay"] chiathar [S:
"thiathar"] theohon namacar senuales [S: "sennales"] samyha hesaca semaly hesamem [S: "hesame~"]
semyhahes sarcihate nazihatel hanazihatel [S: "hanaziachachel"] hasilihatel [S: "hasilihacel"] pamilihel
[S: "pamylihel"] hazilihatel [S: "haziliacel"] hagenerõ [S: "hagenoron"] hagenorem hagenorozom samaht
samoht habifumaht [S: "habisumaht"] hendon habysanhat [S: "habysanahat"] tyngehen [S: "cyngehen"]
crogohen [S: "cragohen"] hazamgeri hazamguhem [S: "hazamagnhem"] lemohot [S: "lemehot"]
hasomgeri Iomoyhot semiha [43r] riahaccon [S: "riahacton"] semymarithaton [S: "semymartchaton"]
semynar zihoton zagnam horay honethe hoparathos nabramala [S: "nahamala"] rothos [S: "rochos"]
hazata [S: "hazaca"] helralathos [S: "helralacos"] horecha [S: "horetha"] horalathos [S: "horalatos horetha
horalothos"] harab [S: "horalo"] lethos geno zabahal lemaht hazocha lematalmay halmay iemalis
secomathal harmarlemaht sethemaesal rabasadail semuazliel [S: "semnazliel"] lechom [S: "lethom"]
hagyhal [S: "hagihal"] legos patis iethomagihal genomythoo [S: "genomythos"] samyhas [S: "samayhas"]
ienemeros samma [S: "sam~a"] zasamar hazamyha hasaymam [S: "hasayman"] chagnoro [S: "thagnoro"]
landethe pharon [S: "bandethepharon"] thagromothon [S: "thagromathon"] landothes pharen decarpe
medyhos decapochen duhomelathus decaponde dyhamelathos [S: "dihamelathos"] semyharicht [S:
"semyhariht"] samyhan genathely zazamar [S: "zamamar"] myremoht satharios geuolyam [S:
"genuliam"] sacrehos [S: "satrehos"] saphorenam saphoro megon hassahamynel hazaa myrahel gerizo
ieristo symychos [S: "ieristosymythos"] hothos [S: "hothes"] hymycros [S: "hymicros"] otheos [S adds
"#"].

[Oratio 34]
Semathy (uel Senrathy) motheham sema
thiotheos [S: "semathyotheos"] hesapope [S: "hesapopa"] hesaphopanos gramyhel [S: "g_u_myhel"]
garamanas saphomoron gelbaray ieblaray hetidyham [S: "hetidih_u_m"] henzan hezidiham [S:
"hezidih_u_m"] canazpharis hanathesion [S: "hanthesion"] canast phasis [S: "canastphasis"] holithos
hosschyhon [S: "hosschihon"] samatihel [S: "lamatihel"] ranaihel [S: "ramaihel"] semiramoht [S:
"lemiramoht"] sathanos [S: "lathanos"] gecabal hostosion lemeliham [S: "lemelih_u_m"] saphara negon
zaramyhel [S adds "zamyrel"] geriston zimphoros [S: "zymphoros"] hocho [S: "hotho"] hadalomob
nagem nagenay megos maymogos [S: "naymogos"] semazihar helaph herlo holopherno lopheo
^horpovaboceo [S: "hornobahoceo"] nydeht herihegil rognohon [S: "rognhon"] nydoccicib [S:
"nydocricib"] negal neguabel [S: "negnabel"] momoht [S: "memoht"] hemel gemoht sagnanar clarapalos
zenozmyhel iesagal [S: "iosagat"] geuoz [S: "genoz"] hamel guara maziel [S: "gnaramaziel"] gerathar
sathamyanos sahamuhã [S: "sahamuh_u_m"!] guamazihel mac- [43v] helaglilos geraguaht sathamyham
[S om. the last 4 words!] huriel phalomagos phalomgros iotho megon saraht saaysac horamylichos [S:
"horamylithos"] carmelychos [S: "carmelithos"] hezaladuha hezelam [S: "hezeladam"] hisihel hemal
usyon [S: "usion"] lamal raguam sablachom [S: "sablathom"] sabsacom [S adds "#"].
[Oratio 35]
Serognegnos (uel
seregneguos) geronehos samanachor sazanachoray zamachoray [S om.]
sanatihel [S: "sanacihel"] lamamathios [S: "lamathios"] sanaziel [S: "sanazihel"] chamyquiol [S:
"thamyqiol"] zazarahel kyrion zamynel kyris crememon caristomon [S: "caristomnon"] sacronomay [S:
"sac_o_nomay"] soromono hestimpandos [S: "hestnnpandos"] iechampanidos [S: "iethampanydos ietham
panydos"] methalamathon merassamaty [S: "merasamacy"] sabaarna [S: "sabarna"] heluhama [S:
"helnhama"] guathamal [S: "gnathamal"] hemdamyhos thega myhabal teguamathal [S: "tegnamathal"]
cathanathel [S: "chathanathel"] theogethos [S: "thehogethos"] cehognos sananazihel [S: "sanazihel"]

cathanathel cehogethos [S: "tehogethos"] cehognos [S: "tehognos"] canazay teneloyhos [S: "teneloihos"]
zenelyhos cathalihel [S: "cathaliel!"] theomeguos [S: "theomegnos"] lapdamylon landamelyhon
ierothyhon lapdamozyhon [S: "lapda mozihon"] homen samal samochia [S: "samothia"] homy samal [S
adds "\\\"] samaziho sathamenay samohaya [S: "samohaia"] sathonomay [S: "sathomanay"] geromaziel
[S: "geromazihel"] haccho [S: "hoccho"] macalon hothemegalon [S: "hothomegalon"] guetazamanay [S:
"genetazamanay"] hazataniel [S: "hazacamel"] hazabanas iechro tynognale sehor gehoraia haramanay
harathaciel [S: "harathacihel"] hazabamoht hamython lapdaas [S: "lapdas"] hazatham [S: "hazathan"]
thihel hazabanos hamacon hamamabyhon [S: "hamamalyhon"] samalyhon samalerihon [44r] vsiologihon
[S: "ustio.."?] legyn heleys [S: "heleis"] hymon machitilon theos helotey [S: "heloty"] sarramazili
samachily [S: "samachili"] helamon chihamon [S: "chihamõ"] (vel chilamon) [S om.] hel lamochyamon
[S: "lamochiamon"] lagay lemechiel [S: "lemethiel"] semezi hel [S: "semezihel"] laymos lanos
hazamathon themohan [S: "themohn" with a "u" above the "n" perhaps indicating that the transcriber
couldn't determine which was intended in his Ms.] thanacon [S: "thanathon"] theon natharathon.
[Oratio 36]
[S: "7mus terminus"]
Magnus (uel magnys) magnol nazihacol naziathos
[S: "nazihathos"] heliam [S: "heliã"] mathon saphar [S: "saph_u_r"] hazachon [S: "nazachon"] gemehihel
iomorihel samaychel [S: "sanayhel"] sazanyhel [S: "cazanyhel"] saramel [S adds semyhel"] sezimel
lebathon [S: "lebachon"] iarachon iaratham basihas lamuay [S: "lamnay"] ronala mathacon [S:
"mathathon"] rasiohs [S: "rasihos"] layna choro laymateram [S: "laymatham"] labynegual [S:
"labynegnal"] stomycros [S: "scomycros"] bazihos lamua [S: "lamna"?] labimegas [S: "labnnegas"]
herezemyhel pheamycros [S: "pheamicros"] negemezihol relmalaguoram [S: "relmalagnoram"]
hanamyhos hanomos gracosihos [S: "g_u_cosihos"] gracomessihos [S: "gcomessihos"] sothiron
geuozepha [S: "genozepha"] chelahel zopascanelyhos zephastonomos hamaraziohs zenaziel [S om. the
last 4 words.] geramathiel [S: "geramathihel"] gecramathiol [S: "gec_u_mathihol"] hasaguar [S:
"hasagnar"] hasagiri paramyhot [S: "paramyhoc"] hapasyri [S: "hapasiry"] haranamar senales
hasagnanamar semagel secastologyhon [S: "secastologihon genagnolos"] heuagnolothegos [S: "hagenolo
thegos"] sozor hamay seroguomay [S: "serognomay"] sorosomay [S: "sorosamay"] iamaramos
remolithos [S: "remohthos"] lammaramos zenon ierolen [S: "serolen"] zabay peripaton [S: "pipaton"]
haryhat [S: "harihat"] hananyhos crastozios [S: "c_u_strosihos"] graguomoyuhos [S: "gragnomoysihos"]
sichiron geuozempha [S: "genozem pha"] zezael [S: "zehahel"] sephastaneos hamaristigos snazihel [S:
"senazihel"] geramatihel [S: "geramacihel"] pazomyhol [S: "pazamyhol"] haphasy zyhazanagar [S:
"zihazanagar"] senahel [S: "senasel"] secasehagihon [S: "secasehogyhon"] geuaguolos [S: "genagnolos"]
hegonele thegos sorozomay [S: "sorozamay"] sozor (vel soror) [S om.] hamay iamaramos zelyhon [S:
"zelihon"] iezolen [S adds "#"].


Part 3
[Oratio 37]
[S: "8us terminus"]
Reniolithos (uel R- [44v]
emolohos [S, S2: "Remolithos"] ypomehiles hazimelos samal hazaramagos
gelomyhel gezeno megual [S: "megnal"] hanacristos hanaipos gemotheon samahot helyhemon [S:
"helihemon"] hialamun [S: "hialamum"] salamyhym hamyuos [S: "haminos"] gezelihos sartharay
sarthamy gechora [S: "gethora"] maray gechoramy [S: "gethoramy"] ieguoram [S: "iegnorã"] myhamy
theos agios crehamuos [S: "crehamnos"] iskyros [S: "yskyros"] athanathos [S: "Athanathos"] probihos
meguon [S: "megnon"] hacazmazy [S: "hacazamazay"] hecohy uriel [S: "uryhel"] iebozihel sarib rogay
halomora sarahihel hecamazihel [S: "hechamazihel"] sezamagua [S: "sezamagna"] iechar [S: "iethar"]. [S
adds "#".]

NYNE prayers are sett in the [S: "Novem orationes sunt in pincipio posite usque
ad illã or'one_~ /Helistemaht hazarã/ qaru_~ octo
begi_~ni_~ge which doo last unto this prayer
helisthemaht hazaram wherof the firste 8 are a sunt prparacio vie ad op'andu_~ et p;paracio op'is
i
preparatyon of the way to worke and to prepare the ad obtinendu_~ sed noua estp ma or'o de
worke to obtayne but the 9 is off the effect of this intrincesitate huius op'is . de octo dico qd summo
worke as for the fyrst 8 they oughte to be sayd mane paulo ante crepusculu_~ matutinu_~ ante
euery day that yow wil worke very early in the incep'cone_~ op'is cuiuslibet diei ip'ae sunt
morninge before the breke of the daye and no more p'ferrendae et non opertet de tota die amplius, de
to be sayd that day and the 9 owght alwayes to be nova dico qd semp' in pincipio orandi p' or'ones
sayd in the beginninge of the prayers that foloweth alias ab illis octo praedictis et in fine est
those 8 and in the ende of them also, p'ferenda."]
after that there be othere 8 prayers folowing which
[S: "Octo or'ones sunt in fine positae qa octo
be called the 8 termes and the be good to cause
termini nuncupantur et de illis dico ad valent ad
yow to obtayne your request at godes hande, so
hendum divinu_~ concessu_~. Sic pimo una die
upon ye fryday after that yow haue truly repented
veneris postq'm eris vere paenitens et confessus
your selfe and confessyd yow shall fast breade and
ieiunabis pane et aqa et summo mane cica
water and very early in the morninge before the
i e
breke of the daye thoe shalt say 10 prayers which p ncipiu_~ c pusculi matutini dices dece_~ or'ones
thow shalte fynde wrytten after that is to say the 23, quas invenies infra 23. 24. 25. 26. 27. 28. 29. 30.
24, 25, 26, 27, 28, 29, 30, 31, 32, and these muste 31. 32. suaviter et intente atque sedulo
ye saye wt greate deuocyon. p'rumpendo"]
After that yow shall pawse a whyle remembring
your petycion and rehersing it and then shall ye [S: "deinde f'cto parvo intervallo postulatis et
saye the 8 termes afore wrytten and in the ende of cogitando dices illos 8 termines intervallu_~ s'iliter
euery terme yow shall powse a lytle and reherse parvu_~ et postulativu_~ in fine cuiuslibet termini
your petycyon. After yt [45r] when yow haue thus faciende deinde cu_~ mane semel diveris eode_~
donne once in the morninge yow must doo so modo penitus cica tertiã semel dices et si'liter cica
agayne abowt the 3 hower and lykewyse abowt the meridie_~ semel et tuuc poteris prandere"]
middaye & then yow may dyne.
The day folowinge yt is to saye upon satturday yow
moste doo euen as ye did the day before in any
[S: "In crastino s'iliter in die sabboti? eode_~ mo
wyse upon the sonday yow shall doo lykewyse
penitus facies In die dominica s'iliter insi qd non
sauinge yt yow shall nott fast but that yow may
ieinnabis i'mo? quid vis l_- pisces l_- carnes
eatte fyshe or fleshe as ye will but moderately.
commedere qibus pt meridie_~ s. finita tertia vice
Then after none, that is to saye when ye haue
orandi tuuc in nocte sequenti in somnis revelabitur
prayed 3 tymes, then in the nyghte folowinge shall
tibi p' Ang'l'um concessus l_- repulsa."]
be reuelyd unto yow by an angell whether yow
shall obtayne your petycyon or noo.

Yf your petycyon be graunted then shall ye doo as [S: "Si concessus facies ut docebitur tibi in hoc
yow shall be tawght in this booke, and yf hit be
libro si repulsa spectabis aliud tempus in qo iteru_~
denyed then shall yow awayte another tyme and in
the meane whyle ye shall prepare your selfe better qaeres concessum et tu_~ te melius p'parato apud
that yow may obtayne your petycyon: deu_~ unde veniet concessus."]
But here is to be noted that this prayer, "O Jesu
the sonne," etc. with that prayer that foloweth,
[S: "Sed nota qd illa or'o (Ih'u dei filius) cu_~ illa
"Elyminator" be cause it is parte of the same
(Eleminator) q' est pars enisde_~ or'onis nisi qd ibi
prayer owght to be sayde thryse after euery tyme of
deb' fierit minimu_~ intervallu_~ postulativu_~
your prayinge softely and allwayes at the ende of
debet dici ter submisse post qamlibet vice_~ orandi
them to reherse your petycyon then yf yt be put
horis praedictis. Si ante_~ repulsã h'ueris fac ut
backe that thow doest nott obtayne, then doo as
yow dyd the fryday saturday and sonday before dictum est die veneris sabboti et d'nici insi qd in die
sauynge that upon the sonday in stede of your fast dominico loco ieiunij debes dare tres elemosinas
yow shall geue almose ["alms"] to 3 poore folke tribus panperibus m'iditer et devote."]
charytably and wt good deuocyon.
after that in the fyrst moone that is to say the
munday folowinge doo as ye dydest before and
[S: "deinde pima luna s. in die lunae sequenti fac ut
after the same maner lykewyse the 2, 3, and 4
prius penitus et eode_~ modo s'iliter luna 2a et luna
moone or munday and so euen to the ende that
^padneture god will haue mercy upon thé, but in 3a et lunae 4ta et sic usque ad fine_~. Et si forte
the latter prayers Yu must change thy petycyon that deus mis'ebitur tui tu_~ in or'onibus latinis tuuc
is to saye Yu shallte nott desyer of god to graunte oporteret peticione_~ imitare a petic'one concessus
thé thy petycyon butt onely that he wyll haue in peticione_~ miserac'onis."]
mercy upon thé.
And it is to be noted that he that will saye those
prayers or suche lyke must be chaste and cleane
and he must say them with greate deuocyon and
he that doth otherwyse he shall be openly plaged [S: "Et nota qd qui tales or'ones vult dicere debet
of god, in those greke, [45v] hebrue and chaldey e_~e_~ castus et mundus et devote p'ferre et qi al'r
prayers there be the most sacred and hooly names fecerit p'culdubio punic'one_~ manifestã videbit In
of god and his holy angells which owght nott to be illis ei_~ or'onibus grecis hebraicis et caldaicis sunt
spoke_~ of man but only thorow the mercy of sacatissima nõina dei et angeloru_~ q' non nisi ex
godd, and when thow arte put bakke of thy request m'ia ab homine p'ferri p'mitterentur. Et qu_~ tibi
thow oughtst not to dispayre but truely to confesse accidit repulsa non debes desperare sed confiteri et
thy selffe and not to dissemble with god and to renes mag' p'scrutari et multas ele'ias laete largiri et
serche thy conscyence thorowly and to geue almose missas diversas genibus flexis ad d'nm alloqi sive
["alms"] largely, and to cause dyuerse massys to be fari et tempestuus et p'tervis fletibus et or'onibus
sayd, and to say dyuers prayers knelyng upon thy d'nm hortari et amplecti haec solent fac'e sapientes
knees and with bitter teeres to entrete and besiche ut veniant ad effectu_~."]
almighty god to be merciful unto ye ffor thus were
the wyse men wont to doo to cume to theyr

purpose.
YFF ADONAY, that is to say,

allmyghty god, doo graunte the thy request or
petycyon, that is to say, revele unto the in thy slepe
that thow shalt obtayne, then must yu worke as here [S: "1. Adonay largiente concessu_~ habueris et
after folowythe, that is to saye, ye 4, 8, 12, 16, 20, operis scd'm modu~ subscriptu~ luna 4a, 8a, 12a,
24, 28, 32 of the moone in the morning thow shallte 16a, 20a, 24a, 28a, 32a, in die circa matutinu~ semel
say these prayers folowynge oonce abowt 3 of the circa tertiã semel, circa nonam semel, circa
cloke oonce abowt 9 of the cloke and oonce at vesperas semel dices has or'ones prscriptas s.
eueni_~g, yt is to saye, "Assaylemaht and Saylemaht et hazaihemaht q' est 2a p's eius et
nazaihemaht lameht leynaht, O most high and lameht leynaht et deus summe deus et te qaeso d'ne.
inuisible god theos", and "I beseche the_~ O my Et q' est p'logus eius s. deus summe deus nisi qd
lorde", and that which is the prologge, that is to illae tres or'ones pi me de r~traneitate artis. Alpha
saye, quot;O most hyghe and inuisible god," but
et et heliscemaht. Et theos megale patir cum
that those 3 fyrst prayers are of the secretes of this
suo prologo lux mundi q' post eam debet dici prius
arte, "alpha et omega" and "helischemaht" and
dicantur"]
"theos megale patir" with there prologe "O
almyghte and euerlastinge god the father the
lyght" which ought to be sayd after yt must be sayd
fyrst
and after that lett "hassailemaht" be sayd but yow
must fyrst pawse a lytle and reherse your petycyon
yt same most holy prayer "lameht ragna" with his [S: "et post ille hassailamaht dicãtur tracto tamen
parte folowinge "Semeht Segaht" with his modico intervallo postulati~o. Illa ante~ sc'tissima
prologge ought to be sayd the fyrst daye of the or'o Lameht Ragna cu~ sua particula Semeht sagaht
moone 4 tymes, that is to saye, early in the morning et cum suo prologo debet dici luna prima quato s.
abowt 3 of the cloke oonce, [46r] abought 9 of the
summa mane semel cica tertiã semel cica nonã ter
clok, 3 abowght myddaye, 3 and the 3 moondaye i
ye must saye it thryse that is to saye in the morning c ca meridie_~ ter."]
oonce, abowte 9 of the clokke oonce, and abowt the
myddaye oonce,

the 3 daye of the moone it must be sayde 3 in the

morninge oonce, abowte 9 of the cloke oonce, and
abowte 12 of the cloke oonce,
the 6 daye of the moone it must be sayde twyse that [S: "luna 3a p'feratur ter. circa mane semel, cica
is at 9 of the cloke oonce, and at 12 meridiem semel cica nonã semel luna 6ta p'feratur
bis in mane bis in meridie bis in nona. Luna 9a,
the 9 daye it must be sayd 3 in the morninge 3 at 9
p'feratur ter in mane, ter in meridie, ter in nona.
of the cloke 3 and 3 at 12
Luna 12a p'feratur 3 in mane, 3 in meridie, 3 in
the 12 daye it must be sayd 3 in the mrning [sic] 3 nona, ter in vespis. Luna 15a p'feratur mane ter,
at 9 of the clokke 3 3 at noune and 3 at nighhte tertia 3 in meridie ter, in nona 3, in vesp'is ter.
the 15 day it must be sayd 3 in the morninge at 9 of In 18a luna, 21a, 23a, 26a, 29a, 30 legantur s'iliter
the cloke 3 at 12 of the cloke 3 and 3 at nyghte, sicut in 15a. Sed nota qd ista or'o in castitate et in
mundicia"]
and upon the 18 daye, 21 daye, and the 23, 26, 29,
and 30 daye ye must say them euyn as yow dyd
upon the 15 daye but note that this prayer must
be saye in greate chastite and cleines.
It is good to be sayde also agaynst all perrylles and
daungers of fyer beastes and dyuells but then yow
nyde ["need"] not haue respecte to the day our [S: "et fide p'lata valet s'iliter contra p'icula ignis
hower, but that most holy prayer "hazaram hihel" bestiaru_~ l_- daemonu_~ et tuuc nihil de horis l_-
wt his 4 partes folowinge which be these "hihelma lunacionibus respicere oportet. Illa ante_~ oratio
helma" &c "agloros theomythos" and c, "megal sc'tissima Hazaram hihel cu_~ suis particulis 4 q'
agal" and c, "hamicchiahel" and c, with there sunt lihelma [sic] helma etc. Agloros thromahos (l_-
prologges which are these, "confyrme, strengthen", thromahnos) etc. megal agal etc. hammlstiahel etc.
and c, "almyghty and euerlastinge god", and c, "O cu_~ suis s'iliter p'logis s. Confirma consolida etc.
the truthe the waye", and c, "I wretched synner", o deus õnip's qi es etc., O lux veritas etc., Ego in
&c, as the ly be fore [as they lie before] in order conspectu tuo etc. seriatim ut prius iacent debent
owght to be sayd plesauntely and with good p'r**pi suaviter et intente pt illã p'dictã. Lameht
deuocyon after the forsayd prayers "lameth ragua" Ragna eisde_~ diebus et horis nisi in uno casu s.
the same dayes and howers excepte hit be in one q'ndo p' magno negocio petitur puta logi cu_~
cause that when your petycyon is for sume great sp'ubus vel videre deu_~ tunc ip'a non debit dici
busynes as to speke with sprytes or to se the deyte, nisi semel s. c'ca mana."]
then it ought nott to be sayd but oonce that is to say
in the morninge

but when yow aske for scyence or knoledge to be [S: "s' q'ndo petitur sc'ia l_- tutela a mal_- l_-
saued from euylles, or for the knowledge of the cognicio caeloru_~ l_- angeloru_~ et sigillo'/ etc.
heauens & angells and there seales or suche thinges tunc sicut dictum est de /lameht ragna/ est
then muste ye [46v] doo as is afore sayde of faciendu_~ et haec or'o eande_~ efficaciã cu_~
"lameht ragna" and this prayer hathe the same
/lameht ragna/ h'et et aliquid possit in sp'eali l_- qd
effycacye and strengthe that "lameht ragna" hathe
and sumwhat more specyall or that is better excepte melius est in casu qo petitur fieri a sp'ubus
it be in case yt yow wil aske of ye celestyall sprytes caelestibus aliqd arduu_~ et magnu_~ eis
any greate or harde thinge as to come doune and appbatu_~ s. descendere et cu_~ homine loqi l_-
speke to aman or ells to constrayne the sprytes of cogere sp'us loqui vel cogere sp'us Aereos et
ye ayer or of ye earthe to cume and obey yow terreos ad veniendu_~ et obediendu_~."]
and this prayer "Semoht Gehel" and ye other

"Almyghty and euerlasting Gog [sic]", and this
other prayer "Semoht lamen" with this "O Jesu"
shall be sayde in those dayes in the which ye other [S: "Illa ante_~ or'o Semoht gahel et illa Oxp's
owght nott to be sayde as is before appoynted that sempiterne deus et illa /semoht lamen/ p'ferantur
the shulde not be sayde as ye 2 day of ye moone the cu_~ illa /I'hu deo filius in illis deibus in qibus aliae
5, 7, 14, and so forthe of other as is auperythe praedicta p'ferri non debent. s**nt dictu_~ est supa
["appears"?] before and not [note] yf any man qd debent p'ferri luna 2a nec 5a nec 7a nec 14a et sic
hathe any greate cause beforee a judge which cane de alijs ut prius patet. Et nota qd si corã indice h'et
nott be determyned, then ye daye before he shall go magnã c'am q' non possit ad fine_~ p'dnci iemnet
to ye courte to plaite his cause lett him fast breade [?] praecedenti die qa ibit ad curiã p' positu_~ c'am
and water and after lett him saye twysy these 3 suam pane et aqa ptea p'ferat b'alie bis illas tres
prayers folowinge softely "Semoht Gehel", and c, or'ones, gemoht et Op's et Semoht, tanta enim
"Almighty and euerlasting God", and "Semoht sap'ia et eloquentia dabitur sibi in p'ponendo c'am
lamen", and there shall be suche wysdome and suam qd breviter obtinebit nisi qd oz te e'e bu_~
eloquence gyuen him in propownding of his cause mundu_~ et castu_~. S'iliter hanc or'one_~ dicere
yt he shall soune obtayne but he must be chast and qu_~ aliqis sp's vocatus venit cu_~ illa Lameht
clene also yow ought to say this prayer with ragna p' evitando p'iculã et acqirendo sap'iam et
"lameht Ragna" when any spryte is called and eloq'nciã affandi andacter sp'u_~ advocatu_~."]
dothe come that yow may auoyde ye perylls and
daunger and to abtayn wysdome and eloquence to
speke boldely unto the sprite that is called.

Now Seing that he shall doo no other

thinge althought he hathe done nor thought upon
any syne yet lett him contynually pray upon god in
other howers then in the fyrst appoynted howres [S: "Cum igitur nihil aliud fecerit l_- ad p'ccm
with the 6, 10, and 12 prayers and in the morning cogitaverit roget continue deu_~ alijs horis a pimis.
lett him go to the chyrche and as he goeth lett hym 6. 16 [sic]. 12. oracõe_~ et mane vadat ad missam
saye the 16 prayer and in the chyrche lett hym saye et enndo dicat 16 in templo dicat 22 ite_~ 14. 24.
the 22 prayer [47r] and also ye 14, 24, 21, 32, 33, 21. 32. 33. 34. 29. 30. et ita faciat continue p' 20
dies cavens sibi diligenter ne incidat in p* p'ccm sil
34, 29, 30, and so lett hym doo contynually by ye
*tu_~ cas'naliter in p'ccm inciderit immediate
space of 20 dayes and lett hym alwayes take
peniteat et 9fiteatur ieinnet si possit continue si non
dylygent hyede that he fall in to no syn, and yf by
de duobus unu_~ relaxat * p' al' dies ordine
chance he fall into syn lett him forthewith repent
and be confessed and yf he cane lett him fast retrogado predendo ab omni matitino ieinnet."]
contynually yf nott lett him release the oone, but by
the space of 7 in order he must fast and abstayne
from all dedely syn
then lett hym haue aware and a faythfull priste
which may saye unto hym matters pryme and
[S: "Tunc h'eat sacerdote_~ cantu_~ et fidele_~ qi
howres and a masse of the holy gost and in his
sibi matutinã primã et 3am et missã de sp'u sc'to
introyt lett hym say ye 13 prayer, and after the
offeriory the 9 prayer, then take francumsence and cantet dicens in introitu .13. pt offertoriu_~ .9. tunc
incense and cense the alter saying ye first prayer accipiat thus [=tus] et suffumiget ni [?] p'tinet ad
and be cause the holy fathers did trust in ye sayntes altare diceus primã et qia b'i pr'es in illis gl'iosis
sc'tis ibide_~ nõinatis sperabant ideo sic fecernut.
yt were there named therfore thei did so, and yf he
Op'ans ante_~ si in aliquibus alijs sc'tis maiore_~
that shall worke haue more douocyon ["devotion"]
devocione_~ h'eat mutat nomen p' nõine q' fides
to any other sayntes then be ther named lett hym
op'atur ut praedixi."]
change name for name for faythe dothe alwayes
worke as I sayd before.
Then lett ye 2 prayer be sayde inimedyatly [sic] and

after te igiter in the masse lett be sayd the 3, 4, 5, 7,
8 prayers and so in consecrating of ye body of
Chryst, let the pryst praye for hym yt shall worke yt [S: "2a or'o immediate dicatur et pt Te igitur 3. 4. 5.
thorow the grace of god he may obtayn the effecte 7. 8. et sic in sacando corpus xpi' petat p' op'ante
of his petycyon and so must ye pryst doo in all his Sacerdos nisi effectu_~ petitionu_~ suaru_~ p'
prayers that he shall saye for hym yt shall worke divinã gr'am asseqatur et ita intellige de õibus
but adde nothinge ells to then [sic], also after yt or'onibus q' p'tinent ad sacerdote_~ et ad
poscconione ye pryst shall saye the 26 prayer and op'acione_~ q' sunt generales ad õmes petitiones
after masse he that shall worke shall receue ye h'endas sz nihil alijs addas. et pt communione_~
sacrment [sic] sayng the 19 and 20 prayer, but lett dicat sacerdos .26. pt missã vero recipiat op'ans
evcaristiam dicendo 19. 20 et caveat ne corpus Xpi'

hym take hide yt he receue nott ye body of chryst accipiat p' effectu malo quia non e~et salus immo
for an euille purpose for yt were dethe unto him, mors. unde qidã intitulavit libru_~ istu_~ sic.
wherfore sinn man haue entytuled this booke Incipit mors animae et hoc e_~ veru_~ male
callinge it ye dethe of ye soule and yt is trew to op'antibus p'peter effectu_~ malu_~ et non p'peter
them that worke for an euil entente and purpose & sc'iam Nam ait [?] d'ns petite et dabitur vobis
nott to haue sume scyence or sume good thinge for qaerite et invenietis et alibi dicit d'ns ubi duo vel
ye lorde sayeth aske & it shall be geuen yow seke tres congegati fuerint in nõine meo ibi sum in
& ye shall fynde & in an other place he sayeth medio et de omni re qa' petierint in nõine meo fiet
where 2 or 3 are gatheryd to gether in my name illis a p're meo."]
[47v] I ame in the myddest of them and euery thing
that thei shall aske the father in my name and he
will fullfyll and doo it.
T he prayers whereof sum are named before and

[S: "Oraciones praenõinatae et post nõinandae
numero sunt hae."]
sume here after are thes.
[Oratio 38] [S, S2: Prima oracio]
Agla the lighte the truthe the lyfe and
the waye mercyfull judge the way the strengthe by

thy pacyence conserue and helpe me. (hic recita [S: "Agla . lux veritas vita via index misericors m'ia
peticyone_~ sed p deitate dic ut sequitue) and helpe fortitudo pacientia conserva et viva me in hac sc'ta
me in this holy visyon and for thy greate mercy visione et miserere mei p'pter m'iam tuã et
haue mercye upon me, and for the service of this serviciu~ huius sc'ti suffumigij et sc'ti sacificij d'ni
holy fumygatyon, and for this holy sacrafyce of Or n'ri I'hu Xpi' et meritis Apostoloru~ Petri et Pauli
lorde Jesus Christ and by the merytes of the Andrae Iacobi Ihãs et Thomae Iacobi Philippi
gloryous virgin Marye mother of thy sone owr lord Bartholomei Matthei Simonis et Thadei Lim cleti
Jesus Christ and by the merytes of the holy Clementis sexti, cornelij Cipiani Laurencij grisgoni
apostells, Peter, Paule, Andrew, James, Philip, Ioh'is et Pauli Cosine et Damiani et omniu~
Bartholemew, Mathew, Symon, Thadee, Lyne, sc'toru~ tuorum qoru~ meritis et praecibus
Clete, Clement, Serius, Cornelius, Cypriane, concedas hanc sc'tam tuã visione~ p' enude d'nm.
Laurenes, Grisogone, John, and Paule, ^Costue and N."]
Damyane, and all thy sayntes thorow whose
merytes and prayers. (hic recita petycyonem tuam
sed p deita dic ut sequitur) thow wilte graunte me
thy holy visyon thorow the sonne owr lorde Jesus
Christ. Amen.

[Oratio 39] [S, S2: Scda oracio]
monhon lorde holy father
almightye and euerlastinge god in whose sighte are [S: "Monhon: d'ne sc'te p'r õip's sempiterne deus
all the foundatyon of all vysible and inuisible cuius omnia sunt visibiliu~ et invisibiliu~ fundamta
creatures, whose eyes hathe sene myn ceaturaru~ õiu~ cuius oculi imp'fectione~ meã
imperfyttenes, whose swite charyte or loue hathe viderunt cuius charitatis dulcedine pleni sunt caeli
filled heaue~ and earthe, whose eares do here all et terra cuius anres õia andinut q' õia vidisti anteq'
thinges, which haste seene all thinges before they fierent in cuius libro õnes formati sunt dies et hõies
be doone in whoso booke all dayes are nombred inscripti respice hodie sup' famulu~ tuu~ tibi tota
and all men wrytten looke this daye upon thy mente et toto corde subiectu~ p' sp'um sc'tum tuu~
servant which hath submitted him selffe to the Wc confirma me ut te videam b'ndic hodie et p'tege
all his mynde and all his harte by thy holy sprite õnes actus meos hodiernos in huac inspec'cione~ et
confyrme and stregthen me :::: (recita peticionem constantia tuae visitasionis me illustra. Amen."]
sed per deitate dic vt sequitur) :::: [48r] that I may
se thé, blysse me this day and order all my actes
and deeds toward this holy syghte and contynually
lyghten with thy hooly visitacyon. Amen.
[Oratio 40] [S: "3a Or'o"]
Tetragramathon [S: "Tetragmmathon: respice d'ne deus clemens

looke O lorde God most mercyfull and everlasting p'r õiu~ aeterne dispositor õnium virtutu~
father, of all thinges the disposer of all vertues op'aciones meas hodie considera tu qi es actuu~
consyder my workes this day thow whith dost beholde
e
hominu~ et angeloru~ inspectator atque discetor
the actes and deede of men and angelles and y ideo te rogo ut admirabilis gr'a p'missionis tuae
discerner of them (dic tuam peticionem sed p deitate
e
in me dignetur lubitã adimplere vitute~ huius
dic ut sequitur) therfore I besiche that y meruelous sc'tae visionis et in me tantã efficaciã nõi_~ scto
grace of thy holy sufferance maye wouchsaffe to fill
tuo et magno infundas tu qi lade~ tuã in ore te
in me the powre of this hooly visyon and power into
diligenciu~ imponis et infundis. Amen."]
me so miche strengthe to the honor and glorye of thy
name which dost schid owt thy prayse into ye
mowthes of them that loue thé. Amen.

[Oratio 41] [S: "4ta Oracio"]
hely god the creator Adonay of all

[S: "Hely deus: ceator Adonay õniu~ invisibiliu~
inuysyble creatures most godely father which ceaturarum p'r pijssime qi cicumscripto lumi_~e~
abydest euerlastingly in ye lyght inaccessyble and h'ias eternale et ante picipiu~ mundi õia
before the begininge of the worlde disposyng & ineffabiliter disponens atque gub'nans aeternitate~
gouerning all thinges I doo make intercessyon to tuã atque incomprehensibile~ pietate~ ubi
thy euerlasting and incomperhensyble deyte withe
supplicantibus aggedior vl huius sacamental_- atque
most humble wordes yt ye effect of this inistici op'is in me et p' tui et s'ctou~ angeloru~
sacramentall and mistycall worke thorow thyy potenciã efficacia tui visio et consideratio clarestat
power and thy holy angells may so appere in me atque p' e'ude~ s'ctoru~ Ang'loru~ nõi_~a in
(dic tuã petycionem sed p deitate dic ut sequitr) that memoria et mente habundet [?] atque sc'ia op'a tua
ye syghte and beholdinge of thé may shyne in me facial_- sc'tae tuae visionis in me cu~ stabilitate
and by the names of thy holy angells it may abunde clarescant. Amen."]
and increase in my munde and memorye that I may
know the workes of thy holy visyon and that it may
shyne in me everlastingly. Amen.
[Oratio 42] [S: "5ta Or'o"]
hocleiste (uel
Athanathos) [S: "Hocleiste: s'cte deus p'r et indiissolubilis
holy god argumentatio cordis qi caelu~ terrã mare et Abissu~
a
and godly father the indissoluble argumentacyon of et õia q in eis sunt stabiliri voluisti in cuius
the harte which hast stabylisched heaven, earthe, conspectu õnis ratio sermo opus et sc'itas subsistit
a ta
the se and the depthe, in whose sight all reason, all p' haec p'ciosa sac m Angeloru~ tuoru~ da mihi
communycatyon, [48v] all workes, and holynes ea qae desidero et medo visionis huius absque
dothe by these precyous sacramentes of thy holy malignitatis intentione gl'iam et gr'am. Amen."]
angells graunt unto me that thing which I desyer.
(recita tuam peticionem p deitate dic ut sequitur)
for I beliue yt I shall se ye grace and glorye of thy
holy deyte Wt owt any euil intent. Amen.

[Oratio 43] [S: "6ta Or'o"]
hamphimethon [S: "Amphymethon: heloy clementissime ceator et

inspirator et reformator õiu~ animaru~ incratorum
heloy most mercyfull creator the gyuer of et õniu~ bonaru~ voluntatu~ app'bator et ordinator
influence, and ye reformer of all lyuing soules, ye dep'catione~ gl'iosus intende et mente~ meã respice
allower & orderer of all good willes bow doune thy benignus vi qd ex humilitate dep'cor sict ante
selfe and looke must godely to my mynde yt that p'missu~ e~ mi de tuae magnificenciae largitate
which I most humbly desyre of Ye, of y e
concedas. Amen."]
abundance of thy mighty power thow wilte graunte
it me lyke as before is promysed me. Amen.
[Oratio 44] [S: "7ma Or'o"]
Iamyhara (uel [S: "Amyhara: op's misericors p'r õium

ceaturaru~ ordinator index aeterne
Hamyhamyharam) refugiu~ et d'ne d'nanciu~ qi tuis sc'tis

sapienciã sc'titate~ et gl'iam conferre
i i
allmighty and mercyfull father ye governer of all creatures, ye dignatus es v te videre mirabiliter q
euerlastinge judge, our refuge, and lorde of all lordes which õia diiudicas et discernis illumina
haste wouchssafe to geue to thy sayntes wysdome holynes and hodie cor meu~ fulgore claritatis et
glorye that I may se thy mervells which descenest [sic] & mundiciae atque sc'tificenciae et
cognostã et intelligã et facial_~r videã
judgest all thinges lyghte my harte this daye with ye shyne of
thy clerenes clennes and holynes. (dic petitionem tuam sed p te et tuã gl'iam et qd huius gl'iam
deitate dic ut sequitur) that I may know understinde and se th videre merear exopto. Amen."]
[sic] face and thy glorye, and that I maye se thy glorye is all my
desyer. Amen.
[49r]
[Oratio 45] [S, S2: 8a Oratio]
hanazay (uel Halacazay) zarahoren [S, S2: "zarahoron"] hubisenaar ghu [S2: glm; S:
glm vel ghu] hirbaionay gynbar zanaile [S, S2: zanailt] selchora zetchora [S, S2 om.] zelmora hiramay
iethohal yfaramel [S: "ylaramel"] hamatha mathois iaboha gechors [S: "gethos"] cozomerag zosomeraht

hamy phodel denos gerot haoalos [S: "hagalos"] meliha tagahel sechamy [S: "sethamy"] salyhelethon [S:
"salihelethon"] monocogristes lemenron hachagnon hamyhon. Amen. [S om "Amen"]
The englishe of ye prayer yt goeth before. [S: Oracio de p'ecedenti latina.]
[Oratio 46]
Ianemyer (vel Zanamyher) on

[sic] greate meruelous and euerlastinge god, ye [S: "Ianemyer: unus magnus mirab'lis aeterne deus
angell of the euerlasting cowncell ye disposer [There is an "S" written above this word.] aeterni
maker and orderer of all vertues, this daye garnyshe consilij Ang'las dispositor õiu~ vitutu~ et
my understanding & encrease in me reason yt I compositor atque ordinator adorna hodie
intelligentiã meã et multiplica in me ratione~
may repent & mak me clere & geue unto me ye
paenitendi et clarificandi et cognicione~ et
same knowledge & understonding yt thow hast
claritate~ qãue [?] in p'ferrendis nõibus caelestiu~
geuyn other creatures to pronounce ye names of ye
ang'loru~ tuis ceaturis contulisti et eande~ sc'iam et
celestyall angells, & graunte unto me ye same
p'itate~ sue p'missione~ tuã mi concede et da mi
scyence & ^pu?rnes accordinge to thy promysse
(dic peticionem tuam sed p deitate dic ut sequitur) huius visionis tuae efficaciã et discetione~.
Amen."]
and geue unto me affecte of thy visyon yt I may
discerne it. Amen.
[Oratio 47]
[S, S2: Oracio]
hadyon [S: Adyon. Sl.3885 has an "h" in the far left margin, and an "S" just to the left of "Adyon".]
usyon omnium [S: õiu~] potestaum [S: p'tatu~] atque regnoru~ & [S: et] indiciorum [S: indicioru~]
eterna [S: aeterna] conspiratione [S: conspiracione!] conspicuus omnium [S: õiu~] administrans [S adds
"thema] glorae [S: gl'iae] et tuae visionis in cuius regimine nullum [S: nullu~] impedimentum [S:
impedimtu~] dabis instanra queso [S: qaeso] habitam [S: h'iam] in_~ocentiam [S: innicenciã] et repetitam
[S: repetitã] et adhuc maiorem [S: maiore~] cor meum [S: meu~,] voluntatem myam [S: "voluntate~
meã,] linguam meam, [S: linguã meã,] opus meam [S: meu~] ad mai [S: mei] animam [S: ãi_~am]
mundi......andam [S: mundificandã absolvendã] et tui faciem [S: facie~] facialiter [S: facial'r] videndam
[S: "videndã] et edhabendu~ [S: ab h'end'] quae [S: qae] in hac arte necessaria [S om.] ^..ctoritas [S:
anctoritas] diuina cõme~dat [S: cõmendat] et in me p'fectae [S: p'fecte] cõpleatur [S: compleantur].
Amen.
[49v]

[Oratio 48] [S: Or'o hebraica]
hely azelechias neloreos mohan zama

[S: Hely: azelethias velozeosmohu [The "u" has an
sarnelohatehus saguaht adonay zoma lenezothos "n" written above it.] zama sarvelo hatehus sagnaht
lithon ietemothon sabahot, and thow mercyfull god adonay zoma lenozothos lithon iezemothon
conffyrme thy promyses in me lyke as by the same sadahot. et tu deus p'pitius in me p'missiones
wordes thow dyddest confyrme it to king Salomon confirma sicut confirmasti p' eosde~ Lmones [?]
and bysyde, them to Jhon and Paule. Send unto me regi Sal'oni et p'ter eosde~ Io'hi et Paulo emitte mi
O lorde thy powre ow [sic] of heauen yt it may d'ne vitute~ de caelis qae cor meu~ et mente
illumyne my harte, and confyrme my mynde, & illuminet et confirmet. et comforta deus intellectu~
comfort O god my understandinge & my soule,
meu~ et ãi_~am meã i_~nova me et lava me aqis q'
renew me and washe me wt the waters which are
sup' caelos sunt. et effunde sp'u~ tuu~ in carne~
aboue the heavens, and power owt of thy sprite into
meu~ et in viseribus meis ad facienda et
my flesche and into my bowelles to do and
performe thy judgements Wt humblenes and comiponenda indicia tua humilitate et charitate qa
charyte wherwith thow hast made heauen & earthe caelu~ et terram fecista et hõine~ ad inagine~ et
& hast formed & created man to thyn owen similitudine~ tuã ceasti et formasti infunde claritatis
simylytude & lykenes shide ye lyght of thy tuae lumen in intellectu meo ut fundatus et
radicatus in mi_~ã tua diligam nõen tuu~ cognoscã
bryghtnes into my understanding yt I beinge
et videã et adore~ te et intelligam obtineã et
grownded and rooted in thy mercy may loue thy
intelligã õnes vias huius artis h'endi visione~ tuã ob
name, & know & se and wurschippe thé that I may
qã haec data a deo et insignita et emissa p' manus
obtayne and understande all ye wayes of this arte yt
sc'toru~ ang'loru~ sict figurariu~ et sc'iatu~ \\\
I maye obtayne ye visyon or syghte of thé for ye
misteria q' õnia in corde meo et intellectu mentis
which all ye mysteryes of fygures and holynes are he'am et cognoscam et huiuc artis vere et efficaciter
sent of god by the handes of his angells, all which effectu~ h'eam nõis sc'ti tui et gl'iosi praevalente
thinges I besiche thé I may haue and know in my consilio. Amen.]
hatre and in ye understandinge of my mynde yt I
may obtayne ye effecte of this arte truely thorow
the power of thy gloryous and holy name. Amen.
[50r]
[Oratio 49] [S: Or'o 9a]

Sadyon (vel Herlon) I know yt I i

delyght in the greate and meruelous and ineffable [S: Sadyon scio enim q a delecter in factura tua
i ã
worke, and that you wilte geue me the sighte which magna mirabili et ineffabili dabis m visione~ q_\
thow hast promysed to them yt haue this worke p' hoc opus h'ntibus illud pollicitus es sc'dum
acordinge to thy greate and incomperhensible magnã et incomp'hensibile~ veritate~ tuã.]
truethe
theon hatagamagon haramalon zamoyma thamasal ieconomarum [S: "ieconomaril] harionathar [S:
harionathor] iecomagol gelamagos remelyhot [S: remelihot] remanthar [S: remanathar] hariomagalathar
hananehos nelomannathar [S: velomanathar] haiozoroy iebasaly
by these most sacred and most glorious and
[S: "p' haec sc'tissima dei et gl'iosissima et p'funda
pfounde mysteryes of god & by the most precyous i
clennes and vertu of thy visyon encrease in me & misteria et p'ciosissiã mundiciã v tute~ et visionis
tuae gr'am ange in me et comple q' incaepisti et
fulfyll yt Yu haste begonne & reforme yt thow hast
reforma q' endisti in me.]
shewed in me
zemabar henoranaht grenatail sazatham [S: samzatham] iecornazay
fundamentum [S: fundamtu~] altissime [S: altissimã] õniuu~ [S: õniu~] bonitatum [S: bonitatu~] & [S:
et] scientiarum [S: sc'iaru~] atque vertutu~ [S: vitutu~] tribue famulo tuo tibi displicentia vitare cõtagia
[S: contagia] et lauare [S: levare] et tua veritate pura [S adds "\\] et intentione [S: intencione] sancta [S:
s'cta] possim satiari [S: "sanari] ut tuam [S: tuã] promissione~ [S: p'missione~] toto [S: tota] corde
desiderãs [S: desiderans] et possideus in õnibus [S: omnibus] tã vertutibus [S: vitutibus] quã [S: q_/ã]
puritatibus [S: puritate] et vitiorum [S: "vicioru_] absolutionibus precipue [S: p'cipue] p' haec sancta [S:
sc'ta] misteria videar et cognoscar adipisti [S: "adipisci] et bene in ista arte proficiar [S: p'ficiar] penitus
laudabilis ac pro [S: p'] sancta [S: s'cta] visione mundus. [S adds "Amen".]
[S: "Or'o 10a]
Hely reuerende allmyghte and gouernor of the [S: Hely reverende potens et d'nans sup'ioribus
superyor angells and archangells and all celestyall angelis et archang'lis õnibus que celestibus
creatures and also infernall of whose plentyfull creaturis tã infernalibus qã celestibus de cuius
goodenes it cõmeth yt we do thé any good seruice magnificentia plenitudinis venit ut tibi a nobis
[50v] whose power governeth ye 4 partes of the digne famulet. cuius a mundi 4 partibus regnat
worlde which haste created man of boones soule potestas qi ossibus ãi~a et sp'u homine~ ad
and sprite to thyne owne symylitude and lykenes imagine~ et similitudine~ tuã formasti da mihi
gyue unto me the knowledge of thys arte (dic huius artis sc'iam et visionis effectu~ corroborans
peticionem tuam sed pro deitate dic ut sequitur) and me in ipsius facultate visionis sc'tae et sc'iae.
the effecte of thy visyon strengthing me in the Amen.]
lybertei of this vision and holy scyence. Amen.

[Oratio 50] [S, S2: xia Oracio]
horlon (vel Cadion) god which haste [S: Horlon: deus qi õia numero pondere et mensura
made all thinges in number weyght and measure fecisti de cuius mundo õne caput hõinis desiderans
thorow whose gyft every weake heade shall be lyft elevabitur in cuius ordine õniu~ mome~t*** sine
up who hathe appoynted the measures of all dieru~ patens est et ap'ta dime~cio [?] qi etiã solus
momentes and dayes who alone doest name the stella ** nõina numeras et nõinas menti meae
starres & nu~bre them gyue unto me the effecte of constanter tibue visionis tuae efficaciã ut in huius
thy visyon that in the knowledge and workinge of artis cognicion* et op'acione te diligã et videã et
thys arte I maye loue thé and se thé and of thy tuae pietatis munus agnoscã facial'r visionis.
goodenes may haue the gyft of ye visyon or syghte Amen.]
of thé. Amen.

Steganographia, by Johannes Trithemius
Twilit Grotto -- Esoteric Archives Contents Prev Steganographia Next timeline
Steganographia (Secret Writing), by Johannes Trithemius. 1500.
Part 1.
The copyright to the Twilit Grotto Esoteric Archives is owned by Joseph H. Peterson and is protected by the copyright laws of the
United States and the Universal Copyright Convention.
provided for the personal use of students, scholars, and the public. Any commercial use or publication of them without authorization
is strictly prohibited. All materials are copyrighted and are not in the public domain. Copying of materials on the Twilit Grotto
Esoteric Archives Web pages is not permitted.
This is Trithemius' most notorious work. On the surface it is a system of angel magic, but within is a highly sophisticated system
of cryptography. It claims to contain a synthesis of the science of knowledge, the art of memory, magic, an accelerated language
learning system, and a method of sending messages without symbols or messenger. In private circulation, the Steganographia
brought such a reaction of fear that he decided it should never be published. He reportedly destroyed the more extreme portions
(presumably instructions for prophecy/divination) but it continued to circulate in mss form and was eventually published
posthumously in 1606.
Many of the details of the spirits described here also occur in Lemegeton.
Note on orthography: Because this work deals with hidden writing I have made every effort to preserve the original
orthography. Because of the limitations of HTML, tildes (~) which appear above certain letters in the original text are here
represented by the letter followed by the tilde, i.e. is here written 'u~'. They generally represent 'n' or 'm'. = 'qe' = 'que'.
The typographer's marks 'Schwartz' and 'Roth' evidently refer to text written with black and red ink in the original manuscript.
http://www.esotericarchives.com/tritheim/stegano.htm (1 of 22) [23.07.2001 01:01:06]

STEGANOGRAPHIA:
Hoc est: ARS PER OCCVLTAM SCRIPTVRAM ANIMI SVI VOLVNTATEM ABSENTIBVS aperiendi certa;
AVTHORE
REVERENDISSIMO ET CLARISSIMO VIRO,
IOANNE TRITHEMIO,
Abbate Spanheimensi, & Magiæ Naturalis Magistro perfectissimo.

PRÆFIXA EST HVIC OPERI SVA CLAVIS, SEV vera introductio ab ipso Authore concinnata; HACTENVS QVIDEM A
MVLTIS MVLTVM Desiderata, sed à paucissimis visa: Nunc vero in gratiam secretioris Philosophiæ Studiosorum publici iuris
facta.

Cum Priuilegio & concensu Superiorum. DARMBSTADII, Ex Officina Typographica Balthasaris Aulæandri, Sumptibus vero
IOANNIS BERNERI, Bibliop. Francof. Anno M, DC. XXI.
L E C T O R I S.
Monendus es, Candide Lector, literarum R. & C. (in hoc Opere alias numeris, alias characteribus, alias verbis vel in pagina
superscriptarum, vel in margine adiectarum) illam rubricæ, seu rubri coloris, hanc vero atramenti, seu nigri coloris notam este.
Quin & hoc obseruabis: singulos singulorum capitum titulos itidem rubrica esse depingendos & ornandos. Cuius rei momentum è
praefixa Operi Claue petas, licet. Vale.
INCIPIT LIBER
PRIMVS STEGANOGRA-
PHIÆ IOANNIS TRITHEMII AB-
batis Spanheimensis, Ordinis S. Beedicti,
Moguntinensis Dioecesis,
AD
SERENISSIMVM PRINCIPEM, DO-
MINVM PHILIPPVM, COMITEM PALATUNVM
Rheni, Ducem Bauariæ, Sacrique Imperij Prin-
cipem Electorem, &c.
NTIQVISSIMOS Sapientes, quos Græco sermone Philosophos appellamus, si quæ vel naturæ, vel
artis reperissent arcana, ne in prauorum hominum notitiam deuenirent, variis occultasse modis atque figuris, eruditissimorum

opinio est. Moysen quoque israeliticae gentis famosissimum Ducem in descriptione creationis Coeli & Terrae ineffabilia
mysteriorum arcana verbis operuisse simplicibus, doctiores quique Iudaeorum confirmant. Diuus etiam & inter nostros
eruditissimus Hieronymus tot pene in Apocalypsi Ioannis mysteria latere affirmat, quot verba Graecorum Sapientes non paruae
apud suos aestimationis praetereo: nostrossque & Philosophos & Poetas doctissimos intermitto, qui fabulis conscribendis
operam nauantes, aliud imperitis, atque aliud eruditis hominib. vnius narrationis serie sagaci adinuentione tradiderunt. Hos ego
Sapientiae studiosissimos amatores et si propter ingenij tarditaters perfecte imitari nequeo: admirari tamen & qua possum
sedulitate legere non omitto. Quia cum illos magna praecaeteris hominibus proprio studio excogitasse considero, meipsum
quadam violentia confricans, vt incalescam, ad aliqualem vel cum nouissimis imitationem praecede~tium impello. Nec me
penitus, vt reor, fefellit opinio; quippe qui & multa, quae prius nesciueram, per continuum legendi studium didici: &
cogitationibus meis adinuestigandum secretiora & prorsus arcana caeteris aditum reseraui. Nam et si non sum tantae vel
eruditionis vel industriae, vt me illum antiquorum sapientum mysteria occultandi modum apprehendisse ex omni parte ausim
profiteri: modos tamen quosdam & multos & varios, non penitus (vt mihi videtur) contemnendos repori, quibus mentis meae
secretissimam intentionem alteri hanc artem scienti, quam latissime voluero, secure & absque illusione, suspicione, vel
deprehensione cuiuscunque per apertos vel nuntios vel literas possum intimare. Et huius secretissimae artis ad inuentionem
nouam ad instantiam Serenissimi Principis, Dom. Philippi, Comitis Palatini Rheni, Ducisque Bauariae, ac Sacri Romani Imperij
Principis Electoris semper inuictissimi, Philosophorum omnium sapientissimi Mecoenatis, quo nullus mihi dignior visus est, cui
hoc magnum secretum reueletur, literis comme~daui, & non sine maximis laboribus in subiectum volumen comportaui. Ne autem
hoc magnum secretum in aures vulgarium imperitorum aut prauorum hominum perueniat, officij mei rationem existimaui non
vltimam, ita illud, quoniam mysteria docet intelligere nescientem, mysterijs obuoluere, vt nemo futurus sit ex imperitorum
numero, nemo nisi studiosissimus, qui huius scientiae arcanum sua possit virtute perfecte & ad intentionem nostram penetrare
ad plenum, nisi per receptionem à docente, quam Hebraei Cabalam, mysterijs praepositam occultissimis, appellant. Nec minus
Reipub, noceret huius secretissimae artis in improbos & reprobos diuulgata notitia, quam prodesset in bonos. Quoniam quidem
sicut bonmi & virtutum studiosi homines omnib. adinuentis vtuntur ad bonum & communem vtilitatem: ita mali & reprobi non
modo ex malis, verum & ex bonis atqae sanctissimis institutis occasiones sibi venantur, quib. deteriores fiant. Simile huic nostro
secretissimo & alioquin vtili Reipubl. atque honestissimo adinuento contingere potest; vt sicut bonis & sanctissimis hominib.
instrumentum se praebet ad optima, ita peruersis & impijs ministerium exhibeat ad scelerata. Nam sicut bonus & honestatis
amator, voluntatis suae secretum, pro bono priuato vel cõmuni, alteri hanc artem scienti, quando & quotiens voluerit, secure,
secrete, & absque aliqua suspicione cuiuscunque mortalis, perfecte, copiose & integerrime per patentes omnibus, apertas vel
clausas literas (ita vt nemo, quantum libet eruditus, aut curiosus, quicquam valeat suspicari de secreto mittentis, nec, etiam si
suspicatur, deprehendere) omni tempore notificare potest, & ad quamlibet distantiam locorum intimare & exprimere: ita &
peruersus quisque lubricus, aut malitiosus, etiam Latini sermonis penitus antea ignarus, mox vt hanc artem consequutus fuerit
(quam me docete in biduo ad longissimum consequi poterit) iam deinceps Latino sermone, compositione congrua literas scribet
qualibet narratione apertas, pulchras & satis ornatas, ad me vel ad alium in hac arte peritum, quibus voluntatis suae arcanum
mihi soli pernium tantis mysterijs virtute Cabalistica obuoluet, vt à nemine penitus, quantumcunque studioso vel erudito, sine
huius artis, de quibus sum dicturus, spiritibus valeat penetrari. Scriberet iam deinceps doctus & indoctus, vir & mulier, puer &
senex, bonus & malus, pudicus & lasciuus, Latino vel quocunque sermone sibi noto, per omnia climata mundi literas Latinas,
Graecas aut barbaras omni suspicione carentes, quib. aliud nescientibus artem exhiberet in patulo, atque aliud scientib. in
occulto. Nec tuta inter coniugatos fides contracta sacramento, hac scientia publicata in reprobos, iam deinceps maneret: dum
vxor, licet Latini sermonis hacentus inscia, per verba pudica, honesta atque sanctissima cuius libet linguae vel idiomatis iam
satis docta, malam & impudicam amatoris adulteris seu fornicatoris mentem & intentionem, licet viro perferente literas ac
collaudante, vt optimas, latissime intelligere, suumque desiderium eodem modo quam late & copiose voluerit, illli securissime
eisdem vel alijs literis pulchra & satis admodum ornata serie posset remandare. Enimuero licet haec scientia in se sit optima, &
Reipubl. satis vtilis; tamen si ad prauorum notitiam perueniret, (quod Deus prohibeat) totus Reipub. ordo per successum
temporis non modice posser turbari: fidesque periclitari publica, literae omnes, instrumenta, conscriptiones, ipse denique
hominum sermones in grauissimam suspicionem verti: nemo iam literis. quantum libet sanctis & honestis, absque pauore
crederet. sed fidem epistolis rarus adhiberet. Quoniam quantum cunque honesta & pudica verba fuerint: semper dolus, fraus,
deceptio, subesse putaretur; fierentque homines ad omnia pauidi, & non minus in amicos, quam in aduersarios vt plurimum
suspiciosi. Nec fieri quisquam, etiãsi mille vixerint annis, tã doctus & expertus in hac scie~tia cum suo doctore poterit, vt non
relinquantur infiniti modi, secrete, occultissime & sucurissime in hac ipsa arte scribendi, & pro voluntate cuius libet alicuius
experti operàdi ad omnia sufficie~tes, quos ipse cum suo praeceptore nõdum apprehendit. Nam quem ad modu~ aorij spiritus
boni & mali à summo Deo creati in ministerium & profectum nostrum (per quorum intelligentiã omnia istius artis secreta
reuelãtur) sunt nobis sine numero infiniti & penitus incõprehensibiles: ita nec huius artis nostrae, quam Steganographiam
(secreta & arcana & mysteria, nulli mortalium, quantumcunque studioso vel erudito, patula continentem prefecte) appellamus,

omnes modi, viae, differentiae, qualitates & operationes in aeternum poterunt ad plenam fieri penetrabiles. Est enim haec
scientia chaos infinitae altitudinis, quod nemo perfecte comprehendere potest: quia quantumlibet in hac arte doctus & expertus
fueris, semper tamen minus apprehendisti, quam illud est, quod nescis. Habet enim haec profunda secretissimaque ars eam
proprietatem, vt discipulum magistro facile reddat incomparabiliter, vt ita dixerim, doctiorem: modo sit à natura ad
procedendum dispositus, & in his, quae in traditione Cabalistica percepit, studiosus. Et ne quis huius operis lector futurus cu~ in
processu saepe offenderit nomina, officia, ordines, differentias, proprietates, orationes, & quaslibet alias operationes spirituum,
per quorum intelligentias haec secreta huius scientiae omnia clauduntur & aperiuntur; me Necromanticum & Magu~, vel cum
daemonib. pactum contraxisse, vel qualibet alia superstitione vsum, vel vtentem credat vel existimet: necessarium duxi &
oportunum, famam & nomen meum à tantta labe, iniuria, culpa & macula solenni protestatione in hoc prologo cum veritate
vendicando praeseruare. Dico ergo & coram Omnipotenti Deo, quem nihil penitus latere potest, & coram Iesu Christo, vnigenito
filio eius, qui iudicturus est viuos & mortuos, in veritate dico, iuro & protestor: Omnia & singula, quae in hoc opere dixi, vel
dicturus sum, ormnesq; huius scientiae, vel artis proprietates, modi, figurae, o perationes, traditiones, receptiones, formationes,
adinuentiones, institutiones, mutationes, alterationes, & vniuersa quae ad eius speculationem, inuentionem, consecutionem,
operationem & practicam, vel in parte vel in toto pertinent, & omnia quae in hoc nostro volumine continentur, veris catholicis &
naturalibus principiis innituntur, fiuntque omnia & singula cum Deo, cum bona conscientia sine iniuria Christianae fidei, cum
integritate Ecclesiasticae traditionis, sine superstitione quacunque, sine indololatria, sine omni pacto malignorum spirituum
explicito vel implicito; sine suffumigatione, adoratione, veneratione, cultu, sacrificio, oblatione daemonum, & sine omni culpa
vel peccato tam veniali quam mortali: fiuntque omnia & singula cum veritate, rectitudine, synceriate & puritate. Vt huius
adinuentionis scientia, & practica ad bonum vsum, non dedeceat virum sapientem, Christianum bonum atq; fidelem. Nam & ego
Christianus sum, & monasticae conuersationi voluntarie addictus: cupioq; non aliter viuere & conuersari, quam veru~ deceat
Christianum & monachum sub regula Diui patris Benedicti professum: ipsamq; fidem Catholicam secundum traditionem S.
Romanae Ecclesiae suscepi à cunabulis, baptizatus in nomine Patris, & Filij, & Spiritus sancti, quam cu~ ipsa & vniuersali
Christianorum Ecclesia teneo, credo, & quã diu vixero, cu~ Dei auxilio semper inuiolatam firmiter seruãs, corde, ore & opere
tenebo, nec vnquam ab ipsa deuiare quacu~q; occasione inte~do. Procul ego sit à me, aut discere aut docere aliquid, que sit
Christianae fidei & puritati contrarium, sanctis morbus noxiu~ aut regulari proposito quomodolibet aduersum. Deu~ timeo, & in
eius cultu~ iuraui, à quo nec viuus, nec (vt confido) mortuus separabor.
Hanc protestationem meam non sine causa toti huic operi nostro praepot. propterea quod nouerim plures esse futuros: qui cum
ea, quae scripsimus, intelligere nequeant, ad iniurias conuersi, bona & sancta studia nostra malis artibus aut superstitiosis
adinuentionibus sint concessuri. His, cum futuri sint, & omnibus quicunque haec nostra synthemata sunt lecturi, atte~te
supplicamus, vt si hanc secretam traditionem nostram intellexerint, perpetuo seruent occultam, nec mysteria tam miranda
transfundant in publicum. Si vero non intellexerint (quod multis scimus futurum) discant prius, quam reprehendant. Enimuero
temerarium se iudicem ostendit, qui priusquam causae veritatem agnouerit, profert de ea sententiam. Discite prius hanc artem,
& postea iudicate: quam si nequiueritis intelligere, non ipsam (quia bona est) sed obtusa ingenia vestra reprobate. Scio enim &
certus sum, neminem sanaw mentis hoc opus nostrum posse reprehendere: nisi ipsum contingat penitus ignorare. Eos autem,
quibus familiarius est sapientiam spernere, quam didicisse, nec opto nec vellem haec mystica nostra penetrare.
CAP. I.
CVIVS CLAVIS ET OPERATIO TENETUR
á spiritu principali Pamersyel, anoyr madriel per ministerium ebra sothean abrulges itrasbiel. Et nadres

ormenu itules rablion hamorphiel. Ad hos fit commissio omnium cum exorcismo.
H VIVS primi capituli est multum difficilis & periculis plena operatio, propter superbiam & rebellionem spirituum eius, qui
non obediunt alicui, nisi fuerit in hac arte expertissimus. Nouitijs enim & minus in arte probatis non solum non obediunt, sed
etiam si nimis vrgeantur, eos frequenter laedunt, & varijs illusionibus offendunt. Maliciosi & infideles sunt super omnes alios
aëreos spiritus, & nulli penetus nisi maximis sacramentis compulsi obediu~t, & bsecretum quod eis committitur saepè infideliter
alijs astendunt. Nam mox vt emissi fuerint cum literis auolant, & ad eum cui mittuntur, sine ordine irrumpemtes, sicut populus
sine duce fugiens de praelio, furiosi properant & aërem suo clamore replentes saepè omnibus in Circuitu mittentis arcana
manifestant. Consulimus ergò, vt nemo in hac arte operaturus illos compellat, nec eorum ministeria anciè requirat. Quia proterui
& infideles sunt: cum plures ex his quos consequenter dicemus inuenire possit satis beneuolos, qui vltrò sese offerant ad
obedientiam paratos. Si quis autem proteruiam eorum experiri omnino voluerit & probare ea quae diximus esse vera, hunc
modum obseruandum nouerit. Praeparet chartam in quam scripturus est cum inuocatione diuini nominis, in nomine Patris & Filij
& Spiritus S. Deinde verò scribat in ea quamcuncue narrationem voluerit simplicem & apertam, quam omnes legentes intelligãt,
latino, patrio vel quolibet alio sermone. Cum autem sederit ad scribendum versus Orie~tem, ita spiritus compellat. Pamersiel
oshurmy delmuson Thafloyn peano charustea melany, lyaminto colchan, paroys, madyn, moerlay, bulre + atloor don melcour
peloin, ibutsyl meon mysbreath alini driaco person. Crisolnay, lemon asosle mydar, icoriel pean thalmõ, asophiel il notreon
banyel ocrimos esteuor naelma besrona thulaomor fronian beldodrayn bon otalmesgo mero fas elnathyn bosramoth. Hæc cum
dixerit, videritque sibi spiritus ad obsequendum præsentes, continuet opus inceptum. Quod si nondum apparuerint, totiens
repetatiam dicta, donec compareant: aut penitus intermittat, ne nimium compulsi lædant operantem. Cum autem literas
compleueris, intentas mitte eas cum nuncio ad amicum in arte probatum, quas cum receperit, dicat istam coniurationem.
Lamarton anoyr bulon madriel traschon ebrasothea panthenon nabrulges Camery itrasbier rubanthy nadres Calmosi ormenulan,
ytules demy rabion hamorphyn. His dictis mox intelliget mentem tuam perfecte, spiritibus iam vltro se cum impetu offerentibus
& clamantibus, ita vt plerunque & alij præsentes secretum mittentis percipere valeant. Sed obserua, vt in omnibus literis quas
mittis hac arte conscriptas proprium signum infigas, vt is cui scribis sciat, per quos spiritus sis operatus. Quoniam si ipse
operaretur per alios ad intelligendum, & tu per alios ad mittendum nunquam in æternum obedient ei, sed pro indebita opertione &
illum læderent, & secretum tuum minime reuelarent. Omnes enim spiritus quibus in hac arte vtimur, ordines & officia sibi
commissa tantum custodiunt, & de aliis nullatenus intermittunt. Considera diligenter omnia quæ in isto capitulo diximus, &
facilius poteris intelligere quæ in sequentibus dicturi sumus. Et vt eã quæ diximus com probemus exemplo, ponamus intentionem
nostram in sermone vulgari, quam consequenter notificabimus amico modo prædicto.
SIT ISTA INTENTIO MENTIS SECRETA
alicuius principis, quam optat scire suum vasallum absentem.

AD NOTIFICANDVM HOC SECRETVM
Vasallo cum latiori intentione mittentis scribatur sic vel alio modo:
O mnipote~s sempiterne Deus qui omnia creasti ex nihilo, miserere nostri per vnigeniti filij tui in cruce
morientis amarissimam passionem, qui cõceptus de spiritu sancto sine cõmixtione virili natus est ex purissima semper Virgine
Maria tradensque se pro nobis voluntarie in morte~ suo sanctissimo cruore animas nostras morie~s de morte liberauit. Exaudi
nos miseros ô clementissime pater, & per eiusdem filij tui dulcissimi Domini nostri Iesu Christi sacratissimi sanguinis effusione~
indulge nobis peccata nostra & infunde cordibus nostris gratiã tuã, vt te in omnib. & super omnia syncero feruore diligentes
mãdatis tuis semper cu~ deuotione obediamus, & mutuo amore iugiter proficie~tes nihil deinceps amemus terrenu~,
nihilquæramus caducum. Tu enim es Dominus Deus noster, qui nos ad imagine~ & similitudinem tuam ab initio creasti cum nõ
essemus: & per dilectu~ filium tuum redemisti, cum perijssemus: quem mortuum pro peccatis nostris & sepultum tertia diea`
mortuis resuscitasti, eumque gaudentibus suis discipulis, viuum per dies quadraginta in multa consolatione ostendisti. Ipsum
verum Deum & hominem pura & firmissima confessione tecum in tua incircumscriptibili maiestate sine fine regnãtem in fine
mundi denuo credimus esse venturum ad iudicandum viuos & mortuos, & redditurum vnicuique nostrum secundum opera sua.
Per ipsum te rogamus, ô Clementissime pater, exaudi nos & miserere nobis nunc & in illa terribili hora, in qua per ipsum filium
tuum iudicandi sumus. Respice in nos misericordissime Deus: sumus enim fragiles, & miserandi peccatores, bonis operibus nudi,
qui sanctissimam Maiestatem tuam peccando in multis offendimus. Sed misericordia tua conuersi ad poenitentiam pro peccatis
nostris lachrymantes gemimus: per Iesum Christum filium tuum humiliter deprecantes, vt auertas indignationem tuam à nobis,
indulgeasque nobis clementer transacta crimina, perducens nos præsenti terminato exilio ad amoenitatem patriæ Coelestis. Ioan.
Trithemius scripsit.
Huiusmodi narrationem simplicem & apertam vel aliam quamcunque volueris quam omnes legant & intelligant & quæ nihil
contineat secreti, quamque non verearis in omnium deuenire conspectum, scribas in charta præmissa, quam diximus
coniuratione Spirituum facie versa ad orientem, qua scripta intentionem tuam secretam quam volueris scire absentem coram
spiritibus exprime, contestans eos vt agant fideliter, statimque auolabunt. Cum literas tuas acceperit is cui mittuntur, signo
orientis cognito facie conuersus ad Orientem dicat coniurationem quam præmisimus: Lamarton, anoyr: & statim intelliget tuam

intentionem secretam, quam Spiritibus commisisti pro certo.
AD SCIENDVM SPIRITVVM LOCA,
nomina & signa, nota subiecta.
S ED cum sit necessarium omni operanti in hac scientia scire loca & nomina principalium Spirituum & signa, ne morantem in
meridie per ignorantiam vocet ab Aquilone, quod non solum impediret intentum, sed etiam lædere posset operantem, ponam tibi
consequenter in circulo plagas in quibus principales Spiritus morantur, cum nominibus eorum & signis.
Rub.
In hac figur.. sculptoris i.. curia legitu.. Podiel pro P.. diel & Cimu.. pro Camue..

Ecce iam habes plagas orbis vniuersas, quas nosse in operatione huius artis in præsenti libro inprimis & ante omnia est
necessarium, & sine quorum notitia nullus in arte sequetur effectus.
Rursus oportet te scire singulorum principalium Spirituum primos substitutos, quot sint in numero, quibus secreta mysteria
committuntur: Vt scias eorum ordines, quo modo sint vocandi, & quomodo rursus emittendi ad officia sua, & quot ipsi habeant
illuminatores in die, & quot lucifugos in nocte, quosque amicos & quantos soleant formidare inimicos, & de his omnibus docebo
te in præsentitabula, quæ dicitur tabula directionis.
Schw. Roth. S. R. S. R. S.
Oriens. Pamersiel. 1000. 10000. 100. 0.0.
Subsolanus. Padiel. 10000. 200000. 10. 0.0.
Eurus. Camuel. 10. 10. 10. 10.0.
Euroauster. Aseliel. 10. 20. 10. 0.10.
Auster. Barmiel 10. 20. 10. 20.0.
Austafricus Gediel. 20. 20. 10.0. 10.0.
Africus. Asyriel. 20. 20. 120. 10.
Fauonius. Maseriel. 30. 30. 10.0. 0.10.
Occidens. Malgaras 30. 30. 0.30. 210.
Chorus. Dorothiel. 40. 40. 0.40. 30.0.
Subcircius. Vsiel. 40. 40. 0.30. 0.0.
Circius. Cabariel. 50. 50. 80.0. 80.0.
Septentrio. Raysiel 50. 50. 80.0. 0.80.
Aquilo. Symiel. 10. 1000. 10. 100.
Boreas. Armadiel. 1000. 180. 810. 00.
Vulturnus. Baruchas. 10. 180. 810. 00.
Orientem hic velim intelligas non vbi Sol quolibet die oritur, sedeum locum in quo a` principio creatus fuit, quem, æquinoctialem
appellamus. Nisi enim hanc considerationem obserues diligentissime, non poteris in hac arte habere profectum. Sed etiam nunc
te seriem istius tabulæ docebo ita, vt ex Vno spiritu intelligas omnes. Capiamus itaque Malgaras pro exemplo, per quem fit
operatio huius artis in nono Capitulo præsentis libri primi. Occidentalis est, signum eius est tale habet sub te

triginta qui præsunt diei, & habent Imperium magnum fugandi Spiritus tenebrarum. His subiecti sunt alij 30. qui præsunt nocti
& versantur in tenebris semper, nec veniunt ad lucem, nisi per imperium suorum principum, quibus omni tempore sunt subiecti.
Et isti rursus sub se habent tanquam custodes & ministros pleno iure subiectes aliquando 30. aliquando 20. aliquando 10. &
aliquando omnes, cum omnibus simul egrediuntur ad imperium suorum principum, tali scilicet ordine. Vt quot eorum numero per
operantem Virtutum magnarum imperio vocati fuerint ex secundo vel tertio ordine, tot etiam seruitores & custodes cum ipsis
veniant ad principalem, qui est Malgaras. Iterum sub istis sunt alij tanquam nuntij & ianitores: sine certo numero, qui sæpe cum
ipsis mixti conueniunt: Horum spirituum omnium nomina non tenemus. Sed quæ scire necessarium est operantem, in quolibet
capitulo exprimemus. Et nota, quod omnes isti spiritus sunt cum suo imperatore principalis quilibet inplaga orbis deputata sibi,
vt patet in tabula.
CAP. II.
CVIVS PRINCEPS VOCATVR PADIEL
Subsolanus, habens sub se ministros diurnos 10000. nocturnos 200000. & alios multos subseruitores,
quorum incertus est numerus
C VM, sicut præcedenti Capitulo diximus, Pamersiel cum Spiritibus suis dictis, implacabilis & infidelis sit, nec obediat
passim omnibus in hac arte operari cupientibus, sed vix in ea expertissimis: volumus in hoc præsenti Capitulo artem facere
tutiorem, & modum operandi in ea demonstrare per Spiritus meliores qui sint beneuoli, prompti & hilares ad obediendum
vocanti, qui debito modo & tempore vocati veniant sine mora: & quod eis fuerit commissum fideliter perferant sine omni fallacia.
Primus autem principalis huius operationis imperator & præsidens dicitur Padiel nomine Subsolanus, mansione orbiculari; quæ
est prima mansio post orientem. Is habet sub se decem millia qui præsunt diei & omnibus operationibus huius artis diurnis, qui
præcipiunt & educunt Spiritus nocturnos in tenebris latitantes, qui sunt numero ducenta millia, omnes fugiunt lucem & diem,
præter vnum qui est nuntius ad Spiritus præsidentes: omnes boni & beneuoli sunt, nec lædunt operantem nisi sit malitiosus, vel
minus in arte peritus. Non opus est omnes simul aduocare, sed pauci sufficiunt & aliquando vnus satisfacere potest operanti, siue
operatio nocturna sit, siue diurna. Nam cum sint beneuoli, quieti & tranquilli: frequentius soliuagi sunt, quam in multitudine
tumultuosi. Cum ergo volueris operari per eos, & mentis tuæ secretum alicui, quantumcunq; absenti, peripsos intimare: sic facito.
Scribe in chartam præparatam antea debito modo, sicut scis, quamcunque narrationem volueris & in quacunque lingua; quia
indifferens est: cum ille non ex charta, sed ex Spiritibus mentem tuam percepturus sit, quam scribens, vertes te ad sub solanum,
qua perfecta dicas istam coniurationem. Padiel aporsy mesarpon omeuas peludyn malpreaxo. Condusen, vlearo thersephi bayl
merphon, paroys gebuly mailthomyon ilthear tamarson acrimy lon peatha Casmy Chertiel, medony reabdo, lasonti iaciel mal arsi
bulomeon abry pathulmon theoma pathormyn. Cum hæc verba compleueris, videbis duos vel ad minus vnum e` Spiritibus
placidissime presentem & paratum obedire voluntati. Et huic committes secretum tuum, & fideliter perferet illud quo` iussisti.
Cum autem literæ venerint ad eum cui mittuntur per nuncium, si solus est, bene, si cum aliis, secedat ad partem si potest, aut si
non potest, versus ad subsolanum, dicat sub silentio istam coniurationem. Padiel ariel vanerhon chio tarson phymarto merphon
am prico ledabarym, elso phroy mesarpon ameorsy, paneryn atle pachum gel thearan vtrul vt solubito beslonty las gomadyn
triamy metarnothy. His verbis rite dictis statim Spiritus missus apparebit reuelans ei perfecte nullo aliuo percipiente quicquid illi
commisisti reuelandum sine dolo & sine omni periculo. Nemo autem maliciolus & nequitiosus facile in hac arte poterit operari,
sed quando quis melior & purior fuerit tanto ei Spiritus libentius & hilaritate maiori obediunt. Et quando hanc scientiam
vnusquisq; magis occultauerit, tanto facilius operabitur. Et nota, quod iste Padiel cum Spiritibus suis est deputatus ad
nunciandum secretas auisationes pro correctione malefactorum, incarceratione, punitione, sicut subiecto demonstrauimus
exemplo.
INTENTIONIS SECRETVM, QVOD NON
literis, sed Spiritibus secundae mansionis

committatur.

D ELATVS est quispiam apud principem, cui aliquod crimen imponitur læsæ maiestatis vel quodlibet aliud: vult cum puniri
per suum officialem a` quo longe disiungitur, sed ei scribere id ipsum non vult, ne manifestatis literis qualibet occasione reus fiat
auisatus, & fugiat, vel coadiunctis sibi viribus amicorum resistat, vel quippiam contra principem aut patriæ leges moliatur
sinistrum. Scribit hanc vel aliam quãcunque narrationem ad suum præfectum quam non vereatur ab omnibus legi: secretum vero
committit Spiritui, eo modo quo prædiximus, qui fideliter narrabit secretum eius illi, ad quem mittitur prius in hac arte
institutum.
Sinceram charitatem. Mitto tibi orationem pro deuotione poenitentium, satis pulchre compositam, breuemque, quam integra
mentis meæ beneuolentia in te sola possidere non voluit, & est talis ut sequitur. Libera nos Iesu Christe æterne saluator bonorum
omnium & indulge reorum delicta, gemitusque nostros exaudi, mitigans tempestates vitiorum, renouansque conscientiæ
vetustatem, ad æternam nos reducito paradisum. Bone Iesu remitte nobis exorantibus peccata nostra: quoniam grauiter
offendimus & sæpe relapsi sumus. Dulcissime saluator infirmitates nostras sana, quæsumus. Benignus esto rogantibus te Iesu
pyssime & nos famulos tuos supplicantes exaudi. Homines sumus assiduis miseriis inuoluti maximisque tempestatibus immersi.
Erue nos, tribulatorum consolator victoriosossome; quoniam vita nostra assidua in foelicitate sepulta corrumpitur. Miserere
tantum Iesu clementissime saluator, respice humilitatem te amãtium & non permittas demerginos exules in luto & turpitudine
vitiorum, in amore sæculi. Hucusque torpentes iacuimus, vicijsque innodati nostram paruipendimus salutem, futurique examinis
minime recordati sumus. Benignissime Creator esto propitius famulis tuis, & salue lachrymantes quos decepit miserrima vanitas
mundi, viam (proh dolor) Veritatis negleximus omnes, sed libera nos luto infixos exulesque: quoniam Saluator noster tu es Iesu;
qui neminem despicis gaudium indeficiens & sempiterna foelicitas sanctorum es spes nostra, Christianorum gloria, Angelorum
lumen, remunerator inuictorum Martyrum, corona virginum, honestas viduarum. Bone Iesu exaudi nos humiles, clamantes ad te,
libera nos de præsenti exilio, concedens nobis gratiam, vt sine fine viuamus, viuifica quæsumus non miseros seruos tuos exules,
quos redemisti, vt zelum Iustitiæ verum consequamur. Conserua nos omnipotens Deus, maiestas infinita, misericordia
incircumscripta, æterna salus nobilium animorum. Amen. Finis orationis Ioan. Trithemij Abbatis.
ALIA ORATIO, CVIVS CONIVRATIO PA-
diel melion, parme, camiel busayr, ilnoma, veno-

ga, pamelochyn.
H ANC quoque non indeuotam orationem accipito. Humanæ salutis amator, vniuersorum creator maximus, nobis indixit
obedientiam mandatorum cui omnes tenemur obedire ex amore, præmium vero obedientibus promisit sempiternæ foelicitatis
tabernaculum possidere. Christi obedientiam inspiciamus, quam imitari curemus, vt ad æternam foelicitatem nobis promissam
ingredi mereamur; angelorumque consociari mansionibus sempiternis. Agamus poenitentiam dum possumus, tempus preciosum
expedentes fructuose. Caueamus ne imparatos mors pariat, quæ concedere moram alicui recusat. Ideoque fratres agere
poenitentiam non tradetis. Velociter enim ad vos mors veniet: quam nemo vestrum diu euadere potest. Dies ergo vestros
transeuntes conspicite poenitentiam inchoantes, quando tempus habetis. Appropinquat hora decede~di hinc. O mors rerum
terribilium terribilissima, quam velociter nos miseros consumis incolatumque nostrum breuissimum multis iniuriis plenu~
miseris facis esse crudelem? Euigilemus miseri Christo Iesu Saluatore nostro pijssimo nos exhortante & contestante, vt turpes
negligentias arguamus, & bonis operibus iustitiæ vias solicite custodiamus. Alme redemptor generis humani exaudi nos,
veniamque nobis tribue peccatorum. O pater misericordiæ sis nobis propitius in omnibus aduersitatibus nostris. Sana domine
infirmas animas nostras, quoniam tui sumus, præsta nobis afflictis vermiculis requiem sempiternæ amoenitatis, quatenus te
semper aspiciendo laudemus.
Amen. Ioan. Trith. Spanheimensis ædidi, 1500.
CAP. III.

CVIVS PRINCEPS CAMVEL, HABENS SVB
se spiritus præsidentes diurnis operationibus 10. & nocturnis similiter 10. cum subseruitoribus totidem,
quorum officium est mittentis nunciare aduentum, Vias & Iter.
T ERTIAE mansionis ad Eurum primus & supremus omnium Spiritus vocatur Camuel, valde beneuolus & promptus ad
mittendum suos substitutos ad eum qui in hac scientia secundum formam debitam operatur. Paucos quidem habet ministros, sed
omnes bonos, volu~tarios & fideles, videlicet decem, qui præsunt, diei & totidem qui præsunt nocti, qui semper bini mittuntur ad
operantem ex vtroq; ordine, cum hi qui præsunt diei, non fugiunt tenebras, nec illi qui præsunt nocti, lucem. Semper vbi
necessitas expostulat in omni commissione operantis alter iuuatur ab altero: & quando apparent visibiles, tu~c vnus cernitur in
habitu pulchro mixti coloris, & alius in forma lucidi splendoris astare consueuit. Sæpe tamen apparent solo effectu sensibili
quidem, sed non videntur, nisi cum ita placuerit operanti. Iste vero Camuel cum ministris & subseruitoribus suis autoritatem
habet atque virtutem nunciandi absenti amico statum, voluntatem, conditionem, viam, itinera, aduentum, & recessum mittentis,
quando voluerit ipse qui operatur in hac arte. Cum ergo volueris, operarisque pro tua voluntate, per angelos huius mansionis:
oportet te scire inprimis, qui sint decem angeli Camuelis, que præsunt diei & quot quilibet eorum habeat substitutos, & ita
similiter de nocturnis: quod vt scias perfecte: præsentem tabulam considerabis.
Schw. Roth. S. R. R. R. R. R. R. TR.

Magis videtur legen- .. Noctat. Orpeniel 10. Citgara 100e Daniel 10. Dobiel 100. Azimo 10.
Camyel 100. Pariel 10. Omyel 10. *Nodar 10. Tediel 0.
Budiel 10. Cariel 10. Asiniel 100. Phaniel 10. Moriel 0.
Elcar 10. Neriel 10. Calym 100. Meras 100. Tugaros 0.
Hic habes in tabula 10. angelos Camuelis qui præsunt diei eum substitutis suis in numero, & totidem qui presunt nocti, cum suis
quoq; subseruientibus. Vltimi autem sicut cernis nullum habent substitutum, quoniam o sicut nosti, nihil omnino significat in
numero. Cum ergo volueris per istos angelos operari, præpara chartam tuam, sicut moris est; & versus ad Eutum scribe
quamcunque narrationem, & in quacunque lingua volueris; quæ non sit necesse occultari: qua perfecta, legas sequentem
coniurationem tacite. Camuel aperoys, melym meuomanial, casmoyn cralti busaco aeli lumar photyrion theor besamys, aneal
Cabelonyr thiamo vesonthy. Completa hac coniuratione sub silentio, fac commissionem tuam spiritibus, qui præsto sunt,
quemadmodum nosti; & emitte eos, omnia sub silentio & extra tumultum, si fieri potest, operans, postea da literas, cui volueris
nuncio perferendas, apertas vt libet, & vadat, quia Spiritus non negligent officium suum, siue cito veniat nuntius, siue tarde, de
quo nullum sit tibi dubium, qui fideles sunt. Oportet autem vt scias, quem Spiritum mittere velis ex pr&aedictas, quatenus in
coniuratione nomen eius statim post principalem exprimas, & hoc in omnibus operationibus, in quibus angelorum mittendorum
nomina in ipso capitulo ponuntur. Sed iam ponamus dictorum à nobis similitudinem super his, quæ pertinent ad officium
Camuelis & Spirituum eius subiectorum.
SIT ISTA MENTIS MEÆ INTENTIO SE-
cretissima, quam per Spiritus praedictos velim

scire absentem.
S Vm Romæ positus, intelligo ex consilio secretissimo summi pontificis, Romanum imperium ipsum velle tranbsferre in
Fràcos. Cupio auisare Germaniæ principes: per nu~tios nequeo quibus non confido: literis nequeo, quiæ in omnibus Ciuitatibus
Italiæ sunt in portis deputati, qui scrutantur transeu~tes exactissime. Scribo ergo vnam orationem deuotam, quam mitto per
nuntium apertam, cum alijs familiaribus literis clausis ad eosdem principes. Compello Spiritus tertiæ mansionis & præcipio eis

vt literas mittendas sequantur. Et cum à recipiente vocati fuerint, reuelare ei non obmittant secretam intentionem meam, quam
literis cõmendare non audebam. Veniunt, vadunt, obediunt. Omnes morimur, quoniam omnes hæreditarium reatum originalis
noxæ contraximus: nemoque viuit non moriturus in breuissimo tempore: contraximus delictum originale in Adam & Eua.
Morimur autem morte corporis omnes homines propter temeritatem Matris Euæ miserabilem. Mortem vero animæ Victor mortis
Iesus nos liberando fugauit. O Iesu Christe crucifixe, respice humilitatem nostram quoniam miseri sumus, infoelices, multisque
tribulationibus vexamur. Ergo clementissime Rex coelorum petimus concede nobis contritionem, veniamque omnium peccatorum
propter humilitatem tuam eximiam qua redemisti nos de inferni ærumnosis tenebris, noxiisque passionibus. O beatitudo nostra
Iesu clementissime, ô dulcissime amator Innocentiæ quid retribuam tibi. Tu santus & innocens pro nobis pateris. Quo fugiemus
cum veneris ad rationis examen? Venies cum potestate reddere mercedem vnicuique secundum conscientiam suam. Eruntque tibi
nuda omnia: nec te aliquid latebit, cuius non habeas notitiam. Ergo viuentes agite fratres poenitentiam, districtumque Dei
omnipotentis examen operibus misericordiæ præuenite.
Tergite fletibus crimina & pauperum labores subleuantes, Deum vobis efficite placabilem. Quoniam benignus est inuocantibus
eum. Ergo, dum tempus est, quærite misericordiam eius. Semper gratias agite ei qui redemit vos Iesu Christus crucifixus pro
hominum salute timentium dominum.
SIT ALIA FORMA SECRETORVM ISTA

quæ committatur Spiritibus.
S Ecretum manet in mente mea repositum, de aduentu meo ad amicum vel amicam in proximo secreto. Non audeo scribere
hoc ipsum, ne palam fiat, quod causa vetat ardua, nec demandare per nuntium, quod idem periculum: voco spiritum, committo
rem, venit, vadit, perfert secretum secretissime, tutus sum ego literarum forma quas mitto, fit vt libet familiaris, ne desit occasio.
Salutem D. Lator præsentium frater Arnoldus Bostius plura composuit admiranda volumina de variis rebus, vt in libri nostro tibi
dudum transmisso inter alia multa, qui prænotant de Ecclesiasticis scriptoribus, reperies scriptum in fine, vbi fit mentio
viuentium. Hunc tantum virum, religione & artium venustate notabilem tuæ sinceritati, charissime fautor, commendo &
plurimum rogo, quatenus recipias ipsum ea qua omnes in amicitia nobis coniunctos suscipere familiaritate consueuisti. Reserabit
tibi arcana multa naturæ teque conuersatione dulcissima oblectare poterit, si volueris. Meum de magicis experimentis codicem
quem habes mihi oro quantocyus curato remittere. Volumen Synesij virtute spirituum mittam tibi mox cum mihi experimenta mea
remiseris. Cura te ipsum vt valeas. Mihique sæpe rescribito. Datæ in Spanheim sexto Iduum Martij. Anno dominicæ
Incarnationis M.D. Ioan. Trith. Abb. ----- Recipiens autem literas is ad quem spiritu~ misisti, faciat quod in hac arte nouit esse
faciendum: & signo orbiculari cognito se vertat ad Eurum subque silentio istam dicat imprecationem.
Camuel Busarcha, menaton enatiel, meran sayr abasremon, naculi pesarum nadru lasmõ enoti chamabet vsear lesponty abrulmy
pen sayr thubarym, gonayr asmon friacha rynon otry hamerson, buccurmy pedauellon. His dictis accipiat literas denuo in
manum respiciens versus Eurum vt nosti. Notandum vero quod isti spiritus omnes cum suo principe sunt, ad Eurum & propterea
oportet, vt se illo vertat omnis qui operatur per illos: aut si non potest, literas saltem illo versus cum receperit reponat. Obserua
& intellige quæ diximus tibi.
CAP. IV.
CVIVS PRINCEPS ASELIEL MORATVR AD

Euro-austrum, habens sub se 40. principales substitutos cum
seruitoribus eorum: & præsunt his quæ
pertinent ad amorem.

Q VARTAM mansionem ab Oriente in Euro-austro tenet magnus princeps Aseliel cum spiritibus suis, quorum decem
præsunt operationibus in hac arte diurnis, & 20. nocturnis. Horum omnium potestas & officium est nuntiare ea quæ pertinent ad
amorem mulierum. Habent autem hi 30. tanquam principales sub se, & totidem alios quos mittunt per ordinem ad officia sua,
cum fuerint per operantem debito modo vocati. Rursus sub istis iterum sunt alij, quorum magnus est numerus. Tu autem cum
volueris per principem huius mansionis in Steganographia operari, non opus est omnes subiectos ei spiritus aduocare, sed sufficit
tibi vnus aut duo, siue operatio sit nocturna siue diurna. Dicam ergo tibi paucorum nomina, cum numero subseruientium eis. Ex
quibus semper aduoces vnum aut duos quos volueris, nec pluribus indiges, nisi operatio pro diuersis. Hæc est tabula:
Mariel 20 Cubiel 20 Asphiel 20 Melas 20 Nom. rub.

Charas 20 Aniel 20 Curiel 20 Sariel 20 Num. nig.
Parniel 20 Asahel 20 Chamos 20 Othiel 20 Nom. nig.
Aratiel 20 Arean 20 Odiel 20 Bufar 20 Num. rub.
Habes iam ecce sedecim principes ex maioribus, qui sunt sub Asiel magno, quorum octo præsunt diei, & octo præsunt nocti, &
quilibet ex eis habet 20. subiectos famulos, quos mittunt ad officia sua, quotiens necessarium fuerit. Principes omnes boni sunt &
ad obedientum beneuoli atq; promptissimi: sed famuli eorum nõ omnes, quoniã superbi & implacabiles aliquando sunt, maxime
ad eos quos confiderant in arte minus esse perfectos. Isti vero sedecim principes cum subditis suis ad omnia nuncianda tibi
sufficiunt, nec opus est, te plures vel nosse vel aduocare. Cum autem volueris operari in Steganographia per Asielem, pro
præmissis in arte consuetis obserua locum mansionis eius, qui est in Euro-austro, & voca vnum ex spiritibus supra dictis pro
tempore suo, quemcunq; volueris. Hæc est coniuratio. Aseliel aproysy, melym, thulnear casmoyn, mauear burson, charny
demorphaon, Theoma asmeryn diuiel, casponti vearly basamys, ernoti chaua lorson. Completis ex more coniurationibus
subiunge cætera quæ sunt ex more in arte facienda, & consequetur effectus operationis tuæ certissimus. Ponamus exemplus.
Fingamus mentis tuæ arcanum. Habes amicam in cuius amore detineris, nec minus ipsa: sed accedere aut alloqui nõ potes eam
propter custodiam suorum. Inuenisti tandem consilium, quo ipsa potiri valeas, sed eam est auisare etiam prius necesse: per te non
potes, literis nõ audes ne in manus aliorum deueniant: nuntijs aut vetulis rem non decernis committendam, ne te postea reddant
notum. Rem ergo arte per tempus occulta, quam fieri palam non posse confidis. Vocas ministros attis inuisibiles, scribis literas in
nullo suspectas ipsasq; mittis ad amicam etiam per ipsos custodes, laudant scriptum, præbent amicæ legendum: illa signum
recognoscens nuncium aduocato occultum, audit consilium, remandat consensum: accedis, istras potiris.
Mors Iesu Christi genus humanum viuificauit, cuius vita innocenter afflicta liberauit nos ab omni calamitate. Ergo honoremus
humilitatem eius in nobis resistendo tentationib. vitiorum, instandoqe in omnib. bonorum operum. Christus Iesus saluauit animas
nostras. Gratias dicamus æternas nostro redemptori pÿßimo quoniam omnes reduxit ad tutas exuuias, cuius nomen cum feruore
laudemus omni tempore, præoccupantes faciem sanctissimã eius nostris orationibus; viuamus virtuose in amore rectitudinis,
abÿcientes tumultum mundalium negotiorum, iusticiæ normam sequamur, vitÿs noxiis resistamus deuotißime, lachrymisqe
negligentias abluamus in maxima solicitudine memores futuri iudicÿ, cuius inæstimabilis horror inferni pœnis nequaquam
inferior. Anno Dominicæ natiuitatis M. D.6.Id.Martÿ. Cum has simile sve acceperit literas is cui mittuntur in arte
peritus faciat quod nouit secundum eis instituta faciendum, vertatqe se ad aspectum Euroaustri. Cuius hoc signum &
legat contestationem spirituum quæ est talis: Aseliel murnea casmodym bularcha vadusynaty belron diuiel arsephonti si pa
normys orleuo cadon Venoti basramyn. His contestatis continuet operationem artis, & audiet secretum mittentis.
CAP. V.
CVIVS PRINCEPS SVPREMVS, BARMIEL

nomine, moratur Austro, habens sub se 10. principes, qui præsunt diei, &

20.
qui præsunt nocti cum seruitoribus eorum: & sunt super secretis nunciandis,
quæ pertinent ad traditiones
castrorum.
Q VINTÆ mansionis in Austro ad meridiem princeps magnus vocatur Barmiel, habens sub suo dominio principales duces 10.
qui præsent diei cum subseruitoribus eorum & 20. numero, qui præsunt operationibus nocturnis cum famulis eorum. Qui ideo
plures sunt numero, quam diurni; quia frequentius operatio huius mansionis fit in nocte quam in die. Eorum enim officium est
nuntiare secretas traditiones castrorum & ciuitatum, maxime temporibus nocturnis. Tu autem cum volueris in hac arte operari per
Barmielem; voca vnum ex principibus eius, quem cubque volueris: statim veniet ad te cum 20. seruitoribus, quia nunquam solus
aut cum paucioribus incedere consueuit aliquot principum huius monsionis. Secretum vero tuum non famulis quia superbi &
malitiosi sunt, sed principi committe, quia bonus, placidus, fidelis, & multum beneuolus est. Sed iam nominabo tibi ex ipsis
principibus diurnis octo & ex nocturnis similiter octo, qui sunt meliores & promptiores ad obediendum, nec pluribus indigemus.
Schw. Roth. R. S. S. R. R. S.
Sochas 20. Acterar 20. Barbis 20. Marciaz. 0.
Roth. Schw. S. R. R. S. S. R.
Tigara 20 Barbil 20 Marquus 20 Baabal 0.
Schw. Roth. R. S. S. R. R. S.
Chansi 20 Carpiel 20 Caniel 20 Gabir 0.
Roth. Schw. S. R. R. S. S. R.
Keriel 20 Mansi 20 Acreba 20 Astib 0.
Habes 16. spiritus, quorum duodecim quilibet habet 20. ministros, cum quibus solent apparere vocanti. Reliqui quatuor, quibus o.
quod nihil significat suppositum est, nullum habent subseruientem, sed semper soli veniunt & sunt in ministerio suo fidelissimi &
impigri ad omnia quæcunq; mandaueris eis. Volens itaq; operari per aliquem eorum, præmissis his que sunt in arte præmittenda,
dicas coniurationem istan ad Austrum. Barmiel buras melo charnotiel malapos veno masphian albryon, chasmia peluo
morophon apluer charmya noty Mesron alraco caspiel hoalno chorben ouear ascrea cralnoty carephon elcfor bumely
nesitan army tufaron. Postquam imperationem compleueris, spiritui apparenti quem vocasti commenda secretum, literas autem
mitte per quemcunq; volueris, & qualescunq; volueris. Sed vtamur exemplo.
PONAMVS SECRETVM REGIS, QVOD
non sit confidendum alicui quouis modo.
R Ex quispiam aut princeps obtinere ciuitatem aut munitionem armis non valet, qua cupit, rem arte pertemptat, corrumpit
mercede custodes, consilium nulli confidunt, nec literis quidem, ne deprehensus ille nõ consequatur intentum, isti mercedem cum
vita amittant. Ad Mansionem Barmielis se princeps conuertit, vocat spiritum nuntium, committit occultum: venit ille, perfert
nuntio, capitur nocte, non scitur quomodo. Pro his si placet fingamus literas in nullo penitus metuentes lectorem.
Iuste viuendo fœlicitatem consequemur: soli namqe exaltandi humiles, soli temperarij condemnandi. Si fœlicitatem requiris, æternam iustitiam tene, &
altißimam gloriam consequeris. Feruentißimus Zelator veritatis esto & non amaueris mendacium, corrumpens honestatem, animique temperantiam
dissoluens, fuge vanitatem mundi, quoniam breuißima est. Amator esto Iustitiæ & neminem supplantes iniuste. Cole virtutes, vita fuge, iustitiæ
libertatem tuere, omnem insolentiam caue, semper humilis esto. Saluatorem animarum nostrarum dilige: qui diligit eum, nequaquam morietur

infœliciter. Contemne gloriam repente transitoriam, ama beatitudinem sanctorum æternaliter non corrumpendam, fuge solicite insidias hostis nostri
antiqui, quem vincet nunquam intermittenda deuotionis humilitas. Esto vigilans vt carnis ardore non vincaris, viriliter iustitiæ semitas defende,
rectitudinisque Zelum intrepida perseuerantia tenendum memineris. Gloriam inanem semper fuge tanquam venenum. Paradisi Dei amoenitatem
contemplare semper manentem. Gaudia seculi cito transeunt, hodie lætus, cras omnibus spoliatus emoritur. Fuge Zelum vitiosum amaritudinis, fuge
superbiæ tumorem, quoniam vtriusque reatum perpetuis ma;is esse obnoxium non ignoras. Omnis superbus odibilis Deo: moriens sine intermissione
cruciandus nunquam consolabitur. Quid deniqe exspectabunt siperbi nisi lamentum? Ergo væ vobis elati, æterno supplicio digni tenebrisqe & horribus
reseruati sempiternis. O vanitas vanitatum mundi, exterminatrix luminis animarum deceptrix exulum, inferni reseratrix perniciosißima, Io. Tritth.
Abbas. Spanheimensis scrips. 5. Id. Martij M.D
Recipiens literas, cognito signo Barmielis se mox vertat ad Austrum vel quam primum potuerit. Non enim periculum, quo ad
obedientiam spiritus, ex mora nasci poterit: etiamsi multa fuerit interposita. Nam quando vocant, semper venire consueuit, siue
cito siue tarde, etiam post dies multos vocent. Hæ est eius Coniuratio, ijs premissis quæ ars expostulat agenda.
Barmiel any casleon archoi bulesan eris, Casray molaer pessaro duys anale goerno mesrue greal cusere drelnoz, parle
cufureti basriel aflymaraphe neas lo, carnos erneo, damerosenotis anycarpodyn. Hanc Coniurationem cum dixerit, sicut
oportet versus Austrum, audiet & intelliget mentem tuam, quam non literis sed spiritui commisisti: si ad aliam plagam se verterit,
nunquam intelliget.
CAP. VI.
CVIVS SVPREMVS PRINCEPS GEDIEL
in Austro africo mansionem agens, sub se habet 20. in die, & totidem
in nocte cum seruitoribus eorum, qui officium annunciandi,
ea, quæ præcauenda, pericula habent.
S EXTÆ mansioni quæ est in Austro-africo presidet princeps magnus Gediel qui habet sub dominio suo alios duces
principales 20. in die, & totidem in nocte cu~ multis seruitoribus eorum. Horu~ officium est nuntiare omnia quæ pertinent ad
auisandu~ amicu~ de quocunq; imminente futuro periculo, & maxime ad principes pro defensione patrie, castrorum & ciuitatum;
& ad omnia nuntianda quæ prosunt amicis, & his quibus fauemus, ad salutem: nec non & contra inimicos & aduersarios
quoscunq;. Ad hec omnia non est necessarium aduocare 20. principes, sed duo sufficiunt cum seruitoribus suis, quos vt noscas ex
nomine, cõsequenter aliquos ex eis numerabo, videlicet octo pro die, & octo pro nocte.
Schw. Roth. S. R. S. R. S. R.
Coliel Sariel Reciel Aroan
20 20 20 20
Naras Rantiel Sadiel Cirecas
Roth. Schw. R. S. R. S. R. S.
Sabas Mashel Agra Aglas
20 20 20 20
Assaba Bariel Anael Vriel
Primo antequam procedamus ad operandum, noueris, quod semper ad minimum duo spiritus vocandi sunt, cum 20. famulis suis,
sine quibus nusquam procedunt, licet non semper omnes appareant visibiles. Sed de hoc non est curandum; modo tu consequaris
per eorum ministerium inuisibile quod intendis. Cum ergo per eorum ministerium volueris aliquid in Steganographia operari;
conuerte te ad Austro-africum; quoniam omnes ibi cum principe suo Gediel omni tempore morantur: & fac, quæ nosti secundum

ordinem esse facienda. Hæc est Coniuratio:
Gediel asiel modebar mopiel, casmoyn, rochamurenu proys nasaron atido casmear vearsy maludym velachain demosar
otiel masdurym sodiuiel mesray seor amarlum, laueur pealo netus fabelron. His completis erunt duo principes nominanti
vocati præsentes, boni, beneuoli, & securi: quos non debes timere: sed committe eis confidenter, quicquid volueris: & mandatum
tuum fideliter implebunt hoc signum erit rubrum.
HABEAS IN MENTE TVA TALE SE-
cretum, quod literis commendare non audes.
S Vm principi meo pro multis in me beneficiis obnoxius aduersariorum eius secreto percepi consilium per insidias &
traditionem capiendi hac nocte castellum. Principem auisare meum cupio: literis nequo, cum scrutinium transeuntium per hostes
fiat in via: per nuncios nequeo, quia nulli penitus meum periculum scio credendum. Vocabo spiritum, committo secretum, mitto
literas tantum pro forma quascunque voluero, vt nouerit princeps, quis sit vocandus: & ex spirituum numero (quia sine literis
alioquin nesciret missum à me spiritum) vadit iste, nunciat: princeps præoccupat castrum.
SIT FORMA LITERARVM ISTA VEL
alia; quam cum legerit, ire prohibeat.
S Vmma humani generis nobilitas summaque virtus est Deum pure amare, ipsius gloriam quærere, & eum rectitudine mentis
adorare. Humilitas enim puri cordis regnabit in Coelis patientia sublimabit, sola mens hominis nudi, Deum timentis diligentisqe
ad nobilitatem veram constituetur. Deum ama, mundum sperne; sæculum iniquitatum fuge, ama religione~, fraternam
charitatem, pacis vinculum, recteque conuersantium vnitatem. Christus in Euangelio monet: Nõ oportere nos solicitari circa
humanas curas superfluas. Habentes (inquit Sanctus Apostolus) necessaria tantum, simus contenti. Habeamus itaque Dei
amorem & Zelum iustitiæ: quoniam vere solidæ diuitiæ sunt, puritas animi, simplicitas cordis, negligentia honoris terreni,
venustatis emundatio, morumqu sanctorum institutio. Simus intenti operibus bonis, ne vitia nos obruant, viuamus innocentes in
omni rectitudine tanquam crastino morituri. Deum amemus purissimo corde, seruantes solicite mandata eius cum humilitate pro
peccatis lugeamus omni tempore pijssimum Saluatorem deprecantes quatenum nobis vitia remittat, sui amorem cordisque
humilitatem infundat. Deseramus istius mundi concupiscentias & vanos falsosqu honores obitum nostrum sedulo cogitantes.
Viuere virtuose, proximum diligere, iniuriam nulli facere, Deum timere, eleemosynas dare, famelicos reficere, bonos defendere,
prauorum vitia redarguere, orationibus insistere, gloriam mundi contemnere, lectionibusque incumbere, thesauri Christianorum
sunt Vana enim gloria mundi repente ruitura est, falsæ etiam diuitiæ, quas breui exspirantes reliquemus inuiti, sola iustitia est
nostra foelicitas. In nostra humilitate sit gloriatio & diuitiarum possessio nobiscum omni tempore mansura, memoria mortis,
timor iudicij & nostrorum recordatio peccatorum.
Cum has vel quaslibet alias literas nullu~ continentes secretum princeps acceperit meus: viso signo Gedielis nouit quo sit
vertendum, & quis vocandus Spiritus.
Coniuratio.
Gediel aprois camor ety moschoyn diuial palorsan, fermel, asparlon Crisphe Lamedon ediur cabosyn arsy thamerosyn. His dictis,
vt oportet, subiunctisqe non nullis quæ sunt in arte necessaria, spiritu reuelante, non litera, mentis meæ secretum, sciet arcanum,

& præoccupat inimicum.
CAP. VII.
CVIVS PRINCEPS SVPREMVS EST ASIRI-
el, cuius mansio est ad Africum, habens sub suo dominio duces 20. qui
præsunt diei, & totidem qui præsunt nocti: quorum officium
est nunciare consilia principum
amicis.
S EPTIMÆ mansionis princeps & supremus vocatur Asiriel, & habetat in ea plaga orbis, quã appellamus ad Africu~, habe~s
sub se 20. principes, qui presunt diei, & totide~, qui presunt nocti: qui omnes sub se multos habe~t famulos. Si duo duces
voce~tur ab operante ad ministeriu~ artis ex diurnis; semper 20. famulos habe~t seruie~tes sibi: similiter & cum nocturnis fit.
Quare si vnu~ vocaueris tantu~ ex principibus, maxime nocturnis: nõ 20. sed 10. famulos eum habere duntaxat comprobatur.
Diurnos non vocabis, nisi ad minimu~ duos; quoniam soli venire non consueuerunt: ex nocturnis vnu~ vel duos, sicut placuerit,
aduocare poteris. Si vocaueris duos, 20. si vnu~, 10. famulos in coniuratione ex more noueris esse addendos. Et vt scias, q soli, &
cu~ socio qui sint vocandi; tabulam cõsidera.
Roth S. R. S. R. S. R.
Astor Buniel Arcisat Cusiel
S. 20. 20. 20. 20.
Carga Rabas Adriel Malqueel
Roth.
20 ----- 20 ----- 20 ----- 20 ----- 20 ----- 20
Schw.
20 ----- 20 ----- 20 ----- 20 ----- 20 ----- 20
Schw. R. S. R. S. R. S.
Amiel Maroth. Budar 10. Fassua 10
R. 20. 20.
Cusiel Omiel Aspiel 10. Hamas 10.
Horu~ spirituum qui sunt principales inter 40. habent officium nunciandi secreta consilia principum subditis suis & amicis; ex
diurnis habes octo, & ex nocturnis totidem cum multis seruitoribus suis, qui sufficiunt ad omnia; nec cæteros vocare opus est.
Diligenter obserua, vt cum vocas vnum vel duos principes ex nominatis iam numerum seruitorum eorundem in carmine
exprimas: sunt enim superbi, & mirabiliter placet eis, quod multis dicantur præesse clientelis. Cum ergo volueris per ipsos in
Steganographia operari; verte faciem ad Africu~, & fac quæ nosti esse facienda cu~ diligentia: vt nihil penitus ob mittas eorum,
quæ pertinent ad artem.
Cõiuratio: Asiriel aphorsy Lamodyn to Carmephyn drubal asutroy Sody baruchõ, vsefer palormy thulnear asmerõ
chornemadusyn coleny busarethõ duys marphelitubra nasaron venear fabelronty.
His completis, adstabunt ibi vocati: quos vt discernas; scito, quod principes cõmuniter solent apparere in habitu aereo, id est,
Sapherino: famuli autem in albis. Secretum vero tuum cõmitte ipsis principibus, quia fideles sunt. Habent antè illam
consuetudinem inter se omnes duces, vt, quando alloquitur eos operator, tu~c famulos emittant: imo per se recedant, ne audiãt

cõmissionem. Cessante illo loqui ad principes, iteru~ famuli astare videntur.
Sit principis tale secretum, quod nulli credat perferendum.
CO NSILIVM principis magnum & secretissimum de rebus arduis & maximis est. Vult illud scire principem
alium quempiam amicum, eo qe causam habeat: sed timet venire cu~ maximo periculo sui suorumqe in publicum: si autem nuntio
committatur, ne tradat, aut literis, ne legantur ab aliquo. Vocat ergo spiritum, qui non reuelabit arcanu~: committit, emittit,
perficit, securus est.
Literas mandat in nullo suspectas, nec publicum in

aliquo metuen es.
I ESV Christe Lumen indeficiens, omnium sancrotum æterna beatitudo. Creator vniuersitatis & rector, miserere nobis. Nos
infirmi, gementes & flentes misericordiam tuam rogamus. Largire nobis virtutem vincendi temptationes diaboli, vt deuictis
præsentibus malis requiem consequamur. O Saluator dulcissime Iesu remitte peccata nobis orantibus. Tuæ enim sumus,
clementissime pater, creaturæ humiles: respice nos miseros inutilesqe famulos, quoniam tibi famularitotis viribus optamus. Fac
noc habere amoris tui feruorem, bonis exornatum operibus in nobis semper. Da nobis veras virtutum operationes, obseruantiam
iustitiæ, rectitudinisqe inseparabilem amorem: fac nos veraciter esse humiles mundaliumqe rerum strenuos contemptores,
quatenus tuo amore semper ardentes nihil diligamus terrenum, nihil &aestimemus nobis temporale iocundum. O præceptor
humilitatis Iesu Christe, doce nos tuam imitari doctrinam. Sumus (proh dolor) vitijs multis inuoluti, operibus bonis nudi. Salua
nos Iesu Christe, ne pereamus. O Summa veritas viuifica nos, refugium animarum refrigerantissimum: esto nobis turris
fortitudinis. Tu enim viuificator noster es, tu salus es animarum, mentisqe renouator dulcissimus. Tu ineffabile gaudium
angelorum, animorumque fidelium requies saluberrima. Tu beatitudo sanctorum te amantiu~. Tu inextinguibile lumen ciuium
supernorum. Tu mortuorum Viuificator fragilitatem nostram respice. Iesu Christe dulcissime adiuua nos fragiles seruos tuos,
quatenus per viam veritatis sine offensione incedentes requiem consequamur æternam, O pijssime domine Iesu mitiga labores
exilij nostri. Et cum finis, istius vitæ coeperit appropinquare, nobis misericorditer subuenire tunc digneris, quatenus ante faciem
virtutis tuæ aduersarius ruat conterritus, fugiantqe procul omnium malorum prouocatores diaboli, mortis æternæ principes,
sæuissimiqe nostri persecutores. Rogamus per virtutem nobilissimæ mortis tuæ dulcissime Iesu: non despicias nos inutiles seruos
in die exitus nostri, quos redimere voluisti sanguine tuo: Laua excessus nostros, quatenus intrare gaudia patriæ coelestis,
expectantibus nos angelis, mereamur. Amen.
Scripsi ego Ioan. Trith. Abbas, idibus

Martij, M.D.
LI TERAS idcirco mittimus ad eum, cui fuerit spiritus quoque mittendus; quia nullus principium aut seruorum ex ipsis
spiritibus venis, nisi vocetur, neque ad mittentem, neque ad eum, cui mittendus est. Vt ergo sciatis, cui mittitur, à qua mansionis
plaga & quem debeat vocare spiritum; literæ mittuntur signo principis sigillatæ, & ita scriptæ vt Spiritum oblectent, cupiatque
eorum fomento recreari. Sed de his in vltimo capitulo dicemus.
HÆC EST CONIVRATIO SPIRITVVM

pro recipiente.
AS IRIEL onear Camot Laueuiel gamer sothin ianoz alnay bulumer palorson, irgiel lamedon, ludiel Caparosyn nauy
asparlon nadiel bulephor ianos pesonty tresloty Camõ elyr, mearsu nosy thamerosyn. His dictis versus Africu~ secretissime,
cæterisque additis, quæ requiruntur ex arte; Spiritus apparebit illi cum seruis suis visibilis, nullo aliorum vidente eum, nec
audient: & reuelabit secretum mittentis in aurem.
CAP. VIII.
CVIVS PRINCEPS SVPREMVS EST MASERIEL
ad eam plagam habitat, quam Fauonium appellamus,

habens sub se duces 60. principa;es cum seruis
eorum multis.
OC TAVA mansio est circa Occidentrm in eo loco, à quo ventus appellatur Fauonius: & ibi habitat princeps magnus, qui
dicitur Maseriel cum infinita multitudine ducum, principum & famulantium, ex quibus ad hanc artem deputati sunt principes 30.
qui præsunt operationibus diurnis, & totidem qui præsunt nocturnis, cum multis seruitoribus. Hi omnes sunt constituti ad
nunciandum & referendum secreta humanarum artium Philosophiæ, Magicæ, Necromantiæ, & omnium mirabilium &
secretissimarum operationum, quæ paucissimis sunt notæ hominibus: & super his sunt prompi & multum fideles, nec reuertuntur,
nisi perfecerint totum qe eis fuerat commissum. Quieti sunt & sine strepitu veniunt, sicut iubentur per se cum multis vel cum
paucis, vel etiam sine famulis salte~ visibiliter: nemine~ terrent, nisi eu~, qui non institutus in arte presumpserit eos vocare per
vera principia artis, ad que nemo facile sine instituente pertingit. Vt aute~ in promptu habeas, quos voces ad operationem
apiritus: noueris, tibi non omnes esie necessarios, sed aliquos: & ideo sufficiant tibi duodecim pro actionibus, quæ fiunt in die, &
totidem pro his quæ fiunt in nocte, cum seruitoribus eorum.
Mahuc 30 Zerael 30 Azimel 30 Alsuel 30
Rouiel 30 Athiel 30 Chasor 30 Aliel 30
Fariel 20 Vessur 30 Potiel 30 Espoel 30
Arach 30 Sarmiel 30 Baros 30 Rabiel 30
Maras 30 Amoyr 30 Eliel 30 Atriel 30
Noquiel 30 Badiel 30 Paras 30 Saluar 30
Habes quidem ex trigenta spiritibus Maserielis principalibus quatuor & viginti cu~ seruitoribus septingentis & viginti, quorum
primi duodecim præsunt operationibus diurnis, & reliqui duodecim nocturnis. Cum ergo per eos aliquid in Steganographia
operari volueris, verte te ad Fauoniu~, & præmissis necessariis, quæ requiruntur ex arte, voca vnum ex prænominatis, quem
volueris, sicut oportet: & sine mora veniet. Coniuratio: Maseriel bula~ lamodyn charnoty Carmephin iabru~ caresathroyn
asulroy beuesy Cadumyn turiel bulan Seuear; almos lycadusel ernoty panier iethar care pheory bulan thorty parõ Venio
Fabelronthusy. Apparente spiritu, quem vocasti, committe ei secretum tuum perferendu~ secure, nihil hæsitans omnino, tacite
loquens ad ipsum, si in medio aliorum fueris, vt nosti.

Sit mentis tuæ secretum tale.
HAbes arcana in scientiis occultis philosophia, astrorum Magia, Cabala Arithmetica, vel quibus libet artibus, quæ scire optas
amicum prope vel procul absentem: sed sunt talia, quæ nec literis nec nunciis committere tutum: aut certe tibi arcana mittat,
instandum: vel etiam cõmendare philosophantem, vt necciat tamen aliorsum. Vica vnu~ aut duos ex supradictis spiritibus:
expone secretu~: suscipit onus perferet amico, tibiqe reportabit commissa ad illo.
Scribe orationem quam volueris, aut literas quaslibet

nihil continentes secreti.
OMnipotens sempiterne Deus bonoru~ remunerator æquissime, qui filium tuum nostri generis esse participem voluisti, vt
redemerit diabolica inuidia nos miserrimos, qui sola benignitate, redunda~s forma~ nostri suscepit incorrupta~ ex flore
virginalis vieri, archangelo sancto Gabriele insinuante, qe Virgo conceptura beatissimo tuo spiritui perpetua Virgo permaneret,
immaculata, clarior hominibus angelicisqe spiritibus præeminentior. Genuit regem omnipotente~, Deum & hominem,
sanctissima & reuerendissima Virgo Maria, virilis consortij omnino nescia, sine dolore pariens, sine tristitia vagientem Deum
hominemqe suscipiens semper immaculata consistens, purissima, innocentissima, virtute humilitatis hominibus altior, charitate
plena, omni laudi dignissima, & ab omnibus veneranda: Angeloru~ beatissima & semper laudanda, imperatrix refulgentissima,
nobilis, inclyta, vereqe splendidissima: qua~ tuus filius in omnibus quæcunqe postulauerit, largissima dignatione admittit, eamqe
vt matre~, reuerenter veneratur; omnibus creaturis excelle~tiore~: Cui nihil vnquam expostulanti negare consueuit: sed
reuerenter sanctissimæ volu~tati tuæ consentit, omnia concedens honori eius, quæ stabit per nobis in nouissimo die adiuuans nos
venerantes Virginis almæ præclaramerita. Deus lume~ veritatis nobis, deuotissime precamur, infunde Deus gratia~ &
misericordia~ omnibus inuocantibus te remissionemqe vitioru~ suorum expostulantibus humiliter, & noli nos miseros despicere
sed in tua bonitate considentes misericorditer suscipe amore lactantis Deu~ Virginis Mariæ omniumqe electoru~ tuoru~. Amen.
Ioan. Tritth. Abb. Spanheimensis scripsi. Ammo dominicæ Incarnationis seu natiuitatis M. D. Iduum Mar. quarto.
Suscipiens literas is cui mittuntur, signo Maserialis cognito se ad Fauonium conuertat, & præmissis occulte quæ requiruntur ad
artem, ipsum spiritu~ qui missus est, vocet, Coniuratione~ adijciens.
Coniuratio.
Maseriel onear Camersin, Cohodor messary lyrno balnaon greal, lamedõ odiel, pedarnoy nador ianozauy chamyrin. Coniuratione
expleta sicut oportet missus spiritus nebulatenus apparebit. Dictoque verbo mystico veritatem loquetur ad aurem, & omnia quæ
sibi fuerant commissa fideliter intimabit. Nullus tamen circum sedentium sentiet quicquam: modo tu constans & imperterritus,
sicut oportet, perseueres.
1579. Trithemius, Steganographie: Ars per occultam Scripturam

animi sui voluntatem absentibus aperiendi certu, 4to, Darmst. 1621.
(Written 1500. First printed edition: Frankfurt, 1606.)
------------------------------
British Library, printed books
Shelf mark: 819 e 14

Author: J. Tritheim
Title: Steganographia: Hoc est: Ars per occultam, etc.
Place and date of publication: 1621
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Steganographia, by Johannes Trithemius -- part 2
Steganographia (Secret Writing), by Johannes Trithemius.
Part 2.
Edited by Joseph H. Peterson, 1997-1998.
Note: If you find this document and others in the archives useful, please do not copy except for private use.
Many of the details of the spirits described here also occur in Lemegeton.
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orthography. Because of the limitations of HTML, tildes (~) which appear above certain letters in the original text are
here represented by the letter followed by the tilde, i.e. is here written 'u~'. They generally represent 'n' or 'm'. =
'qe' = 'que'. The typographer's marks 'Schwartz' and 'Roth' evidently refer to text written with black and red ink in the
original manuscript.
CAP. IX.
CVIVS PRINCEPS VOCATVR MALGA-
ras qui moratur in occidente habens sub se duces pro actionibus

diurnis 30. & pro nocturnis totidem: quorum officium
est annunciare secreta familiaria
amicorum.
ONÆ mansionis quæ est in occidente equinoctiali habitator est Malgaras maximus princeps
occidentis, qui habet sub se 30. duces qui præsunt diei, & 30. alios qui præsunt nocti cu~ seruitoribus eorum. Omniu~
istorum officium est secreta & arcana familiatia amicorum nunciare amicis. Boni sunt duces & promptissimi ad
obediendum vocanti; maxime diurni, quoniam plus assueti sunt inter homines conuersari. Nocturni enim, etsi boni sunt,
non tamen libenter cum hominibus conuersantur, sed luce~ summopere fugiunt & detestantur, latitare cupientes
tenebris & ob id frequenter apparent vocanti eos per cõiurationes sicut vestertiliones. Ex his omnibus quatuor & viginti
suis nominibus collocabimus in tabula, quorum duodecim in die: totidemque in nocte sufficiunt.
Roth. S. R. S. R. S. R. S. R. S.
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Carmiel 30 Agor 30 Cabiel 30 Misiel 20 Aroiz 10.

Schw. R. S. R. S. R. S. R.
Meliel 30 Casiel 30 Vdiel 30 Barfas 20
Roth. S. R. S. R. S.
30.20.
Borass 30 Rabiel 20 Oriel 30 S.
30.20.10.
Roth. S. R. S. R. S.
Aroc 30. Libiel 30 Caron 30
Schw. R. S. R. S. R. S. R.
Dobiel 30 Raboc 30 Zamor 30. Aspor 20
Roth. S. R. S. R. S. R. S. R. S.
Cubi 30 Aspiel 30 Amiel 30 Delias 20 Basiel 10.
Habes nuuc de principibus Malgaretis duodecim pro actionibus diurnis, & totidem pro nocturnis, cu~ famulis eorum
sexcentis & quadraginta: & nota quod Aroyz & Basiel semper per soliuagi sunt: Misiel, Barfas, Aspor & deilas bini &
bini vocari possunt, reliqui vero terni. Cum volueris havere tres aut duos aut vnum, caue ne terris innominibus eorum.
Sicut tabula te docet, ita facias abseque immutatione, ne periculum incidas.
Carmen Coniurationis.
MA LGARAS ador chameso bulueriny mareso bodyr Cadumir auiel casmyo tedy pleoryn viordi
eare viorba, chameron vest thuriel vlnauy, beuesy meuo chasmironty naor ernyso, chorny barmo caleuodyn barso
thubra sol. Coniuratione dicta sis vir fortis & constans: apparebunt tibi statim visibiles quos vocasti. Quod si vocato ex
nocturnis non statim venerint: non propterea intermittas opus tuum: sed vrgeas eos iterata Coniuratione, donec
obediant. Sunt enim aliquantulum pigri, & non libenter veniunt inter homines, sicut prædiximus.
Sit mentis arcanum, quod nec homini nec literis

committere placet.
IN his, quæ ad rem familiarem, pecuniam, depositum, mutuum, fide~, vel ad quelibet humanæ
conuersationis negotia pertinent, Secretum habes, quos cupis amicum scire procul absentem: sed tale est, quod cum
maximo vtriusq; vel periculo vel detrimento publicum subiret examen: ob id nec literis confidendum, nec hominibus.
Vt ergo sis securus, nulliusque conscientiam reuerearis, ad occidentem te vertis, vocas ducem, committis arcanum:
vadit ille, perfert fideliter omnia: si quid ad te fuerit commissum refert.
Literas qualescunque volueris, scribe, inquibus nullius

vereare conspectum.

S ALVTEM & charitatem dilectissime & singularissime amice, præsentium lator, ex Ruremunda oriundus valde in
amicos nostros beneficus & gloriolus quem vt humaniter excipias, rogo tibi necessitate~ suam exponet: Qui cu~ mihi
veteri necessitudine semper fuerit coniunctus pro viribus meis, dulcissimum iudicarem releuare beneficijsque cumulare
illum. Et vtinam possem consolationem calamitatibus eius impendere. Sed cum sim grauibus (vt luce tibi clarius
constat) damnis axhaustus: nõ possum meo satisfacere zelo, vt optarem. Tu autem, qui es necessarijs temporalibus
abundans, amico te lætum exhibeas, humanumqe: quem admodum consueuisti te exhibere necessitatum amicorum
patronum. Rogo itaque, mutua illi sub termino certo ducentos florenos quia constitutus est maxima in necessitate, sicuti
te docebit. Confido, quod omnia restituet ad integrum, vbi constitutus illi terminus venerit. Quod si feceris, gratias
agam nunquam intermorituras, tibiqe in grauioribus astabo. Age, vt amorem syncerum in nos tuum effectum
comprobemus. Quod illi feceris mihi volo scias factum nec minus ipsum gratissimum tibi obligaueris (firmiter crede) &
termino elapso restituet integerrime ominia. Consueuit enim promissa inuiolabiliter seruare, præbere se constante~
cunctis hominibus. Cæterum cum nouos gaudeas audire rumores scribere aliquid velim. Enutriui catellum (græco
vocabulo erit recte vocatus) tanta eruditione, doctrina, omniumqe rerum memoria vigente~, vt bestiam exuisse
nonnullis, hominemqe induisse videatur; græca latinaqe intelligit verba, nouit delictorum suoru~ veniam petere
Quicquid iussero, facit; meqe annuente gestibus, secreta hominum pandit. Tanta cum morum disciplina imbutu~
cerneres, vt multis doctiore~ hominibus æstimares. Iussus fenestram aperire, aperit, naturamqe ingenio transcendens
prohibitus cibaria reponit. Onus sibi impositum baiulat exhiberi zelosum defensore~ mei se amat, ludit egregie,
mirandaqe facit prorsus insuetis incredibilia Vale. Ioan. Tritth. Abbas Sancti Martini in Spanheim scripsit .3. Id Martij.
Anno M.D,
Has aut quaslibet alias cõ acceperit cui mittuntur, amicus signu~ intelligit principis esse Occidentis: vnde præmissis ex
more præmittendis ad Occidente~ se vertit, vocat Spiritum, inuisibilem missum contestans, vt visibilis fiat, nec cuiquam
dicat.
Carmen Spiritus.
MA LGARADAS apro chameron asoty mesary throes Zamedo sogreal paredon adre Caphoron onatyr tirno
beosy. Cha merõ phorsy mellon tedrumarsy dumaso duise Casmiel elthurnpeson alproys fabelronty Sturno panalmo
nador. Completo carmine, aderit Spiritus ipse vocatus more suo reuelans tibi, quæ in mandatis suscepit; fideliter, cum
quo remandare poteris amico quicquid volueris eum scire occultam.
CAP. X.
CVIVS PRINCEPS SVPREMVS VOCATVR DORO-
thiel eam plagam inhabitans, quæ Chorus appellatur à vento: &

habet sub se multos duces & famulos.

ECIMA mansio vocatur Chorus à vento, in qua moratur magnus princeps Dorothiel, qui habet sub
sua potestate & dominio 40. duces, qui præsunt operationibus diurnis, & totidem qui præsunt nocturnis absq; famulis &
seruitoribus pene infinitis. Horum officiu~ est omnia nunciare arcana, quæ pertinent ad negotia Spiritualia, & ad dona
ecclesiastica, beneficia, prælaturas, dignitates, & similia. In operatione autem Steganographiæ, ducum Dorothielis non
est opus omnium nomina in medium proferre: sed sufficiunt ex quolibet ordine pauci. Reliquorum nomina in suo loco
cum cæteris exponemus. Et de his tabulam considera.
Mugael 0.
Choriel 0.
Artinc 0.
Esiel 0.
P S. R. F S. R. P S. R. F S. R.
Mugael 40 Gudiel 400 Nachiel 40 Phutiel 400
Choriel 40 Asphor 400 Ofisiel 40 Cayros 400
Artinc 40 Emuel 400 Bulis 40 Narsyel 400
Efiel 40 Souiel 400 Moniel 40 Moziel 400
Maniel 40 Cabron 400 Pafiel 40 Aroziel 400
Suriel 40 Diuiel 400 Gariel 40 Cusync 400
Carsiel 40 Abriel 400 Soriel 40 Vraniel 400
Fubiel 40 Danael 400 Darbori 40 Pelusar 400
Carba 40 Lomor 400 Paniel 40 Abael 400
Merach 40 Cesael 400 Curfas 40 Meroth 400
Althor 40 Busiel 400 Aliel 40 Cadriel 400
Omael 40 Larfos 400 Maziel 40 Lobiel 400
Ecce habes de principibus Dorothielis ex quolibet ordine diurno scilicet & nocturnis 24. duces, cum numero seruitorum
decem millium, centum sexaginta. Et nota, quod operatio per istos multum est à cæteris diuersa, quemadmodum large
de domino dicemus. Nam secundum 12. horas diei & noctis operandum est in mansione ista, semperque duabus horis
præsunt quatuor principes, tam in die quam in nocte: ita vt non liceat tibi aduocare alium, nisi ex ordine, quem hora
concernit. Vt si sit operatio in prima vel in secunda hora diei: voca, que~ volueris, ex primis quatuor qui præsunt diei: si
in tertia vel quarta, ex secundis quatuor ducem noueris esse vocandum. Et ita consequenter faciendum per omnes
ordines & 24. horas tam in die quam in nocte. Cum autem volueris operari in Steganographia per spiritus ipsius
Dorothielis: præmissis generalibus in arte præmitti consuetis, scribe literas qualescunque volueris, vertensque te ad eam
plagam orbis quam à vento communiter Chorum appellamus, voca vnum aut plures ex quatuor, qui præsunt horæ, in

qua operaris. Dorothiel cusi feor madylon busar pamersy chear ianothym baony Camersy vlymeor peathã adial
cadumyr renear thubra Cohagier maslon Lodierno sabelrusyn. His dictis spiritum apparentem videbis, quem vocasti,
promptum & hilarem ad obediendum, cui arcanum tuum committas secure & fideliter. Tabulam præcedentem aspice.
Ponamus mentis quodcunque arcanum literis

committendum.
ES t tibi negotium, in re qualibet spirituali ad principem, valde &Amp; arduum & secretum, quod nulli mortalium
nec literis quide~ putas credendum, Vis illud scire principem> Literas pro paupere Clerico supplicatorias aut quaslibet
alias fingis ad eum: vocas spiritum, committis illi secretum: sideliter agit omnia.
Literas qualescunque volueris dabis, in quibus non

verearis quicquam.
SI gnifico Gratiæ Vestræ Illustrissime Princeps, Conradum Hummel beneficatum super altare sancti Euangelistæ
Iohannis defunctu~ esse nocte præterita. Ne autem Gratia Vestra vel vni ex imperitis vel indignis, quorum reor
grandem numerum affuturum (vt fieri solet) altare dictum expectantium: sed vtiliori viro reseruandum ex indeliberato
concedat, ero: licet longe existam indignus, quam vt preces meæ in maximi & nobilissimi principis coms[ectu aliquod
beneficium reportare videantur, digne quatenus gratia vestra præsentium exhibitori, repulsis indigniorib. alt are
præfatum concedere dignetur: quem cognoui optimis beneficiis dignum, quippe quem morum pulchritudine adornatum,
scientia atque literis omnifariam eruditium, modestum continentem temperatum amoreque religionis Gratia Vestaæ
nouerim esse placiturum. Eritque beneficiis exhibitis, non ingratus, sed perpetuo memor. Datæ ex Spanheim. pridie
Idus Martij, Anno domini nostri M. D. Ioan. Tritth.
Cum has meas vel quaslibet alias acceperit literas princeps, aut alter, cui mittuntur, in arte peritus: signo Dorothielis
cognito se vertat ad Chorum (vbi ipse spiritus cum ducibus & seruitoribus suis moratur) faciens omnia & singula, que
ars ipsa requirit. Deinde spiritum voce submissa tacite vocet vt nouit.
Dorothiel onear chameron vlyfeor madusyn peony oriel nayr druse mouayr pamerson etro dumeson, dauor caho.
Casmiel hayrno, fabelrunthon. Completo carmine isto si moram fecerit spiritus in veniendo; iterum legat vsque tertio:
& sine omni dubio visibilis apparebit, & reuelabit ad aurem commissa.
CAP. XI.
CVIVS SPIRITVS SVPREMVS QVE VOCA-
tur Vsiel, habitans ad eam plagam orbis, quam ex vento inde flante

Subcircium appellamus: qui habet sub se 40. duces in die, &

totidem in nocte: qui sunt super Thesauro.
NCIMA mansio totius orbis vocatur Subcircius à vento videlicet, qui ex illa parte venire confueuit.
Ad hanc plagam moratur magnus princeps qui vocatur Vsiel, habens sub se 40. principes, qui præsunt operationibus
diurnis, & 40. qui præsunt nocturnis. Horum officium est nuntiare occultos & subterraneos Thesauros, & omnia, quæ
ad rationem Thesaurorum pertinere videntur. Ex his paucos, & quot sunt in operationibus Steganographiæ hoc loco
sufficientes, nominabimus: & reliquos cum aliis ad proprium capitulum in fine huius libri nominandos referuamus. Et
nota, qe duces istius mansionis, quando vocantur ab operante, libenter & cum maxima hilaritate venire consueuerunt. Et
quamuis multos habeant famulos: numquam tamen vidi, quod aliquem eorum secum adduxerint saltem visibilem. Si
quis autem vellet vti ministerio famulorum: posset, quoniam sub principibus sunt, & coguntur eis in omnibus obedire,
si operator fuerit talis, vt nouerit eos debite vocare vel etiam compellere, si tardius apparere voluerint.
Abaria 40 Saefer 40 Amandiel 30 Hissam 30
Ameta 40 Poriel 40 Barsu 30 Fabariel 30
Arnen 40 Saefar 40 Garnatu 30 Vsiniel 30
Herne 40 Maqui 40
R.
Schw. Roth. S. R. S. R. R. S.
Ansoel 40 Saddiel 40 Asuriel 20 Pathyr 20
Godiel 40 Sobiel 40 Almoel 20 Marae 20
Barfos 40 Ossidiel 40
Burfa 40 Adan 40 Lapharon 10 Ethiel 10
Ex quadraginta principibus Vsielis, qui præsunt operationibus diurnis habes 14. cum seruitoribus eorum 400. in
numero, & 14. qui presunt operationibus nocturnis cu~ 440. famulis eorum cum his vtriusq; ordinis duo signa (ad
probandum & cautelam de Thesauro, sicut nosti, ne possit à latronibus inueniri) cernis opposita, quibus vtimur pro
custodia thesauri inuent interca quod spiritus mittitur ad amicum. Cum ergo volueris in hoc negocio per spiritus operari:
si negocium est maximu~ aut pertinens ad principem: voca duces quos volueris ex ordine quaternorum: si proprium; ex
trium: si priuatum & paruum, ex duorum: si vile & minimum, tunc fiat in nocte in ordine solitariorum tantum.
Vsiel parnothiel chameron briosy sthrubal brionear Caron sotronthi egypia odiel Chelorsy mear Chadusy notiel ornych

turbelsi paneras thorthay pean adresmo boma arnotiel Chelmodyn drusarloy sodiuiel Carson, eltrae myre notiel
mesraym Venea dublearsy mauear melusyron chartulneas fabelmerusyn. His versus Subcircium sub silentio dictis, sicut
tempus locusque permittunt; fac cætera quæ ars ipsa expostulat, & committe spiritui iam apparenti arcanum cum sigillo
mysterij profundi, nihil hæsitans: quoniam duces isti omnes boni sunt & fideles.
Ponamus, quod habeas tale mentis arcanum nulli

penitus confidendum.
IN VENISTI maximum in Thecis mortuorum vel quolibet alio loco terra thesaurum, vel nosti certo latenter
absconditu~: solus ad exportandum non sufficis, nec tamen alicui circa morantiu~ cõfidis. Habes amicum fidelem, sed
procul absente~, cui reuelare mysterium cupis, sed nec literis nec nu~cio confidis, ne per æstu~ in palã & in periculu~
incidas, & lucru~ amitras. Vocas ergo spiritu~. Venit spiritus, perfert ille nu~tiu~, vocat amicum. Venit, iuuat,
participat.
Literas, vt volueris, scribito, in quibus nihil omnino sit metuendum.
M Itto tibi orationem quam edidi in nuptiis cuiusdam mei amici. Deus omnium Creator humanisqe generis
Redemptor, omniumqe Saluator, ne genus humanum periret, etiam nuptiarum sacramentum instituit: legimus enim
quod primo homini~ Euam iunxerit mulierem, dixeritqe: CRESCITE ET MULTIPLICAMINI: legem instituens
conseruãdæ humanitatis. Postiea Deus incarnatus dignatus est nuptias sanctificare miraculo. De Deo bene merentur
seruantes cõstituta, hominibus autem plus conferunt, qui pudicum coniugiam Zelo prolis assumunt. Vos ergo qui
coniugium honestum assumitis iure laudauerim Saluatoris nostri exemplo. Ille nãqe miraculis, ego vero verbis
institutum rite nuptiarum necessarium sacrame~tum collaudabo: sim licet non nuptus, iure nuptias tamen laudabo.
Enimuero si tollatur coniugium, deficere & rueret totum genus humanum. Vsu enim nuptiarum genus extat humanum,
quamuis ruinosum, debile & corruptibile: quod tame~ sine nuptiis non perseueraret. Sed hoc agite vos vt fæcunditas
vestrarum nuptiarum decorata sit moribus & conuersatione sancta, & nemini scandalum ponente. Inprimis Deam
amate, continue operibus misericordiæ cum iusticia incumbentes, impietatem fugite, rectitudinem colite, bonos
amatem, laudes Deus semper dicite, pauperibus cum eleemosynis subuenite, mandatis Dei obedite. Veritatem nolite
deserere, Dei ministros honorate Ecclesiis, decimas soluite, peregrinos hospitate, innoce~tes liberate, famelicos
pascite, maiorib9 vestris obedite, proximos vestros honeste diligite, iniuriam nulli penitus irrogantes Christianam
religionem deuotissime colite: vanos, noxios superstitiososque mores gentilium abhorrete. Doctrinas Euangelicas
seruate & viuite secundum præcepta Dei. Carnis voluptates fugite, vosqe honestos & bonos exhibete, puritatem mentis
solicite custodie~tes nolite maculare. Mementote obsecro, quid in sancto Euangelio Christus Dominus noster
clamauerit: Beati mundi corde: qui se munditiam animæ in lutoso corpore propter Deum custodiunt. Munditia autem
corda continuis humilimisque orationibus non destituatur: quoniam oratio mentem purificat, æstuantes refrigerat,
temptationes diaboli procul fugat. Hinc sanctus Apostolus Paulus docet vos sedulis & deuotis orationibus insistere, vt
noxias tentationes possitis superare. Coniungimus vos matrimonio, quatenus genus vestum legis decreto propagaatum
construetis: non vt affluere noxijs voluptatibus debeatis. Voluptates enim carnis interficiunt animam, corrumpuntque
humana substantiæ nobilissiman dignitatem futurorum. Itaqe horum memores scitote vos viatores esse, reuersuros ad
patriam, ad quam estis reuocati Breuissima est vita præsens: iocunditasqe seculi velocissime terminatur. Sic ergo in
matrimonio viuite, vt ad regnum cælorum post mortem, cum exaltatur, veniatis. Ioannes Tritthemius Abbas
Spanheimensis, ordinis Diui Patris Benedicti, ædidi pridie Iduum Martij, Anno natiuitatis domini nostri Iesu Christi

M.D.
Cum has vel quaslibet alias cui mittuntur acceperit literas; cognito signo magni Vsielis, faciat occulte sicut nouit ex arte
faciendum: deinde vertat se ad Subcircium & Carmen. Vsiel asoyr paremon cruato madusyn sauepy mauayr realdo
chameron ilco paneras thurmo peã elsoty fabelrusyn iltras charson frymasto chelmodyn. Hoc dicto carmine spiritus se
visibile~ ostender, commissaque reserabit: & si quid ei ab isto fuerit commissum, referet ei ad mittentem.
CAP. XII.
CVIVS SPIRITVS SVPREMVS IMPERA-
tor Cabariel moratur ad eam plagam orbis, qui Circius à vento

dicitur, & habet sub se 7e principes in die, &
totidem in nocte.
VODECIMAM orbis descripti mansionem, quæ est versus eam plagam, à qua ventus Circius instat,
Cabariel Imperator magnus inhabitat cum infinitis spiritibus, inter quos sunt ad operationem Steganographiæ deputati
pro diurnis 50. & totidem pro nocturnis omni tempore, qui multis famulis præsunt & valde potentibus. Istorum officium
secreti est auisare amicos, patefacere insidias, & a quibus sit maxime cauendu~, admonere absentem. Ex his omnibus
paucos nominabimus.
Schw. Roth. S. R. S. R. S. R.
Satifiel 50 Etymel 50 Mador 50 Ladiel 50
Parius 50 Clyssan 50 Peniel 50 Morias 50
Godiel 50 Elitel 50 Cugiel 50 Pandor 50
Taros 50 Aniel 50 Thalbos 50 Cazul 50
Asoriel 50 Cuphar 50 Orym 50 Dubiel 50
Habes nunc ex centum principibus Cabarielis magni, viginti, " sufficiunt tibi ad præsens quoru~ primi decem pro
diurnis operationibus cum 500. famulis sunt deputati, " alij dece~ pro nocturnis, similiter cum 500. seruitoribus suis. Et
scias, quod spiritus diurnis operationibus præsidentes multo sunt nocturnis beneuolentiores, " ad obediendum
promptiores: Ita vt sæpe oporteat ipsos nocturnos cum quadam violentia compellere, sæpiusq; coniurationem
repetere.Famulos, cum iubentur; secum adducunt: si iussi non fuerint, abscondunt. Cum volueris per ministerium
istorum spirituu~ operari, vertas te ad eam plagam, quam diximus: &, præmissis de more præmittendis, dic
Coniurationem istam:
Cabariel onear chameron fruani, parnaton fofiel bryosi nagreal fabelrontyn adiel thortay nofruau pena afefiel chusy.
Completo carmine, si fuerit in die, statim aderit spiritus vocatus sine mora. Si aute~ fuerit in nocte & moram fecerit in
veniendo spiritus quem vocasti: totiens vrgeas eum, doneo veniat per repetitionem Carminis, quod valde reuereri solent.

Ponamus pro exemplo quoddam arcanum nulli omnino

confidendum.
FI DELEM habes amicum, cui faues, vt tibi ipsi, sed procul absente~, cui reuersuro nosti ponendas à potentiore
insidias in via aut quolibet alio vel loco vel modo. Auiscare cupis nescretem: sed periculu~, tibi magnum instaret
auisanti, si fieret palam. Vnde nec literis committendum, nelegantur ab aliquo: nec homini confide~dum, ne reuelari
contingat. Vt ergo & maneas tu securus, & amicus sit auisatus: vocas spiritum, committis arcanum: fit,
Literas mittis amico familiares vel orationem

deuotam, quæ videri patiatur.
CO mmodaueram tibi Codicem meum de gestis Longobardorum & Volumen Bedæ de temporibus, quæ oro
remittas. Decet enim sapientem & maximè Christianum, fidem vbiqe seruare promissam. Beneficiorum obliuisci,
diuinis & nostris institutis humanis maximum crimen perhibetur. Ne incurras tam peccabilem reatum. Misi tibi
volumina mea, vt ea aliquando restituas. Libros verò græcos tibi gratis donaui, quorum intuitu te merito &
regratificantem nobis & fideliorum exhiberes. Vale, ex Spanheim, Idibus Martij, Anno Domini M. D.
Cum has aliasve quaslibet abs te missas literas amicus receperit; cognito signo Cabarielis, vertat se ad orbis plagam
illam, a qua Circius progreditur ventus; & præmissis ex more præmittendis, hanc legat sub silentio orationem.
CA bariel afiar paremon chiltan amedyn sayr pemadon chulty mouayr sauepor peatha mal frimaston dayr pean
cothurno fabelrusyn elsoty chelmodyn. Hoc carmine dicto versus Circium, angelus statim apparebit visibilis, reserans
illi commissum arcanu~; referetque tibi, si quid ille commiserit.
CAP. XIII.
CVIVS PRINCEPS RAYSIEL VOCATVR, HA-
bitans directe ad Septentrionem, sub quo sunt 50. principes, qui præsunt diurnis
operantibus nostris, & totidem qui nocturnis: quorum
est nunciare traditiones.

TE RTIA decima mansio est in Septentrione, cuius spiritus & supremus imperator est Raysiel, qui habet sub suo
dominio duces 50. qui præsunt operationibus diurnis, cum seruitoribus multis, & totidem numero, qui præsunt nocturnis
cum famulis eorum. Istorum officiu~ est, in his causis & traditionibus, quæ pertinent ad mortem, auisare amicos
operantis, & nunciare arcanum. Duces, qui operationibus diurnis præsunt, libenter obtemperant vocanti, & veniunt,
hilares, iocundi & paratissimi ad obsequendu~: sed illi qui nocturnis præsident, aliquantulum sunt proterui, quia lucem
valde oderunt & detestantur, nec facile obtemperant, maxime nouicijs in arte minus probatis, quos frequenter in faciem
irrident, nisi coniurationibus ita constringantur operantis, vt cõtradicere non præualeant. Valde enim coniurationem
timet, & quasi vnicum dantur plus coniurari, quam diurni Spiritus, & tamen inuiti obediunt. Sed iam ex omnium
istorum numero ponamus paucorum nomina & numerum famulorum, quanti nobis ad operationem consuetam
sufficiunt.
Schw. R. S. R.
Baciar 50 Astael 50 Chanael 30 Melcha 30
Thoac 50 Ramica 50 Fursiel 30 Tharas 30
Sequiel 50 Dubarus 50 Betasiel 30 Vuiel 30
Sadar 50 Armena 50
Terath 50 Albhadur 50
Roth. S. R. S. R. S. R. S.
Thariel 40 Lazaba 40 Lamas 10 Thurcal 10
Paras 40 Aleasy 40
Arayl 40 Sebach 40 Belsay 20 Sarach 20
Culmar 40 Quibda 40 Morael 20 Arepach 20
Habes nunc optime lector ex 50. principibus diurnis sedecim cum famulis eorum 670. & ex 50. nocturnis 14. cum
famulis 420. in numero, qui tibi sufficient ad omnes operationes tam nocturnas quam diurnas. Cum autem volueris
operari per eos secundum horas intentas, elige ex ordine disposito quem volueris, & voca eum à Septentrione (quoniam
omnes ibi morantur) per istud Carmen.
RA ysiel afruano chameron fofiel onear Vemabi parnothon fruano Caspiel fufre bedarym bulifeor pean Curmaby
Layr Vaymeor pesarym adorcus odiel Vernabi peatha darsum laspheno deuior Camedonton phorsy lasbenay to
charmon druson olnays, Venouym lulefin, peorso fabelrontos thurno. Calephoy Vem, nabelron bural thorasyn charnoty
Capelron.
Carmine rite & sub silentio completo, aderit spiritus vocatus. Committe secure arcanum, perferet referetque
committendum. Si vero nocturnis operationibus præsidentes, vt solent plærunq;, tardare videris: Carmine eos viriliter
iterando compellas, nihil metuens: te enim vt dominum reuereri cogentur.

Habeo secretum, quod nulli confido perferendum,

huiusmodi.
PO no casum. Amicus est mihi quispiam nobilis & doctus, quem noui secreto necandu~ per sicarios quosdam
mercede conductos. Auisare palam non audeo, quia mihi periculosum: in causa familiari & secretiori, ne literæ in
aliorum deueniant manus, timeo: homini, vt ore loquatur, confidere nõ præsumo: quia qui mecu~ est hodie, crastino
forsan contra me stabit: Itaq; ad consuetam confugio artem, cui quicquid commisero, fieri publicum, etiam si ex
inimico tentari contingeret, non formido.
Literas mitto familiares amico, in quibus nullum

formido periculum.
MA ximum nobilitatis ornamentum, Iustitiam Philosophiamqe: dedecus Impietatem & ignorantiam definit
vetustas: Quid enim pulchrius, quam literis virtutibusqe ornare nobile genus, quod militat. Hoc plurimum cæterrosque
militantes complures nobilissimos viros reperimus, & noctibus actitauisse & diebus, vt armis barnaros expugnare~t,
rectitidine gentem suam literisqe erudirent. Horum exemplo Bumavv doctissime literas humanitatis artesqe bonas
euoluere non cessas armis & literis decor atus; & petares olim principes sapientissimi consuerunt opes non thesauris
suis includere, sed potius, vsui literario conferre: honestissimum ad fœlicitatem tendentibus suffragium arbitrantes
sapientiæ studium, quo æternæ retributionis beatitudo acquiratur. Enimuerò scientia scripturarum principes omnibus
venerabiles facit maximeqe timendos. Ignorantia scripturarum viui hominis sepultura dicta ignominiam calamitatemqe
horrendam principibus nobilibusqe afferre consueuit. Homo sine literis est Asinus bipes, vivusqe sepeliendus, immo
sepultus. Maxinè nobiles & rempublicam gubernantes esse sapientes atqe notabiles scientia literaru~ oportet, quarum
ignorantia tyrannide~ inducit. Amor quoqe literarum gesta principum inclyta nobiliumqe perpetuitati commendat.
Cernimus enim veteres philosophos principatus memoriã obtinuisse, nominisqe immortalitate~ consecutos plus literis
quam armis apud omnes homines sempiternam: plus enim literæ, quã arma gloriosos, excellentes sapientesqe tyrannos
antiquos & principes reddiderunt, quorum memoriam laudumqe titulos immortalitate donarunt. Adde quod Christianis
studiu~ literaru~ summum & honestissimum euolandi ad Cælum præstat adiumentu~. A scripturis enim contemplari
incipimus diuinarum illustrationum coruscante~ honorabilemqe maiestatem, nobis alioquin inaccessibilem. Ita Henrice
miles doctissime literis faueas, vt rectitudine decoratus semper viuas. Vale, ex Spanheim, Idib. Martij. Anno M.D.
Posteaquam has literas aliasve quaslibet amicus acceoerit in arte peritus; signo Raysielis cognito, præmissis ex more
consuetis, as Septentrionem se vertat, & spiritum hoc carmine vocet.
RA ysiel myltran, fruano fiar chasmy clymarso pean Sayr pultho chulthusa medon vepursandly tusan axeyr afflon.
His dictis spiritus missus statim visibilis apparebit, referabitque tibi omnia & singula, quæ mandaui ad aurem. Et scias

velim, quod nonnulli spiritus nocturnis operationibus præsidentes in nocte non libenter veniunt ad operationem, nisi
maximis compellantur sacrame~tis & coniurationibus: qui tamen postquam venerunt fueruntqe missi ad amicum, cito
apparere consueuerunt & obedire vocanti, nisi forsan ipse, qualibet occasione deceptus, aliquid negligeret in arte
præceptum.
CAP. XIV.
CVIVS PRINCEPS SVPREMVS VOCATVR
Symiel, que habitat ad Aquilonem, habens sub se principes 10. qui

præsunt operationibus diurnis, cum famulis multis: quorum
officium est familiare secretum
perferre.
VARTA decima mansio est ad Aquilonem, distans à principio Septentrionis 21. gradibus, &
modicu~ amplius: cuius supremus Imperato est Symiel, qui habet sub se 10. duces, qui præsunt operationibus diurnis,
cu~ multis famulis eoru~. Operationib. a nocturnis multi præsunt duces, quorum certum numerum reperire non potul,
quifamulos etiã sub se habent multos. Istorum officiu~ est nunciare inter amicos arcana secretissima, que nulli hominu~
sunt manifestanda in æternum. Vt autem per eos operari possis, si necesse fuerit: explicabo tibi ex diurnis decem, & ex
nocturnis totidem, & sufficientad præsens.
Schw. Roth. S. R. S. R. S.
Asmyel 60 Larael 60 Mafrus 70 Marianu 100
Chrubas 100 Achot 60 Apiel 30 Narzael 100
Vastos 40 Banier 90 Curiel 40 Murahe 30
Malgron 20 Dagiel 100 Molael 10 Richel 120
Romiel 80 Musor 110 Arafos 50 Nalael 130
Habes nunc principes decem nominatos pro actionibus diurnis cum multis subseruitoribus & 10. pro nocturnis
operationibus etiam cu~ multis substitutis, per quos poteris operari secure & absq; periculo: modo sis in Steganographia
bene institutus. Nã quicunque ad operatione~ huius artis non bene institutus, in præceptis illius accedere presumpserit:
aut nihil proficiet, aut periculum vix euadet. Non enim omnibus obediunt principes. Tu aute~ cum hac ipsa scientia
volueris operari; præmissis rite præmittendis; te conuertas ad Aquilonem, & eo modo, quo tibi tradidi, coniura ducem,
vt veniat per istud Carmen.
Carmen ad Spiritus.

SY miel myrno chamerony theor pasrõ adiueal fanerosthi sofear Carmedõ Charnothiel peasor sositran fabelrusy
thyrno pamerosy trelno chabelron chymo churmabõ, asiel, peasor carmes nabeyros toys Camalthonty. His dictis eo quo
necesse est modo, spiritus aderit abs te vocat' ad obediendu~ in omnibus mandatis tuis, si fuerit operatia per nocturnos
spiritus actitanda: & si cito nõ apparuerint, non desistas propterea, sed vrgeas eos repetitione carminis: & compulsi
obedient.
Pro exemplo ponamus quodeunque arcanum nulli

penitus committendum.
HA bes aliquod negotium secretissimu~ ad amicum, quod te & ipsum concernit: cuius manifestatio tibi & illi
perpetuum vel damnu~ vel confusione~ inferret. Certe nec literis tuto creditur ne ab aliquo legantur, nec cõmittitur
nuncio, qui diuulgabit in plures. Arte nostra vteris; sic & tu eris tutus, & amicus sciet arcanum.
Formemus ad hoc quas placuerit literulas, in nullo penitus suspectas.
Ioannes Trithemius Abbas Spanheimensis ordinis Sancti

Benedicti optimo adolescenti Iacobo Trithemio,
fratri charissmo, S. D.
L ITERIS incumbens conserua humilitatem Cordis. Mores boni iuuenes decorant, efficiuntque nobilibus clariores.
Scientia literarum adornat iuuenem sanctitatem amantem sine moribus iustitiæ carebit honere scientia, Adolescens
vanitatibus vitijsqe immersus, sapientiæ contemptor, non diligit sapientiam veram, quam virtutibus inquirendam esse
memineris. Moribus decoratur institutio erudiendorum iuuenu~, quoniam sanctis artibus confertur honor Cœlestis
infructuosaqe scie~tia tormentis æternis cruciabitur. Virtutibus & literis scientia proficit: vtrumqe deficit vicijs
maculatum. Sperne voluptates, vt experimento intelligas sapientiæ veritatem. Vale.
Recipiens has literas in arte Steganographiæ peritus, mox, vt viderit characterem principis Symielis, quid sibi
faciendum sit, intelligendo percipit: vertensq; se, præmissis præmittendis, ad Aquilonem, coniurationem dicit.
Coniuratio.
SY miel marlos chameron pyrcohi pean fruary fabelronti gaelto siargoti melaflor hialbra penor olefy Aiulbrani ordu
Casmeron omer vemabon. Completo carmine, spiritus missus apparens commissum sibi fideliter implebit officium.
CAP. XV.

CVIVS SVPREMVS IMPERATOR EST ARMADIEL,
que moratur in ea parte orbis, vnde Boreas ventus flare consueuit,

habens sub se multos principes.
ANSIONEM quintam decimam ad Borealem plagam inhabitat Armadiel magnus imperator,

habens sub suo imperio multos duces & principes cum seruitoribus eorum, à quibus centum deputati sunt super
operationibus diurnis & nocturnis indiffere~ter: ita vt omne æque præsint nocturnis atq; diurnis actionibus nostris in
Steganographia ad voluntatem operantis. Horu~ officium est principibus & magnis viris nunciare secretissima arcana
operantis cum maxima fidelitate & mysterio. Ex his nominabimus potiores aliquos, qui nobis sufficiunt ad intentionem.
Roth. R. S. R. S. R. S.
Massar 50 Orariel Pandiel 10 10 60 60 50
Parabiel 40 Oryn Carasiba 20 20 70 70 40
Laiel 30 Samiel Asbibiel 30 30 80 80 30
Caluarnya 20 Asmael Mafayr 40 40 70 70 20
Alferiel 10 Iaziel Oeniel 50 50 60 60 10
Habes iam ex Spiritibus Armadielis 15. numero cum subseruitoribus suis 1260. qui secundum diuisionem 24. horarum
in sex partes cum ducibus suis venire vocati ad operantem solent; fi voluerit ipse, ordinem suum in veniendo
conseruantes. Cum ergo volueris aliquid in Steganographia per ipsos operari, oportet vt diligentissime obserues
diuisonem temporis secundum hanc artem, sine qua nihil omnino proficies: qua, vt oportet, cognita, vertes to ad
Boream, faciens, quæ ars requirit.
Coniuratio.
AR madiel marbeuo pelrusan neor chamyn aldron pemarson Cathornaor pean lyburmy Caueron Tharty abesmeron
vear larso charnoty theor Caueos myat drupas Camedortys ly pa ruffes ernoty mesoryn elthi chaor atiel; lamesayn
rouemu fabel rusin, friatochasalon pheor thamorny mesardiel pelusy madiel baseroty sarreon prolsoyr asenosy
cameltruson. Cum hãc coniurationem compleueris eo modo sicut oportet: mox aderit spiritus, ad Imperium tuum
paratus.
Formemus nobis exempli causa tale arcanum nulli

committendum.
ES t mihi ad principem meum quoddam arcanum nulli penitus communicandum. Id mandare literis, ne per

negligentiam vel obliuionem disiectæ legantur, nõ audeo: multo minus per hominem nunciare illud volo, ne & aliis per
ipsum quomodolibet, reuelatum iri contingat. Artis itaque huius mysterium pertentare placet, per quod arcanum meu~
omni te~pore manebit occultum.
Scribamus literas, qualescunque placuerit, quæ nullius

vereantur conspectum.
Serenissimo Principi, Domino Philippo, Comiti Palatino Rheni, Duci Bauariæ, Sacri Romani
Imperij Archidapifero, Principi Electori, Ioannes Trithemius Abbas Spanheimensis cum
orationibus famulatum.
I LLVSTRISSIME princeps cum humili subiectione seruitutem. Benignitas inclyti ducatus vestri mihi præcepit, vt
verbis expositas res quasdam occultissimas literis commendarem. Gauderem non absqe deuota exultatione, si pares
voluntati vires accederent, beneficiis exhibitis honestissimum aptioremqe locum distribuere, & obsequium gratiæ
debitu~ exhibere. Detinet imbecillitate~ cordis operis nouitas sine tramite præcedentis subeundi, cui me longe imparem
scio: habebit enim ingentem magnumqe laborem, incutitque conatibus habetudinem meis plurimam. Vires tamen
experiar, Gratiæ vestræ obsecuturus, benignissimum iudicem sine dubio accessurus, si bonæ voluntati meæ non affuerit
aptata complendi possibilitas: vbi cumulatissima humanitate gloriosus & munificentissimus princeps amator
defenserqe literaru~ vsententiam dicit, ad cuius humanissimum tutamen Vniuersitas Heydelbergensis multis ornata
doctissimis eruditissimisqe viris, ingenio recentissimis, transcendit omnia per Alemaniam Gymnasia. Itaque clarissime
humanissimeqe Princeps si quid habeo aut sum, totum benignitati vestræ noui obnoxium: id quod exhibere cum humili
subiectione semper promptissime curabo. Et licet sint alij sapientiores, qui hoc opus melius vel vtilius ornatiusqe non
mediocreter reddere potuissent: volui tamen ego deuotissimum & rectum lætumqe in gratiam vestram animum meum
vtcunqe ostendere & experiri de inuentis nouiter grandibus quæ alium credo nemine inuenisse. Datæ 16. Calend.
Aprilis Anno domini Millesimo quingentesimo.
Literas has vel quaslibet alias suscipiens, cui mittuntur in arte perito inter Characterem Armadielis: quo cognito vertat
se, quo ars mandat vertendum, & dicat carmen.
Coniuratio.
AR madiel afran meson Casayr pelodyn, Cauoti chameron thersoruy marbeuon pheor Casoyn myruosy lyburmy
deon fabelronton. Chubis archmarson. Hac coniuratione debito modo completa, missus spiritus palam apparebit,
sibique commissa à mittente arcana reuelabit in aurem fideliter, nihil addens mineunsve. Et si quid illi denuo fuerit ab
illo commissum vt referat peranti, à quo missus est: fiat quod ab arte præcipitur; & obtemperabit.
CAP. XVI.

CVIVS PRINCEPS BARVCHAS IN EA PLAGA
moratur, vnde ventus flare consueuit, qui appellatur Vulturnus, habens

sub se principes multos & seruos, qui sunt supercommissiones
dominorum occultas nunciatores.
ANSIONI autem septedecimæ ad Vulturnum ventum situatæ præsidet magnus Imperator

Baruchas, qui habet sub suo Imperio multos principes, duces & alios spiritus, quorum omnium officiu~ est nunciare
occultas & secretissimas cõmissiones principu~, nobilium & dominorum, subditis eorum vel amicis. Ex his nominabo
tibi 15. qui sufficient omni operanti in Steganographia: & non habent inter se diuisiones vel ordines pro die & nocte
sicut cæteri, sed omnes habent cõmissione~ de omnibus in generali, ita vt quicunq; qualibet hora vocatus fuerit ab
operante, venire cogatur.
Roth. Schw. R. S. R. S. R. S. R.
Quita Cartael Monael 100 10 600 60 500 50.
Sarael Ianiel Chubor 200 20 700 70 400 40.
Melchon Pharol Lamael 300 30 800 80 300 30.
Couayr Baoxas Dorael 400 40 700 70 200 20.
Aboc Geriel Decaniel 500 50 600 60 100 10.
Habes nunc ex principibus Baruchæ magni principis seu Imperatoris ad operationem Steganographiæ nominatos duces
15. cum famulis & subseruitoribus eius 7040. quorum ministeriu~ tibi sufficientissimum est ad omnem operationem
huius artis.Cum ergo volueris aligue~ ex his spiritib. aduocare, obserua diuisionem temporis secundum sex horas diei &
noctis: & versus Vulturnum positus facie, voca illum quem hora concernit, diligentissimè obseruans literas famulorum,
sine quibus nusquam procedunt: & ne erres in numero, ordine & dominio eorum, caue.
Coniuratio.
BA ruchas maluear chemorsyn charnotiel bason ianocri medusyn aprilty casmyrõ sayr pean cauoty medason peroel
chamyrsyn cherdiel auenos nosear penaõ sayr chauelontr genayr pamelronfrilcha madyrion onetiel fabelronthos. Hac
coniuratione cõpleta sub silentio sicut oportet, mox aderit spiritus principalis vnus, que~ vocasti cum seruitoribus sibi
deputatis secundu~ seriem temporis. V g Cõmissum mihi est ordines per lustrare, Cœnobia & emendare & corrigere
perperam facta. Hinc ad amicum ex monachis vnum longe absentem cupio tale mandare secretum, quod publicatum
sibi carcerem odiumqe pastoris, mihi vero & ordiniae bono communi detrimentu~ inferret. Vnde nec tradendum literis,
nec homini cuiquam committendum. Vt simus vterq; securi, artis ministrum aduoco spiritum, commendo arcanum.
Literas quales volo transmitto, quas legi abomnibus

non recusabo.
Ioannes Trithemius Abbas Spanheimensis ordinis Sancti Benedicti religiosi fratri Nicolao ex
Dureckheim, Monacho Cœnobij Hirsaugiensis eiusdem ordinis, sinceram in domino
charitatem.
C Vm sciam charissime frater te amatorem bonarum artium, me te exhortari vehementer delectat, quatenus
perseuerare velis inquirendis reuoluendisque iugiter libraru~ secretis, quæ nobis ostendunt fœlicitatis iter, & tramite
expedito redire in patriã, quam peccando perdidimus, ad quam nos flagrantes reducet amor mitissimi & clementissimi
saluatoris nostri in scripturis sanctis occultatus nobis, si exornauerimus mente~ Virtatibus exercitantes nos in studio
sancto, sine dubio conferendus. Quid enim in exilio miserabili vagantibus salubrius dulciusue esse poterit quam literis
sedulo incumbere: per quarum studium ad veritatem oculi nostri eriguntur requirendam, & ad beatitudinis futuræ
desiderium mens nostra sustollitur: sine quibus comparatur hostiis anima temporalibus & mundanis submersa negotiis,
ad Dei cognitionem nunquam peruentura. Tu itaque voluptates tumultusqe mundi contemnito, literis die noctuque
vacato: quoniam & religio virtutibus & virtutes literarum commercio illustrari temperantur. Ita vt nec literas sine
ornatu nobilium virtutum nec deligere, virtutes bonas sine scientia scripturarum præualeat. Itaqe te exhortor, studio
literarum semper des operam. Vale ex Spanheim 16. Cal. Apr. Anno Domini M. D.
Postea quam susceperit literas is cui mittuntur; signo Baruchæ cognito, premissis præmittendis, ad plagam Vulturni
quæ est ante Orientalem proxima, dicat sub silentio istam Coniurationem.
Coniuratio spiritus.
BA ruchas Mularchas chameron notiel pedarsy phroys lamasay myar chalemon phorsy fabelrontho theras capean
Vear almonym lierno medusan therfiel peatha thumar nerosyn cral nothiel peson segalry madon scoha bulayr.
Coniuratione dicta secundum artis præceptum, spiritus appatebit, & commissum sibi arcanum producet in aurem sine
deceptione.
CAP. XVII.
CVIVS PRINCEPS ER SPIRITVS SVPRE-
mmus vocatur Carnesiel, & moratur in Oriente, habens sub se duces & principes
multos cum seruitoribus eorum, quorum officium est nunciarem onia,
quæ versus Orientem mittuntur.

VONIAM tam multa sunt & plura possunt emergere negocia hominum, ad quæ intimanda procul
amicis, nullus sit in prædictis mansionibus princeps aut spiritus specialiter deputatus: ne operantibus in hac arto
Steganographiæ aliqua ad perfectionem operis sui difficultas occurrat: posteaquam specialium quorundam decimus
mentionem qui specialibus præsunt arcanis: volumus etiam quosdam generalibus nunciandis generales exprimere
principes spirituu~, vt si quid forsan occurrat alicui nunciandu~, super quo in prædictis nulla inueniatur commissio, ad
istos referatur, qui suo modo super omnibus habent cõmissionem: ita tame~ vt geberalitas specialitati non deroget: nec
specialitas nõ satis lucide expressa generalitatis officium recuset, Quatuor itaque sunt principes magni, qui cum ducibus
& subseruitoribus suis omnibus præsunt arcanis nunciandis superius non expressis: quorum primus Carnesiel omnibus
præsidet, quæ voluerimus nunciare versus Oriente~. Caspiel versus Meridiem. Amenadiel versus Occidentem, &
Demoriel his quæ mittuntur generaliter versus Septentrionem. Cum ergo volueris arcanum aliquid per spiritum nunciare
amico procul absenti versus Orientem: voca vnu~ aut plures quot volueris ex principibus Carnesielis, vertens te
pertotam operationem ad orientale~ plagam, sicut nosti secundum artem. Describam tibi nomina principum cum
numero seruorum, quot ad præsens negotium sufficiunt: & caue, ne erres in aliquo.
R. S. R. S.
Myresyn Benoham Armany 60000000000000
R. S. R.
Ornich Arisiel Capriel 10 30 100 300
Zabriel Cumeriel Bedarys 10 30 100 300
Bucafas Vadriel Laphor 10 30 100 300
Habes ex principibus Carnesielis 12. cum maxima multitudine famulorum, vbi (nota) ille magnus numerus
60000000000000. est aliorum ducum & principu~, qui generaliter præsunt omnibus diurnis: & vocatur ex eis certus
numerus, qe voluerit operator, cum duce nominato. Alij aute~ in quadruplici ordine sunt famuli principu~ duodecim, &
veniunt semper cum eis in ordinibus suis. Cum ergo volueris operari per istos; præmissis præmittendis ista est
coniuratio.
Carmen.
CA RNESIEL aphroys chemeryn mear aposyn. Layr peã noema ouearma sere cralty caleuo thorteam chamerõ
ianoar pe lyn Layr, baduson iesy melros ionatiel delassar rodiuial meron sau ean fabelron clumarsy preos throen
benarys sauean demosynon laernoty chamedonton. His rite cõpletis, aderit generalis arcanorum nuncius que~ vocasti,
promptus, fidelis, penitusq; secretus:--:--
Amicum voluerim auisare occulte de ho-

mine malo.

ES T homo quispiam sub apparentia honestatis malus blatterator:is sciens me posse apud amicum, commendatorias
ad eum postulat à me literas; negare non valeo, nec decipi amicum volo ab illo fraudulenter. Scribo literas,
circumcellione~ laudo mirum in modum, legit, exultat, apertam insidiandi viam sibi pollicetur oblatam. Do literas, abit
lætus, voco spiritum, mitto ad amicum, vt auiser illum, meumque manifestet arcanum.
Literas mitto commendatorias illi placentès

qui commendatur.
Ioannes Tritth. Abbas Spanheimensis Ioanni Vigilio, domino Wackor,

vtriusque Iuris Doctori clarissimo, Salutem dicet.
L Atorem præsentium ad te mitto, Vigili amantissime, hominem profecto cunctis adornatu~ virtutibus, omnibus
eruditissimum in scripturis æstimatum, tantaqe venustate morum redimitu~, quod vixilli similem aliquando his oculis
vidisse memini optimum Mathematicum, Philosophum acutissimum, literatissimis virtis comparandu~, sapientia &
studio omnes Teutonicos exercitatissimos transcendente~, vnde dignus est nobis merito visus laudibus literatorum
virtoru~ omniumqe bonorum excipiendus: quippe nobilis & literatissimus, qui omnibus queat vtilis esse in tradendis
varijs doctrinis rerum mirandarum. Vale, ex Spanheim 15. Cal. April. Anno M.D.
Cum has similesve quascunq; acceperit literas amicus in arte Sreganographiæ probatus: cognito signo Carnesielus, se
vertat ad Orientem, & præmissis præmittendis, dicat istam coniurationem.
Coniuratio.
CA rnesiel aproysi chamerõ to pemalroyn phroys Cadur mearmol benadron Vioniel saviron army pean arnotiel
fabelronthusyn throe chabelron sauenear medaloys vear olmenadab cralty sayr. Carmine dicto, spiritus missus iam
visibilis apparebit reuelabitque arcanum fideliter commissum.

In
concaue
secundi
circuli,
super
numero
400. bis
posito,
nec non
super
numero
1000.
deest
litera R.
Et in sexti
circuli
concauo
pro
generalis
legea dum
est
generales.
H Abes hoc Circulo 4. Imperatores principales & mansionis vniuscuiusq; situm, numerum quoq; ducum, subducum
& seruorum penè innumerabilium. Scias ergo, quomodo per istos: sit operandum.
CAP. XVIII.
CVIVS SVPREMVS PRINCEPS EST CASPIEL
dictus, cuius mansio est ad Austrum, qui habet sub se multos principes,

duces & famulos innumerabiles.
D Austrum habitat magnus Caspiel princeps, qui habet sub suo dominio principes siue
duces præcipuos 200. Comites vero siue subduces 400. cu~ ingenti multitudine seruitorum, quorum officiu~ est
nunciare generaliter omnia & singula superius non contenta versus Meridie~. Cum autem necessarium sit in hac arte
scire quosdam ducum ex nomine, sintque multi: curabimus paucorium nomina dicere ex multis, qui nobis sufficiunt ad
omnia.
R. S. R. S. R. S. R. R.
Vrsiel Budarym Geriol 200 40 2000 400 20
Chariel Camory Ambri 200 40 2000 400 20
Maras Larmol Camor 200 40 2000 400 20
Femol Aridiel Otiel 200 40 2000 400 20
Habes nunc ex principalioribus ducibus Caspiel 12. cum comitibus, subducibus & famulis 100640 per quos fit omnis
operatio nunciandorum, versus Meridie~ generalis. Cum autem ad amicum volueris aliquid nunciare occultum versus
Austrum manentem, fac quæ secundum artem requiruntur, & dic coniurationem.
Coniuratio spiritus.
CA spiel aloyr chameron noeres padyr diuiel prolsyn vear maduson cralnoti fruon phorsy larsonthon thiano
pemarson theor. Caueos adeueos friato briosi panyeldrubon madiel sayr fabelrusyn gonear pean noty nabusran.
Coniuratione devito modo completa, videbis præsente~ quem vocasti, & ad obediendum mandatis tuis in omnibus
paratum. Omnes istius Caspielis duces beneuoli & voluntarij sunt valde, sed subduces eorum aliquantulum sunt
duriores; attamen coniurationibus cedunt, si operator fuerit constans & imperterritus, loquens ei dure, quasi cu~
autoritate maxima. Nullus enim eorum tam durus est, qui non mansuescat per virtute~ autoritatis potestatiue compulsus
& adiuratus.
Ponamus qualescunque arcanum, quod nulli

confidendum.
ES t mihi cum amico negocium, quod si in publicum transierit, vtrique periculum grande orietur. Obseruantur

internuncij omnes, vt literæ ab insidiantibus nobis legantur. Vt ergo simus securi, negociumque nostrum maneat
secretum: scribo literas, quæ nullius vereantur conspectum, quas spiritu inuisibili comitante mitto ad præfatum amicum.
Non refert, qualescunque sint literæ, si fuerint

spiritui commissæ
C Onspicite mortales breuitatem & miseriam præsentis vitæ, & poenitentiam salutarem, dum tempus habetis. Væ
vobis dementissimi amatores sæcularis gloriæ, Deum omnipotentem, æternamqe lætitiam temere despicientes. Quare
nõ amatis superna illa conuiuia quæ sunt humiliter Deum inquirentibus repromissa? Vos enim humilittem abijcitis
breuissima gradia mundi quæritis, æternæ beatitudinis excellentiã non amatis: contentioso Zelo viuitis, honestatem
actionibus nequam maculatis, laudesqe Dei excesli nescitis. Die noctuqe secularibus actionibus lucrisqe temporalibus
insistitis: semper venandis nouitatibus extensi memoriam acuitis lectiones audire negligitis: tempus gratiæ vobis
indultum, æternæqe beatitudinis expectationem non curatis. Ecce Iudex cunctis horribilis criminosis appropinquat.
Ecce Omnipotens Maiestas districta accelerat. Ecce Iudicium nouissimum statuitur. Ecce lamenta æterna proponuntur:
bonaqe sempiterna nobis subtrahentur. Anno M.D. 15. Cal. Apr.
Cum has literas susceperit is, cui mittuntur; præmittat ea quæ sunt ex arte præmittenda, conuertensque ad meridiem se,
dicat Carmen.
Caspiel asbyr Chameronty churto freueon dayr fabelron Cathurmy meresyn elso peano tailtran Caspio fuar Medon
clibarsy Caberosyn vlty pean Vearches pemasy natolbyr meldary noe Cardenopen men for diuiel adro, Carmine dicto,
aliisq; ex more subiunctis, nuncius inuisibilis apparebit, referens amico fideliter & secrete in aurem omnia, quæ
mandaui.
CAP. XIX.
CVIVS PRINCEPS SVPREMVS DICITVR AMENADIEL,
habitans in Ocidente: qui habet sub se duces 300. Comites

vero 500. & seruos pene innumeros.
MENADIEL Imperator, spiritus Occidentis supremus habet sub suo dominio principes
potentiores siue duces 300. subduces siue comites non pauciores quingentis, seruos, subseruitores & famulos ex
innumerabilibus, quoru~ nomina inueni non minus quam 30000 præter alios innumerabiles, quorum nomina nondum

inueni. Sufficiunt enim isti omnibus arcanis versus Occidentem amicis nunciandis. Sed nomina ducum, qui sunt in
ministerium huius artis vocandi, iam, quod sufficiunt, dicam.
Vadros Rapsiel Almesiel 30 50 300 500 3000
Camiel Lamael Codriel 30 50 300 500 3000
Luziel Zoeniel Balsur 30 50 300 500 3000
Musiriel Curifas Nadroc 30 50 300 500 3000
Per hos 12. duces & principes, quicquid operandum fuerit ex imperio Amenadielis in Steganographia ad Occidentem,
totum poteris perficere. Sed obserua diligenter, vt scias cu~ vocas aliquem ex ducibus; & scias, quot sub se habeat
comites, seruitores & famulos secundum 24. horas diei & noctis, quas isti 1550. æquali partitione sibi in suo ordine
deputatas custodiunt. In quibus si erraueris, nihil proficies, & forsitan periculu~ aliquod incideres. Oportet enim
volentem in Steganographia operati, non solum in arte nostra esse peritum, sed etiam in omnibus diligentissimum, quia
per paruam in operatione negligentiam magnum plerunque oriri periculum consueuit. Cum itaque per istos spiritus
aliquid volueris operari, verte te ad Occidentem; & præmissis præmittendis, dic istam coniurationem.
Coniuratio.
A Menadiel aprolsy chameronta nosroy throen mesro salayr chemaros noe pean larsy freueon ionatiel pelroyn
rathroy Caser malusan pedon Cranochyran daboy seor marchosyn lauo pedar venoti gesroy phernotiel Cabron.
Coniuratione rite completa, spiritus aderit, quem vocasti, promptus & alacer ad omnia, quæ mandaueris ei perficienda.
Arcanum mihi est valde secretum & necessarium

ad amicum.
ES t mihi quoddam secretum ad amicum, quod nec homini nec literis confido perferendum; quoniam si veniter in
publicum, magnum mihi & periculum crearet & damnum. Moram pati non valeo: voco itaque spiritum, scribo literas in
nullo penitus suspectas, & quas nec intelligere ipse quidem putetur, vtpote latini sermonis ignarus: mitto spiritum,
reuelat secretum.
Literas mihi qualescunque, quas inuisibilis comitetur

spiritus.
Ioannes Trithemius Abbas Spanheimensis Nobili & Strenuo Equiti,

Alberto Goeler de Rauesburg, præfecto Crucenacensi, S.
S Alutorem nostrum Dominum Iesum Christum ad Iudiciu~ credimus esse venturu~, qui reddet vnicuiqe secundu~

opera sua. Hoc credimus & negligimus miseri nos ipsos. Itaqe facie~ eius præuenire lachrymis assiduis studeamus,
emendantes negligentias nostras quas cõmisimus, ne imparatos terribilis ille redemptoris nostri aduentus poccupet: cui
omnes, mercede~ maloru~ excepturi, necessario occurremus. Quare nunc vilipe~dimus oportunu~ nobis salutis tempus
indultum: quod tam vtile nobis tamqe acceptabile, concessit Omnipotens? Cur non Zelamus viros moribus insignes, qui
nobis exempla reliquerunt iustitiæ conuersationis honestæ, humilitatis castitatis, omnium quæ virtutum? Agamus
illoru~ nomen æmulantes poenitentiam: quoniam viuendi nobis terminus instat. Mors horribilis veniet, quæ parcere
nescit: sed deuorabit iuuenes & virgines, senesqe cum iunioribus. Viuamus in luctu, lauantes excessus, nostros
continuis lachrymis: ne mors inopinato comprehensos horribili nos iudicio submittat vitam emendemus retroactam
Deum rogantes, vt post præsentis incolatus breuitatem æternam nobis beatitudinem concedat. Amen. Vale. Date ex
Spanheim, 14. Calend. Aprilis, Anno M. D. Q
Cum has vel quaslibet alias spiritui commissas à me literas acceperitis, cui mittuntur amicus, in arte probatus: signo
huius plagæ principis cognito, præmissis præmittendis, dicat cõiuratione~.
Coniuratio.
A Menadiel bulurym chameroty eriscoha pedarmon flusro pean tuarbiel fabelrõ greos belor malgoty nabarym stilco
melros fuar pelaryso chitron amanacason. Hac coniuratione secundum debitum modum completa, spiritus (inuisibilis
alioquin) apparebit visibilis, & reuelabit arcanum.

animi sui voluntatem absentibus aperiendi certu, 4to, Darmst. 1621
------------------------------
Author: J. Tritheim

Part 3.
Edited by Joseph H. Peterson, 1999.
Note: If you find this document and others in the archives useful, please do not copy except for private
use.
CAP. XX.
CVIVS PRINCEPS DEMORIEL AD SEP-
tentrionem habitat, habens sub suo dominio duces maiores seu principes numero
400. subduces siue comites 600. cum multis subseruitoribus & famulis,
quorum incertus numerus.
D Septentrionem habitat magnus princeps Demoriel, habens sub suo

dominio principes & duces principales 400 quos mittit in ministerium huius artis secundum ordines suos
cum subducubus & comitibus: quorum numerus minor non est 600. ad nunciãda arcana omnia, quæ
versus Septentrionem voluerimus mandare amicis in hac arte peritis: Ex præmissis omnibus tantum
ponamus nomina, quanta nobis ad præsens sunt necessaria, cum numero comitum & seruorum secundum
ordines suos in horis.
R. S. R. S. R. S. R. S.
Arnibiel Doriel Medar 40 600 400 60 40
Cabarym Mador Churibal 40 600 400 60 40

Menador Carnol Dabrynos 40 600 400 60 40

Burisiel Dubilon Chomiel 40 600 400 60 40
Iam habes ex 400. ducibus Demorielis nominatos 12. & ex subducibus, comitibus & seruis 4560. in
numero, qui cum ipsis ducibus secundum ordinem deputatu~ in horis 24. diei & noctis (quem te scire
oportet ante omnia) suas patres obeunt. Cum ergo volueris per aliquem ex his ducibus in Steganographia
operari, vertas te ad Septentrionem sicut moris est, & præmissis quæ requiruntur ad artem, dic
coniurationem.
DE moriel onear dabursoy Cohyne chamerson ymeor pean olayr chelrusys noeles schemlaryn
venodru patron myselro chadarbon veuaon maferos ratigiel personay lodiol camedon nasiel fabelmerusin
sosiel chamarcchoysyn. Completo carmine, Spiritus ad omnia promptus obediens & paratissimus tibi
visibilis apparebit, cui secure committis arcanum perferendum.
Sit mihi tale arcanum vel aliud quodlibet

intimandum.
AM icus mihi est intimus, procul hoc tempore absens, ad quem mihi negotium est secretissimum,
quod nulli omnino, nec literis quidem, tuto sit committendum. Vt igitur secretum maneat, semper
Spiritum aliquem vocare libet ex arte mihi familiarem. Commendo arcanu~: venit, vadit, fideliter agit,
perfert quæ commisi amico, tuti ambo sumus: ipse quoque reportat mihi ab amico secretum responsum,
quod nulli mortalium alteri dicet. Vt autem missum ad se Spiritu~ amicus ipse intelligat, necesse est
literas quascunque nihil metuentes fingi, in quibus signum missi spiritus recognoscat. Non enim apparet
Spiritus, nisi compulsus.
Præmittamus literas, qualescunque placuerit, quæ nullius

vereantur conspectum.
Ioannes Trithem. Abbas Spanheimensis Iacobo Wymfelingo,

Sletstatino, Theologo, Poëtæ & Oratori facundissimo
Salutem.

MA xime vellem Iacobe Wimpfelinge, satisfacerers vel sero tandem pollicitationi tuæ &
expectationi de te meæ. Scis autem, quid sis pollicitus; & quid expectem, non ignoras. Non Monachum
sed cum monachis viuere te cupio. Accelera pariter viuamus. Ecce hora instat nostri transitus valde
metuenda. Quid ergo moramur? Cur breuem ærumnosumque incolatus nostri statum in foelices
negligimus? Cur agere poenitentiam salutari tempore delictorum excessuumqe recusamus? Præparemus
nos ad mortem, quoniam accelerat satis terribiliter, omnes reprobos vocat, nulli parcit, nullum
reueretur: orantibus negat audientiam: lachrymas contemnit eiulantium: minasqe despicit principum
regum nomina gloriamqe exterminat: superbiam tyrannorum odibilem cunctis euacuat. Ergo frater,
redemptoris beneficia exhibita, nobis valde vtilia, sedulo cogitantes recompensemus, nostros emendando
reatus, bonis moribus iugiter refulgentes, quatenus poenitentiæ lachrymisqe placare districtum iudicis
examen properantis ad sedem iudicandi, valeamus, qui se terribilem ostendet proiectis, iocundum electis.
Vale ex Spanheim, quinto decimo Calend. April. Anno domini M.D.
Cum literas acceperitis, cui mittuntur, in arte peritus: faciat primo quod ars ipsa requirit: deinde
conuersus ad Septentrionem, sicut moris est, proferat coniurationem.
DE moriel osayr chameron chulty saue porean lusin dayr pean cathurmo fomarson ersoty lamedon
iothar busraym fuar, menadroy chilarso fabelmerusyn. Carmine completo, sicut in arte præcipitur; aderit
Spiritus missus, apparebitq; visibilis tibi soli, & alteri nulli penitus: & arcanum dicit in aurem.
CAP. XXI.
CVIVS SVPREMVS IMPERATOR ET PRIN-
ceps vocatur Geradiel, ad nullam orbis plagam habitans: sed

vagus vbisque adesse consueuit.

RÆTER eos imperatores, principes & duces Spirituum, quos in superioribus

capitulis nominauimus, qui ceryis consistunt in locis per orbem visibilem, deputati sunt & alij complures
vagi, instabiles, & nullibi certo consistentes, quos antiqui sapientes & magi appellauerunt , id
est, instabiles, quia volant in aere, sicut musce, sine ordine, sine habitatione & sine restrictione. Ex his
sunt nonnulli nobis ad Steganographiam non inutiles: quia nõ requirunt obseruantiam locorum, sed in
omni loco per coniurationem aduocari possunt.
Primus ex his vocatur Geradiel, qui non habet aliquem sub se ducem aut principem, sed tantum famulos
multos & pene innumerabiles, quos secum assumit in ministerium secundum ordines, quos inter se
habent, & secundum 24. horas diei & noctis: quorum officium generale est, omnia, quæcunque & ad
quamcunque plagam volueris, arcana nunciare.
| R. S. S. R. S. S. R. S.
| 2 2 200 100 40 30 50 60
Horæ ) 2 2 80 70 100 90 120 110
diei & ) R. 2 140 S. R. 150 180 170
noctis. | 2 2 R. 130 160
| 2 2 2 200 1000 400 300 60 500
| 2 2 800 700 10000 900 1200 110
Habes in hac tabula secundum horas numeratos & dispositos in ordine suo 18150. ministros & famulos
Geradielis magni principis, quorum dispositionem & rationem tibi ad operatione~ omnino noueris
necessariam, vt scias qualibet hora cum quot famulis venire soleant: vel quando ipse non consueuerit
venire, sed famuli horæ deputati. Consulo autem tibi, vt in operationibus tuis horam obseruare cures, in
qua ipse princeps personaliter veniat cum famulis eiusdem horæ, qui alioquin imperatore suo absente non
semper voluntarij sunt ad obediendum in omnibus operanti. Cum ergo per hunc principem operari
volueris; præmissis præmittendis, dic coniurationem.
GE radiel onayr bulesar modran pedarbon sazeuo nabor vielis proyn therdial masre reneal

Chemarson cuhadiam almona saelry penoyr sarodial chramel nadiarsi thorays Vayr pean esridiel cubal
draony myar dearsy colludarsy memador atotiel Cumalym drasnodiar parmy sosiel almenarys satiel
chulty dealny peson duarsy cuber fruony maroy futiel, fabel merusi venodran pralso lusior lamedõ fyuaro
larboys theory malrosyn. Completo Carmine, spiritus aderit, vel principalis cu~ seruis, aut serui ex
numero horæ sine principe, sicuti volueris secundum horas, vt supra diximus.
Arcanum, quodcunque placuerit, committemus: semper

occultum erit.
SI t mihi quodcunque arcanum, quantum libet secretum, quod vel vni vel pluribus per spiritus sit
intimandum amicis in arte Steganographiæ ad perfectum institutis. Voco principem prædictum hora mihi
congrua, committo mysterium, accipit ille, vadit, perfert omnino fideliter: literas mitto pro forma tantum,
vt decipiantur homines: & is, cui mitto, sciat ex signo subscripto que~ spiritum debeat aduocare, quia
non comparent non compulsi.
Literas mitto qualescunque non secretas.
Ioannes Trithemius Abbas Spanheimensis omnibus eruditis

& curiosis, in hac arte sine præceptore legentibus, laborem.
VI tam vestram radicitus emendate. Iudicii districtum examen subito omnes compræhendet (nemo
tutus) & amaritudine sua, luctibusqe æternis vitiosos replebit, contristare sanctos non audebit. Eiulantes
deplorate reatus vestros miserrimi stultissimiqe. Ecce sine exercitiis bonis nomen religionis recusatis. An
nescitis examen superuenturum noxiis? Appropinquat hora nouissima: nõ viuemus diu, sed ex improuiso
transire omnes nos horribiliter compellemur. Itaque nolite tempus negligere: gratiam concessam
operibus honorate. Ex Spanheim, 13. Cal. Aprilis, Anno 1500. X.
His literis susceptis vel quibuslibet aliis, quæ fuerint charactere Geradielis insignitæ nõ opus erit
quoquam se vertere: sed præmissis in arte consuetis, Coniurationis Carmen dicendum est.
GE radiel osayl chamerusin chulti pemarsoniel dayr fayr chaturmo les bornatyn ersoty camylor sayr

fabelmerodan cosry damerson maltey nabelmerusyn. Hac coniuratione completa, spiritus missi
apparebunt tibi visibiliter, tibique manifestabunt omnia secretè loquentes in aurem.
CAP. XXII.
CVIVS PRINCEPS EST BVRIEL NOCTVR-
nus, Lucifugus, & habitans in lacubus & foraminibus terræ: &

non fit operatio per eum nisi in nocte.
OST Geradielem sequitur Buriel, princeps quidem magnus, sed peruersus & nequam,
qui omnes alios spiritus (& maxime principes) odit, persequitur, detestatur: sed non minus odio habetur
ab illis: lucem timet & fugit cum omnib. ducubus & famulis suis, nec vnquam venire consueuit nisi in
nocte, & hoc frequenter cum magno horrore & pauore operantis, maxime si non fuerit perfectus in arte,
constans & fortis animo. Et frequenter apparet in specie serpentis, habe~s caput virgineum, caudam &
totum corpus serpentinum, sibilans terribiliter. Adiuratus debito modo, verbis humanis loquitur, habet
sub se duces & principes, quos in ministerium mittere consueuit cum famulis & seruis eorum, quorum
multitudo est pene innumerabilis. Ex his aliquorum nomina ponamus, qui nobis ad operationem
sufficiant.
Roth S. R. S. R. S. R.
Merosiel Casbriel Drusiel 100 10 10 100.
Almadiel Nedriel Carniel 100 10 10 100.
Cupriel Bufiel Drubiel 100 10 10 100.
Saruiel Futiel Nastros 100 10 10 100.
Habemus in hac descriptione tabulæ ex principibus Burielis 12. cum famulis 880. qui secundu~ 12. horas
noctis inæquales, quas planetarum appellamus, cum ducibus singulis in ordine suo procedunt, cum ab
operante fuerint debito modo vocati. Dux apparere confueuit in forma qua diximus: famuli aute~ solent
frequenter apparere, tanquam simiæ aut ioculatores, ludentes & saltantes ex alto ad terram, mirabili
phantasia. Cum per istos principes operari volueris: non præsumas, nisi post solis occasum, incipere
operationem tuam: quia non obediunt, nisi in nocte. Non opus est obseruare plagam orbis; sed
inspiciendo terram sub pedibus dicito istam Coniurationem.
Coniuratio.

BV riel mastfoyr chamerusyn, noel peam Ionachym mardusan philarsij, pedarym estlis carmoy
boycharonti phroys fabelronti, mear Laphany vearchas, clareson, notiel, pador aslotiel, marsyno reneas,
Capedon, thisinasion melro, lauair carpentor, thurneam camelrosyn. Carmen istud cum sub silentio
dixeris semper inspicciendo terram: spiritus aderunt vocati. Sed vide ne terrearis: quia tibi nocere nõ
poterunt, si fueris fortis & animo constans. Et nota, quod isti principes seu spiritus, quamuis generaliter
deputati, nunciare omnia nocturna secreta in nocte habeantur: maxime tamen sunt apti & voluntarii
nuncium ferre in carceres es & lacus ad captiuos, & similiter in his, quæ pertinent ad amorem carnalem,
& occultas practicas amantium; & ad omnia, quæ fiunt in nocte, siue bona, siue mala sint, quia lucem
odio habent.
Ponamus arcanum, quod nulli penitus sit confi-

dendum, vt:
A Rcanum mihi sit ad amicum in hac ciuitate constitutum, quood illi nec per literas possum, nec per
nuncium significare, ne fiat publicum. Obstant mihi plura, ne amicum ipse accedam. Voco aliquem ex
prædictis spiritibus, committo illi mysterium: vadit, nunciatque fideliter, quæ commisi: sum tutus.
Literas consingam, qualescunque voluero, quæ

neminem vereantur, nempe
vt sunt istæ.
SAluator noster Iesus Christus, qui humanum genum cruore suo in Cruce moriens redemit, sollicite
absqe intermissione est à nobis laudandus: ipse fugabit morte~, vitamqe nobis æternam se timentibus
amantibusque spopondit traditurum. Nunc itaqe exurgamus, charissimi fratres, à peccatis nostris,
operibus bonis lucernas nostras componentes: vt redemptori læti occurramus in hora metuendi transitus,
quando mors rapiet animas nostras. Habemus nunc copio sum tempus implendi poenitentiam,
lucernasque ornandum hora vero mortis vltima spacium nobis poenitendi vlterius prorsus negabitur.
Consideremus breuissimam gloriam mundi, quoniam vana est: transit velocissime, nosque cum illa omni
hora corrumpimur. Humiliemus ergo corda nostra omni tempore, nunquam deficientes. Anno M.D.13.
Cal. April.
Cum has aut alias quaslibet susceperit literas is, cui mittuntur, in arte peritus: cognito signo Burielis,

præmissis præmittendis, terram inspiciat. & Coniurationem dicat.
Coniuratio.
B Vriel, Thresoy chamerontis, hayr plassu, marso, neany, pean, sayr. fabelron, chaturmo, melros,
ersoty caduberosyn. Dicto carmine, spiritus omnibus inuisibilis, tibi visibilis apparebit, & arcanum sibi
commissum fideliter dicet.
CAP. XXIII.
CVIVS SPIRITVS ET PRINCEPS SVPREMVS
vocatur Hydriel, & moratur in aquis: habens sub se duces 100.

comites 200. famulos pene innume-
rabiles.
ST alius inter principales Spiritus princeps, qui vocatur Hydriel, & moratur in
aquis, piscinis, lacubus, paludibusq;, & mari & circa fontes, cisternas & flumina, habens sub suo dominio
ad minus 100. duces siue principes, comites vero siue sub ducos 200. & famulos multos. Horum officium
est generaliter nunciare omnia tam per aquas quam per terram, siue in die sit, siue in nocte. Et scias, quod
satis beneuoli & voluntarij ad omnia sunt principes, sed non ita apparent, quando veniunt coniurati.
Apparent enim frequenter in forma serpentis, aliquando magni, aliquando parui; caput virgineum valde
pulchrum habentes, capillis expansis. Nullus eorum solus incedit: sed quilibet princeps secum ducit ad
minus duos comites, & 80. famulos. Vt autem in operatione non incurras errorem, ex ducibus tibi
aliquorum nomina ponam.
R. R. R. S. R.
Mortaliel Lameniel Camiel 10 20 100 200
Chamoriel Brachiel Arbiel 10 20 100 200
Pesariel Samiel Lusiel 10 20 100 200
Musuziel Dusiriel Chariel 10 20 100 200

Ecce habes ex principibus & ducibus Hydrielis 12. & ex comitibus & seruis 1320. qui tibi suffuciunt ad
operationes tuas in Steganographia secundum ordinem 24. horarum: ita vt quilibet dux habeat 2. horas,
comites & famulos 110. in ordinibus suis, quos te omnino scire oportet. Cum per istos principes
spirituum aliquid agere in Steganographia volueris: fac quæ scis secundum artem facienda, & dic
coniurationem.
Carmen.
H Ydriel, apron chamerote, satrus pean néarmy chabelon, vearchas, belta, nothelmy phameron, arsoy
pedaryn onzel, Lamedo drubel areon veatly cabyn & noty maleros haytny pesary does, pen rasi medusan
ilcohi person. Carmine dicto, Spiritus quem vocasti aderit, cum seruitoribus sibi secundum horam
deputatis, eritque tibi in omnibus obediens, & fidelis ad omnia, ad quæ miseris eum.
Arcanum aliquod fingamus.
S It mihi arcanum valde secretum qualecunq; ad amicum, quod illi nec per literas, nec
per nuntium tuto possim facere notum. Ne ergo in lucem veniat secretum aduoco Spiritum, venit,
obtemperat ille, commendo secretum, perfert fideliter.
Literas qualescunque formemus.
Iohannes Trith. Abbas Spanheimensis fratri Petro

Marponio Gisemio laureato, Monacho
Rhenensi, S.P.D.
F Rater Nicolaus Episcopus suffraganeus reuerendissimi patris, illustrissimiqe ducis Adami insignis
burgi Pantomorani, honestissimi clarissimiqe Archipræsulis, infatigabilis librorum amator iustissime

videtur Abbatem, Vinilianum nomine (quia est) bestijs comparare, epulantem splendide inter bestiaru~
merdimonia, præferentem voluminibus vitulos, quem admodum Reuchlyn firmauit. Tu Nicolaum, rogo,
imiteris, optimum mansuetissimumqe pontificem, Vale, 12. Cal. April. M.D.

Cum literas istas aut quaslibet cum signo Hydrielis acceperis: nulla consideratione orbis obseruata, sed
præmissis duntaxat generalibus in arte præmittendis, ex more dicito sequentia.
Coniuratio.
H Ydriel omar, penadon epyrma narsoy greol fabelrusin adiel pedrusij nozeui melrays vremy peã
larfoy naes chemerotyn.
Hac coniuratione dicta, debito modo, secundum institutionem artis; apparebit tibi spiritus missus
visibiliter, reuelans arcanum sibi commissum in aurem.
CAP. XXIV.
CVIVS PRINCEPS VOCATVR PYRICHIEL, HA-
bens sub se duces, principes, comites, famulos multos quo-

rum numerus incertus est.
YRICHIEL princeps quidam Spirituum supremus nobis ab arte nostra non videtur
omnino abijciendus: quia satis beneuolus esse perhibetur.
Non habet sub se duces aut principes more cæterorum, sed tantem comites & subseruitores, quorum
incertus est numerus. Sunt qui dicant eum duces sub se habere & principes, qui nobis videntur
proprietatem & consuetudinem eius non satis intelligere: quippe qui comites & seruitores pro ducibus
somniarunt. Nomen autem Pyrichielis ab igne traxit vocabulam; quia frequenter circa ignem versari
consueuit.
R. R.
Damarsiel Menariel 200 200 100 80 80
Cardiel Demediel 100 600 60 50 50
Almasor Hursiel

Nemariel Cuprisiel 400 30 30 10 10
Habes iam octo ex comitibus Pyrichielis cum famulis ad obsequium deputatis secundum ordinem
horarum. Cum itaq; per istos dictos iam Spiritus operari volueris: voca vnum ex eis, quem volueris: cum
iterum operaris alia vice, tunc vocabis alterum immediate sequentem: & simili modo cum cæteris
faciendum memineris. Præmissis itaque ex more præmittendis in arte generaliter, dic coniurationem
istam.
Coniuratio.
P Yrichiel marfoys chameron, nael peanos pury lames iamene famerusyn mearlo canorson theory
torsa, nealthis dilumeris maphroy carsul ameor thubra phorsotiel chrebonos aray pemalon layr toyfi
vadiniel nemor roseuarsy cabti phroys amenada machyr fabelronthis, poyl carepon vemij naslotyn.
His completis, Spiritus, quos vocasti, videbis præsentes: & principalis semper in forma serpentis caput
pulchrum habens instar virginis, capillis expansis, apparere consueuit. Sequitur
Arcanum ponamus quodlibet.
A Rcanum mihi sit ad amicum procul absentem, quod nec per literas tuto mittere possum, ne legantur
disiectæ, vel certe in via præceptæ. Homini perferendum minus confido; quippe qui nouerim fidem in
hominibus cum fortuna mutari. Vt ergo sint omnia tuta, Spiritum secreti amicum aduoco: venit ille mox,
audito carmine, perfert commissum fideliter.
Formemus literas, vt placet.
Ioannes Trithemius Abbas Spanheimensis Iacobo

Dracomio, Præmonstratensis ordinis cano-
nico, S. & charitatem.
E ST nobiscum mathematicus insignis & egregius rhetor, tranquillissime vitæ studio feruens iugiter.
Habet secum codices ferme infinitos, exemplariumque diuersorum inæstimabilem thesaurum: rectæ &

bonæ vitæ, societatisque honestæ Iocundus beneuolusque doctur: in resoluendis dubiis expertissimus.
Res grandes exponit: nomen suum est Orophanius, regni Bosne Burggrauius. Vale 12. Calend. April.
Cum has aut similes quaslibet acceperit literas, Pyrichielis charactere signatas is, cui mittuntur, in arte
Steganographie peritus; faciat, sicut nouit secundum artem esse faciendum: deinde accenso lumine, dicat
istam Coniurationem.
Coniuratio.
P Yrichiel osayr Chamerosy culty mesano dayr fabelron cathurmo pean ersoty meor iathor cabon
Frilastro melrusy. Carmine dicto, nuncius inuisibilis visibilem se præstabit, & commissum sibi arcanum
fideliter reuelabit aurem.
CAP. XXV.
CVIVS IMPERATOR ET PRINCEPS EMONIEL
vocatur, habens subduces & principes 100. comites & subseruito-

res multos: qui habent officium generale su-
per omnia.
Vius Capituli princeps Emoniel cum ducibus & principibus suis vagus & instabilis
est, & frequenter in nemoribus habitat, non fugit lucem, beneuolus & primptus ad omnia quæcunq;
mandaueris ei, & tam in die, quã in nocta, libenter occurrit vocatus. Habet sub suo dominio principes &
duces 100. comites siue subduces non pauciores quam 20. famulos & seruos sine numero certo. Ex his
nominabimus aliquos, qui nobis ad operandum sufficiant, cæteros suo loco cum aliis reseruantes, si opus
fuerit, nominandos.
R. R. R. R.
Ermoniel Dramiel Cruhiel 10 20 100 20.
Edriel Pandiel Armesiel 10 20 100 20.

Carnodiel Vasenel Caspaniel 10 20 100 20.

Phanuel Nasiniel Musiniel 10 20 100 20.
Habes nunc ex ducibus Emonielis 12. cum subducibus & seruitoribus eorundem 1320. qui secundum
ordinem horarum ad omnem operationem intentionis no stre nobis sufficiunt, siue operatio noctura sit,
siue diurna. Et scias, quod princeps Emoniel cum ducibus suis capite virgineo & corpore, sed cauda
serpentina apparere consueuit. Tu ergo cu~ volueris per spiritus Emonielis aliquid in Steganographia
operari: fac ea, quæ nosti secundu~ artem generaliter esse facienda: & postea lege istam coniurationem,
tacite sub silentio nominans spiritum vocandum.
E Monie1 aproisi chamerusyn thulnear peanos meuear, pandroy cralnotiel narboy mauy fabelrontos,
arliel chemorsyn nety pransobyr diuiel malros ruelty person roab chrumelrusyn. Hac Coniuratione dicta
eo modo quo ars ipsa requirit, spiritus quem vocasti apparebit, paratus obedire ad omnia, quæcunque
mandaueris ei, quia beneuolus & fidelis est.
Arcanum qualecunque volueris.
A Micum habeo passim omnibus nimium confidente~, qui pro amicis fouet inimicos, à quibus &
malam famam & damnum sæpe reportat. Credulus est blandimentis adulantium & vnus maxime suo
lateri adherentis, quem nescit sibi contrarium in occulto, quia blandum vides in aperto. Ipsum accusare
cupio, ita tamen vt consilium soli amico fiat notum: cæteris fiet occultum.
Literarum formetur ad placetum.
Ioannes Trithemius Abbas Spanheimensis R.P.D.

Nicolao, Episcopo Irbursiensi, Vicario Panto-
morani Archiepiscopi, S.D.P.
C Vm tuum ingenium, vitæqe honestatem ad mentem reuoco: te omnium Episcoporum dignissimum,
Pater Reuerende & præstantissime pronunciare maxime compellor. Enimuero siue eruditionem intuear

bonarum artium in te: siue innocentiam vitæ tuæ quid aliud quam te iustissimum, omnibus literis
eruditissimum, sanctissimisqe moribus reuerendum dixerim? Adornas conuersationem tuam operibus
rectitudinis semperqe te exhibes optimum pastorem animarum, atque in literis iugiter te studendo
exerces, vt tibi alijsqe conferas vtroque. Vale. Datæ ex Spanheim, 11. Cal. Aprilis. Anno dominicæ
Natiuitatis M. D.
Postquam literas acceperit is, cui mittuntur, in arte Steganographie perfecte imbutus: faciat, sicut nouit
secundum artem esse faciendum: quibus præmissis, Coniurationem subiungat.
E Moniel lebos chamerothy meor pemorsy dyor medulorsyn fraypeam, Crymarsy melrosyne vari
chabaryn dayr. Aschre cathurmo fabelron ersoty marduse. Carmine rite completo, spiritus vocatus aderit
in forma sibi consueta, reuelabit tibi omnia & singula, quæ sibi fuerant commissa arcana cum fidelitate.
CAP. XXVI.
CVIVS SVPREMVS IMPERATOR ICOSIEL VOCA-
tur, habens sub se duces siue principes 100. comites suue subdu-
ces 300. seruorum non est mihi certus nu-
merus adhuc.
COSIEL inter spiritus a&eulm;reos est vnum ex potioribus Imperator magnus &
potens in arcanis Steganographiæ, habens sub se principes ducalis ordinis 100. Comites vero 300.
seruorum certum numerum nondum inueni. Dicitur autem Icosiel propterea, quod in domibus libenter
cum hominibus versetur. Na, posteaquam ex ducibus eius quempiam semel debite coniuratum ad te
vocaueris cum comitibus suis: si volueris, vt omnibus diebus vitæ tue tecum permaneat: deputa ei vnum
locum secretum & abstrusum in doma tua: & coniuratum fortiter præcipias eum illic manere: & obediet
tibi hilariter, semperque ad mandatum tuum erit paratus.

R. R. R. R.
Machariel Larphiel Athesiel 10 300 100 30
Psichiel Amediel Vrbaniel 10 300 100 30
Thanatiel Cambriel Cumariel 10 300 100 30
Zosiel Zachriel Heresiel 10 300 100 30
Agapiel Nathriel Munefiel 10 300 100 30
Hic habemus ex 100. ducibus Icosielis nominatos 15. subduces vero 50. seruitores 2150. qui cum ducibus
suis secundum ordinem sibi in 24 horis dici & noctis deputatum, in ministerium Steganographiæ vocati
per operatione~ venire consueueruut. Ad omnia, quæ volueris, idonei voluntarij sunt: modo tu in arte
perfectesis doctus, constans & imperterritus in operatione: quia veni untin specie & similitudine
serpentina, capita habentes virginea. Cum itaque volueris operari per aliquem eorum, fac quæ secundum
artem sunt facienda, & subiunge istam Coniurationem:
Coniuratio.
I Cosiel aphorsi chamersyn thulneas ianotiel menear peanos erasnotiel medusan matory fabelron
ersonial cathurmos laernoty besrayn alphayr lamedonti nael cabelron. Coniuratione rite completa, spiritus
aderunt vocati sine mora, quibus arcanum tuum ad amicum secure poteris committere.
Literas mittendas ad placitum facias. Arcanum sit,

qualecunque volueris.
A Micus mihi sit procul absens in arte Steganographiæ peritis, ad quem mihi sit magnum secretum &
arcanum, quod non sit alicui credendum, per literas etiam, nec insinuandum. Vt ergo maneant secreta
omnia, nuncium secretum mitto Spiritum, qui amico reuelet arcanum, & negotium meum teneat
secretum.
Vitam nostram emendemus humiliantes nos coram vniuersitatis summo actore. Humilitas Coelum
impetrat temptationes dæmonum nociuas annihilat, perniciosum mentis tumorem refrænat: omniaqe
incendia vitioru~ valenter exterminat. Trames humilitatis coronam meretur accipere, nobileqe regnu~
possidere. Ego træmitem constituo tibi innocentiam, morum honestatem, quam custodiens assiduè, non
peccabis. Sola nobis ista via est beatitudinis meritum cumulandi: vt gratis agentes Deo timeamus illum
rectissimo corde, fugientes tumultum sæculi: humilitatis exercitium nunquam fastidiamus, supernam
vitam inquirentes: Ioannes Trithem. Abbas Spanheim. scripsit 10. Cal. Apr. MD.

Cum literas susceperit in cui mittuntur, in arte peritus: signo principis cognito, faciat, quæ nouit esse
facienda: deinde dicat coniurationem.
Coniuratio.
I Cosiel osayr penarizo chulti meradym phrael melchusy dayr
pean cathurmo fabelron ersoti chamerusan iltham pedaly fuar

melrosyn crymarsy phroyson. Hac coniuratione comple-
ta, spiritus aderit vocanti, reuelans
arcanum.
CAP. XXVII.
CVIVS SVPREMVS SPIRITVS ET PRINCEPS VOCA-
tur Soleuiel, habens sub suo dominio principales 200. subduces

& comites 200. seruitores innumerabiles.
NTER eos spiritus, qui cum hominibus, in arte Steganographiæ peritos mores
habentibus, libenter conuersantur, est quidam Soleuiel nomine, non vltimus inter principes huius artis,
qui habet sub se duces principales 200. subduces siue comites similiter 200. qui inter se hunc ordinem
infallibiliter obseruant, vt qui hoc anno sunt duces, anno sequente sint comites, fiantqe; alternatis vicibus
ex ducibus comites, ex comitibus similiter duces. Seruorum autem certum numeru~ non adhuc reperi, qui
& ipsi ordines suos inter se secundum horarum dispositionem custodiunt.
R. R. R. R.
Inachiel Nadrusiel Axosiel 20 20 20 200 200
Praxeel Cobusiel Charoel 20 20 20 200 200
Morucha Amriel Mursiel 20 20 20 200 200
Almodar Prasiel Penador 20 20 20 200 200

Hic habes ex principibus Solouielis 12. quorum sex primi sunt isto anno duces, & reliqui sex comites:
sequenti anno isti erunt duces, & illi comites, & ita consequenter, alternatis semper vicibus.
Subseruitorum numerum collegi 1840. Quanquam sint plures quos nondum numerare potui. Cum autem
per istos Spiritus operari volueris, esto constans animo & fortis, nec terrearis ab eorum aspectu, cum
videris eos in forma serpentum apparere cum capite virgineo. Deinde fac, quæ sunt secundum artem
facienda; quibus præmissis, subiunge istam Coniurationem.
S Oleuiel marfoy chamerusyn oniel dabry diuiel pean vear, lasmyn cralmoty pedaros drumes, pean
vear chameron loes madur noty basray erxo nadrus peliel thabron thyrso ianothin vear perasy loes pean
nothyr fabelron bauesy drameron eschiran pumelon meor dabrios crimorsiel penyvear nameroy lyernoti
pralsones. Completo rite carmine, Spiritus aderunt vocati in consueta forma, quibus committas arcanum.
Arcanum ponamus ad placitum.
A Micum procul absentem, in arte Steganographia antea peritum, super quibusdam periculis
imminentibus auisandam duco. Sed publicum vereor, quu~ de alieno periculo facerem proprium: quod
euitare vt possim, non literis, non hominibus committo secretum, sed Spiritui, quem noui in omnibus fore
fidelissimum.
Arcanum ponamus ad placitum.
Ioannes Trithem. Abbas Spanheimensis ordinis

Sancti Benedicti R.P.D. Rutgero Sycambro, Ar-
chiepiscopo Naruiensi, S.P.D.
E Xponet tibi Nicolaus, reuerendissimus studiosissimusque Irbuisiensis Episcopus, generalem rerum
Ecclesiasticarum tuarum gubernatorem male rem gessisse, vinculis ligatum subiiciendo domini nostri
Desiderii regis vicarium benignu~ virum, & fame excruciatum interemisse. Hostem quotidie Desiderium
regem irrumpentem dioecesi expectamus. Sed te exoramus, succurras breui: vt in hostem non incidas.
Vale 9. Calend. April. M.D. 3.

Cum has literas acceperit is cui mittuntur (modo sit in arte generali imburus antea) faciat, quæ sunt
facienda, subiungens istam coniurationem animo constanti, nil metuens.
Coniuratio.
SO leuiel curtiel chamerusyn saty pemalros dayr ianothy cathurmo parmoy iotran lamedon frascu
penoy ilthon fabelmerusyn. Dicto carmine, Spiritus missus ab operante visibilis apparebit, reuelans
omnia commissa fideliter: & si quid remandare voluerit operanti, eidem Spiritui committat.
CAP. XXVIII.
CVIVS SVPREMVS SPIRITVS ET IMPERATOR
est Menachiel, qui habet sub se principes siue duces 20. comites
100. seruos incerti numeri, qui suis obe-
diunt ducibus.
VAMVIS ad omnem Steganographiæ operationem, quæ diximus, copiose nobis

videantur sufficere: ne tamen ea, quæ sumus experti, obliuioni tradamus: placuit adhuc nobis non nulla
subiungere, quæ esse ad huius artis perfectionem optima, prædictorum spirituum reuelatione,
cognouimus, & satis plene experti sumus. Est itaque inter alios spiritus, qui huic arti fauent, vnus
Menadiel nomen fortitus ratione officij, qui habet sub se principes & duces 20. comites 100. seruos
multos, quorum mihi incertus est numerus, qui omnes in commissis sunt fideles & optimi nuntij in causis
magnis regum & principum, per quos operabimur mirabilia.
R. R. R.
Larmol Benodiel 20 10 100 Barchiel Nedriel
Drassiel Charsiel 20 10 100 Amasiel Curasyn
Clamor Samyel 20 10 100 Baruch Tharson
Iam habemus ex ducibus sex, & ex comitibus , totidem nominatos, ex seruis quoque eis deputatos per

vices & ordines suos numero 390. Habent inter se hunc ordinem, vt prima vice duo duces vocentur &
vnus comes: qui secunda vice iterum vocatur, & nunc venit in ordinem ducum. Tertia vice fit comes qui
fuerat dux primi ordinis primus, & ita consequenter. Cum ergo volueris per Spiritus Menadielis aliquid
operari. considera diligenter, quis dux, & quis comes sit tibi vocandus secundum tempus & horas:
præmissisque præmittendis, dic Coniurationem.
Coniuratio.
M Enadiel marfoy peanos onael chamerusyn theor ianothy ofayr melros tudayr penorsyn sachul
tarno roseuas peathã asiel morfoy maplear casmyron storeal marpenu nosayr pelno dan layr thubra
elnodion carsephy drumos fabelmerusyn andu pean, purays calbyn nachir loes philuemy casaner. Hac
Coniuratione rita completa, aderit spiritus vocatus, videlicet primo comes vnus, duces duo cum seruis,
Arcanum sit qualecunque occurrit.
S It tibi arcanum ad amicu~ aut amicam, qualecunq; pro tempo-
re aut rerum varietate occurrit, quod non velis alicui alteri fieri
commune. Voca spirirum, commenda illi negotium, ni-
hil metuas; omnium fidelissimus est, bene com-
missum implebit.
Literas super his formare poteris, quales volue-

ris, ad placitum tuum.
M Agna sunt æternaqe innocentiam futura commda: angelicis laudibus homines lætantes interesse:
cernere lumen excelsum illud: æternæ beatitudinis splendorem, faciemqe maiestatis lumine proprio
videre. Attendite omnes, exactasqe negligentias lachrymis tergite inutiles curas nocentesqe exuite: reram
instabiliu~ deceptiones. O homines lutosi horrete: lucrum animarum tandem inquirite. Bonis moribus
virtutibusqe honorabiles estote: vanitates contemnite: Deum humiliter inuocate: nolite concupiscere
mundum, amaritudinem infundentem. Anno M.D. 9. Cal. April.

Cum has literas acceperit is cui mittuntur, ante in arte peritus: cognito charactere . supremi
principis Menadiel, præmissis his quæ sunt ex more præmittenda, Coniurationem dicat.
Coniuratio.
M Enadyel murty chamerose dayr pean cathurmo phameron ersoti pray saruepo, fabel metij rean,
charon ietlas Meduse fayr lamerosyn alty merchahon. Carmine dicto, spiritus missus apparebit vocanti
visibilis, referetq; omnia ei fideliter & secreto in aurem, quæ habet in commissis.
CAP. XXIX.
CVIVS PRINCEPS SVPREMVS VOCATVR MA-
cariel, habens sub suo Imperio duces, principes, comites & seruos com-
plures ad diuersa ministeria deputatos.
ACARIEL quoq; vnus ex supremis spiritibus, qui operationibus Steganographiæ

præsunt, non est omittendus à nobis cum principibus & seruitoribus suis, quia satis vtilis, promptus &
fidelis est ad omnia quæcunq; voluerimus. Habet autem principes 40. ex quibus nunquam pauciores
mittuntur in ministerium, quam 4. videlicet duces tres, comes vnus cum seruis non paucis: huncq; inter se
ordinem obseruant, vt per vices suas semper ex ducibus vnus gerat officium comitis, & secundum
quatuor partes anni. Et de his omnibus necessarium est operantem plenam habere notitiam. Sed iam ex
ipsis principibus nominemus aliquos, qui nobis ad operationem Steganographiæ nostræ abunde
sufficiant.
R. R. R. R. R.
Claniel Asmadiel Gremiel 40 30 20 10
Drusiel Romyel Thuriel 40 30 20 10
Andros Nastuel Brufiel 40 30 20 10
Charoel Varpiel Lemodac 40 30 20 10

Habemus iam nominatos ex principibus Macarielis 12. cum seruis numeratis 400. secundum vices &
ordines suos. Cum itaq; pereos in Steganographia (caue ne voces pauciores quam quatuor ad minus ex
prænominatis) volueris operari: præmissis ex more præmittendis, dic istam Coniurationem.
Carmen.
M Acariel myrno chamerosy purmy maresyn amos peanam olradu, chabor ianoes fabelron dearsy
chadon vlyses Almos rutiel pedaron deabry madero neas lamero dearsy, thubra dorpilto melrosyne draor
chalmea near, parmõ dearsy charõ alnodiel parsa radean, maroy reneas charso gnole, melrosin te dranso
casmar ebroset. Landrys masfayr therasonte noel amalan. Hoc carmine dicto, spiritus vocati aderunt in
diuersa specie apparentes, & frequenter quidem capite curn virgineo, corpore & cauda definentes in
formam draconis, inuoluentes & reuoluentes se quadruplici ordine.
Arcanum sit ad principem.
P Refectus regis aut principis, in terra seu prouincia constitutus, intellexit delatione secretissima hostes
in breui propositu~ habere prouinciam irrumpendi: vult auisare principem, sed nuntiis non potest, quia
torquendi sunt ab aduersariis in via vt tradant arcanum: nec literis, quoniam omnes aperiuntur per eos.
Vocat ergo spiritum, committit arcanum, literas fingit alienas.
Literas fingamus nihil conducentes.
R Ogamum, amicoru~ suauissime, tuum exemplar Tertulliani nobilissimi sapientissimiqe viri nobis vt
velis veteris amicitiæ intuitu rescribendum velociter mittere, Bernardiqe Epistolam ad templarios,
Tertulliano gloriosum Catholicæ sanctitatis nomen nouimus cuncti exhibitu~ antiquitus inter nostros:
nobileqe lumen scimus illum fidei sacræ non remansisse vltimu~. Actionib. erat eximius, gloriosus diuinæ
legis institutor: assertor nostræ libertatis deuotissimus. Licet in aliquibus repræhendatur, scripsit,
tamen, fidem exponendo nostram, honoranda volumina. Habebat autem Coniugem Zelosam, religionis
nostræ amatricem: humilitate & innocentia nobilem: castitate gloriosam. Extant rectæ institutionis ipsius
nonnullæ elucubrationes laudabiles, dulces exuberantesqe doctrinæ multæ: Epistolæ breues non inutiles,
nos ad inquisitionem æternæ gloriæ honorifice gratioseque hortantes. 8. Cal. April. Anno M.D. Ioannes
Trithem. scripsit.

Cum has literas aut quaslibet alias acceperit is cui mittuntur, in arte Steganographiæ antea peritus:
cognito signo Macarielis faciat, quæ sunt ex more facienda, subiungens Carmen.
M Acariel osayr chamerose chulti pesano dayr fameron; cathurmo pean ersoty lamedon so uapor
casrea mafyr. Ianos tharfia, peathan non acri pean etion matramy. Completo rite carmine, spiritus missus
visibilis soli apparebit.
CAP. XXX.
CVIVS IMPERATOR SVPREMVS VOCATVR
Vriel, habens sub suo dominio duces 10. comites vero siue subdu-
ces 100. seruorum incertus est nu-
merus.
ED nec Vrielem principem magnum nos decet omittere: quem nouimus experientia
nos docente non vltimum inter huius artis fautores vtilitatis locum possidere. Habet is sub suo dominio &
imperio duces & principes huic arti Steganographiæ deputatos 10. comites siue subduces, qui semper
ipsos duces comitantur, quilibet in ordine suo 100. seruos multos quorum mihi adhuc certus non est
numerus.
R. R. R. R.
Chabri 10 Dragon 10 100 20 α α ζ
Drabos 10 Curmas 10 80 40 ν α η
Narmiel 10 Drapios 10 60 60 κ Τ λ
Frasmiel 10 Hermon 10 40 80 η α δ
Byrmiel 10 Aldrusy 10 20 100 β ι α
Habemus hic duces nominatos cum comitibus & subseruitoribus, quorum nobis ministerium sufficit ad

complementum huius artis nostræ pro præsenti. Et nota, quod primi in ordine sunt duces & principes.
Secundi sunt Comites; habentque inter fe duos ordines, quos te scire ante omnia oportet. Illi qui sunt in
primo ordine, tam duces quam comites, quotiescunque vocantur, semper apparent monstrosi, capite
videlicet virgineo, corpore & cauda in forma serpentis. Qui sunt in secundo ordine, familiari nobis &
vsitata similitudine apparere consueuerunt. Nec pauciores venire solent, quam vnus dux & vnus comes,
sequens eum in vtroque ordine. Cum autem per istos Spiritus operari volueris, primo facito secundum
quod nosti ex arte faciendum: postea subdas istam coniurationem.
Coniuratio.
V Riel marfoys lamedonti noes, chameron, anducbarpean phusciel arsmony tuerchoy iamersyn nairiel
penos raseon loes vear fabelruso cralty layr parlis meraij mear, thubra aslotiel dubyr reanu nauosti masliel
pedonyto chemarphin. Cõpleta coniuratione, spiritus vocati aderunt, quilibet in ordine, prompti & hilares
obedire in omnibus. :.Q
Arcanum sit magnum valde.
S It mihi quoddam arcanum ad principem, vel ad amicum, cuius manifestatio mihi periculum,
damnum illi afferret non paruum. Vt ergo omnia maneant inter me & illum secreta: n&0tilde; homini,
non literis, sed spiritui commendo arcanum.
Literæ sint ad placitum nil metuentes.
I Ncipite fratres dilectissimi emendare negligentias, lachrymis assiduis tergentes transacta peccata,
saluatorem omnium viuentium rogantes residuo tempore. Exaudi Domine gemitus assidue
lachrymantium: veniam impende vitiorum: amator innocentium. Viuifica lugentes, viuificator inoclyte:
non contemnes exulantes homines. Miserere valde creater optime hominum Christe Iesu Saluator
nostrum nobilissime; libera infirmas animas exulum Iesu benignissime: salue miseros & veniam nobis
tribue. Humiles nos exaudi infirmissimos: in hora mortis horribili lumen concede iucundum omnium
consolator normaqe humilium. Anno M.D. 7. Cal. April. scripsi ego Ioan. Trithem. Abbas
Spanheim.

P Ostquam has aut alias quaslibet literas, signo Vrielis principis consignatas in fine, acceperit is cui
mittuntur in arte peritus faciat in primis, quæ nouit secundum artem facienda; & dicat coniurationem.
Coniuratio.
V Riel Aflan pemason cosayr chameron, chulty fabelmerõ deyr pean, cathurmo merosyn ersoti
chalmon sauepo Meduse rean lamerosyn.
Dicto carmine, inuisibilis Spiritus missus apparebit in forma sibi consueta: omniaq; sibi ab operante siue
mittente commissa fideliter reuelabit, & secretissime: ita vt nemo circumsedentium quicquam possit
percipere vel audire: semperque arcanum manebit secretum.
CAP. XXXI.
CVIVS PRINCEPS SVPREMVS VOCATVR BY-
diel, habens sub suo dominio duces 20. comites vero 200. seruo-
rum incertus est numerus: sunt multi
valde.
DHVC vnus restat è Spiritibus supremis, nobis ad operationem

Steganographiæ deputatus: vltimus quidem in ordine, sed cu~ primis dignitate: cuius nomen ratione
officij sui vocatur Bydiel, habens sub imperio suo duces 20. comites siue subduces 200. famulos &
seruos complures. Habent hi duces cum comitibus inter se certum ordinem: & quotiens ab operante
vocati fuerint, veniunt duces duo cu~ 20. comitibus, & apparent in forma humana, placidi, & prompti ad
omnia. Vicissim inter se mutantur vt cum primo anno duces vocati fuerint, postea comites, in secundo
comites pro ducibus vocentur.

R. R. R. R.
Mudriel 20 20 200 20 200 Charobiel 20
Cruchan 20 20 200 20 200 Andrucha 20
Bramsiel 20 20 200 20 200 Merasiel 20
Armoniel 20 20 200 20 200 Parsifiel 20
Lameniel 20 20 200 20 200 Chremoas 20
Habemus iam hic ex principibus & comitibus Bydielis decem signatos nominibus suis, qui nobis pro
præsenti sufficiunt ad omnem operationem nostram in arte Steganographiæ, cum seruis multis, qui
ordine~ suum obseruare nouerunt secundu~ imperium ducum & principum. Cum autem per istos in hac
arte operari volueris: præmissis præmittendis, dic coniurationem.
B Ydiel marchan chamerosi philtres maduse vear casmyren cralnoti: pean deuoon fabelros eltida
camean veor. Oniel vear thyrso liernoty: ianos prolsato chanos elasry peanon elsatha melros notiel pen
soes probys chyras lesbroy mauear iothan liernoti chrymarson
Carmine dicto sicut oportet, Spiritus vocati statim apparebunt visibiles, pulchre incedentes, & tanquam
amici se mutuo complexando ducentes, eruntque tibi voluntarij ad omnia obedientes.
Arcanum mihi sit qualecunque.
A Rrcanum mihi est, quod cupio scire amicum procul absentem valde secretum: substantiam
concernit occultam, quam necesse est amittere, si mysterium quolibet modo contigerit publicari. Vnde
non homini, non literis, sed solis spiritibus committo perferendum, quos noui & securos & fideles
Ioannes Trithemius, Abbas Spanheimensis, Rut-

gero Sicambro S.D. Et præsentem magni Basilij
dicat oratiunculam.
G Loria ineffabilis beatitudinis æternæ bonis exercitiis humilibusque acquiritur. Sedulis nunc
lacrymis tergite errata mortales: Deum amate, adorantes nomen sanctum illius. Tramitem Iesu Christi
humilis, erucifixi humiliter discite imitari, semper illi reddentes honore~, dulciter ardentes amore
benignissimi nostri saluatoris. Glorificate & exaltate laudabilem bonitatem eius, benedicite sanctum
nomem, zelantes bonitatis incendium. Vanos honores despicite: in aduersis laudes referre descite:
deuotionis exercitium amate, humilitatem nobilissimam excolite: Iesum nos de morte eripientem
saluantemque exaltate. Vale Cal. April. Anno Natiuitatis domini M.D.
Suscipiens autem literas amicus, in arte Steganographiæ antea peritus; cognito charactere Bidielis,
præmissis his, quæ sunt ex more præmittenda, generaliter dicat coniurationem.
Carmen.
B Ydiel maslo chameron theory madias near fabelron thiamy marfoy vear pean liernoty calmea
drules: Thubra pleory malresa teorty melchoy vemo chosray. Carmine dicto, spiritus astabit visibilis
duntaxat illi, qui eum vocauit: referet tibi commissa integre atque fideliter.
CAP. XXXII.
IN QVO PRÆSCRIPTORVM FIT QVÆDAM
necessaria recapitulatio. Inseruntur cauelæ nonnullæ, quæ vo-

lentibus exercere artem Steganographiæ sunt
obseruandæ.
OSTQVAM (Deo maximo superbenedicto laus) non sine ingenti & continuo
labore officia spirituum supremoru~ Steganographiæ nostræ præ cæteris fauentium descripsimus: ne
volentes per eos operari contingat errare in ordine, nominibus, characteribus, ducibus vel comitibus:

necessarium duximus generalem omnium tabulam pro memoria in hoc capitulo ordinare. Sequitur tabula
in hac & sequenti pagina.
R. R. R. R.
1 Pamersiel 1000 10000 100 10 K
2 Padiel [Pachiel] 1000 200000 100 10 K
3 Camuel 10 10 0 100 K
4 Aseliel 10 20 0 200 K
5 Barmiel 10 20 10 200 K
6 Gediel 20 20 00 200 K
7 Asyriel 20 20 10 100 K
8 Maseriel 30 30 00 300 K
9 Malgaras 30 30 10 200 K
10 Dorothiel 40 40 .0: 400 K
11 Vsiel 40 40 30 300 K
12 Cabariel 50 50 50 500 K
13 Rayfiel 50 50 40 400 K
14 Symiel 10 1000 0 4 K
15 Armadiel 1000 180 10 800 K

16 Baruchas 10 180 0 100 K
17 Carnesiel 1000 300 1000 300 1000
18 Caspiel 200 400 200 400 200
19 Amenadiel 300 500 300 500 300
20 Demoriel 400 600 400 600 400
21 Geradiel 200 100 40 30 60
22 Buriel 100 10 10 100 θ
23 Hydriel 10 20 100 200 θ
24 Pyrichiel 40 30 200 10 θβ
25 Emoniel 10 20 100 20 θ
26 Icosiel 10 300 100 30 θ
27 Soleuiel 20 20 20 200 θ
28 Menadiel 100 20 30 10 θν
29 Macariel 40 30 20 10 θδ
30 Vriel 20 10 40 30 θκ
31 Bidiel 30 40 100 20 κβ
In hac tabula posuimus vnum & triginta spiritus principales, qui presunt, quilibet in officio & in ordine
suo, omnibus operationibus Steganograpiæ nostræ, de quibus in hoc primo libro nostro sumus locuti:
supponentes vnicuiq; characterem sibi appropriarum: numerum & ordinem principum, ducum, comitum,
seruorum & subseruientium in propriis gradibus quoq; subiungentes, ne quis in hac arte studere cupiens
propter diuersitatem operationum incidat in errorem. Magna quidem huius artis mysteria non nisi à
studiosissimis viris penetrari possunt, illis videlicet, quos amor secretorum & natura promoueat ad
perserutandum, & qui desiderio scientiæ cõsequendæ nullum subire laborem honestum & possibilem

recusent. Homines autem pigri obtusiq; ingenio, & quos nec amor incendit ad studium secretorum
sapie~tiæ, nec natura iuuat, cum hanc nostræ adinuentionis arte~ secretissimam intelligere nequiuerint:
non nobis imputandum, sed suæ potius socordiæ, pigritiæ & malitiæ asscribendum intelligant: Quippe
qui aut voluptatibus carnis mundialibusq; curis immersum habentes ingenium, his perlustrandis cum
diligentia vacare nequent: aut sciam sapie~tes aut doctissimos arbitrantes, nostras compositiones
tanquam indignas suis lectionibus contemnunt. Aderunt etiam non nulli ita pristinis alienisq; traditonibus
consistere assueti: vt quicquid in illis nõ didicerint, aut impossibile aut superstitiosum arbitrentur. Nihil
istis ad huius profundæ artis scie~tiam ineptius, qui aut nolunt aut nequeunt altissima eius speculari.
Cæteru~ eos, qui & apti & voluntarij sunt studere in hac arte (si qui futuri sunt) vt proficere possint, in
fine huius libri paucis admonere statuimus. In primis monendi sunt, quatenus arte~ ipsam semper teneant
occultam: ne prauoru~ manus & notitiam penetret, qui multa & execranda scelers per ipsam facerent.
Nam etsi ars ipfa per se veraciter fit bona: tamen eius practica non minus ad malum per impios, quam ad
bonum conduceret per bonos. Maneat ergo inter bonos secretum, quod noceret inter malos publicatum.
Nec tame~ scientiam istam boni propterea debebunt contemnere, quia malis ad malum proficit; sicut nec
gladium spernit, qui homine~ prosternit. Deinde monendi sunt huius artis studiosi, ne præsumant ad
operandum in ea procedere: nifi prius in omnibus, quæ requiru~tur ad practicam scientiam, perfecte
fuerint instituti. Non enim me fugit, quantis rem periculis subijciant, qui minus periti in ea operari aliquid
tentauerint aliquando.
Item qui bene institutus in hac scie~tia voluerit operari per eam: diligenter obseruare meminerit
(secundum ea quæ diximus tam in circulo quam in singulis tabulis atq; capitulis) differentiam, loca,
nomina, ordines & officia supremoru~ Spirituum, duces quoq; eorundem, & quot sint comites in numero;
quem ordinem obseruent, & quot præsint substitutis: vt nouerit hec in cõiuratione exprimere. Nisi enim
omnia ista dilige~ter custodierit artis operator, non poterit proficere, nec ad intentionis suæ effectum
peruenire. Rursus diligenter attendat, quando vnusquisq; & ad quæ officia fide arcana nuncianda spiritus
sit vocandus, & ad quam orbis plagam habitet: ne erret vel in locis, vel in omnibus singulorum aliquorum
ve, quos vocare voluerit.
Item sit auisatus omnis in hac scientia operaturus, vt attendat diligentissimm, vt coniurationum verba
debite pronunciet, in quibus magna vis operationis nostræ consistit: quoniam dum in coniurationibus
error cõmittitur: spiritus vocati & vocandi nõ solum non obediunt; sed etiam omnino reluctantur.
Consequenter vero præmonitus sit, ne alterum vocet pro altero, sed vnumquemq; in ordine, tempore &
officio suo: quemadmodum à nobis pene in omnibus istius libri cap. sufficie~ter est dictum. Nam si vel
ex errore, vel ex qualibet alia neglige~tia, alterum vocauerit pro altero: nihil in operatione sua proficeret,
sed periculu~ sibi potius prouocarete
Item in coniurationibus & spirirus, qui vocatur, cum suis substitutis exprimatur ex nomine, & causa
vocationis antea statuatur in intentione: nec fiat operationis actus in rebus leuibus & prophanis, quas alter
alteri alioquin sine periculo siue per literas, siue per nuncios secure poterit intimare. Nõ enim nisi in
magnis & arduis nunciandis, quæ publicata vel damnum vel periculum inferrent operanti, hac arte
vtendum est. Item necessarium est omni operanti in hac arte scire naturas spirituum, qui sint boni, qui
mali, qui prompti & beneuoli ad obedientia~, qui duri atq; rebelles. Rursus, qui nocturnis operationibus
præsint, & qui diurnis: quia nisi naturas spirituum antequam incipiat operari nouerit: cum difficultate

maxima proficiet: & facile vertetur in stuporem. Item qui spiritus vocati coram operante appare~t
visibiles: præmisso verbo arcano, co~mittat duci siue comiti mentis suæ secretu~ verbis debitis &
appropriatis sub silentio: quia non est opus ad spiritu~ loqui voce extensa sed vtatur submissa. Cauendum
etiam summopere tam operanti q~ recipienti, ne in alioru~ hominum ha~c artem ignorantium presentia
operentur quicq~ ad Steganographiam pertinens, du~ ad locum secretum possunt habere accessum. Quod
si nequiuerint esse soli, sed coactus inter alios operari cõtigerit: agant ta~ secrete, tam prudenter, & cum
tanta industria, vt circumsede~tium nullus quicq~ de præsentia Spirituum intelligat. Sunt. n.omnes
Spiritus in ministerium istius artis deputati eiufmodi naturæ & conditionis, vt & tumultum hominum
penitus detestentur & fugiant, & publicum odiant conuentum. Item caue~dum quoq; est operanti, ne
Spiritum quoq~ sine literis, vel saltem charactere imperatoris eius dirigat: quoniam vbi ipsum
characterem impressum non conspicit, obedire vocanti & arcanum perferri C alicui penitus contemnit.
Literas aute~ duplici ex causa mittimus, quamuis arcanum sine literis per solum Spiritu~ nunciare
possemus: vt videlicet homines perfere~tes characterem à suspicione seruemus, & spiritum ipso
charactere alligatum amico ad obediendum coarctemus.
Finitur liber primus Steganographiæ Ioannis Trithemii

Abbatis Spanheimensis, 6. Cal. April. M.D.

------------------------------
Author: J. Tritheim

Steganographia, by Johannes Trithemius -- Book 2
Twilit Grotto -- Esoteric Archives Contents Prev Book 2 Next timeline
Book 2.
[84]
INCIPIT LIBER SECVNDVS STEGA-

NOGRAPHIÆ IOANNIS TRITHEMII ABBATIS
Spanheimensis ad Serenissimum Principem, Dominum Philippum, Comitem Palatinum Rheni, Ducemque

Bauariæ, Sacrti Imperii Archidapiferum ac Principem Electorem. PRÆFATIO.
N præcendenti libro, Dei summi auxilio freti, vnum & triginta per ordinem spiritus supremos artis nostræ
Imperatores cum ducibus, comitibus & seruitoribus suis nobis ad operationem necessariis non sine magno sudore digessimus:
quorum et si ad omnium arcanorum nunciationem, quantumlibet secretam, ministeria copiose omni operanti sufficiant: ne quid
tamen eorum, quæ ad perfectionem huius artis conducere possunt, videremur obmittere: libro primo secundum statuimus copulare.
Cum autem singulis horis diei & noctu spiritus singuli per quorundam sapientum træditionem sint ad varias operationes diuersosque
& mirandos effectus deputati: placuit nobis eorum ordinem duntaxat, non superstitionem, imitari: vt sumamus sine læsione
Christiani nominis ab eis quod nobis ad nostrum conducit propositum: reliqua vero tanquam magicis artibus plena, & fidei nostræ
contraria spernendo transeamus. Singulis itaque horis tam diurnis quam nocturnis deputatos per secretum Salomonis, cognominati
Hermetis in suo de Magia volumine Spiritus principales tanquam artis supremos imperatores cum cæteris officialibus, nobis ad
operationem propositam necessariis, assumentes prosequemur: dabimusqe & modum & doctrinam omnibus in hac arte studiosis,
quibus mentium suarum cõceptum secretum & arcanum qualibet hora tutiori consilio patefaciant amicis. Quilibet namque princeps
suis Spiritibus, ducibus, comitibus & seruitoribus tanquam speculator præsidet: ad cuius præceptum vocati à nobis legitimo carmine
veniunt: arcana commissa perferunt, & se nobis obedientes promptosque in omnibus ostendunt. Sed cum denuo Spirituum
mentionem sini habiturus, rursus mihi reor esse præfandum: Nihil in hac arte nostra haberi friuolum: nihil Euangelicæ traditioni aut
Catholicæ fidei contrarium: nihil omnino tradi superstitiosum. Omniæ enim, quæ vel in præcedente volumine diximus, vel in
sequentibus dicturi sumus, naturalibus, licitis & honestis sunt subnixa principijs: solisque peregrinis institutionibus velatum
mysterium, & verba nominibus inuoluta spirituum, lectorem requirunt eruditum. Vtimur enim ministerio Spirirus ad velandum
secretum, quud noceret reprobis publicatum. Et ne quis in horarum supputatione ex errore deficiat: horas planetarum tam in die,
quam in nocte, nos accepisse noscat.
CAP. I.
SAMAEL SVPREMVS IMPERATOR PRIMÆ HORÆ
dici præsidet: qui habet sub suo imperio, duces, comites & seruos complures,

quos mittit in hac hora tantum vocatos ad operantem in

Steganographia expertum.
PR IMÆ horæ diei, quæ in ortu solis sumit exordium, Spiritus & Imperator Samael dicitur: qui habet sub suo imperio duces,
comites, & subseruitores plurimos: qui vocati per operantem in hac hora duntaxat in Steganographia veniu~t: Arcanum quod eis
committitur perferunt, sed venire extra horam penitus contemnu~t. Et nota, quod duces & primi Samaelis principes raro mittuntur ab
eo ministerium huis scientiæ quippe qui magicis & nocturnis illusionibus hominum concitandis gerunt officium.
[86]
Comites autem cum seruitoribus suis ad ministerium huius artis specialiter deputati sunt: in quod etiam sine ducum presentia crebrius
mittuntur: qui cum sint ex supremo inter spiritus ordine: aliquantulum superbos se & rebelles exhibere vocantibus sole~t: nec facile
alicui nisi peritissimo in arte Steganographiæ sine labore & periculo obtem pereant: procaces enim sunt, & ad illusiones irrisionesq;
hominum promptissimi, deridentq; & subsannant maxime illos, quos in arte Steganographie minus offenderint esse peritos. Eos
autem, quos audaces, constantes & expertos in arte ipsa considerant, reuerentur & metuunt, eorumq; mandatis cum tremore &
reuerentia promptissime semper obediunt. Iam itaq; ex comitibus eorum, qui nobis sunt necessarij in operationibus Steganographiæ
hac hora, nomina referemus.
R. R. R. R.
Ameniel Brumiel 10 100 1000 µ ν
Charpon Nestoriel 10 100 1000 α β
Darosiel Chremas 10 100 1000 10 20
Monasiel Meresyn 10 100 1000 20 10
Habemus iam ex ducibus magni Samaelis 4. & ex comitibus totidem, ex seruitoribus ex triplici ordine 4440 quorum ministerium ad
omnem operationem artis Steganographiæ, quo ad primam horam diei, copiosè nobis sufficit.
Cum itaque in prima hora diei operari in arte volueris , characterem domini ascendentis scribe in schedulam primo, deinde lunæ
postea reliquorum planctarum omnium secu~dum ordinem consuetum, & in sine characterem signi eadem hora ascendentis. Cumque
hoc compleueris, scribe in dorso eiusdem schedulæ istam coniurationem cum silentio, tacens.
CONIVRATIO.
SA MAEL afluar onayr mylco layr madiel cuhiel naniel nabruys satiel atharbiel nadian naslon, ranyalcoha pemarson. Hac
Coniuratione scripta in schedula, vt præfertur, pulchrè, clarè & distinctè literas mittendas ad eum, quem volueris scire arcanum,
aptabis, inquacunque forma tibi placuerit, [87] quia nihil refert, quales (modo nullum in se secretum contineant literas mittendæ)
formatæ fuerint. Deinde, literis etiam scriptis, voca vnum aut duos ex comitibus secundum ordinem, si mnultis vicibus in hac ipsa
hora dici prima operaris, & dic coniurationem præscriptam ex eadem schedula, fortissima intentione, nihil metuens: qua rite
completa, spiritus vocati statim apparebunt tibi visibiles in forma familiari, sibique consueta, placidi, beneuoli, ad omnia
promptissimi seruitiis occurrentibus: quibus apparentibus committe principaliori inter eos arcanum tuum, dicens: Ameniel tibi per
virtutem occultam huius Coniurationis mando, vt ad Albertum Goëler de Rauenspurg, præfectum in Creutzenach, quanto citius
pergas, eique ex meo nomine dicas sic vel sic. His dictis subiunge verbum secretum, quod non est scribendum: statimque spiritus
auolabit. Literas autem charctere Samaelis obsignatas (sicut moris est) per nuncium mitte, in quibus nullum contineatur secretum, &
quæ nullius vereantur conspectum.
Arcanum sit, qualecunque occurrit.

SI T arcanum magnum, arduumque secretum, qualecunq; pro tempore occurrit & tale, quod nulli debeat communicari: nec literis
credendum, nec tabellionibus: quia non est in hac arte, maximé per spiritus huius secundi voluminis, operandum pro paruis leuibusq;
causis, quæ alias per literas nunciari possunt.
Literas super his formabis ad

placitum.
MA IESTAS Catholicæ fidei, cunctis firmiter seruanda hominibus foelicitatem vitæ sempiternæ Christo famulantibus
spopondit. Tenete Catholicam fidem Christianam, glorificate Omnipotentem, fugientes tumultum vanitatis. Nemo prauorum operum
viram beatam habebit. Homo fidelis sequatur Christum tramite virtutum. Operibus bonis decoratur integritas: & Catholicum nomen
Christiana fidelitate seruatur. Nam prauus homo fidem obnubilat. Christus odit temerarios, amatqe Christianos exercentes
Catholicas operationes, tranquillitatem venerantes.
Ioannes Trithemius Abbas Spanheimensis, edidi

Calend. April. Anno Domini M.D. --.
Cum literas acceperit is, cui mittuntur, in arte peritus præmittat [88] ea, quæ sunt ex generalis artis institutione præmittenda: & dicat
præscriptam coniurationem eo modo & ritu, quibus prædiximus in schedula scriptam cum charactere domini ascendentis, cæterisq;
exprressis. Mox autem vt coniurationem compleuerit: spiritum videbit præsente~, quo viso, imperterrite dicat + penador auenal +
solmenial phanu + sauear caschanti hernoty maduran. Amen. His dictis, sileat, & vicebit spiritum appropinquantem ad se, &
commissum arcanum referre in aurem secrete atque secure, quem sine timore ita audiat cum magna industria, vt si aliquis
circumsederit, ne vel nutu vel verbo spiritum indicec præsentem.
CAP. II.
HORA SECVNDA DIEI VOCATVR CEVORYM. CV-
ius princeps & supremus spiritus est Anael, qui habet sub suo Imperio Duces
10. Comites, Centuriones, Præsidentes 100. Seruoram & Subseruientium
non est certus numerus.
RÆSIDENS & Imperator secundæ horæ diei principalis vocatur Anael, qui habet sub suo Imperio deputatos in
ministerium huius artis Steganographiæ Duces 10. Comites, Centuriones & Præside~tes omnibus spiritibus suis 100. seruorum adhuc
mihi non est certus numerus. Hora autem diei secunda vocatur Ceuorym, in qua mutabiles operationes fiunt cunctis stupendæ
hominibus. Istius Imperatoris spiritus omnes sunt satis beneuoti, iucundi, hilares, & ad obediendum operante in arte ptomptissimi:
modo sit peritus in arte, fortis animo, constans & bene intelligens.

R. R. R.
Menarchos Orphiel Quosiel 10 100 G. n.
Archiel Cursiel Ermaziel 10 100 G. n.
Chardiel Elmoym Granyel 10 100 G. n.
In hac tabula posuimus ex ducibus Anaelis 3. ex comitib. 6. & ex seruorum n.330. qui nobis ad omnem operationem Steganographie
in hac secu~da hora diei per suos ordines missitando sufficiu~t.
Cum itaque in hac hora volueris aliquid in Steganographia [89] operari, scribe in munda schedula characterem domini ascendentis, &
secundum ordinem sequentem illum: cæteros planetas ac nouissime signu~ domus XII. cum encausto facto ex materia istius artis.
Deinde scribas in dorso prædictæ schedulæ istam coniurationem cum silentio, facie conuersa ad solem.
AN ael otiel aproisy rachymas, thulnear layr meuear theor cralnotiel amersoty mouear phroys lierto mear vrnesa elty famelron.
Coniuratione scripta, fac cætera, que nosti secundum artem facienda. Deinde Carmen sub silentio dicas: & spiritum mox videbis
præsentem, hilarem, iucundum atque beneuolum ad omnia: cui arcanum committas secure.
Arcanum ponamus quodcunque.
SI t nobis arcanu~ qualecunq; pro tempore occurrens, quod nec literis videatur vtiliter nec tabellioni committendum. Vocentur ex
spiritibus Anaelis dux & comes vnus, vel alter eoru~, vt libet. Committatur principaliori secretum debito modo, sicut oportet
secundum artis præceptum: & fideliter perferet.
Tenor literarum sit familiaris.
Ioannes Trithemius, Abbas Spanheimensis, Wilhelmo

Veldico, Canonico Sancti Augustini
in valle Franconis con philosopho
salutem.
T Vis respondere literis gauderem, ita me Christus gaudere faciat: transmitteremqe volumina flagitata, si tandem habuissem.
Zelatus sum n.pro maximis atqe grauissimis occultis tractatoribus naturæ zelo bono, quem habuere philosophi antiquissimi. Habeo
aute~ tibi gratias longe immortales, frater mi dulcissime, qui glutinum mutui tenuisti inuiolatum. Hoc n. familiari negocio, quod
graui modestia diligentissime pro curasse videris, plane cognoui: quod factum laudo: gratiasqe habeo nunquam morituras. Itaqe
morem gerere tuis petitionibus maxime cuperem, si postulata (nouit Christus) haberem. Ficiati varias translationes nuper vidi
latinas: Pici Mirandulani excellentissimi [90] viri, multa volumina fulgentissima legi Hippolytum vidi græcum si translatus sit
penitus, nescio Veritas summa, Christus cui nihil tenebræ occuktant quid ex corde morem tibi gerere cupio postulanti. Rogo zelato
virtutem zelo rectitudinis: laudes honoresqe perituros contemne. Laude~ existima veram præcedente~ Christum imitari. Fac rogo,
quatenus sacerdos existas operibus, Christumqe omni, quo viuis te~pore diligas. Verus amator Christi seruet zelo iusticiæ. Vera

animæ requies, & cognitio saluatoris piaqe obseruantia Catholicæ traitionis gloriam sempiternam omnibus præparat. Iesus
Christus, gloriosus bonoru~ omnium largitor, conferat tibi æternitatis amore~ Catholicum sacerdotem Christianoru~ efficiens. Vale.
4. Cal. Ap. Anno M.D.
Cum literas missas acceperit is cui missæ sunt, in arte petitus: præmissis generaliter præmitti consuetis, ordinet dominu~ ascendentis
cum cæteris: quæ sunt de more in chartula: dicatque coniurationem præscriptam. Qua dicta, spiritus missus apparebit visibilis: ad
que~ conuersus in trepide dicat. Fabelmerusyn passoriel liertos ryneas melchus thyrmo nydran vear padroys. Completo hoc Carmine,
spiritus mox blandus acceder, referabitque mysterium commissum fideliter. Caueat autem omnis in hac arte operaturus, tam is qui
mittit spiritum, quam ille ad quem fuetit destinatus: ne in publico vel inter alios, qui non sunt huius artis periri, quicquam operari
præsumant quia omnes spiritus horarij amant secretum, & publicum detestantur: & sine periculo non abirent.
CAP. III.
CVIVS HORA VOCATVR DANZVR, ET SPI-
ritus eius imperator supremus est Vequaniel, qui habet sub suo
dominio duces 20. comites 200. seruorum non
est numerus.
ERTIA hora appellatur Dansur, cuius supremus spiritus & imperator vocatur Vequaniel, habens sub suo
imperio duces 20. comites 200. Seruorum incertus est numerus. Horum officium est ad omnia generale: suntque satis prompti atque
beneuoli in omnibus, quæcunque eis fuerint commissa, & fideles & securi: nec sunt inuoluntarij ad obedientiam; sed vocati in
publico sine læsione aut periculo [91] vocantis minimè possunt. Amant enim secretu~, sicut & cæteri omnes, qui horis & earum
operationibus præsunt. Nomina vera omnium non noui, sed paucorum tantum, quæ reuelantibus ipsis in hanc tabulam redacta nobis
sufficiunt.
R. R. R. R.
Asmiel Drelmech Gemarij 20 20 200 200
Persiel Sadiniel Xantiel 20 20 200 200
Mursiel Parniel Seruiel 20 20 200 200
Zoesiel Comadiel Furiel 20 20 200 200
In hac tabula nominatos habemus ex ducibus 4. ex comitibus 8. & ex seruitoribus eorunde~ innumeratos 1730. qui nobis ad omnes
huius artis operationes in hora tertia diei sufficiunt. Cum ergo volueris in hac hora Spiritum pro aliquo nuntio perferendo ad amicum
vocare: non pauciores, quam ad minus duces duo, comites totidem cum seruiws eorum vocentur. Si aute~ plures vel pauciores vocare
volueris; poteris quidem, sed oportebit coniurationem habere ad imperatore~ vniuersalem, sine cuius mandato non violant ordinem
suum Spiritus. Itaque scribe in chartam nouam, characterem domini ascendentis, ceterosq, per ordinem planerarum, cum signo
domus duodecimæ, eo modo quo institutio artis requirit. In dorso chartæ scribe istam Coniurationem.
Coniuratio.

V Equaniel, odiel mesrij reuoij sotiel mear iamy otiel aslofian yrsoti breotion drearij fabel merusin. Coniuratione scripta
subiunctisq; his quæ requiruntur ex arte; dic eam voce submissa, ne à quoquã audiatui: & statim venient spiritus vocati, quos vt
videris, committe potiori secretu~, quem facile cognosces ex habitu: quia semper, qui primus est inter cæteros spiritus, coronatus
apparet.
Arcanum sit qualesecunque.
S Ecretum tibi sit qualecunq; ad amicum absentem, quod nec literis, ne á quopiam legantur, ut committendum, nec tabellioni, ne
quauis occasione aut precio corruptus aut metu te tradat in publicum. Voca spiritum horæ deputatum, committe illi arcanum, nil
metuens: perferet fideliter.
[92]
Litoras formabis ad placitum.
Ioannes Trithemius Abbas Spanheimensis Arnoldo

Bostio; Carmelitæ Gandauensi, Conphilosopho,
salutem & charitatem.
C Vm te amatorem artium humanitatis nouerim, deuotumqe Christianæ fidei cultorem, maximumqe fautorem omnium
philosophorum, libenter gratificor petitionibus tuis mira voluptate amicitiæ adductus. Librum de scriptoribus prænotatum
Ecclesiasticis Catholicisqe doctoribus, tibi hortanti ecce transmitto, vt habeas, quo animum oblectes. Codicem autem Hermetis, &
libros Dionysii de Spiritibus, opusqe grande Euencii de hibernis quæstionibus mihi remittas. Christus dignetur cordis nostri oculos
zelo feruentissimo sui amoris exornare: faciatqe nos habere amorem coelestium bonorum atqe desideríis infimis exutos vanos
honores doceat contemnere, quatenus artis sublimia, naturæ quoqe grandia secreta penetrare queamus, habeamuaque continuum ad
Philosophiam desiderium, purifiare affectus, quo Catholicam fidem semper honestissimis exornemus moribus. Tene magnum
verbum: philosophus es, dimitte omnia & inuenies: horam suspicare proximam mortis: quatenus paratus occurras. Vale. 3. Cal. Apr.
M.D.
Cum literas quascunq; charactere Vequanielis obsignatas acceperis; scribe figuram domini ascendentis, & domus XII. cum cæteris
quæ requiruntur ad artem in schedula noua, & in dorso eius coniurationem prædictam; & statim Spiritus missus apparebit visibilis;
quem mox vt videris, dic carmen istud.
F Ameron aprois liernoti stadiuear diuiel sauean Lamersy. His dictis, suscipe verbum ex ore Spiritus sine pauore, quia satis fidelis
est. Et caue, ne in publico coram aliis opereris.
CAP. IV.

CVIVS HORA VOCATVR ELECHYM: ET SV-
premus Spiritus horæ appellatur Vathmiel, qui habet sub suo Imperio
duces 10. comites 100. seruorum non est certus numerus,
per quos in quarta hora fit operatio.
[93]
VARTA hora diei vocatur Elechym, cuius supremus angelus apparatur Vathmiel, qui habet sub se deputatos ad
hanc artem Steganographiæ duces nominatissimos 10. comites vero 100. seruorum infinitus est numerus. Habentq; officium
nunciandi generaliter omnia arcana: & sunt valde boni, beneuoli & obedientes ad omnia, quæcunq. iubentur. Verum secreti amatores
tumultus hominum valde detestantur. Ergo caue, ne inter alios constitutus, qui non sunt in arte periti, aliquid per eos operari
attemptes: quia nec facile coniurati accederent: & sine tuo periculo non abirent. Custodi omnia, quæ tibi præcipimus: & habebis
magnum in hac scientia profectum.
R. R. R. R.
Ammyel Emarfiel Iermiel 10 100 100 100
Larmich Permiel Thuroz 10 100 100 100
Marfiel Queriel Vanesiel 10 100 100 100
Ormyel Strubiel Zasuiel 10 100 100 100
Zardiel Diuiel Hermiel 10 100 100 100
Habemus in hac tabula ex ducibus Vathmielis 5. ex ducibus vero 10. & seruorum numero 1550. quorum ministeriu~ nobis ad omnem
operationem Steganographiæ ad quartam horam est sufficiens. Cum itaque in hac hora volueris operari: characterem domini
ascendentis & domus duodecimæ cu~ cæteris scribe in charta noua,& in eius dorso istam Coniurationem, sicut decet.
Coniuratio.
V Athmiel adres rheareso rafer rheotij venosi sayr fatiel cafa irsoti verotiel does ro fabel merusin. Deinde, post ea quam
præmiseris ea quæ sunt ex more præmittenda: eandem Coniuratione~ submissa voce dicas: & statim spiritus vocati aderunt, ad minus
vnus dux & vnus comes, cum seruitoribus eorum prompti ad obediendum tuis mandatis.
Argumentum secreti nuncij.
S It arcanum qualecunq; magnum & valde secretum, quod nullum omnino scire velis præter vnum. Voca spiritus horæ deputatos,
quot volueris, & committe principaliori secretum. Literas [94] scribe, in quacunque forma volueris, in quibus nihil contineatur
secretum, & quæ nullius omnino vereantur conspectum.
Ioan. Trith. Abb. Spanh. ordinis Sancti Benedicti,

Rutgero Vencaio Sicambro, Canonico ordinis

diui patris Augustini Coenobij
Dametensis, S.
E A, quæ mihi soluenda proposuisti, Christo adiuuante, resolui. An bene, tu, qui proposuisti ferto sententiam. Referam tibi
breuiter factam rem stupendam. Retulit mihi nuper frater quidam, amicus, quoque vnus, non vltimus: resuscitatum fuisse iuuenem ad
Christi inuocatione~ ex mortuis referentem miranda horrendaqe apud inferos, prauoru~ Christianorum narrantem tormenta: eorum
scilicet qui Christum peruerse agendo crucifixerunt: illius maximereos, quod benignissimæ redemptionis beneficium obliti, extiterunt
semper Christo ingrati: horribiliaqe pati eos, qui beneficiis, non bene viuendo, noscebantar ingrati: peccatisque occæcati
neglexerunt futura gaudia, voluptates mundi sectantes: qui commissis negligentiis remordentibus amarissime clamabant. Merito ista
sustinemus, qui redempto ri generis humani semper ingrati fuimus; Christiani nomine, actione gentiles. Terrenas consolationes
miseri semper inquisiuimus: ideò debitam retributionem accipimas æternæ damnationis. Heu nos infoelicissimos: quare Christum
offendimus? Quare tempus indultum contempsimus? Multa alia iuuenis resustitatus nobis retulit: quæ scribere penitus iam non
valeo: grauibus negociis maxime præpeditus. Ideoque, frater Christi vestigia zelose imitemur gratias semper mitissimo Saluatori
nostro agentes: rogantes, quatenus indulgeat nobis reatus commissos. Vale. 3. Calend. April.
Cum literas acceperit is cui mittuntur in arte peritus: obseruet dominum ascendentis eiusdem horæ, & signum domus duodecimæ
scribatque eorum characteres cum cæteris in charta, cum aliis quæ requiuntur ad operationem, dicatque postea coniurationem supra
dictam, & viso spiritu ista verba: Camerusin aproysi lierto thulnear venean maueas fabelron. His dictis, accedet spiritus missus: &
commendatum sibi arcanum fideliter & sine periculo reuelabit.
[95]
CAP. V.
CVIVS HORA VOCATVR FEALECH, ET SPIRITVS
Imperatorque supremus appellatur Sasquiel, habens sub suo imperio duces 10.
comites 100. seruorum maximum numerum.
VINTA hora diei vocatui Fealech, & spiritus eius nominatur Sasquiel, Imperator magnus & potens, qui habet
sub suo Imperio inter multos duces 10. comites 100. cum famulis eorum, in ministerium diuersarum & maxime secretarum artium &
huius scientiæ nostræ deputatos. Et notandum, quod duces raro vocantur in hora quinta ad operationes Steganographiæ, quia non sunt
semper necessarij: cum comites vna cum seruis sibi deputatis ad omnem operationem nobis copiose sufficiant. Si quis tamen etiam
ex ducibus videre aliquos, potestateq; vti eorum voluerit: potest vocare vnum, duos aut plures: & venient sine mora, qui satis
beneuoli sunt & prompti ad obediendum operantibus.
R. R. R. R.
Damiel Iameriel Omerach 10 100 1000
Araniel Futiniel Lameros 10 100 1000

Maroch Rameriel Zachiel 10 100 1000

Sarapiel Amisiel Fustiel 10 100 1000
Putifiel Vraniel Camiel 10 100 1000
Ex ducibus Sasquielis, iam nominatos 5. habemus, ex comitibus vero 10. & ex seruorum numero 5550. quorum ministerium ad
omnem operationem præsentis horæ sufficit. Cu~ itaq; per aliquem ex prædictis operari ad Steganographiam in quinta hora diei
volueris: scribe characterem domini ascendentis, domus duodecimæ cum cæteris, quæ ad artem requiruntur in chartula munda: & in
eius dorso Coniurationem istam, eo quo scis modo.
Coniuratio.
SAsquiel adres rhetroseti rosiel emelto

satu olmeniel irsoti sauear nauediel
liernoti chameson. His completis,
cæterisq; necessariis subiunctis, dic
ipsam coniurationem, sicut oportet:
statimq; videbis spiritum, quem
vocasti, visibiliter præsentem, cui
arcanum secure committere potes.
[96]
Argumentum nunciandi arcanum.
SIt nobis arcanum qualecunq; ad

amicum, quod scire preter ipsum
velimus nemine~: sitq; tale, quod nec

literis tuto committatur, nec
tabellionibus. Vocemus vnum ex
comitibus Sasquielis supradictis:
committamus illi secretum, literas
adiungamus charactere illius
consignatas: tutique erimus.
Literarum Tenor ad placitum.
Ioannes Trithemius Abbas Spanheimensis Reli-

gioso fratri, Nicolao Baselio ex Durckheim,
Monacho Hirsaugiensi, S.
SAnctam obedientiam, bone frater

humilitatemqe negligis: Benedicti
constitutiones labefactas. Relatione
omnium successiue conuenientiu~
cognoui te Zelam bonum odio habere:
normam Religionis, Catholicamqe

obedientiam spernere: operibus
artibusqe sæcularibus occupari. Bone
frater quid agis? turbasti nos:
fatuosque zelaris bilingues: odium,
amaritudinem, rixas, contentionesqe
amas, bonitatem odis, bilinguis es,
contentiosus, superbus. Fatue quid
agis? Tempus adest ocyus secundum
iustitiam corrigendi zelose has
negligentias tuas: zelumque
amaritudinis flagellis humilitatum nisi
accurras humiliter nobis infringere:
officio zelare cogimur contra omnia,
quæ actitas fidei moribusque
Catholicis seditiosa. Vale ex Spanh.

prid. Cal. April. Anno M.D.
Cum literas acceperit is cui mittuntur
in arte peritus: cognito charactere
Sasquielis, præmissisq; præmittendis
ex more, dicat supra dictam
coniurationem: & statim Spiritus
missus apparebit & se visibilem
exhibebit. Quo viso, mox dicat ista
verba: Fabelmerusyn aueual vear
plyan cralti penason. His dictus
Spiritus auditis mox accedens
reuelabit arcanum:
CAP. VI.
CVIVS HORA VOCATVR GENAPHERYM ET
Spiritus eius imperator supremus

appellatur Saniel, qui habet

sub se duces & comites 110. cum
multis
famulis.
[97]
XTA hora diei vocatur

E
Genapherym, & angelus eius est

Saniel, magnus & potens in
operationibus suis: qui habet sub suo
imperio duces 10. comites 100. seruos
5550. in ministerium diuersarum
operationem deputatos: qui nobis ad
omnia; quæ per Steganographiam in
hac hora voluerimus operari,
sufficiunt.
Duces tamen rarius vocãtur; licet
prompti sint & valde voluntarij ad
obediendum mandatis nostris: quia
comites eorum officia vt plurimum
peragere consueuerunt: cum in alijs
experimentis magicis sæpe
occupentur.
R. R. R. R.
Arnebiel Gamyel Nedabar 10 100 100
Charuch Ienotriel Permon 10 100 100
Medusiel Sameon Brasiel 10 100 100
Nathmiel Trasiel Camosiel 10 100 100
Pemiel Xamyon Euadar 10 100 100
Habemus ex ducibus Samielis hic

nominatos 5. ex comitibus 10. & ex
seruoru~ numero 5550. per quos fit
operano Steganographiæ in sexta hora
diei. Cum itaq; per istos Spiritus

operari volueris, fiat omnino in loco
secreto: & si ducem vnum aut plures
vocare volueris, in tua sit potestare,
quamuis non sit opus, quia comites ad
omnia intimanda nobis sufficiunt;
Itaque scribe in Chartula munda
characteres planetarum & signorum
consuetos, & in dorso eius
coniurationem.
Coniuratio.
SAmiel asiel thebrean pothijr ersoty

mear pornys layr moas, famerosyn.
Deinde, præmissis præmittendis, dic
eandem coniurationem eo ritu, quo
nosti: statimque Spiritus vocatus
aderit, ad omnia promptus & alacer,

quem mittas procul aut prope ad
amicum, vt perferat secretum.
Argumentum Secreti.
ARcanum qualecunq; habueris, ad

quemcunq; in arte Steganographiæ
peritum per Spiritus Samielis in sexta
hora diei secure mittere potes: quia ad
omnia sunt intimanda generales, & in
[98]
commissis omnino fideles, si debito
modo in omnibus secundum præcepta
nostra processeris.
Forma literarum, vt placet.
HVmilimis lamentis orantes gratiam

remissionis consequemur, gemitibusqe

recipiemus reatuum libertatem.
Homines assidue poenitentes lætitiam
merito percipient: iustitiæ operibus
Catholicam pietatem adornantes:
benignitatis lege~ tenebunt Catholicæ
laudem. Omnes liberabit piissimus
saluator, remisitqe peccata
indulgentiam optantibus, diligentibus
tramite~ Catholicæ religionis: gaudia
percipient beatitudinis. Bona potestas
libertatis tramitem legis seruantibus;
gloriose triumphabunt, beatitudinem
lucidam obtinebunt lumine trinitatas.
Anno M.D. Cal. Apr. Ioan. Trith.
Abbas scripsit.
Cum has literas acceperit is cui
mittuntur in arte peritus; præmissis
præmittendis, dicat coniurationem: &
mox Spiritus missus apparebit, quem
vt præsentem viderit, dicat hæc verba:
Charmes pormeniel vear saseuij
liernoty noty ersy melron. His dictis
sicut in arte præcipitur, Spiritus
accedet propius, commissumque sibi
arcanum fideliter & secrete reuelabit.
CAP. VII.
CVIVS HORA VOCATVR HAMARYM, ET SPI-
ritus eius Barquiel, habens sub suo

imperio duces 10. comites 100.
seruorum mihi non est certus

numerus.
PTIMA hora diei vocatur

E
Hamarym, & angelus eius appellatur

Barquiel: qui habet sub suo imperio
duces 10. comites 100. seruorum
magnus & incertus est numerus.
Quorum omnium ministeria per vices
& ordines suos ad omnem
operationem Steganographiæ in hora
diei septima nobis abunde sufficiunt.
Cum autem operari volueris per
Spiritus prædicti imperatoris in
septima hora: non voces pauciores,
quam ad minus vnum ducem, & vnum

comitem, qui habent seruos sibi
deputatos, quilibet in ordine suo. Vt
autem habeas ad manum nomina
aliquorum ducum & comitum, per
quos queas operari: tabulam attende.
[99]
R. R. R.
Abrasiel Harmiel Pasriel 10 10 100
Farmos Nastrus Venesiel 10 10 100
Nestorii Varmay Euarym 10 10 100
Manuel Tulmas Drufiel 10 10 100
Sagiel Crosiel Kathos 10 10 100
Hic nunc habes nominatos ex ducibus

5. ex comitibus 10. & numeratos ex
seruorum ordine 600. Duces &
comites vocantur ex nomine, & sunt
satis prompti ad obediendu~ vocanti in
omnibus, quæ pertinent ad huius artis
ministerium. Cum itaq; per eos operari

volueris; scribe in charta munda
characteres domini ascendentis domus
12. cu~ ceteris ex more scribe~dis; &
in dorso eius scribas istam
coniurationem secundum artis
præcepta, vt scis.
Coniuratio.
LAmedon mosco vrsoty tharuean:

dayr Lays emel thebrean rasoty
bamerson.
Deinde subiunctis, quæ sunt ex more
artis subiungenda, dic ipsam
coniurationem cum forti intentione,
sicut oportet: & statim Spiritus vocatti
visibiles apparebunt. Arcanum non

comiti sed duci committas, nisi forte
comitem sine duce vocasti; quod etsi
fieri posse non nego, tamen secundum
præceptum artis ad minus dux vnus
cum comitibus, quod volueris,
vocantus est.
Argumentum secreti, vt vis.
ARcanum tibi sit qualecunq; ad

amicum, quod nulli alteri velis esse
commune. Ideo neque literis neque
tabellionibus confidendum: quia
vtrobique fraus interuenire potest.
Voca ex supradictis Spiritibus, quot
volueris: committe potiori arcanum
nihil metuens, quia boni & fideles sunt
ad omnia.
Literarum forma sit ad placitum.
Ioannes Tritth. Abb. Spanh. Strenuo militi Henri-

co de Bunano, con philosopho studiosissi-
mo, Salut. dicit.
COmmodaueram libros tib~ meos sub

conditione restituendi, miles
charissime Bunane: sed ecce minime
eos restituisti quos in breui remittere
debuisses. Contra legem facis, quã
fides Catholica de promissione
sanciuit: non [100] differas, quod
promisisti, soluere cunctis: non decet
bonu~ & honestum virum, ortum
parentibus maioribusqe nobilibus,
violare promissum. Promiseras autem
breui diligentissime restituere.

Leuitatis est quasi ad Calendas
Græcas promissionem differre. Nonne
satis expectaui cum beneuolentia
grandi? Maxima promittere
turpissimum est minima reddenti.
Militem ornat bona fides. Quod
grauius crimen accommodatum
denegare promissum: nec decet
Christianum nolle seruare condictum.
Iubet autem Christianæ legis
constitutio seruare promissum,
reddere mutuum: & quod tibi
desideras fieri, etiam aliis facere
libenter oportet. Ego libros expostulo
meos, quos tibi supplicati
accommodaueram, Longiores
excusationes, quas ad Calendas
Græcas pro mittis, dimittito. Mentem
meam breuibus tenes. Nomen tuum
honestumqe genus Buna Wensiu~
considera: mihiqe mea volumina
remitte. Vale ex Spanh. 4. Nonas
April. Anno Domini M.D.
Cum has literas aut quaslibet alias
acceperis ab eo, qui spiritum ad te
misit: cognito signo Barquielis,
obserua in eadem hora dominu~
ascendentis & scribe characterem eius
cum cæteris ad chartam mundam: &
coniurationem scriptam in dorso leges
occulte, sicut oportet: & statim spiritus

missus apparebit, quem mox vt
videris, dic ista verba ad eum.
Mefarym burne; theor alueas casuean
cralti lierto aply charmoys. His dictis,
spiritus missus propius accedens
reuelabit tibi arcanum commissum sibi
fideliter. Sed vide, vt sis fortis,
constans & imperterritus in omnibus.
CAP. VIII.
CVIVS HORA VOCATVR IAFANYM, ET AN-
gelus eius dicitur Osmadiel: qui habet

sub suo Imperio duces 10. comites
100. seruorum incertus est numerus.

CTAVA hora diei vocatur

Iafanym, & spiritus eius principalis
appellatur Osmadiel secundu~
Picatricem in magicis: qui habet sub
imperio suo duces 10. comites 100.
seruos innumerabiles deputatos non
solum ad operationem Steganographiæ
nostræ, sed etiam ad multa
experimenta magica. Et dicit Salomon
Iudæus cognomento Hermes, in libro
de natura spirituum: quod omnes isti
prænominato Osmadaeli [101]
obedientes & subiecti duces & comites
in diuersis transformationibus ad
libitum operantis venire consueuerunt:
que~admodum ab operante iussi

fuerunt. Sed iam aliquorum nomina
ponamus.
R. R. R. R.
Sarfiel Demarot Mariel 10 10 100 100
Amalym Ianofiel Remasyn 10 10 100 100
Chroel Larfuty Theoriel 10 10 100 100
Mesial Vemael Framion 10 10 100 100
Lantrhotz Thribiel Ermiel 10 10 100 100
Ex ducibus quinque; & ex comitibus

10. iam nominatos in tabula habemus,
qui nobis ad omnem operatione~ huius
horæ sufficiunt. Cum autem per eos
operari volueris in Steganographia:
scribe in chartula munda cum
characteribus & coniurationibus
consuetis: & primo subiunctis
subiungendis, dic ipsam

coniurationem scriptam, quæ est talis.
Coniuratio.
OSmodael aneor ersoty neas, hays layr

Caphrayn thelreas mear penarsy. Hoc
Coniurationis carmine dicto, spiritus
vocati aderunt, prompti & obedientes
ad omnia. Arcanum duci committas,
non comiti, nisi ille fuerit absens: quia
semper principaliori inter venientes
debet commendari.
Argumentum secreti ad placitum.
SIt nobis arcanum qualecunq; (quod

velimus scire amicum procul
absentem) & tale quod non velimus
venire ad alicuius alterius notitiam; &
sæpe contingere potest. Ne ergo vel

tabellarius mysterium qualibet
occasione reuelet, vel in manus
peregrinas literæ perueniant;
operemur, & per spiritum erimus
securi.
Ioannes Trithemius Abb. Spanh. ordinis Sancti
Benedicti Domino Conrad. Abb. Sancti
Stephani Herbipolensi, S.D.
EXiit rumor de Lympurgensi Abbate,

quod dimiserii fratrem Ioannem
Rielsdorfensem, virum fidelem, &
temporalium rerum maxime peritum:
[102] nouosque introduxerit monachos
Pantimoranos, ipsosqe sibi
deputauerit officiales. Miror
vehementer factum inutile.

Veruntamen cum recordor
consuetudinem Lympurgensium,
nescio quid dicam. Temporaliu~
siquidem sunt nescij: ideoque
dimiserunt virum fidelem, quoniam
facta eorum redarguebat: qui
debuissent gratias dixisse saluatori
nostro Iesu Christo pro fidelitate tanti
fratris, qui reuelare eorum
necessitates potuisset. Miseri quare
repellitis bonum necessariumque
adiutorem? Quid dicam? Non laudo
recessum tam vtilis fratris,
temporaliumque peritissimum rerum,
qui Lympurgensibus subuenisset quam
citissime. Doleo vehementer: ita

desipuisse Lympurge~sis monachos,
qui virum dimiserunt optimum: &
monachos nihil penitus valentes in
rebus temporalibus Oeconomos
constituerunt. Machari Abba, non sic
virum decebat. Primo laudasti, nunc
repulisti tibi virum multum
necessarium, nulliqqe postponendum.
Fateor si Christus eum mihi dedisset:
vt Christianum decet, maximas nunc
gratias agerem: curaremqqe ne
discederet vnquam. Verum tu Christo
ingratus maluisti virum fidelem
prauorum fatuo consilio fatigatum
dimittere: ne videretur rebus tuis

desertis spes esse recuperationis. Ex
Spanh. 3. Non. April. M.D.
Cum literas istas vel quaslibet alias
receperit, signo Osmadaelis signatas,
is cui mittuntur in arte peritus,
præmissis præmittendis, dicat
coniurationem præscriptam, & mox
spiritus missus visibiles apparebit:
quem vt videris, dic: Menason aproysy
elmano thulneas assierto mauear
veneas cralnoti permason, His dictis,
nuncius spiritus arcanum tibi
manifestabit.
CAP. IX.
CVIVS HORA VOCATVR KARRON, ET NO-

men supremi Angeli eius est Quabriel,

habens sub suo Imperio
duces 10. comites 100. seruorum non
est cer-
tus numerus.
NA hora diei vocatur Karron, &

O
spiritus eius principalis appellatur

Quabriel, qui habet sub suo Imperio
multos & pene innumerabiles duces,
comites & seruos, è quibus in
ministerium huius artis nostræ
Steganographiæ deputati sunt ex
ducibus 10. & ex comitibus 100. qui
seruos deputatos sibi multos habent in
ordinibus. In primo ordine [103] sunt

10. in secundo 20. in tertio 30. in
quarto 40. in quinto 500. in sexto 600.
in septimo 700. in octauo 1000. & 80.
in nono 90000. in decimo vero sunt
100000. Sed raro per omnes ordines
vocantur spiritus: & si vocati fuerint:
non omnes sed aliqui cum ducibus &
comitibus suis secundum Imperatoris
iussionem venire consueuerunt. Dixit
autem Raziel magnus in libro suo de
præstigiis & transformationibus, quod
istorum spirituum maximus est
numerus: & ordines suos singuli in
omnibus ministeriis & officiis
diligentissime custodiunt: & Salomon
Hermes Iudæus de natura spirituum

dicit istos apparere solitos in ea forma,
quam operans in arte descripserit, in
sua voluntate. Sed nunc iam
aliquorum ducum & commitum
nomina exponamus.
R. R. R. R.
Astroniel Kranos Trubas 10 10 10 100
Charmy Menas Xermiel 10 10 10 100
Pamory Brasiel Lameson 10 10 10 100
Damyel Nefarym Zaznor 10 10 10 100
Nadriel Zoymiel Ianediel 10 10 10 100
Hic iam habemus nominatos duces 5.

comites 10. numeratos, ex seruis eius
deputatis 650. qui nobis sufficient.
Cum autem in nona hora diei per istos
spiritus operari volueris; obserua
dominu~ ascendentis, & scribe in

charta munda ea, quæ sunt secundum
artis institutionem præcepta, & in eius
dorso coniurationem.
Quabriel, odiel, amear, cayn alco
mean chyr pareos payr peray, thubro
menasry. Deinde, præmissis ex more
præmittendis, dic ipsam
coniurationem, sicut in arte præcipitur:
& statim Spiritus vocati aderunt, in
quacunque forma volueris, prompti &
fideles ad omnia: potiori committe
secretum.
Argumentum Secreti.
ARcanum nobis sit qualecunque ad

amicum: quod volumus esse

secretissimum, & nulli omnimodo
reuelari præter ipsum. Vocemus itaque
ex supra dictis ducibus & comitibus
vnum aut duos iuxta institutionem
artis; & committamus potiori
secretum.
[104]
Formemus literas ad placitum.
Ioan. Trithem. Abbas Spanh. Ord. S. Ben. Religioso

Patri, Ioanni Hugonis Guardiano, fratrum mi-
norum sancti Francisci in Creucenach,
Salutem & charitatem.
REligiose venerandeqe pater, scio

quod omnia libenter amicis concedis
aptata: propterea deprecor humiliter,
quatenus intuitu Catholicæ pietatis
diutius apud nos detentos summa cum

charitate tuos zelosos fratres non agre
feras: oportuit namqe eos, me
obsecrante, manere. Gloriosum nobis
gaudium erat: gaudentibus nobis
omnibus sine delicto. Exultauimus in
domino gaudio spirituali gratias Deo
omnipotenti bono zelo referentes.
Quid tali, obsecro, conuentu
religiosius? vbi nihil dicitur ociosum,
nihil zelatur iniquum, Christus Iesus
saluator omnium nos faciat gaudere in
gloria sempiterna: Gloriosi virtutum
Zelatores veritati nihil præponunt.
Gauifi sumus gaudio sancto, orantes
vt memoratos fratres tranquille

suscipias, omnemque amaritudinis
zelum deponas. Vale ex Spanh. 3. Non.
Cum literas has aut quaslibet alias
acceperit is charactere Quabrielis
consignatas in arte peritus: præmissis
præmittendis, dicat præscriptam
coniurationem: qua dicta mox
Spiritum videbis destinatu~, quem vt
viderit, dicat ista verba: Mesraym
pasloriel vear reneam cralty thio
phroysy ma mear hamorsy. His dictis,
Spiritus missus placide accedens dicet
tibi commissum arcanum.
CAP. X.
CVIVS HORA VOCATVR LAMARHON, ET
Imperator eius supremus Spiritus

Oriel appellatur, qui habet sub
suo imperio duces, comites & seruos
multos.
CIMA hora diei vocatur

E
Lamarhon, & angelus eius supremus

appellatur Oriel Imperator magnus &
potens, qui secundum Salomonem
Iudæum multos habet sub suo imperio
duces, per quos sunt miranda
experimenta in magicis hora diei
decima. Habent autem inter se ordines
decem illi duces, & comites illi, qui ad
operationem Steganographiæ [105]

deputati sunt cum famulis eorum. In
primo ordine sunt 10. in secundo 20.
in terto 30. in quarto 40. in quinto 500.
in sexto 600. in septimo 700. in octauo
800. in nono 900. in decimo 1000.
Nos autem ex primis quinque
ordinibus comites 10. ex vltimis vero
duces quinque duntaxat assumentes in
operationibus nostris contenti sumus
Si quem delectat pluriu~ nomina scire;
vocet vnu~ ex nominatis in tabula, &
interroget eum; & audiet, quæcunque
voluerit; & quotquot voluerit scire,
perfecte sciet ex illo.

R. R. R. R.
Armosy Lemur Xantros 10 10 100 100
Drabiel Ormas Basilon 10 10 100 100
Penaly Charny Nameron 10 10 100 100
Mesriel Zazyor Kranoti 10 10 100 100
Choreb Naueron Alfrael 10 10 100 100
Habemus hic ex ducibus Orielis

quinque & ex comitibus 10. cum
seruis sibi deputatis per vices suas in
numero 1100. qui nobis ad omnem
huius horæ operationem sufficiunt.
Cum autem operari per ipsos in hac
hora diei volueris; præmissis
præmittendis ex more, & scriptis
scribendis in charta munda: & ista
coniuratione in dorso eius ordinata,
fac cætera, vt scis.
Coniuratio.

ORiel burnadiel irasmny crismean

pormy ersoti amear medusen.
Postquam istam coniurationem
compleueris secundum rectam
institutionem artis: videbis ducem cum
cæteris Spiritibus vocatis præsentem,
cui committas arcanum.
Constitutio Arcani.
SIt nobis amicus cui bonum fauemus:

hunc ab aliquo circumcellione
supplantandum & circumueniendum
timemus. Cupimus ergo auisatum iri.
Apertis verbis per nuncios non
possumus: per literas, ne in manus
alicuius deueniant, similiter non
audemus. Vt ergo simus tuti, &
arcanum nostrum semper maneat

secretum: vocemus Spiritum vnum ad
minus prædictorum duce~. Venit,
obedit, perfert nuntium fideliter.
[106]
Epistola formetur ad placitum.
Ioan. Tritthem. Abbas Spanh. Henrico deBanauu,

Equiti Aurato, Philosopho & Mathematico
insigni, Salutem dicit.
CVm sis artiu~ humanitatis

studiosissimus; gaudebis, vt opinor,
vehementer, te inuenisse nouum
studioru~ socium. Is qui tibi has
literas exhibebit vir magnæ scientiæ
est, summus Philosophus,
subtilissimus Arithmeticus,
eloquentissimus Rhetor, Mathematicus
profundissimus, omnifariamqe
excellentissime doctus. Ornatissime
loquitur, Tulliana nitens facundia.
Nisi maxime tibi essem amicus, tantu~
virum penitus retinuissem: quonia~ eo
vsus philosophum doctissimum
expertus sum. Tibi maxime faueo tu
gratanter suscipe philosophu~ quem
tibi singulari amore inductus mitto. O
vtinam tales essent nostri quicunqe
studentes, qui timido corde nobilem
contemnunt scientiam. Iste vir studium
Philosophiæ & alias scientias,
altissimaqe naturæ profunda
scrutattur assiduè, continuè tractat &
acutissimè penetrat. Hominem igitur

Heinrice Bunavv liberali vultu
tractare pro Christio memineris. Vale
ex Spanh. 2. Nouemb. Anno Domini
M.D.
Cum literas acceperit amicus cui
mittuntur in hac scientia
Steganographiæ peritus: faciat omnia
quæ sunt secundum artem facienda, &
subiungat præscriptam coniurationem,
sicut moris est. Et cum viderit
Spiritum missum præsentem, dicat
hæc verba ad ipsum inter Spiritus
potiore~. Camyn aparsy aslotiel omear
reneas vean triamy cralty penason.
Quibus prolatis, statim Spiritus

accedet propius: & manifestabit ei
arcanum.
CAP. XI.
CVIVS HORA VOCATVR MANELOYM, ET SV-
premus imperator eius dicitur Bariel,

qui habet sub suo dominio princi-
pes, duces, comites & seruos multos.
DECIMA hora diei vocatur

N
Maneloym, & angelus eius supremus

imperator appellatur Bariel, qui vt
Hermes Iudæus scribit, multos sub suo
imperio Spiritus habet, per quos
miranda fiunt in hora diei vndecima,
in experimentis variis. Ex his deputati

sunt ad operationem [107]
Steganographiæ per ordines suos
multi. In primo ordine sunt 10. in
secundo 20. in tertio 30. in quarto 40.
in quinto 500. in sexto 600. in septimo
700. in octauo 800. in nono 900. in
decimo 1000. Hi omnes per vices &
ordines suos in ministerium huius artis
mittuntur: inter quos sunt duces &
comites cum seruis eorum, multi
valde, quorum omnium nomina non
est facile depromere, nec quidem opus
est: cum paucorum nomina scire
sufficiat, & operans in arte semper ex
vnius relatione spiritus plura aliorum
nomina scire possit. Et nota, quod

secundum Razielem, omnes isti
spiritus ad voluntarem operantis se
formant & transformant: ita vt in
quacunque forma eos videre voluerit,
iubeat ante Coniurationem eo modo
quo præcipit ars: & obedient ei
promptissime ad omnia. Sed iam
aliquorum nomina nobis sufficientia
exponamus.
R. R. R. R.
Almarizel Menafiel Almas 10 10 100 100
Prasiniel Demasor Perman 10 10 100 100
Chadros Omary Comial 10 10 100 100
Turmiel Helmas Temas 10 10 100 100
Lamiel Zemoel Lanifiel 10 10 100 100
Hic iam habemus ex spiritibus Barielis

nominatos 15. quorum quinque sunt

duces & 10. comites, qui habent
numerum seruorum 1100. qui nobis
pro nostris operationibus vndecimæ
horæ diei in Steganographia sufficiunt.
Cum itaque volueris per istos spiritus
operari, dominum ascendentis cum
cæteris obserua, secundum quod in
superioribus diximus, & istam
coniurationem cum aliis scribe in
charta munda, sicut moris esat in hac
scientia.
Coniuratio.
BAriel mylan theory madruson alfayr

dreschym taparoys mear moas layr
penason. Præmissis præmittendis,
dicistam coniurationem, sicut oportet:

& statim spiritus vocati apparebunt
quos vocasti: committe eis secretum,
quodcunque habueris.
[108]
Constitutio arcani cuiuscunque.
ESt nobis arcanum ad amicum, siue ad

alium quemlibet in arte nostra
peritum, quod neque per literas neq;
per tabellionem significare possumus,
quia periculum vtrobique formidamus.
Vocamus itaque spiritum,
commendamus potiori secretum: & in
omnibus tuti sumus.
Literarum tenor ad placitum.
Ioan. Trith. Abbas Spanh. ordinis diui Benedicti,

fratri Quirino, Monacho Corbeiensi

in Francia, S.
DE Genitrice perpetuæ Virginis

Maariæ transmitto orationem meam,
quam nuper postulasti Quirine: Aue
benignissima mater Anna, Mariæ
Virginis parens fulgentissima: tu
omnium inuocantium te adiutrix
fidelisstima: tu quærentium te nobile
refugium: quietum sanctitatis
beneficium. Salue pauperum aduocata
mitissima Consolatrix gementium
pulcherrima: virtutum apotheca
ornatissima. Aue tristium Rofocillatrix
Iuda: medicina infirmorum
saluberrima: fideliumque
Christianorum promotrix celeberrima:

veniam nobis orntibus impetra:
tremendum iudicem Christum mitiga:
tuis intercede pro famulis, vt
beatitudinem consequamur: nos te
intercedente sua benignitate petimus
suscipiat miseros. Amen. 8. Iduum
Cum literas acceperit is cui mittuntur
in arte peritus, attendat in primis
characterem horæ literis annexum:
quo cognito, operetur per dominum
ascendentis horæ, in qua literas
suscepit, cum cæteris in arte
præceptis. Deinde subiungat
orationem præscriptam, eo modo &

ordine, quibus oportet: & mox spiritus
missi apparebunt. Quos vt videris,
dicenda sunt ad principaliorem inter
eos ista verba: chamerusin maslotiel
vear reneas liernoty trismy penason.
Cum hæc verba dicta fuerint ad
spiritum inter alios potiorem, qui ex
habitu & corona facile cognoscitur &
semper: alios præcedit: mox reuelabit
arcanum in aurem.
[109]
CAP. XII.
CVIVS SPIRITVS MAGNVS IMPERATOR SVB SVO
dominio multos habet principes,

duces, comites & famulos. Hora vo-
catur Naybalon, & spiritus eius

Beratiel.
ODECIMA. hora diei vocatur

V
Nahalon, & angelus eius supremus

Imperator appellatur Beratiel: qui
secundum Salomonem Iudæum sub
Imperio sub spiritus habt ad diuersas
operationes deputatos pene innumeros.
Ex his omnibus deputati sunt ad
operationem Steganographiæ in
diuersis ordinibus diuersi. In primo
ordine sunt duces & comites 10. in

decimo. 100. in vndecimo 200. in
duodecimo 300. Hi omnes per vices &
ordines suos cum infinita copia
seruitorum ad operationes istius artis
deputati sunt intelligens & perfectus
operator in arte, quos & quot voluerit
in hora diei duodecima, poterit
aduocare. Omnes autem huius horæ
principes, duces & comites (secundum
sententiam Razielis) formas assumunt
ad placitum operantis.
R. R. R. R.
Camaron Plamiel Edriel 10 100 10 100
Astrofiel Nerostiel Choriel 10 100 10 100
Penatiel Emarson Romiel 10 100 10 100
Demarac Quirix Fenosiel 10 100 10 100
Famaras Sameron Hamary 10 100 10 100

Hic iam habemus ex spiritibus

Berathielis nominatos numero
quindecim, quorum 5. per totidem
ordines sunt duces, & decem comites,
quibus coniuncti, sunt famuli ad
diuersas operationes in secretis
magicæ 1100. Cum itaq; volueris per
aliquem eorum operari in vltima hora
diei, obserua dominum ascendentis
ipsius horæ & domum duodecimæ: &
characterem vtriusq; cum cæteris
necessariis in chartula munda scribe;
& in eius dorso istam coniurationem.
[110]
Coniuratio.

BErathiel Odiel irsoti rodu dreor

rauezo melros ethiel aty nodiel hayres
penason. Deinde, præmitissis omnibus
præmittendis ex more, dic istam
coniurationem debito modo: & statim
spiritus vocati apparebunt. Tunc
potiori committas arcanum, secundum
institutionem artis: & fideliter obediet
in omnibus.
Argumentum secreti cuiuscunque ad placitum,
quod occurrit.
ESt nobis amicus procul absens: huic

periculu~ scimus imminere, quod
ipsum latet: auisare illu~ cupimus, sed
ob certas causas in aperto non
audemus. Vocamus ergo secundum
horam huic operationi deputats

spiritus: arcanum secure
commendamus.
Literas, ad placitum formatas, signo spi-
ritus obfirmamus.
OMnis, qui de rebus temporalibus

gloriatur, virtuosus nequaquam restat
appellandus & qui amat res
transitorias, non potest amator esse
Iustitiæ: quoniam Catholica integritas
detestatur homine~ cupiditatibus
inhiantem. Sancta enim religio fidei
Christianæ mundi amore~ interdicit
hominibus suis: quoniam qui diligit
mundana gaudia foelicitatem
superna~ amittit. Catholicus non
Catholicè viuens Christum negasse

arguitur: & qui amat res temporales,
bonus esse Catholicus non dicitur. Qui
creatore~ amat, gaudia inquirit rerum
spiritualiu~. Christi amator cunctas
mundi vuluptates contemnit, nec curat
gloriam, diuitiasqe instabiles. Sed
mundi amator odit virtutes: de futuris
gaudiis nihil curat. Heu quid agitis
Christiani, vanis rebus intenti?
Cogitatis quæ non sunt honesta,
agitiqe religioni contraria. Nolite
miseri obsecro nolite huius mundi
perituras mox vanitates diligere.
Curate potius Christum amare,
quatenus nos recipiat ad cælestia

regna. Ioan. Trith. Abb.
Cum hanc præscriptam oratiunculam
aut quaslibet alias charactere
Berathielis obfirmatas susceperit in
arte peritus: faciat diligenter omnia
quæ præcipiuntur in arte; & dicat
coniurationem. Cumq; Spiritus, qui
sine mora venient, viderit esse
præsentes: dicat ad potiorem, qui
coronatus incedit: Famerulyn melysno
alny vemoby dreary drymes charsony.
Hic dictis, propius accedet [111] det
Spiritus, dicetque arcanum operanti in
aurem fideliter. Sed oportet eum esse
constantem, & non timere: quia boni

Spiritus sunt, & neminem lædunt in
arte bene institutum. Si quis autem
imperitorum accedere præsumpserit,
non euaderet periculum.
CAP. XIII.
CVIVS HORA VOCATVR OMALHARIEN, ET
angelus eius supremus appellatur

Sabrathan, qui habet sub suo
imperio principes duces, comites &
ser-
uos multos.
RIMA hora noctis vocatur

Omalharien, & angelus eius appellatur
Sabrathan, qui multos alios Spiritus

sub se habet, diuersis operationibus
magicis deseruientes temporibus &
ordinibus suis, sicut testatur Hermes
Salomon Iudæus in magicis
expertissimus. Ex his ad operationem
artis nostræ multi per vices & ordines
suos deputati sunt. In primo enim
ordine sunt 10. in secundo 20. in tertio
30. in quarto 40. in quinto 500. in
sexto 600. in septimo 70. in octauo 80.
in nono 90. in decimo 100. Hi omnes
in ministerium secretorum mittuntur
per vices suas & ordines occultos, de
quibus nos nec plenam habemus
notitiam, nec loquimur.
R. R. R. R.
Domaros Ramesiel Hayzoym 100 100 100 100
Amerany Omedriel Emalon 100 100 100 100
Penoles Franedac Turtiel 100 100 100 100
Mardiel Chrasiel Quenol 100 100 100 100
Nastul Dornason Rymaliel 100 100 100 100
Hic iam habemus ex Spiritibus

Sabrathan duces 5. comites 10.
nominatos, qui habent sibi per vices &
ordines suos deputatos famulos 2000.
Cum itaq; per istos operari volueris,
obserua dominum ascendentis, &
characterem eius cum cæteris
necessarijs in schedam mundam
scribe, & istam coniurationem in
dorso.
Coniuratio.
SAbrathan odiel melros rhupis othia~

elroz adiel methiel mear nasutiel lafian

irsoti brestion dreor chamerson.
Deinde præmissis [112] ex more
premittendis, mox vt coniurationem
præscriptam dixeris, vocatos Spiritus
videbis adesse, cum quibus facito
secundum, præcepta artis, quodcunque
volueris.
Arcanum sit ad placitum.
ARit arcanum magnum, & arduum

secretum, quod noceat publicatum: &
ob id nec literis, nec tabellioni
committendum: sed ministerium
Spirituum subeat, qui horæ præsunt, in
qua operaris. Non est tutum in leuibus
causis aduocare Spiritus: sed vbi
ministeria humana deficiunt, eorum in

arte requirantur.
Literarum tenor sit ad placitum.
Ioannes Tritth. Abb. Spanheim. fratri Nicolao Bas-

selio, Monacho Hirsaugiensi, cum salute
præsentem dicat ora-
tionem.
OMnipotens Deus, Creator excelsus

omnium, qui per Christum nos
Christianos redemit, Zelum sui dedit
amoris Catholicis, per lumen fidei
credentibus remissionem peccatorum
insinuans. Dedit autem liberalissime
suum dilectum filium, lumen
gratiosum liberare nos omnes
credentes de potestate regis Tartarei
luctuosi, destruereque carcerem

tenebrosum Zabulumque
crudelissimu~. Quid nos Christiani
passionibus Christi reddere digne
poterimus: homines infirmi, sine
operibus iustitiæ profitentes
Catholicam fidem? Orantes itaque
deuotissime te redemptorem nostrum
summis laudibus collaudamus,
dicentes: laus tibi lumen æternum,
omnium Saluator benignissime, qui
redemisti nos sanguine tuo.
Fragilitatem nostram Zelo amoris tui
confirma. Salua nos dulcissime Iesu
Saluator, cordibusque nostris Zelum
fidei Catholicæ infunde. Sanctus est
Zelus tuus: compunctionem operatur

in cordibus quærentium te Christe
Saluator benignissime. O Lumen
æternum, Iesu dulcissime: illumina
tenebras seruorum tuorum bonitate
solita. Iesu Saluator æterne salua
animas nostras: æterna nobis conferas
gaudia Christe audi seruos tuos
humiles, & omnibus indulge peccata
exorantibus. Saluator salua nos
miseros, licet indignissimos. Concede
nobis Zelum bonum humiliter
postulantibus, Amen. Scripsimus 18.
Calend. Maij. Anno Domini. M.D.
[113]
Cum acceperit literas is cui mittuntur

in arte peritus; obseruet & scribat
dominum ascendentis illius hore cum
reliqui in hac arte præceptis: &
præmissis; præmittendis, dicat
præscriptam coniurationem; & statim
Spiritus missi visibiles ei apparebunt,
quos mox vt viderit, dicat ad potiorem
ista verba: chameros burnean aslotiel
vear reneas cralty triomy penason. His
dictis, reuelabit arcanum in aurem.
CAP. XIV.
CVIVS HORA VOCATVR PANEZVR, ET ANGELVS
eius imperator supremum appellatur

Tartys, qui habet sub se princi-
pes, duces, comites & serues multos.
CVNDA hora noctis vocatur

E
Panezur, & angelus eius appellatur

Tartys, habens sub suo imperio
principes, duces, comites &
subseruitores multos, quos vocatos ad
diuersa ministeria operantium in
occultis naturæ secretis per vices &
ordines; suos mittere consueuit. Ex his
duodecim ordines ad nostram
scientiam Steganographie deputati
sunt: qui nobis ad omnem operationem
sufficiunt. In primo namq; ordine sunt
10. in secundo 20. in terno 30. in
quarto. 40. in quinto 50. in sexto 60. in
septimo 70. in octauo 80. in nono 90.

in decimo 100. in vndecimo 1000. in
duodecimo 100000.
Raro tamen contingit, vt per omnes
istorum Spirituum fiat operatio, quia
non est opus in altioiibus occupari:
cum infirmi nobis ad omnia copiose
sufficiant: nisi quis in arte bene
institutus & omnino perfectus omnium
præcriptorum ordinum principes
videre optaret, & eorum nomina scire:
ille posset omnes per ordinem
aduocare.
R. R. R. R.
Almodar Permaz Gabrynoz 100 10 100 10
Famoriel Vameroz Mercoph 100 10 100 10
Nedroz Emaryel Tameriel 100 10 100 10
Ormezyn Fromezyn Venomiel 100 10 100 10
Chabriz Ramaziel Ienaziel 100 10 100 10

Praxiel Granozyn Xemyzin 100 10 100 10
[114]
Hic habemus nominatos ex ducibus
Tartys 6. ex comitibus 12. seruos
quoq; numeratos per vices & ordines
distributos 1320. qui nobis ad
experimentum artis hac in hora
sufficiunt. Et nota quod (secundum
Salomonem & Ratielem) omnem isti
duces & principes Tartys beneuoli &
promptissimi sunt ad obedientiam: &
in quacunque forma iussi fuerint
apparere, illam libenter assumunt.
Cum itaq; volueris in hac scientia
operari: obserua dominum ascendentis
cum cæteris, quæ præcipimus,
diligenter: & scribe omnia, quæ sunt

scribenda cum ista coniuratione.
Coniuratio.
TArtys chrybes faziel yrsoti haelnot

dreor aduear afy mearo Vény satu
pemerson. Deinde omnibus
diligentissime completis, & lecta
coniuratione debito modo sicut
oportet: spiritus vocati mox aderunt ad
Imperium tuum parati.
Arcanum sit, qualecunque nobis occurrit, ma-
gnum, arduum.
ARcanum, quod per spiritus intimare

volumus amico, sit qualecunque pro
tempore & negotiorum varietate nobis
occurrerit: ita vt non sit leue, & tale,
quod alias secure nunciari potest.

Ioannes Trithem. Sanctimonialibus in monte Al-
mi Ruperti, Catholicam fidem lucida Virginitate
exornantibus, æternam foelicitatem continuo
religionis sanctissimo zelo promereri.
ÆTerni regis misericordia

prouidenter mittimus vobis, multo
expectatum tempore, virum magnæ in
temporalibus experientiæ, Iohannem
de Raunenstat oriundum, monasterij
Violsdorpiensis reuerendum &
zelosum multo tempore Abbatem,
eandemque Abbatiam libere
resignantem. Accessi propter eum,
sicut vobis promiseram, monasterium
Lunapurgense, in quo Christo
seruiebat, precibus continuis &
sanctarum lectionibus scripturarum

occupatus, cum monachis eiusdem
monasterii: & petii, vt ad vestrum
coenobium descenderet,
temporaliumque rerum susciperet
curam, procuratorque fieret &
cellarius. Abbas Lympurgensis
instabilitate solita, animo [114]
mutatus, dimittere eum ab eo
cunsensum potui. Christo inspirante
tandem consensit, licet timide: ideo
quod monialibus seruire timeat, quæ
leuissime mutantur. Timet non
immerito, quoniam sicut nos instruxit
experientia, alsquotiens moniales
Oeconomis suis reddiderunt pro
benefactis non laudabilem mercedem.

Foemineus animus repente mutatur
zelo amaritudinis. Christo autem
tribuente, scio eum vobis esse vtilem.
Christianus est, monachus est,
saluatorem timet, bonique est
intellectus. Muliebrem itaqe
mutabilitatem coercere assuescite,
quatenus esse constantes memineritis:
suscipientes eum cum sancto honore
atque syncera charitate, omnem
leuitatem animi muliebris deponentes:
maxime cu~ adiuuare vos, &
recuperare statum rerum temporalium
vestro in monasterio collapsum possit,
auxiliante Christo redemptore, qui
zelatur charitatem. Valete, ex Spanh.

l7. Calend,. Maij. Anno Domini nostri
Iesu Christ, M.D.
Cum literas charactere Tartys
insignitas susceperit is cui mittuntur in
arte nostra peritus: obseruet dominum
ascendentis, & faciat omnia & singula
diligentissime, quæ sunt facienda,
subiungatque solitam coniurationem:
& cum viderit spiritus missos esse
præsentes, dicat ad principalem ista
verba: Chabor massotiel tuseuo reneas
porean trismeny penarson. Et cum hæc
verba cum forti intentione dixerit ad
ducem principalem: statim placide
accedens reuelabit arcanum.

CAP. XV.
CVIVS HORA VOCATVR QVABRION, ET AN-
gelus eius supremus spiritus

appellatur Serquanich, habens sub
Imperio suo
princeps, duces, comites & famulis
multos
sine numeruo.
RTIA hora noctis appellatur

E
Quabrion cuius Imperator & Angelus

supremus est Serquanich, habens sub
suo Imperio principes; duces &
comites multos per ordines duodecim,
cum multa continua famulorum

distinctos. In primo namque ordine
sunt 10. in secundo 20. in tertio 30. in
quarto 40. in quinto 50. in sexto 60. in
duodecimo 10000. Ex his, de quoru~
ordine per vices [116] in ministeerium
diuersorum experimentorum vocantur
& mittuntur duces, comites & serui
sufficientes.
R. R. R. R.
Menarym Euanuel Vanosyr10 10 100 100
Chrusiel Sarmozyn Lemaron10 10 100 100
Penargoz Haylon Almonoyz10 10 100 100
Amriel Quabriel Ianothyel10 10 100 100
Demanoz Thurmytz Melrotz10 10 100 100
Nestoroz Fronyzon Xanthyoz10 10 100 100
Hic iam nominatos habemus ex

spiritibus Serquanich potioribus

duodecim, ex quorum ordine vnum,
qui secundu~ vices suas & ducum &
comitum suscipiunt dignitate~. Reliqui
sex nunquam mutant officium suum,
sed semper sunt duces. Qui vero
plurium nomina scire voluerit, facile
intentum suum per eos, quos
nominauimus, consequi potest. Cum
itaque per istos operari volueris,
obserua dominum ascendentis & eius
characterem cum cæteris necessarijs
scribe in chartula munda, & in eius
dorso istam coniurationem.
Coniuratio.
SErquarnich osiel theory dreochy

amersoty omear, pornis layr mear

penarson. Deinde subiunctis
subiungendis, & lecta coniuratione,
spiritus vocati mox aderunt ad
obedientiam parati, cum quibus
secundum artis præcepta est agendum.
Argumentum secretum.
DE imminente periculo cupimus

auisare amicum, sed nos ipsum
periculum formidamus, quoniam si
nos illum auisasse notaretur: non
minori incommodo subiiceretur. Ergo
cum nec literis, nec nuncijs sit
confidendum: spiritui horæ duximus
confidendum.
Literarum tenor sit ad placitum.

Ioan. Trithem. Spanh. ordinis Sancti Benedicti

Pastori Ecclesiæ Vallis amygdala-
rum, Salutem dicit.
[117]
DE ecclesiasticis scriptoribus
grandem feci Catalogum, quem
fraternitati tuæ nuper videndu~
exhibui: nimisqe repente concludens
fateor me nonnullos præterisse
famosissimos viros: non quod nomini
eorum beneficium inuiderem Catalogi,
quemadmodum manum pensator
tumidus criminatur, verbis stulissimis
Catalogum vituperans, qui me
existimauit suos homines non
memorasse sola ex inuidia, quod est
falsissimum. Enimuero conceptionem

sanctissime genitricis Dei ego scripsi
& affirmaui venustissimã semper
fuisse sine næuo originalis excessus,
quod tumidus pensator tumide
repræhendere volens, dixit,
fulgentissimam virginem reatu
originalis noxæ (contra catholicam
obseruantiam vanissima temeritate)
extitisse maculatu~. Temerarium est,
beatissimam virginem velle deturpare.
Coloniensis autem nominatissimi
doctores, volentes insani fraterculi
opinionem veritati contrariam
extirpare, citatum vanas eum fabulas
suas reuocare compulerunt: virginem
beatissimã asserentes, confirmantes

quoque, statuto debere credi
mundissimam, nulloqe tempore
(quantu~libet breuissimo) originali
foeditati subiacuisse. Tibi hæc,
quoniam veritatem amas, scribere
volui, quatenus beatissimæ virginis
exprobratores deuites. Vale, 16. Cal.
Maÿ An. Dn. M.D.
Suscipiens autem literas is cui
mittuntur in arte peritus, signum
principalis Spiritus attendat, vt sciat,
quem debeat secundum horæ vices
aduocare. Deinde obseruet dominum
ascendentis in ipsa hora, qua literas
suscipit, cum reliqua dispositione cæli

per duodecim domos Zodiaci, nihil
obmittens omnino illorum, quæ
præcepta sunt. Dicta coniuratione,
cum viderit præsentem Spiritum, dicat
sequentia verba: chamerusyn maslotiel
vean reneas cralty thyrmo venear
penarson. His ad Spiritum principalem
dictis, propius mox accedet, &
commissum sibi arcanum reuelabit in
aurem.
CAP. XVI.
CVIVS HORA VOCATVR RAMERZY, ET AN-
gelus eius supremus Imperator dicitur

Iefischa, qui habet sub Imperio
suo principes, duces, comites &
ministeriales
spiritus multos.
[118]
ARTA hora noctis vocatur

V
Ramerzy, cuius angelus appellatur

Iefischa, habens sub suo imperio
ministeriales Spiritus multos: qui
instar eorum, quos in præcedenti
capitulo descripsimus, per vices &
ordines duodecim sunt distributi. In
prima namq; ordine sunt 10. in

decimo 100. in vndecimo 1000. in
duodecimo 10000. Et ex his duodecim
ordinibus per vices suas Spiritus in
ministerium nobis mittuntur in
operationibus artis Steganographiæ de
quibus iam aliquos nominabimus.
R. R. R. R.
Armosiel Rayziel Lamediel 10 100 100 1000
Nedruan Gemezin Adroziel 10 100 100 1000
Maneyloz Fremiel Zodiel 10 100 100 1000
Ormael Hamayz Bramiel 10 100 100 1000
Phorsiel Iapuriel Coreziel 10 100 100 1000
Rimezyn Iasphiel Enatriel 10 100 100 1000
Hic iam habemus ex Spiritus Iefischa

duces 6. & comites 12. nominatos,
quibus deputati sunt ministeriales
72.60. qui per vices & ordines suos
mittuntur in obsequium operantis in
arte. Isti autem principes secundum

dictum Salomonis Philosophi sunt
mulriformes; & quascunque formas
iussi fuerint, assumunt. Cum itaque
per eos operari volueris in quarta hora
noctis, obserua dominum ascendentis
& rotam figuram coeli, & fac omnia
secundum quod tibi præcipimus,
scribens omnia in schedulam mundam,
& in eius dorso istam coniurationem.
Coniuratio.
IEfischa osiel mear pathyr lays mean

theor dreochis fazan moab lofeas
orsoti breo pornys tayr penarson.
Deinde subiunctis subiungendis, cum
dixeris coniurationem ipsam debito
modo, forma & ordine: Spiritus in qua

præceperis forma visibiles apparebunt,
prompti & voluntarij ad omnia.
Arcanum sit ad placitum.
[119]
ARcanum qualecunque tibi pro
tempore occurrit, quod velis absentem
in hac hora noctis quarta scire:
Spiritibus potes secure committere:
modo sit tale, quod nec per literas nec
per nuncios illi tuto possis intimare.
Ea enim, quæ sine periculo vel per
literas vel per nuncios intimare
possumus, nequaquam intimare
ministerio Spirituum debemus.
Quicunq; autem Spiritus aduocare

propter res leues & arcana, quæ sine
periculo per literas aut nuncios
intimari possunt, temptauerit; sine
dubio damnum & incommodum cum
periculo reportabit.
Literarum tenor ad placitum.
Venerabili in Christo patri, Lympurgensium Oe-

conomo, religioso domino, Ioanni
nuncupato, Ioannes Ouilis Spanheimensis
humilis Abbas, gaudia Coe-
lorum.
MOniales Sancti Ruperti ie

gubernatorem suum nimia auiditate
concupiscunt, teque humili rogant
beneuolentia, quatenus rerum
temporalium gubernationem ipsius
monasterii suscipias. Seruire deuotis

Christi virginibus, laudabile est atqe
meritorium. Bonum habes rerum
Spiritualium eiusdem Coenobii
nominatissimumqe visitatorem, te
maximo honore complectentem:
grauem moribus, ornatum virtutibus,
consilio cautum, omnib. dilectu~,
conuersatione monasticæ religionis
bene famatum, & cunctis hominibus
notabilem (quæ vita merito Christo est
gratissima) monasterii sancti Ioannis
optimum Abbatem. Literis tam
Christianorum quam gentilium
eruditissimus studiosissimus,
doctissimusqe est, qui cunctorum

hominum sapientiam procul
notabiliter excedit. Gregem sibi
creditu~ optime nouit regere Zelosqe
virginum Christi custos est, quarum
claustrum seruat firmissime. Non
timeas sub eo tam honestis seruire
monialibus, qui nouit sponsas Christi
secundu~ legem monasticam optima
discretione gubernare: qui virtute &
Zelo fidei Christianæ tibi libenter in
necessitate subueniet. Hunc viru~ tam
clarum benignumqe patore~ cu~
habeas familiare~: rogo
gubernaculu~ tam religiosarum
virginu~ libenter assumas. Labore~

tuu~ Christus æternis gaudiis
remunerabit. [120] Monialium
Sponsus, tutor & benignissimus
remunerator concedat tibi Zelo bono
zelari meliora. Vale, ex Spanh. 15.
Cal. Maÿ. Anno M.D.
Cum literas charactere Iefischa
insignitas susceperit is cui mittuntur in
arte peritus; obseruet in primis
dominum ascendentis illius horæ cum
tota figura cæli, & describat eam in
schedulam mundam, & in eius dorso
coniuratione~ præscriptam, quam
cum, præmissis præmittendis, dixerit,
& Spiritus missos ad se præsentes

astare viderit: dicat ad potiore~ in
ordine sic: chamerusin aphroys
aslotiel mean reneas vear tryamo cralti
penason. His rite ad principalem
Spiritum dictis, ipse accedet propius,
& arcanum sibi commissum in aurem
illius reuelabit.
CAP. XVII.
CVIVS HORA VOCATVR SANAYFAR, ET AN-
gelus eius supremus imperator dictus

est Abasdarhon, qui habet
sub suo dominio duces, comites &
famu-
los multos.

INTA hora noctis vocatur

V
Sanayfar, cuius angelus primus &

supremus imperator dictus est
Anasdarhon, qui habet sub suo
dominio principes, duces, comites &
ministeriales multos per ordines &
vices duodecim instar priorum
distributos: quos in ministerium
diuersarum artium & experimentorum
ad operatores rite institutos mittere
consueuit. In primo ordine sunt 10. in
decimo 100. in vndecimo 1000. in

duodecimo 100000. Et per hos fit
omnis operatio Steganographiæ in
quinta hora noctis.
R. R. R. R.
Meniel Gemarii Barmas 100 100 100 100
Charaby Vanescor Platiel 100 100 100 100
Appiniel Sameryn Neszomy 100 100 100 100
Deinatz Xantropy Quesdor 100 100 100 100
Nechorym Herphatz Caremaz 100 100 100 100
Hameriel Chrymas Vmariel 100 100 100 100
Vulcaniel Patrozyn Kralym 100 100 100 100
Samelon Nameton Habalon 100 100 100 100
[121]
Abasdarhon nominatos 40. quorum
primi duodecim in ordinibus suis sunt
duces, reliqui vero 12. sunt comites: &
sunt de quolibet ordine duo, videlicet
vnus dux & vnus comes. Habemus
deputatos ministeriales 3200. quibus

per vices in diuersis operationibus
magicis vtuntur. Dicunt autem
Salomon & Raziel, sapientes & in
magicis expertissimi, quod principes
Abasdarhon apparere solent, in
quacunq; forma iussi fuerint ab eo qui
operatur: quod cum frequenter simus
experti: veritate subnixum fatemur.
Cum itaq; volueris per ipsos in
Steganographia operari in quinta hora
noctis: obserua dominum ascendentis,
& tam ipsum, quam totam
dispositionem Cæli in schedulam
munda conscribe cum cæteris quæ
docuimus, & in eius dorso istam
coniurationem.
Coniuratio.
ABasdarhon morca lafias tharuean

buel dreschin tayr moab ersoty layr
pornys theori mean asar penason.
Subiunctis deinde subiungendis, mox,
vt ipsam coniurationem dixeris,
apparebunt tibi spiritus, quos vocasti,
parati ad omnia quæ præceperis eis.
Argumentum secreti occurrentis.
ARcanum quodcunq; habueris, quod

alioquin sine periculo amico notum
facere procul aut prope existenti non
vales, potiori ex spiritibus eo ricu &
forma committe, quibus secundum
artem oportet, nihil metuens: quia
beneuoli & fideles sunt.

Literæ formentur ad placitum.
FIdes Catholica neminem saluat, qui

ardorem diuini amoris contemnit
Credere & Zelum amoris diuini non
habere, nihil omnino conducit
redemptioni animæ. Plures autem
inueniuntur nunc homines fide
gloriante Catholica, sed pauci habent
fidei Christianæ opera: sed ociosa
fides moritur. Credunt multi, sed
mandata Dei paucissimi obseruant.
Heu zelus credent debilis: quo habere
fortiorem homines etiam increduli
possunt, habentqe complures. Poenis

cruciabuntur Inferni gentiles

hominesqqe, qui non credunt
saluatorem nostrum hominem factum
omnipotentis filium. Excruciabunt;
[122] autem suppliciis grauioribus
omnes, qui credunt in mundum venisse
Dei filium, hominemqqe factum, zelu
redemptionis humanæ: sed
Christianam fidem sanctis operibus
minime exornant: peccatisqe semper
inuioluti mundi honores æternæ
beatitudini præferunt; zelantes impias
actiones, fideiqqe puritatem prauis
moribus contra obedientiam
maculantes. Amatores autem Dei, qui
habent rectum Christianæ fidei zelum,

Deo nihil præferunt, Christum
imitantur, peccata fugiunt, diuitias
mundi honoresqqe contemnunt. Nunc
ergo intendite sermonibus his qui de
fide gloriamini, amate Deum: &
habebitis mercedem beatitudinis
iustitiam zelantes. Si amaueritis
vanitates seculi contra honorem Dei,
brauium recipietis zelantium
iniquitatem, horrores inferni. Scripsi
15. Calend. Maÿ. Anno Domini M.D.
Cum literas charactere Abasdarhon
consignatas susceperit is cui mittuntur
in arte peritus: mox dominum
ascendentis, & totam cæli

dispositionem consideret, obseruet &
scribat cum tenore coniurationis &
aliis necessarijs in schedulã mundam:
subiunctisque subiungendis, & dicta
coniuratione, cum viderit spiritus
missos sibi astantes, dicat ad potiore~
ista verba: Chameron massotiel taseuij
renean pornas thilmeuij penason.
Quibus dictis mox accedet propius, &
commissum sibi arcanum fideliter
reuelabit in aurem operantis.
CAP. XVIII.
CVIVS HORA VOCATVR THAAZARON, ET
Angelus eius appellatur Zaazenach,

multis præsi-
dens spiritius.
XTA hora noctis appellatur

E
Thaazaron, & nomen Angeli eius est

Zaazenach, qui habet sub Imperio suo
principes & duces, comites &
ministeriales pene innumerabiles, qui
diuersis operationibus magicis præsunt
per vices & ordines suos. In primo
ordine sunt 10. in secundo 20. in tertio
30. in quarto 40. in quinto 50. in sexto
60. in septimo 70. in octauo 80. in
nono 90. in decimo 100. in vndecimo
1000. in duodecimo 10000. Cum
autem eos volueris vocare, in
quacunq; specie tibi placuerit, prompti

sunt & omnino obedientes, sicut
testantur prædicti sapientes, & nos
sumus experti.
[123]
R. R. R. R.
Amonazii Tuberiel Pammon 100 100 100 100
Menoriel Humaziel Dracon 100 100 100 100
Prenostix Lanoziel Gematz 100 100 100 100
Namedor Lamerotz Enariel 100 100 100 100
Cherasiel Xerphiel Rudefor 100 100 100 100
Dramaz Zeziel Sarmon 100 100 100 100
Hic iam habemus ex duodecim

ordinibus spirituum Zaazenach duces
12. & comites 6. nominatos cum
seruis suis, rite per ordinem deputatos
numero 1860. qui nobis in hora noctis
sexta ad omnem operationem
Steganographiæ sufficiunt abunde.

Cum ergo in hac hora noctis operari
volueris, obserua dominum
ascendentis: & tam ipsum, quam
totam coeli dispositionem , cum
cæteris necessariis scribe in
schedulam mundam & coniurationem.
Coniuratio.
ZAazenach eneos fari neabdiel lasmy

chyrmean ersoty layr pornys theor
mean penason. Deinde subiunctis rite
subiungendis, & dicta coniuratione,
spiritus vocati sine mora placidi &
beneuoli apparebunt, ad omnia parati.
Argumentum secreti cuiuscunque occurrentis.
ARcanum qualecunque nobis occurrit,

quod neq; per nuncios, neq; per literas

amico tuto intimare possumus: in hora
noctis sexta vni ex præscriptis
ducibus, vel etiam comitibus, si dux
non affuerit, quod sæpe contingere
potest, committamus eo modo ac
ordine, quibus in hac arte extat
præceptum, nihil omnino metuentes:
quia omnes boni & fideles sunt in
cunctis, quæ eis per operantem
commissa fuerint, nihilque obmittunt.
Tenor literarum ponatur ad placitum operantis, vel
negotij præsentis.
Ioan. Trithem. Abb. Spanh. Adæ fullonis ex solita-

ria artium & philofophiæ doctori salu-
tem & charitatem.
[124]
MEmor esto promissionis tuæ qaam

Christo suscipiens Catholicam fidem:
voto solenni obtulisti Æterna lætitia,
quibus est promissa? Pænite~tibus, an
sordidis? Sine dubio promittitur
temporales voluptates & gaudia
præsentis vitæ intuitu æternæ quietis
futur& contemnentibus, æternumqe
Deum amantibus. Amatoribus Dei
nouimus præmia optima esse
promissa: sed amatoribus mundi,
Christianisqe reprobis Deus
præparauit amarissimas poenas
inferni. Qui fidem habet; sed habere
diuinum amorem negligit, infidelis est;
de fide quoqe frustra præsumit. Diuini

Zelator amoris, qui Christianam fidem
deuotis ac bonis operibus quotidie
exornare non disinit: exercitans se
humiliter in artibus pietatis. Vale, 14.
Cal. Maÿ. Anno Domin. incar. M.D.
Cum literas acceperit, charactere
Spiritus horæ consignatus, is cui
mittuntur in arte peritus: obseruata in
primis figura coeli, ipsam cum reliquis
necessarijs conscribat: ac deinde
completis omnibus que ad
operationem pertinent, dictaq;
coniuratione præscripta, cum Spiritus
apparuerit visibilis, dicat: Chamerufi
fetion notiel aseuomy rean, badian,

laso sear vaobry hastoripeson. His
dictis, Spiritus reuelabit arcanum sibi
commissum fideliter & secretissimè
operanti in aurem.
CAP. XIX.
CVIVS HORA VOCATVR VENAYDOR, ET AN-
gelus eius appellatur Mendrion,

habens sub imperio principes,
duces, comites & ministeriales pene
innu-
merabiles.
PTIMA hora vocatur Venaydor,

E
cuius angelus & supremus Spiritus

dicitur Mendrion, qui habet sub suo

imperio multos alios Spiritus, tanquam
ministeriales; qui ad diuersas
operationes in magicis sunt deputati.
Ex his ad Steganographiam & eCius
operationes in septima hora noctis
deputati sunt per vices & ordines suos
principes, duces & comites cum
seruitoribus suis multi nunero. In
in tertio 30. in quarto 40. in quinto 50.
80. in nono 90. in decimo 100. in
vndecimo 1000. in duodecimo
100000. Hi omnes per vices vocantur
& veniunt ad operationem.
[125]
R. R. R. R.
Ammiel Ventariel Rayziel 10 100 100 100
Choriel Zachariel Tarmytz 10 100 100 100
Genarytz Dubraz Anapion 10 100 100 100
Pandroz Marchiel Imonyel 10 100 100 100
Menesiel Ionadriel Framoth 10 100 100 100
Sameriel Pemoniel Machmag 10 100 100 100
Hic habemus ex duodecim ordinibus

Spirituum supremi angeli horæ
septimæ noctis Mendrion duces 12. &
comites 6. qui nobis hac vice ad
omnem operationem sufficiunt cum
subseruitoribus suis. Veniunt autem
Spiritus isti, vt Hermes Hebræus &
Raziel Arabs testantur, in quacunque
forma iussi fuerint ab eo, qui
secundu~ artem operatur. Qui autem

non fuerit in arte nostra perfectus: non
obedientiam, sed periculum &
incommodum reportabit, si ad
operandum accesserit. Tu autem cum
in septima hora noctis aliquid per istos
Spiritus operari volueris; obserua
dominum ascendentis, & totius coeli
figuram, quam cum reliquis in arte
præceptis scribas in charta munda,
inq; eius dorso istam coniurationem.
Coniuratio.
MEndrion suriaco breotnirus ersoy

neuo, omear nyco lays ersota theory
pornys Azan mean lafias asto penason.
Deinde subiunctis subiungendis,
dictaq; coniuratione sicut oportet:

statim Spiritus vocati apparebunt tibi
ad omnia parati.
Arcanum sit qualecunque.
DE nunciando arcano prope vel procul

absenti amico in hac arte spirituum
antea perito, parum refert, quale sit:
modo non sit leue aut tale, quod
alioquin per nuncios aut literas tuto
nunciari potuisset. Literarum etiam
non est nobis cura, quales sint: modo
characterem angeli principalis horæ
illius, in qua fit operatio, habeant: &
nullum omnino secretum
[126]
Formemus literas ad placitum.

Ioannes Trithemius Abbas Nicolao Basselio mo-

nacho S.D. & hanc diui Nicolai oratio-
nem transmittit.
OMnium rerum conditor, reformator

& factor creaui primum hominem
Adam, cui vxorem coniunxit
pulcherrimam nomine Euam, omnium
viuentium matrem: Catholicam
Ecclesiam præfigurans coniungendam
pastoribus, moribus rectitudinis
pulchre refulgentem, parituramqe
bonorum filios operum homines, qui
regna coelorum sine fine mansura
humilitate percipiunt. Redemit nos
Christus per benignitatem suam
humilians se propter nos. Oportet
itaqe benignissimum nos amare, qui

nobis fidem dedit Catholicam: quam
amantes veraciter foelicitatem
angelicam iure obtinebunt. Omnes
ergo conditorem nostram
omnipotentem, vera religione
conuersantes Catholiceqe viuentes,
quotidie honoremus. Domine Iesu,
benignissime saluator, qui nos omnes
misericorditer redemisti de barathro
mortis, fragilitatatem & infirmitatem
nostram benigne attendens, Cathoticæ
nos fidei conforma: quatenus post
transitoriam vitam requiem æternæ
consolationis & foelicitatis perpetuo
habere mereamur, Amen. l4. Cal. Maÿ

An. Domini M.D.
Cum has literas consignatas charactere
Mendrionis acceperit is cui mittuncur
in arte nostra peritus: obseruet
dominum ascendentis: & tam ipsum,
quam totam dispositionem coeli
scribat in schedulam mundam, & in
eius dorso coniurationem. Deinde
subiunctis omnibus subiungendis, &
dicto carmine, mox, vt Spiritus sibi
astare viderit, dicat ad priorem hæc
verba: Chamerusyn merion nodiel
burmy raueto badria sauepo elayreas
penason.
Cum hæc vera insonuerit ad eum, qui

inter cæteros spiritus apparet esse
præstantior: mox ille placide accedens
commissum sibi reuelabit arcanum.
CAP. XX.
CVIVS HORA VOCATVR XYMALIM, ET AN-
gelus eius imperator supremus

appellatur Narcoriel, habens sub
se princeps, duces, comites & seruos.
[127]
TAVA hora noctis vocarur

C
Xymalim, & angelus eius Imperator

primus & supremus apellatur
Narcoriel, qui habet sub imperio sub
multos Spiritus alios, principes, duces,

comites & ministeriales: qui per
ordines suos ad diuersos effectus
vocantur ab ijs, qui in secretis
philosophie operantur. Et ex his
omnibus duodecim sunt ordines eorum
qui Steganographiæ deseruiunt. In
in tertio 30. in quarto 40. in quinto 50.
80. in nono 90. in decimo 100. in
vndecimo 1000. in duodecimo 10000.
Hi omnes ita ordines obseruant suos,
vt nemo tuto per eos possit operari,
nisi fuerit in omnibus ad plenum
institutus. Quisquis enim non obseruat
debitum ordinem: & se ipsum exponit

periculo, & optato frustrabitur effectu.
R. R. R. R.
Cambiel Amelzon Xanoryz 100 100 1000 1000
Nedarym Lemozar Iastrion 100 100 1000 1000
Astrocon Xernifiel Themaz 100 100 1000 1000
Marifiel Kanorsiel Hobrazym 100 100 1000 1000
Dramozyn Bufanotz Zymeloz 100 100 1000 1000
Lustifion Iamedroz Gamsiel 100 100 1000 1000
Hic iam habemus nominatos duces 12.

& comites 6. per omnes duodecim
ordines occulta dispositione
constitutos, qui habent sub se
ministeriales numeratos XIII. & c c.
qui nobis ad omnem operationem
octauæ horæ noctis sufficiunt. Cum
itaq; per eos in Steganographia octaua
hora noctis operari volueris: obserua
dominum ascendentis, & tam ipsum
quam totam dispositionem Cæli in

chartam mundam scribe, & in eius
dorso cum cæteris ex more consueris
istam coniurationem.
Coniuratio.
NArconiel aples pornya nauelo meas.

Triomé ilneas azyfan lafias my
bression ersoti penason. Deinde
subiunctis ex more subiungendis, &
dicta coniuratione, spiritus vocati
aderunt in ea forma, quam eis
sumendam præceperis, ad omnia
prompti.
[128]
Argumentum secretum.

ARcanum, quod volumus scire

amicum procul absentem, si nec literis
confidimus nec tabellionibus: in
octaua hora noctis potiori ex spiritibus
Narcorielis committamus, nihil
omnino metuentes, quoniam omnes
fideles sunt, & ad obedientiam
paratissimi.
Literas formemus ad placitum.
O Benignissime Iesu, gratias ogo

pietati tuæ sanctissimæ, qui sanguine
tuo genus humanum patri coelesti
reconciliasti, pendens eleuatus in
Cruce miserabiliter. Floridam
nobilissimi corporis iuuentutem
propter nos vulneribus duris
subdidisti, vt hominem viuificares

mortuum. Gratias igitur, quas
possumus, redemptori nostro
Catholici agamus: gementes &
laudantes memoriam passionis more
Christiano saluatoris generis nostri
recolendo. Miserere mei
clementissime Iesu, clementiæ fons
pietatis abyssus, gloria sanctorum,
lumen supernorum ciuium: tuique
sanctissimi amoris suauissimum mihi
gustum infunde. Erue me ex omnibus
calamitatibus meis. Da mihi cordis
veram lætitiam, vt exultem in laudibus
tuis, glorificans te: quniam dolore
vulnerum tuorum sanasti me. Quid
retribuam clementiæ tuæ, Redemptor

meus, viuificator meus? Compatior
tuis laboribus lachrymisque
feruentibus, & sanctissimis vulneribus
corporis tui benedicens. Saluator
benignissime Iesu gratias immortales
ago, indulgentiam facinorum
postulans. Anno Domini M.D. 13. Kal.
Maÿ scripsi hanc orationen .
Cum literas, qualescunque fuerint,
charactere Narcorielis consignatus,
acceperit is cui mittuntur in arte
peritus: dominum ascendentis eadem
hora obseruet, & tam ipsum, quam
totam cæli dispositionem, cum reliquis
scribat in schedula munda,

subiunctisque omnibus necessariis ex
more, & dicta coniuratione, cum
viderit sibi altare spiritus, dicat ad
potiorem ista verba: Medaro Cassotiel
va reneas thasny thyrmo thea penason.
His dictis, secundum huius artis
institutionem, mox spiritus principalis
accedet proprius, & arcanum verbum
indicabit.
[129]
CAP. XXI.
CVIVS HORA VOCATVR ZESCHAR, ET
spiritus eius appellatur Pamiel, multos

sub se habens
principes.
NA hora noctis vocatur

O
Zeschar, & Angelus eius supremus

Imperator appellatur Pamyel: qui
habet more præcedentium sub imperio
suo multos alios spiritus, bonos &
malos, principes, duces & comites &
ministeriales per vices & ordines eius
deputatos, In primo namq; ordine sunt
10. in secundo 20. in tertio 30. in
quarto 40. in quinto 50. in sexto 60. in
duodecimo 100000. Nos autem in
operationibus Steganographiæ non
indigemus his omnibus, cum pauci

nobis sufficiant.
R. R. R. R.
Demaor Comary Befranzij 10 100 10 100
Nameal Matiel Iachoroz 10 100 10 100
Adrapon Zenoroz Xanthir 10 100 10 100
Chermel Brandiel Armapy 10 100 10 100
Fenadroz Euandiel Druchas 10 100 10 100
Vemasiel Tameriel Sardiel 10 100 10 100

Pamielis 18. principes: qui per vices
suas aliquando sunt duces, aliquando
comites: quorum ordines qui nescierit,
frustra in hac arte laborabit. Ministros
sibi habent deputatos per vices &
momenta horæ 1320. cum quibus
operantur mirandos effectus. Cum
itaque per eos in nona hora noctis
operari in Steganographia volueris,
obserua dominum ascendentis eiusde~

horæ, ac totam figuram cæli: & scribe
omnia in charta munda, & in dorso
ipsius chartulæ istam coniurationem.
Coniuratio.
PAmyel lyraz Iafian mauelo breothis

thirmoan ersoti layr pornis theory
moar azas, penason. Deinde completis
omnibus quæ præcipiuntur in arte, dic
ipsam coniuratione~, diligentissime
præcauens, ne aliquid ob mittas
eorum, que ad perfectionem
operationis [130] requiruntur. Dicta
autem conjuratione, statim spiritus
nominati visibiles apparebunt in ea
forma, quã eis, vt induerent,
precepisti. Sunt enim omnes, quos

nominauimus, beneuoli, boni, prompti,
& ad obedientiam rite operantis
voluntarij, & in commissis fideles.
Argumentum Secretorum.
ARcanum, quodcunq; nobis occurrit;

quod alioquin neq; per literas neq; per
nuncios tuto possumus notum facere
amico, primo inter spiritus nobis
apparentes committimus, & securi
sumus. Potior autem inter alios habitu
& corona discernitur.
VLulate mortales qui nunc ridetis:

benignitatemque nofiri gloriosi
redemptoris grauissimi peccatis
horrendisqe sceleribus multipliciter

ingratissime spreuistis. Ecce Turcus,
Christianorum letalis inimicus, ab
Vngaria mouebit exercitum, trucidabit
homines more bestiaru~. Transiuit
Danubium truculentus, & zelo
impietatis quasi igne succensus.
Propterea lugete miserrimi, horrenda
cæde morituri, in zelo amaritudinis
moriemini, quia compræhendent vos
delicta vestra. Leges Dei redemptoris
vestri benignissimi contempsistis.
Propterea hostibus trademini
crudelissimis, qui deuorabunt vos
quasi locustas. Auditu percepimus,
quam crudeliter Turcus Vngariam,

Bohemiam, Poloniamqe inuaserit:
ciuitates destruxit validissimas:
mulieres virginesque consecratas Deo,
zelo sanctitatis tenentes castitatem,
turpissime stuprauit, horribiliter
mactans Catholicos quoscunque
homines, instar bestiarum crudelium
grassans vbique. Crudelitatem eius
horribilem in breui sentietis:
Germaniam enim subito turbabit suo
exercitu bellicosissimo, nisi generalis
principum defensio sine mora resistat.
Gementes igitur humilitatem assumite:
mores emendate: cum lachrymis
Deum orate, quatenus vobis concedat
remissionem delictorum, & liberet nos

ab inimicis qui nostrum sanguinem
maxime sitiunt, Scripsi 13. Calend.
Maÿ Anno Domini M. D. Ioan.
Trithemius.
Literas vel istas, vel alias quascunque
signo Pamielis firmatas, suscipiens is
cui mittuntur in arte peritus, obseruet
& scribat dominum ascendentis, &
totam cæli figuram sicut præcepimus
in [131] charta munda, faciatque
omnia & singula quæ sunt secundum
artem facienda: & dicta coniuratione,
cum viderit spiritus missos astare
visibiliter, dicat ad potiorem:
Chasmeron apornys veto mean ilno

vean aplois cralta ilso pamerson. His
dictis ad principalem, statim accedet
propius, & arcanum sibi commissum
in aurem sensibiliter reuelebit.
CAP. XXII.
CVIVS HORA VOCATVR MALCHO, ET AN-
gelus eius Imperator, appellatur

Iasguarim, qui habet sub suo Imperio
principes, duces & comites &
ministros plures.
CIMA hora noctis vocatur

E
Malcho, & Imperator eius Angelus

supremus appellatur Iasguarim, qui
habet sub suo imperio principes
multos, duces comites & ministeriales,

mirãdis & diuersis operationibus
magicis deputatos: quemadmodum
Salomon cognomento Hermes in suo
secreto Magicæ testatur. Ad
Steganographiam per vices & ordines
suos deputati sunt duces 100. &
comites 100. ministeriales multi, vt:
R. R. R. R.
Lapheriel Chameray 30 10 100 100 300
Emarziel Hazaniel 30 10 100 100 300
Nameroyz Vraniel 30 10 100 100 300
Quamuis autem multi sunt duces &

comites ad operationem
Steganographiæ in decima hora noctis
deputati: tamen cum nobis pauci ad
omnia sufficiant; ex ducibus tres, & ex
comitibus similiter tres nominatim

posuimus in hac tabula: subijcientes
[sic] numerum seruorum eorundem
per vices & ordines legitime
distributum. Qui autem plurium
nomina scire voluerit, aduocet vnum
ex prædictis, & interroget eum de
singulis. Cum vero per istos spiritus
operari volueris in decima hora noctis:
obserua & fac vniuersa, quæ præcepta
sunt, diligentissime scribens omnia in
schedula munda, & in eius dorso istam
coniurationem, eo modo, quo
præceptum est.
Coniuratio.
[132]
IAsguarim apornys vesale moes labiel

throe. Tadrys asiel cachylos thubla
nailso thirmiel vear. Turiel cralty
solmys aslotiel naemes renhar, vear
thirmo cralnoti saon dremion lauiel
odres, notiel pornys. Pornis mear
moab sayr aslotiel lo raytu lian aseuo,
Bian eory churio bays astro penason.
Deinde subiunctis subiungendis, &
dicta coniuratione, sicut oportet: mox
Spiritus vocati astabunt.
Arcani cuiuscunque intentio.
SIt arcanum quodcunque. Cum illud

per literas & nuncios notificare non
potes amico prope vel procul existenti:
vocatum vnum aut duos ex spiritibus

Iasguarim tabellarios constitue tuos:
committe arcanum, nihil dubitans.
HÆc est prophetia Nicolai Basselii

Irbusiensis S. Episcopi, quam vidit in
Spiritu. Et dixit: Hæc dicit Dominus
pastoribus Ecclesiaru~. Cito peribitis,
quoniam calamitas maxima vestrum
dominium latu~ dissipabit, totamqe
Europam resperget. Væ Ismaelitis, qui
tabernaculi foedera rumpunt:
quoniam liuore & temeritate pascua
rapiunt. Ecce rumpetur dominiu~,
quod habetis, nisi poenitentiam
ampliorem acceleretis: trademiniqe

dilacerandi. Heu tota Ecclesia
respersa est pessimis moribus:
simulatio inuasit ministros eius:
fugite, nolite respicere, desolabimini,
eritisqe tractus canibus: totam terra
respergent sanguine. Quærite
poenitentiã habitatores terræ.
Beniamen adolescentulus turbationes
experietur. Væ habitatoribus
Genesarethi, quæ est Europa:
quoniam propter multitudinem
peccatorum suorum peribunt sub
manibus Bulgarorum. Explicit
propheta Nicol. Epis. lr. 12. Cal. Maÿ.
Cum literas qualescunque signo

Iasguarim prænotatas acceperitis cui
mittuntur in arte peritus: faciat omnia,
quæ secundum artem præcipiuntur, &
obseruet ordinem planetaru~, scribatq,
scribenda. Et dicta coniuratione supra
scripta: mox vt Spiritus apparuerint
missi, dicat ad priore~ inter eos:
Chamerusin othriel arnotiel solais elty.
Naeles proy vear sato cralnoti,
penason. Hic dictis, statim accedens
spiritus commissum sibi nuncium
fideliter ac placide reuelabit
[133]
CAP. XXIII.
CVIVS HORA VOCATVR AALACHO, ET AN-

gelus eius supremus Imperator

appellatur Dardariel: qui habet sub
suo
imperio duces, comites & spiritus
multos.
DECIMA hora noctis vocatur

N
Aalacho, & Spiritus eius imperator

supremus appellatur Dardariel, habens
sub suo imperio multos potentissimos
principes & duces: qui præsunt
comitibus & ministerialibus pene
infinitis. Sunt autem ipsi duces supra
modum beneuoli, hilares &. iucundi:
& delectantur conuersari cum
hominibus. Suntque operantibus in

arte bene institutis obedientissimii. Et
nota, quod ducum istorum infinitus est
numerus, quia pene totus aer repletus
est: & numerari non possunt. Dicit
aute~ Salomon Hermes: & nos sumus
experti, quod inter duces, comites &
ministeriales Spiritus Dardarielis multi
sunt boni, vtiles & honestissimi, qui
hominibus. semper prodesse cupiunt,
cohortantes eos semper quodam
inuisibili magisterio ad bonum, ad
honestatem, pacem, concordiam, ad
integritatem fidei, ad amorem Dei, &
obseruantiam mandatorum eius, ad
contemptum mundi, ad supernæ
foelicitatis desiderium, & ad omne

bonum. Isti sunt boni & sanctissimi
Spiritus, qui Deum amant, venerantur
& habent, qui delectantur esse cum
hominibus sanctis & Deum
timentibus, quia sunt eis protectores
deputati à Deo Creatore omnium. Alij
autem sunt mali & pessimi apostatæ á
Deo, omnium bonoru~ inimici, qui
continue temptant mortales, &
insidiantur hominibus. Et quicquid
boni Spiritus ad honorem Dei
instituunt, hoc isti semper destruere &
reuocare conantur. Et aer isti malignis
Spiritibus plenus est: inter homines
currunt & discurrunt inuisibiliter,
semper incitantes eos ad malum: &

incautos secum trahunt ad infernum.
Per istos malos Spiritus Dardarielis
fiunt infinita maleficia, non solum
apud Christianos, sed etiam apud
infideles: & maxime, decipiunt
mulierculas ad malitiam promptiores.
Et quicunq; per eos maleficijs insistere
voluerint, erunt in malis super omnes
alios maleficos potentes & æterno
incendio digni. Nos autem qui non
malum, sed bonum & [134] docere &
operari semper pro viribus cupimus;
non ex malis, sed ex bonis Spiritibus
duces nobis nuncios paucos ponamus.
R. R. R. R.

Cardiel Masriel Nermas 10 20 00 20 10

Permon Hariaz Druchas 10 20 00 20 10
Armiel Damar Carman 10 20 00 20 10
Nastoriel Alachuc Elamyz 10 20 00 20 10
Casmiroz Emeriel Iatroziel 10 20 00 20 10
Dameriel Naueroz Lamersy 10 20 00 20 10
Furamiel Alaphar Hamarytz 10 20 00 20 10
Ex bonis itaq; spiritibus Dardarielis

duces hic nominauimus quatuordecim,
& comites septem, qui nobis ad
omnem operatione~ Steganographiæ
pro vndecima hora noctis sufficiunt
cum seruitoribus eorum multis & pene
infinitis. Cum itaque per aliquem vel
aliquos eorum operari volueris: fac
omnia quæ sunt in arte Steganographie
præcepta: & postquam compleueris
omnia, dic istam coniurationem cum
attentione.
Coniuratio.

DArdariel pirno nadeuym pornis

melto, nachir pheon pliros euali estafri
thyrmano, Oniel maniel, vear raby
cralnoti Vemy Throe orbasiel asar
rauean. Purgiel near iano masiel arlay.
Naseui myrsos modias merchul noti
penason. Hac coniuratione completa
cum attentione debita, spiritus vocati
cum beneuolentia astabunt.
Arcanum committendum.
OMnes supradicti duces & comites,

boni & fideles sunt, nemini omnino
nocentes, qui Deum amat in veritate.
Ergo committe eis, quicquid in 11.
hora noctis nunciare volueris amico
prope vel procul absenti, nihil
hæsitans secundum artem.

Ioan. Trithem. Abb. Span. Cornelio Gyrardi
Gaudensi, Canonico Diui Augusti
prope Leidis, S.D.
[135]
DOminus noster Iesus Christus,
mitissimus animarum nostrarum
saluetor, promisit nobis foelicitatem
æternæ consolationis, si mandata eius
puro semper corde obseruemus. Tu
ergo charissime frater custodi
mandata Dei & sanctæ regulæ,
diligenter: quia nisi omnia vsqe ad
mortem inuiolata seruaueris, quæ
omnipotens Deus tibi mandauit: morte
peribis æternae. Idcirco tadidi tibi
formam & legem religiosæ & sanctæ

conuersationis. Caue igitur diligenter,
ne cor tuum per amoris desideriu~
alicui creaturæ mortali dederis
possidendum: quia nemo venit ad illa
suaprema gaudia, nisi qui mundam
pro Deo contemnit. Iterum ergo per
has meas literas te hortor, vt amicum
charissimum: monitiones meas, quas
feceram, obserues tibi. Me enim
foelicem existimo, cum scripsero
aliquid boni isto sacro tempore
maxime ad ædificandu~ de modo bene
viuendi, quo te semper melior
efficiaris. Idcirco nunc iterum tibi
scribo in bonum tuum: quia non minus
periculum tuum, quam meum timeo.

Sed oro: semper vigila, in timore Dei
proficiens quotidie, & viuens
innocenter, nulli nocens, in sanctoque
proposito omnino perseuerans. Non
confidas tempori, non fortunæ non
ætati: quia nihil sunt, nisi sumus.
Reuera ego te diligo syncere in
Christo Iesu orans, vt ipsemet tibi
quoqe sim dilectus, disponat, & qui
absens sum tibi corpore, præsens
semper in spiritu existam. Vnde cum
tui memoriam iugiter habeam in
orationibus meis: ne tu mei
obliuiscaris, te vehementer oro. Vale.
12. Calend. Maÿ Anno M.D.
CAP. XXIV.
CVIVS HORA VOCATVR XEPHAN, ET AN-
gelus eius supremus Imperator dictus

est Sarandiel: habens
sub se principes, duces, comites &
seruos
multos.
DVODECIMA hora noctis, quæ
contingit auroram, vocatur Xephan, &
Angelus eius appellatus est Sarandiel:
qui habet sub suo imperio multos
spirius, bonos & malos, principes,
duces, comites, & ministeriales: qui
sunt diuersis operationibus deputati:
boni bonis, & mali malis. Isti
principes (vt dicit Hermes Hebræus,

qui dictus est Salomon, in libro quarto
de officiis spirituum) frequenter
apparere, solent in ea forma, in qua
Diabolus Euæ legitur apparuisse,
habentes vnum caput pulchrum instar
virginis, capillis ab vtraque parte
dependentibus: [136] sed duo corpora
serpentina, quæ tamen semper velant
& abscondunt sub quibusdam
tegumentis aut frondibus, ne
videantur. In facie autem sunt
pulcherrimi, beneuoli & iocundi, & ad
omnem obedientiam operantis
promptissimi & hilares.
R. R. R. R.

Adoniel Marachy Hardiel 10 20 00 20 10

Damasiel Chabrion Nefrias 10 20 00 20 10
Ambriel Nestoriel Irmanotz 10 20 00 20 10
Meriel Zachriel Gerthiel 10 20 00 20 10
Denaryz Naueriel Dromiel 10 20 00 20 10
Emarion Damery Ladrotz 10 20 00 20 10
Kabriel Namael Melanas 10 20 00 20 10
Hic iam habemus ex bonis spiriribus

Sarandielis duces 14. & comites 7.
Cum multis seruitoribus eorum, qui
nobis in duodecima hora noctis ad
omnem operationem sufficiutur. Cum
itaque volueris operari per eos in
vltima hora noctis: obserua & fac
omnia quæ præcepimus, diligenter: &
postea dic coniurationem.
Coniuratio.
SArandiel marfo porno ioniel

schendiel iano Nati chilpres iosaschar
meon prissi dyon volayr penason.

Carmine dicto, statim spiritus vocati
astabunt ad omnia parati.
Constitutio nunciandi arcani.
CVm videris spiritus in forma sibi

astare peregrina: non terrearis, quia
boni, beneuoli sunt, neminem
lædentes & monstrosam formam, ne
quem exterreant, quasi semper
abscondunt, facie pulcherrima
apparentes. Committe secure, quicquid
in hora noctis volueris scire amicum.
Literæ formentur, vt placet.
O Miser homo, & vere miserabilis, cur

non attendis omnium temporalium
instabilitatem? & cur te non

moriturum breui cogitas? Memento,
quod primus homo promeruit: quod
mandatum violauit. Vtinam, sicut
optauit Balaam, moriatur anima
nostra iustoru~ morte, vt
contemnentes voluptates præsentes, &
vanos mundi honores, simus
immaculati custodientes nos ab omni
peccato. Sed non curamus, quousque
tandem horrenda vincula mortis
incidimus, cruciandi in perpetuum.
Foelicem illum existimo, qui ista
præcogitat. [137] Igitur ô homo
proÿce mundum sicut fecit Dei filius:
& cogita, quanta ex eius amore mala
nos sequantur. Multa enim pericula

nobis ingerit: & quoniam suis
amatoribus est damnabilis, merito
contemnitur. Vere est dignus æterna
morte amator mundi. Quid tibi prodest
iste mundus, miserabilis homo? qui
du~ amatur, fugit: dum præsens est,
transit: dum exaltat, dei joit: dum
blanditur, decipit: dum floret, arescit:
du~ amatores suos emittit, ad
perpetuas miserias transmittit. Anno
M.D. 12. Calend. Maÿ.
Acceptis literis & cognito signo
Spiritus principalis, peritus in arte
faciat, quæ sunt ex more facienda.
Dicta deinde supra scripta

coniuratione secundum artem,
apparebunt Spiritus, commissum
fideliter reuelantes.
CAP. XXV.
IN QVO DOCEBIMVS MODVM ET FORMAM
generalem accedendi ad hanc artem

Steganographiæ, & operandi in
ea sine periculo, cum maxima vtilitate.
ICVNQVE ad huius artis

V
nostræ occultæ scientiam accedere

desiderat: quicunque operari per eam
mirabilia & multis commodosa
periculis optat: in primis oportet eum
ornatum esse virtutibus, & conscientiæ

mundæ, ac voluntatis bonæ, ad Deu~,
ad seipsum & ad proximum: ne sit
inclinatus ad nocendum alicui, neque
commercia turpitudinis quærat.
Deinde necesse est, vt sit bonis artibus
literarum aliquantulum imbutus, &
maxime in scientia astrorum, vt sciat
generales motus, cursus, discursus,
mutationes, ordines, naturas, situs,
ortus, occasus, & effectus stellarum,
signorum & planetarum: quia sine
istorum competenti scientia nemo
potest ad huius artis promfunda habere
accessum. Consequenter necesse est,
vt præceptorem habeat in arte
perfectum & expertum: quia non, nisi

paucis & in multis eruditissimis, &
maxime in magicis peritis ad hanc
scientiam venire sine præceptore,
possibile credimus. Oportet autem
præceptorem non solum in scientia
esse probatum & expertum sed etiam
fidelem, probum & Deum timentem:
quia quanto fuerit cum Deo in bona
conuersatione purior, tanto erit in
huius scientiæ operatione securior:
Spiritus enim virtutibus obtemperant.
[138] Cum itaq; ad hanc artem
quisquam accessurus est, accipiat eum
præceptor, & ducat in locum aliquem
secretum & mundum: sit tempus
tranquillum & serenum, & luna in

oppositione completa, sole clare
splendente: & sit Mercurius in
ascendente coniunctus Veneri aut Ioui,
si fieri potest: sintq; Saturnus remoti
& Mars: quia si ipsi aut alter eorum
fuerint cum ascendente, non eri-
institutio perfecta. In primis iurabit
instituendus in arte hoc iurat mentum:
Ego N. iuro & promitto per virtutem omnipotentis Dei, per sanguinem
Domini nostri Iesu Christi, per resurrectionem mortuorum & extremum
iudicium, & per salutem animæ meæ in fide sancta catholica omnipotenti
Deo, beatæ Mariæ virgini, omnibus Sanctis, & tibi N. quod hanc artem
Steganographiæ omnibus diebus vitæ meæ occultam fideliter seruabo: nec
docebo illam aliquem sine tua voluntate & consensu. Insuper in eadem virtute
iuro & promitto, quod hac scientia non vtar contra Deum & eius mandata:
nec contra Ecclesiam sanctam Romanam & vniuersalem seu ministros eius,
neque contra iustitiam æquitatem. Sic me Dcus adiuuet, & sic saluet in
extremo iudicio.
Deinde præceptor legat sequentem

coniurationem in lingua mystica, &

interpretetur eam, & omnes
coniurationes in hoc opere contentas,
coram discipulo: ne suspicetur, aliquid
esse diabolicum, superstitiosum aut
Deo contrarium, vel pactum cum
dæmonibus implicite vel explicite
quomodolibet latenter esse
absconditum.
[139]
Coniuratio Generalis ante accessum ad artem à Magistro dicenda.
MEsari cosmeniel archea sameor

critas.
Dricho mosayr vsio noes veso tureas.
Abrithios naselion pyrno chyboyn

ormon.
Ceruali myrbeuo lian saueao sayr.
Rhymano caue iapion nospiel saseuo
rhaony.
Naty thirpolian ionayr chuleor nefris.
Mistriona nayr dauosy tyuamo turmy.
Pleon nomeato turias bresne
nasephon
Adion sayr catros chyrosny aschyon
ermy
Otyel layr romays theory naias atreuo.
Aliar measco trisna vseori iesaschor.
Bios pailon rauemy sear astro
penason.

Er postquam magister artis huius

discipulo suo explanauerit omnium
coniurationem spirituum, ordinem &
seriem: aperiat sibi arcana
secretissima scientiæ huius, quæ nec
scripta sunt, nec scribenda; prohibens
sub iuramento præstito, ne illa reuelet
alicui quamdiu vixerit, nisi dignis & in
arte iuratis; nec scribat ea quouis
modo vel causa. Deinde doceat eum
naturas, nomina, loca, numeros,
officia & proprietates omnium
Spirituum, qui ad hanc sunt artem
deputati: quomodo, quando, & vbi per
eos sit operandum: & reliqua arcana,
quæ ad huius artis perfectionem
pertine~t; de quibus non est

scribendum.
FINITVR SECVNDVS LIBER STEGANOGRAPHIÆ
Ioannis Tritthemii Abbatis Spanheimensis 12. Cal. Maÿ.

Anno Dom. M.D.
1579. Trithemius,
Steganographie: Ars per
occultam Scripturam
animi sui voluntatem
absentibus aperiendi
certu, 4to, Darmst. 1621

(Written 1500. First
printed edition:
Frankfurt, 1606.)
--------------------------
----
British Library, printed
books
Author: J. Tritheim
Title: Steganographia:
Hoc est: Ars per
occultam, etc.
Place and date of
publication: 1621

Book 3.
Edited by Joseph H. Peterson, 1999.
Note: If you find this document and others in the archives useful, please do not copy except for private use.
INCIPIT LIBER TER-

TIVS STEGANOGRAPHIÆ IOANNIS
TRITHEMII, ABBATIS SPANHEIMENSIS, AD SERENISS.

Principem, Dominum Philippum, Comitem Palatinum
Rheni, Ducem Bauariæ, Imperijque Sacri Prin-
cipem Electorem.
PRÆFATIO.
OSTQVAM, auxiliante Domino nostro Iesu Christo Saluatore fidelium animarum, primos artis nostræ libros duos
compleuimus, in quibus Steganographiam nostram vtcunqe descripsimus: oportet nos hunc tertium librum illis coniungere, & mirabilibus
adinuentis mirabiliora copulare. Inuenti in quodam libro cuiusdam antiqui Philosophi, qui dictus est Menastor, esse possibile, vt quadã
arte mentis nostræ conceptum amico notum faciamus, quantumlibet absenti, in 24. horis, sine verbis, sine libris, & sine nuncio,
perfectissime, latissime & secretissime. Cum autem desiderio sciendi vehementissime ducerer: coepi velle experiri dictionum veritatem: &
post multos labores tandem inueni ipsam scientiam experientia probatam. Maximum est huiusmodi artis secretum & tantis obscuritatibus
inuolutum, vt nulli facile sit peruiu~. Menastor enim nimis obscure & paucis verbis mysterium inuoluit: tantisqe viribus, vt secretum
maneat, vsus est, vt post eum adhuc nullus reperiri potuerit, qui ausus sit eius sermonem aliquo documento facere clariorem. Ego autem
metuens, tam mirabile opus propter nimiam obscuritatem vilipendi ab imperitis, aut tandem igni cremari: cu~ in eo multis probationibus
iam diu sim expertus: ita illud literis commendare apertioribus volui, vt & viris eruditis ac in magicis studiosissimis, cum Dei auxilio, possit
aliquatenus fieri peruium: & tamen imperitis Rapophagis omni tempore maneat occultatum, & nullatenus eorum obtuso intellectui
cognitum.
Dixit autem Menastor: Septem sunt planetæ, quibus septem præsunt Angeli, & illis sunt 21. spiritus subiecti, per quos nunciantur arcana.
Horum nomina per tabulam exponamus.
R. R.
Mansiones spirituum cum planetis vr.M.L.n.c.
S. Roth. Roth. Roth.
Sadael 1 --- 675 663 | 651
Oriffiel Poniel 2 --- 700 688 | 676
Morisiel 3 --- 725 713 | 701
http://www.esotericarchives.com/tritheim/stegano3.htm (1 of 13) [23.07.2001 01:02:24]

Floriel 1 --- 575 563 | 551

Zachariel Ariel 2 --- 600 588 | 576
Raphael 3 --- 625 613 | 601
Amael 1 --- 475 463 | 451
Samael Asmael 2 --- 500 488 | 476
Nebiel 3 --- 525 513 | 501
Laniel 1 --- 375 363 ) 351
Pasael 2 --- 400 388 ) 376
Michael Vanriel 3 --- 425 413 | 401
Zabdiel 1 --- 275 263 | 251
Sacmiel 2 --- 300 288 | 276
Anael Adoniel 3 --- 325 313 | 301
Carmiel 1 --- 175 163 | 151
Raphael Nabeyel 2 --- 200 188 | 176
Pathiel 3 --- 225 213 | 201
Remafiel 1 --- 75 63 | 51
Gabriel Tespiel 2 --- 100 88 | 76
Theoriel 3 --- 125 113 | 101
Roth. Schw. R. S.
S Aniel Wenasor 631 20 642 639
H Saturnus Schamaro 627 20 638 646
I Kraluotos Thubrays 626 20 650 634
Ymarona Tzatzraym 628 20 639
Isti sunt septem Angeli planetarum secundum traditionem antiquorum sapientum, quorum quilibet ducit Mundum annis trecentis
quinquaginta quatuor mensibus bis binis in ordine suo. Orifiel est Angelus Saturni, qui à principio creationis gubernauit Mundum annis
354. mensibus 4. Postea Venus, deinde Iuppiter, post illum Mercurius, ac deinde Mars, postea Luna, postremo Sol. Quilibet annis 354.
mensibus 4. suum Angelum in tabula sibi communi scriptum dominium Mundi habuisse describitur. Itaque tempore diuuij ferunt sapientes
Samaelem Angelum Martis seruiuisse Imperio regiminis: Gabrielem autem Angelum Lunæ tempore confusionis linguarum: Michaelem
Angelum Solis, tempore exitus Israelis de Ægypte. Et quidem si quis assertioni præfatæ adhibet fidem, per semet ab origine Mundi facile
mutationes temporum, & gubernationem Angelorum vsque ad suam ætatem præscripto ordine poterit supputare. Nos autem ea, quæ nostro
conducunt proposito, prosequentes, septem Angelis planetarum prædictis 21. subiectos alios spiritus, hoc est, vnicuique tres non ambigimus
secundum huisusmodi artis nostræ instutionem: per quos intentionis noftræ operamur effectum. Ordinem planetarum consuetum
obseruabimus, à supremo omnium Saturno incipientes vsque ad Lunam: primo cuius libet principalis angeli operationem conscribentes, ac
deinde subseruientiam: & capitula per ordinem coniungentes.
CAP. I.
DE ORIFIELE, PRIMO ET SVPREMO ANGELO
Saturni, & de operationibus, quæ fiunt per eum.

ATVRNVS, planetarum omnium altior & supremus motu natura tardus, frigidus, quia remotus, difficilis, grauis, á
puncto sui principii 650. annis vsque ad punctum prime stationis in quo libet signo mentibus commorans 30. naturali proprio motu mouetur
626. Eius primus & supremus Angelus vocatur, secundum opinionem antiquorum, Orifiel, qui habet sub se alios tres principales Spiritus,
videlicet Sadael, Poniel & Morifiel, de quibus suo dicemus & loco & ordine, Per hunc autem Orifielem magnum Saturni Angelum fiunt
multæ & diuersæ operationes in Steganographia. Per ipsum possumus mentis nostræ arcanum notu~ facere amico, artem scienti, vbicunque
fuerit: per literas si placet: vel etiam sine literis & alia multa mirabilia facere, que nemo intelligit alius, qui in hac nostra scientia imperitus
fuerit. Itaque volens per hunc Angelum in Steganographia quippiam operari, maxime in die Saturni, & in his rebus, negociis & causis, que
pertinent ad Saturnum: in primis necesse est, vt motus eius noueris varios & diuersos. Et varios primum, purum, proprium, mixtum, rectum,
retrogradum & confusum. Et in his omnibus non solum generales regulas ab Astronomis traditas (quia licet maxime conducant huic
scientiæ nostræ, tamen non penitus sufficiunt) sed etiam particulares sciat necesse est. Pro fundamento igitur præsuppositis tabulis & regulis
de motibus planetarum, quos omnino scire operantem in hac arte necessarium est: speciales regulas & tabellas punctualium motuum per
singula capitula huius operis adiecimus, sine quarum obseruatione nemo in hac arte poterit operari. Et nota, quod dies cuius libet planetæ in
quatuor partes æquales diuiditur, quarum primam, i.horas inæquales tres angelus ipsius planetæ principalis obtinet: & reliquas tres partes
eius substituti per ordinem consequuntur.Exempli gratia; In die Saturni Orifiel, primus angelus eius tres horas ab ortu solis inæquales, quæ
dicuntur horæ planetarum, possidet: secundas tres primus Angelus eius Sadael. Tertias tenet Poniel secundus: & quartas tres horas Morifiel
Angelus Orifielis tertius. Sub primis tribus horis diei tam Saturni quam cæterarum stellarum in rebus Saturno appropriatis operandum est
per Orifielem; sub secundis per Sadaelem; sub tertijs per Ponielem: & sub vltimis tribus per Morisielem. Et omnes operationes secundum
motum Saturni aut prosperum effectum accipiunt aut debilem. Sed iam tabulam punctualem ponamus.
Tabula punctualis.


Medio motu Saturni in secundum diem, gradum & horam ex tabulis communibus cognito, diligenter in primis obseruandum scias; vtru~ sit
directus an retrogradus; purus, proprius, mixtus aut confusus. Hoc aute~ ex tabulis communibus non inuenies. Id circo præscriptam tabulam
ordinauimus, in qua punctum principij motus eius & finis poteris inuenire qualibet hora, diuisis gradibus simul intercurrentibus in particulis
minutorurn. Ita videlicet ad quodlibet minutum in duas, tres vel quatuor partes horarias secundum proportionem motus puri aut confusi, hoc
est, aliorum planerarum coniunctione & separatione obseruata, diuidatur: impossibile est enim vel per stellas vel per Spiritus stellarum te
posse ad effectu~ huius artis peruenire, nisi motu punctuali cognito & diligentissime obseruato tuas operationes ad qualitates planetarum
proprias noueris præcise ordinare. Nam in diuersis gradibus, signis, diebus, horis, minutis, secundis, tertijs & quartis planetarum effectus,
quo ad hanc scientiam, diuersimode variantur. In quolibet enim gradu 25. mutationes diuersas obseruauimus & inuenimus: vnde &
quemlibet gradum in totidem partes diuidere principales necessarium nobis videbatur. Ista autem diuisio non habet locum per omnes gradus,
sed in illis duntaxat, in quibus stellæ nobis ad hanc artem conducentes oriuntur, cum quibus fit operatio ad significandum absentibus omne,
quod volumus, ministerio Spirituum sine literis, sicut dicemus. Itaque prima tabula diuisionis graduum motus Saturni, quam præmisimus,
primæ quartæ diei vel noctis deseruit perpetuo in his, quæ pertinent ad operationem Saturni & principium eius; secunda vero ad secundas
tres horas, tertia ad tertias, & quarta ad quartas. Deinde subiecimus punctualem ordinem motus ipsius Saturni in ascendendo, quando
videlicet fuerit in vno ex primis quatuor signis, quæ sunt Aries, Taurus, Gemini & Cancer. De reliquis octo signis etiam tabulam
ordinabimus conseuentem.
Tabula Prima.

Tabula.


De vario motu Planetarum, & interpretatio-

ne Tabularum.

VAMVIS in præsenti capitulo specialis nobis tractatus habendus sit de motibus Saturni & spiritibus eius, ac de
operationibus in Steganographia per ipsos: ne tamen semel oportune dicta cogamur in quolibet capitulorum repetere: monendus lector
studiosus fuerat, vt eorum quæ in hoc ipso capitulo dicimus, etiam in sequentibus studeat esse memor. Sunt autem singulorum planetarum
varij motus & in diuersos alios omnes subtilissime partiuntur. Motus purus & proprius multiplex est, & varijs subtilissimis diuisionibus
variatur. Directus, retrogradus, mixtus & confudus, to* ferme punctis variantur, quot à principio sui motus in circulo diuelluntur. Quid
dicam te coniunctione ipsorum planetarum ad inuicem? Nam, sicut Ptolomæus in Gentiloquio ait, centum viginti coniunctiones in ipsis
planetis, videlicet binariæ 21. ternariæ 35. quaternariæ 35. quinariæ 21. senariæ 7. & septenaria vna. Et de hi* suo loco dicemus. De cæteris
autem motibus quamuis dare certum terminum non possumus propter infinitam diuersitatem, quibus quotidie punctis crescentibus aut
minuentibus, variantur ignorantes: ad plenum tamen, quantum nos obseruare potuimus, inuenimus diuisiones plus quam 300000. in quibus
omnes huius artis operationes, quo ad effectum, sæpe variantur. Et nisi quis valde expertus in omnibus his, fuerit scieritque motus ipsorum
planetarum medios perfecte, ac deinde minutissimas diuisiones punctuales, quæ ex quartis, tertiis, secundis minutis & gradibus in æqualibus
subtilissime diuisis proueniunt: facile in veros ei rores incidet, & graue periculum vix euadet. Ad perfectam itaque huius scientiæ
institutionem tres tabulas ordinauimus: in quarum prima motum Saturni secundum quatuor partes, tam diei quam noctis, proprium videlicet
& purum, ad punctualem radicem reduximus, & ad verum ascendentis cuiuslibet signi punctum ordinauimus. Incipientes a primo gradu
Arietis, puncto 641, & 69. totum Zodiacum in secunda tabula complexi sumus. Deinde in eadem secunda tabula motum Saturni in
quolibet duodecim signorum ad omnes quartas diei & noctis ita digessimus ad minutias, vt qualibet hora nobis gradu ascendentis, in quo
fuerit Saturnus ipse, cognito, clare patescere possit radix ipsius punctualis, semel autem terminata calculatur alicuius quod nostra ætas
nescio si vnquam pertingere possit, tabula denuo á capite sui principij incipienda est. In tertia tabula septenariam coniunctionem Saturni
cum cæteris planetis, quæ vnica est, ad proportionem puncti reduximus; per quam omnes coniunctiones 120. facile ad punctum reducuntur.
In eadem tabula purus motus planetarum omnium per punctualem principij cuiuslibet diuisionem, progressionem & elongationem à puncto
in quolibet motu cognoscitur, si medius motus antea perfecte habeatur. Nam sine cognitione medij; motus impossibile est aliquem ad
practicam huius scientiæ posse accedere. Rursus etiam si rnedium motum & verum similiter perfectissime intelligas, nihil tibi ad huius
scientiæ cognitionem proderit, nisi præscriptas tres tabulas ad omnes punctos diuisionum in motibus planetarum a gradibus inæqualibus
æqualiter sumptos per minutias singulas ad integrum intelligas. Sed iam ad operationem procedamus.
Cognitis autem omnibus, intellectisque perfecte his, quæ diximus, & auxiliante Deo, dicturi sumus: cum volueris in hac profundissima
speculatione operari: in primis oportet te scire ortum, exaltationem & occasum omnium stellarum octauæ Sphæræ, per quas fit operatio: &
quantum quælibet distet ab alia. Sunt autem. Stellæ, per quas operamur ad nunciandum secretu~ quodcunque absenti siue verbis siue
scriptis & sine homine nuncio, septingeutæ numero, quarum nomina, loca, ortus, occasus, eleuationes, distantias, accessus regressus in libro
speciali descripsimus, quos nimis studiosum esset hic denuo inserendo repetere. Itaque obseruata stella in omnibus sicut oportet, & cognoto
puncto ascendentis in quo Saturnus eadem hora fuerit, si per ipsum fit operatio: diligentissime considera qualitatem motus ipsius, vtrum sit
directus an retrogadus, purus an mixtus, proprius an cum alijs impedimentis aspectuum malorum coniunctus, discretus an confusus. Deinde
punctu~ principij motus in eodem signo tam ipsius Saturni quam cæterorum planetarum ei coniunctorum ex tabulis communibus, & his
quas præmisimus, subtilissime & proprie calculatum scribe in charta munda: & quantum sit progressus, quantum eleuatus, quantúmve
depressus, diligenter obserua. Hoc idem facies in cæteris planetis, Saturno vel illi, per quem fit operatio, coniunctis: Simili modo
diligentissime obserua, quo aspectu se mutuo planetæ aspiciant, an trigonus, quadr. coniunctio vel sext. Quia in ipsis latet huius operationis
maxima vis. Ite~ ante omnia obserues, in qua quarta sit Saturnus non solum quo ad diem aut nocte~, sed etiam quo ad signum in quo est, &
quo ad annos à principio mundi, quando fuit in domo, sua primo creatus: quia omnia ista sunt necessaria. Et nota, quaudo Orifiel angelus
Saturni regit mundum in suo ordine, quod regimen ducet annis 354. mensibus quatuor. Tunc omnis operatio huius profundissimæ scientiæ,
quæ pertinet ad opera Saturni, & quæ fit per eu~, facitis eft, & sine magno labore: perspicuu~ consequetur effectum. Et simile de cæteris
planetis est obseruandum. Quicunque ergo, cognitis principiis huius artis, sine difficulate voluerit operari per eam, per illum planetam
operetur, cuius angelus principalis isto tempore orbem gubernare facili calculatione inuenitur. Igitur, calculatis diligentissime omnibus,
processurus ad operationem , obserua, quis angelus Saturni præsit illi quartæ diei aut noctis: & nomen eius scribe cum nomine stellæ, per
quam vis operari, quam te videre necesse est. Omni autem tempore stellas tibi necessarias videre poteris, arte quam tradidimus, siue in die
siue in nocte. Deinde scribe in eadem chartula cætera, quæ scis secretissima, cum en causto ad hoc nostro more præparato; sicut scis. Postea
pone schedulam ipsam, quam scripsisti, ante te super mensam & scribe in aliam chartam mentis tuæ conceptum, quod vis scire absentem: &
inuolue has duas schedulas ad inuicem, & pone in loco eminentiori ante te super mensam aut pulpitum. Et dic coniurationem ad Spiritum,
per quem operari, sibi appropriatam. Aut si malueris sine scriptis omnino nunciare secretum per Spiritum, vel sine Spiritu, in tuo arbitrio sit
positum. Eiusdem namque operationis est, cum Spiritu vel sine Spiritu secretum nunciare amico, paucis alteratis, sicut suo loco dicemus.
Iam differentia operationum Saturni & Angelorum eius secundum quatuor quartas principales cum coniurationibus vnicuique per ordinem

appropriatis componemus: quibus vtendum est, cum per Spiritum nunciatur arcanum.
De primo Angelo Saturni, qui est pincipalis, & vocatur Ori-

fiel, qui primam quartam Saturni
obseruat.
RIMVS & principalis angelus Saturni, sicut in præcedentibus diximus, vocatur Orifiel, qui cum cæteris angelis
planetarum in ordine suo orbem regit annis 354. mensibus quatuor. Hic habet primam partem tam in die, quam in nocte: & per eum fit
operatio ab ortu Solis in die, & ab occasu Solis in nocte, vsque ad tertiam horam inclusiue in omnibus, quæ ad Saturnum pertinent, & in eius
die ac nocte, sicut diximus. Cum itaque in prima quarta Saturni aliquid volueris, nuntiare absenti sine verbis, & sine literis: tum Spiritus
Saturni non alius, quam Orifiel, tibi vocandus est: quia per eum poteris omnia nunciare perfectissime. In primis considera, in quo signo sit
iste Saturnus, & in quo gradu, & an sit directus vel retrogradus, & quibus planetis sit coniunctio. De primo ponamus exemplum: Ecce
Saturnus iam est in 25. grad. Tauri, die 28. mensis Aprilis anni præsentis, qui est Domini 1500. Nunc itaque ducamus 25. per 25. & fiunt
600. hos diuidamus per quatuor quartas æquales: & manebunt cuilibet quartæ 150. compleamus omnes gradus Saturni in signo Tauri &
erunt 30. Ducamus at eum 3. per 25. in toto, & fiunt 750. Reijciamus quatuor gradus superfluos à medio tertiæ, quartæ & remanebunt 650.
Accipiamus nunc punctum motus Saturni ex tabula ad præsentem diem & horam: & scire poterimus, quis sit ortus, eleuatio & occasus
Angeli Orifielis cum Saturno in prima quarta: quibus cognitis, facilis erit operatio nostra.
Tabula.

His diligentissime consideratis; Orifielem Angelum Saturni constat esse separatum á Saturno 25. gradibus, & 15. minutis: & est ad
Oriente~, à primo puncto motus Saturni 625. gradationibus distans, à fine motus 25. minutis. His cognitis, fac imaginem ex cera, vel pinge
in charta~ nouam figuram Orifielis in modu~ viri barbati & nudi, stantis super tauru~ varij coloris, habentis in dextra librum, & in sinistra
calamum: quem dum facis, dic: Fiat hæc imago magni Orifielis plena, perfecta & apta nunciare mentis meæ secretum N. filio N. amico meo
secure, fideliter & integre, Ame~. Scribe in fronte nomen tuum cum encausto ex oleo rosarum temperato, & in pectore nomen amici tui
absentis dicens, Hæc est imago N. filij N. cui per Angelum Saturni Orifielem nunciatur mentis mentis meæ conceptu~, Amen. In fronte
imaginis scribe Merion & in pectore Troesda. Deinde coniunge ambas imagines simul, dicens: In nomine Patris & Filij & Spiritus Sancti,
Amen. Audi Orifiel princeps Stellæ Saturni, & per virtutum omnipotentis Dei adiuro te, ausculta: præcipio & mando tibi per virtute~ istius
imaginis tuæ, vt nuncies N. filio N. hanc intentionem meam (explicetur intentio) quantocyus secure, secrete & fideliter, nihil obmittens
coru~, quæ eu~ volo scire, & quæ tibi commendaui. In nomine Patris & Filij & Spiritus sancti, Amen. Deinde inuolue ipsas imagines sic
coniunctas simul pa~no mundo loto cum aqua albisine, & pone eas in vas mobile, qe appellant sapientes Indie pharnat alronda: & cooperi
illud superius diligenter cu~ corio raso, ac pone in introitu alicuius habitationis clausæ, vbicunq; volueris ad spacium 24. horaru~: & sine
omni hæsitatione tuum desideriu~ intra illas 24. horas perfecte adimpletur: scietq; amicus tuus absens intentionem in omni forma
perfectissime, sicut eam super imaginem dixisti (quantumcunq; prolixa fuerit) & quicquid ilium ex te scire volueris, sciet in illis 24. horis
perfecte & secretissime: ita quod nunquam in æternum aliquis homo potent hoc percipere aut scire sine voluntate tua aut amici tui. Et est
magnum secretum, quod nullus sapientu~ ante nos literis commendare ausus fuit. Amicus autem ille tuus si quid te scire voluerit ex suis
negotiis: cum eodem spiritu te potest facere certiore~ intra idem spacium 24. horaru~: modo sit in hac arte bene perfectus. Tu autem, 24.
horis elapsis, leua imagines de loco, in quo positæ sunt: & repone eas, quia omni tempore Orifielis per eas operari potes non solum ad illum
amicum tuum, sed ad quoscunq; alios, mutato duntaxat nomine ipsius amici in illius nomen, quem volueris aliquid scire. Et nota, quod non
oportet ipsas imagines depingi pulchras aut curiosas: sed quantumcunq; sirmplices fueririt, nihil refert: modo habeant aliquam
similitudinem proportionatam, ita vt imagines hominum esse cognoscantur. Qui autem eas pulchre depingere voluerit & poterit: nihil
impediet, nec prodest.
LO co angeli Sadaelis ex consideratione stollæ fixæ ad punctum motus Saturni inuento, fac dus imagines (eo modo, quo diximus in
operatione præcedenti) Orifielis cum inscriptionibus, contestationibus & alijs singulis, quæ ibi dicta sunt. Quibus completis, pone ipsas
imagines super quinq; ramusculos herbæ thrasnote extra domum in loco securo & secreto, & dic super eas: In nomine + patris & + filij & +
Spiritus Sancti, Amen. [Sunt ... rubræ] Sicut istas duas imagines Sadaelis angeli & N. filij N. amici mei simul coniunctas super hos quinque
ramos mobiles posui, ita tibi Sadael in virtute Orifielis principis tui magni præcipio, vt mentis meæ secretum, quod tibi explicando commisi,
sine mora ad notitiam præfati perferas amici. His dictis dimitte ibidem imagines per 24. horas; & fiet quod voluisti: scietque amicus tuus
omne quod super imagines dixisti, perfectissime ac secrete. Item si volueris de aliquo absente scire, quomodo valeat, & verum statum eius
in 24. horis: quantum cunque longe sit, isto modo scire poteris. ET OMNIA QVÆ FIVNT IN MVNDO, CONSTELLATIONE
OBSERVATA, PER HANC ARTE SCIRE POTERIS.
De tertio Angelo Saturni, qui est secundus sub Orifiele, & vocatur Po-
miel, præsidens tertiæ quartæ Saturni.
TE rtius angelus Saturni vocatur Pomiel, qui est in ordine secundus sub Orifiele, principali angelo Saturni: præsidet horæ Saturninæ
septimæ, octauæ & nonæ, tam in die quam in fnocte, in omnibus, quæ pertinent ad operationem Saturni. Locum eius, quoniam cum suo
mouetur ordine ad stellas fixas 25. gradibus ab Oriente, per tabulas dispositis suis horis, ita inuenies.
De secundo Angelo Saturni, qui est primus sub Orifiele & vocatur
Sadael, præsidens secundæ guartæ Saturni.
ECVNDVS Angelus Saturni vocatur Sadael, qui est primus sub Orifiele in ordine constitutus, & habet secundam

partem post suum principem, tam in die quam in nocte, in operibus & temporibus Saturni: hoc est, quartam, quintam, & sextam horas
inæquales. Cum itaque in his tribus horis aliquid nunciare volueris ad amicum absentem in viginti quatuor horis, sine literis, sine verbis &
sine nuncio: fac id per omnia & singula, quæ in operatione præcedenti diximus: & obserua punctum secundi motus Saturni in gradibus suis
ad signum, in quo planeta ipse mouetur, & qualis sir motus, & vbi sit Spiritus mouens astrum, quantum recesserit, & quantum eleuetur a
centro sui motus, quantumcunque distet a puncto quolibet totius circuli siue sphæræ. Ad horum scientiam consequendam est tabula hæc.
Motu Saturni certificato, & inuento punctuali loco Pomielis, fac duas imagines, per omnia, sicuti diximus.
FINIS TERTII LIBRI.


------------------------------
Author: J. Tritheim

Trithemius: The art of drawing spirits into crystals
Johannes Trithemius:
The art of drawing spirits into crystals
The
Magic and Philosophy of
TRITHEMIUS OF SPANHEIM;
containing his book of
SECRET THINGS,
and
DOCTRINE OF SPIRITS
with many curious and rare secrets (hitherto not generally known;)
THE ART OF DRAWING SPIRITS INTO CRYSTALS, &c.
Of the making of the Chrystal and the Form of Preparation for a Vision.
Procure of a lapidary 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 see more fully described in the drawing, [figure 1]. 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 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.
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. Let them be all written within a double circle, with a triangle on a table; on
which place the crystal on its pedestal: this being done, thy table is complete (as in the Fig. D,) and fit for the
http://www.esotericarchives.com/tritheim/trchryst.htm (1 of 9) [23.07.2001 01:02:28]

calling of the spirits; after which thou shalt proceed to experiment, thus:
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:
"Oh, God! who art the author of all good things, strengthen, I beseech thee, thy poor servant, that he
may stand fast, without fear, through this dealing and work; enlighten, I beseech thee, oh Lord! the
dark understanding of thy creature, so that his spiritual eye may be opened to see and know thy
angelic spirits descending here in this crystal: (then lay thy hand on the crystal saying,) and thou, oh
inanimate creature of God, be sanctified and consecrated, and blessed to this purpose, that no evil
phantasy may appear in thee; or, if they do gain ingress into this creature, they may be constrained to
speak intelligibly, and truly, and without the least ambiguity, for Christ's sake. Amen. And
forasmuch as thy servant here standing before thee, oh, Lord! desires neither evil treasures, nor
injury to his neighbour, nor hurt to any living creature, grant him the power of descrying those
celestial spirits or intelligences, that may appear in this crystal, and whatever good gifts (whether the
power of healing infirmities, or of imbibing wisdom, or discovering any evil likely to afflict any
person or family, or any other good gift thou mayest be pleased to bestow on me, enable me, by thy
wisdom and mercy, to use whatever I may receive to the honour of thy holy name. Grant this for thy
son Christ's sake. Amen."
Then taking your ring and pentacle, put the ring on the little finger of your right hand; hang the pentacle round thy
neck ; (Note, the pentacle may be either wrote on clean virgin parchment, or engraven on a square plate of silver
and suspended from thy neck to the breast), then take your black ebony wand, with the gilt characters on it and
trace the circle, (Fig. 7. C D E F,) saying,
"In the name of the blessed 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." Amen.
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,
"I conjure thee, oh thou creature of fire! by him who created all things both in heaven and earth, and
in the sea, and in every other place whatever, that forthwith thou cast away every phantasm from
thee, that no hurt whatsoever shall be done in any thing. Bless, oh Lord, this creature of fire, and
sanctify it that it may be blessed, and that they may fill up the power and virtue of their odours; so
neither the enemy, nor any false imagination, may enter into them; through our Lord Jesus Christ.
Amen."
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.)
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; for all celestial operations, the more pure and
unmixed they are, the more they are agreable to the celestial spirits: therefore, after the circle is drawn, the book,
perfumes, rod, &c. in readiness, proceed as follows:
(After noticing the exact hour of the day, and what angel rules that hour, thou shalt say,)
"In the name of the blessed and holy Trinity, I do desire thee, thou strong mighty angel, Michael, [Or
any other angel or spirit] that if it be the divine will of him who is called Tetragrammaton &c. the
Holy God, the Father, that thou take upon thee some shape as best becometh thy celestial nature, and
appear to us visibly here in this crystal, and answer our demands in as far as we shall not transgress
the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt
graciously shew us what things are most profitable for us to know and do, to the glory and honour of
his divine Majesty, who liveth and reigneth, world without end. Amen.
"Lord, thy will be done on earth, as it is in heaven; -- make clean our hearts within us, and take not
thy Holy Spirit from us.
"O Lord, by thy name, we have called him, suffer him to administer unto us. And that all things may
work together for thy honour and glory, to whom with thee, the Son, and blessed Spirit, be ascribed
all might, majesty and dominion. Amen"
Note, In these dealings, two should always be present; for often a spirit is manifest to one in the crystal when the
other cannot perceive him; therefore if any spirit appear, as there most likely will, to one or both, say,
"Oh, Lord! we return thee our hearty and sincere thanks for the hearing of our prayer, and we thank
thee for having permitted thy spirit to appear unto us which we, by thy mercy, will interrogate to our
further instruction, through Christ. Amen."
Interrog. 1. In the name of the holy and undefiled Spirit, the Father, the begotten Son, and Holy Ghost, proceeding
from both, what is thy true name?
If the spirit answers, Michael, then proceed.
Quest. 2. What is thy office? 3. What is thy true sign or character? 4. When are the times most agreeable to thy
nature to hold conference with us?
Wilt thou swear by the blood and righteousness of our Lord Jesus Christ, that thou art truly Michael?
(Here let him swear, then write down his seal or character in thy book, and against it, his office and times to be
called, through God's name; also write down any thing he may teach thee, or any responses he may make to thy
questions or interrogations, concerning life or death, arts or sciences, or any other thing;) and then shalt thou say,
"Thou great and mighty spirit, inasmuch as thou camest in peace and in the name of the ever blessed
and righteous Trinity, so in this name thou mayest depart, and return to us when we call thee in his
name to whom every knee doth bow down. Fare thee well, Michael; peace be between us, through
our blessed Lord Jesus Christ. Amen."

Then will the spirit depart; then say,
"To God the Father, eternal Spirit, fountain of Light, the Son, and Holy Ghost, be all honour and
glory, world without end. Amen."

I shall here set down the Table of the names of Spirits and Planets governing the Hours; so thou shalt easily know
by inspection, what Spirit and Planet governs every Hour of the Day and Night in the Week.
SUNDAY.
Hours Hours
Angels and Planets ruling Angels and Planets ruling
Day. Night.
1 Michael 1 Sachael
2 Anael 2 Samiel
3 Raphael 3 Michael
4 Gabriel 4 Anael
5 Cassiel 5 Raphael
6 Sachiel 6 Gabriel
7 Samael 7 Cassiel
8 Michael 8 Sachiel
9 Anael 9 Samael
10 Raphael 10 Michael
11 Gabriel 11 Anael
12 Cassiel 12 Raphael
MONDAY.
Hours Hours
Day. Night.
1 Gabriel 1 Anael

2 Cassiel 2 Raphael
3 Sachiel 3 Gabriel
4 Samael 4 Cassiel
5 Michael 5 Sachiel
6 Anael 6 Samael
7 Raphael 7 Michael
8 Gabriel 8 Anael
9 Cassiel 9 Raphael
10 Sachiel 10 Gabriel
11 Samael 11 Cassiel
12 Michael 12 Sachiel
TUESDAY.
Hours Hours
Day. Night.
1 Samael 1 Cassiel
2 Michael 2 Sachiel
3 Anael 3 Samael
4 Raphael 4 Michael
5 Gabriel 5 Anael
6 Cassiel 6 Raphael
7 Sachiel 7 Gabriel
8 Samael 8 Cassiel
9 Michael 9 Sachiel
10 Anael 10 Samael
12 Gabriel 12 Anael

WEDNESDAY.
Hours Hours
Day. Night.
1 Raphael 1 Michael
2 Gabriel 2 Anael
3 Cassiel 3 Raphael
4 Sachael 4 Gabriel
5 Samael 5 Cassiel
6 Michael 6 Sachiel
7 Anael 7 Samael
8 Raphael 8 Michael
9 Gabriel 9 Anael
THURSDAY.
Hours Hours
Day. Night.
1 Sachiel 1 Gabriel
2 Samael 2 Cassiel
3 Michael 3 Sachiel
4 Anael 4 Samael
5 Raphael 5 Michael
6 Gabriel 6 Anael
7 Cassiel 7 Raphael

8 Sachiel 8 Gabriel
9 Samael 9 Cassiel
11 Anael 11 Samael
FRIDAY.
Hours Hours
Day. Night.
1 Anael 1 Samael
2 Raphael 2 Michael
3 Gabriel 3 Anael
4 Cassiel 4 Raphael
5 Sachiel 5 Gabriel
6 Samael 6 Cassiel
7 Michael 7 Sachiel
8 Anael 8 Samael
9 Raphael 9 Michael
10 Gabriel 10 Anael
SATURDAY.
Hours Hours
Day. Night.
1 Cassiel 1 Raphael
2 Sachiel 2 Gabriel

3 Samael 3 Cassiel
4 Michael 4 Sachiel
5 Anael 5 Samael
6 Raphael 6 Michael
7 Gabriel 7 Anael
8 Cassiel 8 Raphael
9 Sachiel 9 Gabriel
12 Anael 12 Samael
Note, The day is divided into twelve equal parts, called Planetary Hours, reckoning from sunsire to sunset, 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 minutes, which shews you how long a
spirit bears rule in that day; as Michael governs the first and the eighth hour on Sunday, as does the . 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.
Probably spurious. Appended to Henrici Cor. Agrippae ab Nettesheym,

de occulta philosophia libri III, Parisiis. Ex offincina Iacobi Dupuys. 1567.
English translation in Francis Barrett's The Magus, p. 135bis.

Liber Mysteriorum Sextus et Sanctus, 1583; THE ANGELIC TABLES; revealed to John Dee and Edward Kelley; Sloane MS. 3189;
NOTE: Complete text available on our CD.
Liber Loagaeth
or
Liber Mysteriorum, Sextus et Sanctus

Ms.A.3189
This is the original Ms. in Edward Kelley's handwriting. It formerly belonged to the Cottonian collection as
appears by a note of Ashmoles in Ms. Sloane 3677. f. 328*. -JM
A copy of this Book may be found also in Ms. Sloane 2599. -JM
See Ms. Sloane 3188. fol. 80 for some account of the writing of this volume, die 6 April 1583. -JM
...ght this booke of Dr. Biggs for a Guinea
The Book of Enoch,

revealed to Dr. John Dee by the Angels.
This writing begining (not at [Arney Vah ] etc. but) at Oxar Varmol is the 2nd Page of the first leaf of the
famous Book shown in the stone, which consisted of 49 lines or Rows & every Row of 49 words or letters. The
first 40 of this Page have a word in every little square which could not wel be contained in the little Cells of a
square table in this Book - Therefore they are writ thus at large as you see. But the 9 last Rows of this Page had
but one Letter a piece, & are accordingly set down at the end hereof, pag. 5. All the other leaves of that Book
had but a single Letter in each little square & so they are set down, as here after follows in this Book. Vide l.5
Ms. pag. 142, 143 etc.
The first Page of that first Leaf is not (it ought to be) all transcribed here before this 2nd Page save only the 49,
or last, Row beginning (Arney Vah etc.) But they may be seen (& (if thought fit) copied out thence) in l. 5to
Ms. p. 150, 151, etc. [The preceding note is by Elias Ashmole.]
Liber Mysteriorum, Sextus et Sanctus

Liber 8us
Leaf 1a [zuresk od adaph mal zez geno au marlan oh muzpa]

Leaf 1b [Oxar varmol pan sampas os al pans orney andsu]
Leaf 2a alla opnay qviemmah.
Leaf 2b zvrebth aho dan lanfal cramza
Leaf 3a pandobna ox adroh azimcholdrux.
Leaf 3b dlod Alged zvrem. ["dlod allged zvram"]
Leaf 4a Zvbla ox arnogan Algers aclo.
Leaf 4b Danfal gest Axamph acrosta.
Leaf 5a Gonzahoh alch arge oho Adanch.
Leaf 5b Zvchastors plohodmax argednon acho
Leaf 6a Sancgonfal aldex, Ave goh adatqvan,
Leaf 6b pvrcha ges maxgem adroth vaxox ahó
Leaf 7a Dam lethgath onzar avoxalgeth
Leaf 7b chvmaxchaberexmapha
Leaf 8a algebadreth
Leaf 8b Oylzongs
Leaf 9a pagesgem
Leaf 9b Avallacax
Leaf 10a Gorvemgemps
Leaf 10b Bacap Laffos
Leaf 11a Ozimba londorh

Leaf 11b ylchvzzapg

Leaf 12a Nopham
Leaf 12b Signeh gax
Leaf 13a t-lallaah gethnoh
Leaf 13b Iaialgh lercol zinrox
Leaf 14a Pincal vexlan
Leaf 14b Phin potagar giron
Leaf 15a Se ger pcopalph
Leaf 15b Oroh Zvn.compvxoh
Leaf 16a Dadavar gedrong
Leaf 16b varahhatraglax pligeo
Leaf 17a Hidrahah glazipvagel
Leaf 17b Engidexol; neolchiph
Leaf 18a Polacax cvbagod
Leaf 18b Zad, ron anchal
Leaf 19a Gedmarg alpon
Leaf 19b Bvzalg long arnap
Leaf 20a Zicha lezach.
Leaf 20b Drem phingel oxah oho
Leaf 21a algonzib virbalox
Leaf 21b Avriz ommaphily geld
Leaf 22a Cehergol naoal
Leaf 22b Fál mexicamps vrom
Leaf 23a Conar vomfagal
Leaf 23b Toxarxh nerhoh gel podnon
Leaf 24a Zichidpha lvziph
Leaf 24b Nervag pranclan
Leaf 25a Demphoz prang oho
Leaf 25b Harodan lempric dohoh
Leaf 26a Chy pled sagnaronph
Leaf 26b Draxph intayfalg
Leaf 27a Vlnen razo vilcomb
Leaf 27b Vincal leorna rvh
Leaf 28a Dababel gel zozaah
Leaf 28b Larvh gohonp babbabor
Leaf 29a ["The first of the leaves"] Famfax lep axax.
Leaf 29b Zirzach bvmazon.
Leaf 30a Tar, vin gabax orho.
Leaf 30b Glonz alnoptd.
Leaf 31a Gemnarv Hvncol.
Leaf 31b Rynh zichzor chalan.
Leaf 32a yayger balpaoeh.
Leaf 32b Car vanal geldons.
Leaf 33a Vio nilg onpho.
Leaf 33b Toxhencol ylnorox ziborh.
Leaf 34a Balvomph chiphan.

Leaf 34b Vingelg laxih parcan.

Leaf 35a Zvda vig pancar.
Leaf 35b Dexvlng chirony gavv.
Leaf 36a Qnabazeb vil pvdar.
Leaf 36b Xanpa phaphingeth.
Leaf 37a Ronlox bapvabap orh.
Leaf 37b Calbahhah genrox.
Leaf 38a Dohvnam gethgol axah.
Leaf 38b Vantavong nargax.
Leaf 39a Pvlgaao ner gisch.
Leaf 39b Archi septh lorox.
Leaf 40a Damponpha nexo gel.
Leaf 40b Dexph geld onchen.
Leaf 41a Ellaxor Natoglan
Leaf 41b Fam filgisch larvouch
Leaf 42a Cemgealg ralphos
Leaf 42b Zodagrap zilpob
Leaf 43a Necprilga lvpvarn
Leaf 43b Depsah onge phialox
Leaf 44a Nelziar pol dolgon
Leaf 44b Parni volchemph
Leaf 45a Acvirzilg chiparal
Leaf 45b Alged on chipráxal
Leaf 46a Clarn nancal
Leaf 46b Lexrox pingh lardol
Leaf 47a Zvrzvh genvox
Leaf 47b Chiromonph zarchan olinorg
Leaf 48a Calgs sedph panglox
Leaf 48b Bapporgel bvrioldepnay
Tables of Soyga:
The first table [ndizbdizbdiz]

2d Table [Retdixbdixbdix]
3d. Table [izbdizbdizbdiz / ohGkAbdizbdiZb]
4th Table [izbdizbdizbdiz / sbGkAbdizbdizb]
Dee, John, 1527-1608.

Mysteriorum Liber Sextus et Sanctus [Liber Loagaeth] / by Dr. John Dee.
transcription of British Museum, manuscript Sloane 3189. (dated 1583 CE)
edited by Joseph H. Peterson
2. Hermetism -- Early works to 1800. 3. Bible Pseudepigrapha

I. Peterson, Joseph. 1954- . II. Title.

BF1623. 1998
133.-D

Index Verborum of the "Angelic Language" from Liber Logaeth
Twilit Grotto -- Esoteric Archives Contents Prev angelix.htm Next Timeline
(Sl. 3189) Tables 1-3
A t1 18
a t1 1 2 3*2 5*2 7*2 8*4 10*3 11 12 13*3 14 15*3 16*2 17*2 19*2 20 t2 15 25 26 27*2 32 38 41 48
ab t1 10 16 19 t2 20 21
abfada t1 22
ab-mi-cad-am-pa-get t2 2
abnath t1 47
abnerda t1 28
abnih t1 20
abra t1 14 27
abrimanadg t2 20
absacancaphes t1 25
absechel t1 37
acaph t1 36
a-cap-na-pa-da-pha t1 45
ac-cam-plah-no-stapha t2 7
ach t1 26
achandas t1 43
achaph t1 5 6
achar t2 39
acheldaph t2 26
achepasmacapha t1 44
achna t1 29
achos t1 6
a-chra-pa-ma-les t2 13
aco t1 9
acurtoh t1 11
ad t1 4 t2 12 26 29 30 34
ada t1 33
adagma t1 36
adah t2 14
a-da-hu-ba-mi-ca-noh t2 11
a-da-max t1 47
adamh t1 1
http://www.esotericarchives.com/dee/angelix.htm (1 of 66) [23.07.2001 01:02:39]

adao t1 12
a-da-pa-ge-moh t1 40
adaph t1 1
adax t1 32
adcath t1 30
adchu t2 31
adcol t1 29
ade t1 10
aden t1 14
adeph t1 1 3 6
adepoad t1 1
a-deune t1 2
adges t1 49
Adgzelga t1 37
adin t1 6
adipr t1 5
adma t1 7 43 49 t2 29
admacah t1 43
ad-ma-car-pah t2 13
admacha t1 49
Admag t1 14
admag t2 15
admah t1 31 t2 29
admax t2 28
adme t2 5
admi t2 28
admich t2 30
adna t2 3 31 32
adnab t2 4
adnah t2 30
ad-na-vah t2 33
adnay t2 1
adney t1 49
ad-ni-sa-pa-loth t2 14
adol t1 27
adon t1 2 19
adop t1 17
adophanah t1 36
adpalsah t2 28
ad-pha-ma-gel t1 40
adpun t1 1
adq t2 16
adra t1 9

adrah t2 32
adras t2 28
adrios t1 15
adro t1 42
adroh t2 8 29
adros t2 41
adrux t2 32
a-du-ra-da-mah t1 44
adusx t2 23
af t1 27
afcal t1 16
affafefafed t2 22
affod t1 15
afma t2 24
afna t1 29
ag t1 20
agan t1 8
agas t1 28
age t1 26
aged t1 4
ageff t1 6
agelpha t2 9
agematon t1 5
agen t2 18
ages t1 3
aggs t1 6
aginot t1 5
agiod t1 1
aglaho t1 19
ag-naph-ag-on t1 36
agne t1 29
agni t1 26
agno t2 15
ago t1 12
agsde t1 22
agsnah t1 35
ah t1 5 10 11 20*2 49 t2 11 16 25 32 39
aha t1 22 t2 26
ahah t1 4
ahlud t1 18
aho t1 6 t2 27 31
ahoh t2 39
ahoha t2 16

ah-pa t1 20
al t1 14 19 21 32*2 36 t2 1 16 17*2 18 19 21 24*2 26 27 38
al-bu-mi-cla-ma-ca-pa-lothieho t2 6
al-ca-pa t2 17
al-chi-do-a-cha-da t2 11
alda t2 4 8
aldan t2 30
alde t1 14 16 t2 15
aldech t1 23
aldeh t2 5
aldoh t2 38
al-dum-ba-ges t2 3
aldumph t2 3
alduth t2 36
algadef t2 16
alge t2 19
algors t2 15
aliboh t2 25
alida t1 4
alidah t2 32
alides t1 5
ALLA t1 11 12
allahah t1 25
allmaglo t2 9
alloah t2 9
alls t2 2
alman t1 14
almesed t2 25
almse t1 37
alnoth t2 2
al-pa t2 35
alpah t2 26
alpan t1 17
alpd t2 26
alpe t1 13
alped t1 13
alphax t1 40
alphi t2 27
alphoh t2 5
alphol t1 49
alpod t1 4
alpran t2 39
alps t2 9

alpuh t2 13
als t2 1 2*2 3 4 6
alsa t2 39
alsah t2 4
alsaph t2 1 26
alsplan t1 5
alst t2 3
alteth t2 3
alts t1 17
aludar t2 39
alze t1 47 t2 3
alzeh t2 29
am t1 14 24 t2 15 24 39
a-ma-cha-pa-do-mi-cha t1 46
amages t1 27
a-mah t1 31
amah t2 18
amanatoph t1 22
a-mas-ca-ba-lo-no-cha t1 44
amaxchano t1 42
ambrassah t2 4
am-bu-sa-ba-loh t1 45
Amchama t1 39
amchih t1 7
Amgedpha t1 48
Amidan t1 7
Amles t2 34
amma t1 36
amna t1 26 t2 39
am-na-la t1 31
amni t1 46
ampacoh t2 28
Ampatraton t1 25
amph t1 18 41 t2 16 20
ampha t1 28 48 49 t2 22
amphan t1 4
amphas t1 40
amphe t1 17
amphes t2 18
amphi t2 15*2
amphicab t2 15
am-phi-ca-tol t1 40
am-phi-cha-no-sa t1 43

amphidon t2 42
amphigel t1 30
am-phi-la-doh t2 17
amphle t2 31
ampna t1 48
Ampri t1 13
amruh t1 11
amse t1 40
amudas t1 2
amvi t2 33
an t1 14 t2 21
ancaphama t1 38
andah t2 2 3
andam t1 13 18
andamsah t2 2
andax t1 49
andeoh t2 4
andiglon t1 21
andoh t2 14
andrah t2 34
androch t2 5 9
andsu t2 1
andulphel t2 4
aneph t1 2
aneth t2 3
anfal t2 25
ange t1 11
angenodah t2 3
an-ge-no-pha-cha t1 41
Angesel t2 16
anget t2 3
anma t2 24
a-no-dah t1 44
anolphe t1 6
anpho t1 12
anq t2 24
ans t1 6 12 t2 26 27
anse t2 33
ansech t1 43
anseh t1 39
ansel t2 8
ansem t2 18
anses t1 43

ansipamals t2 24
ansoh t1 49
antath t2 2
anthath t2 2
anz t2 26
anza t1 47
anzach t2 19
anzazed t2 25
ap t1 18 26
apa t1 14 21
ap-a-cha-na t1 38
apansageh t2 45
apeth t1 39
Aphath t1 35
apheth t1 39
a-phi-na-ba-cha t1 46
Apnad t2 27
apodmacah t2 27
apoxan t2 23
apracas t2 28
apri t2 31
a-pri-cas t2 40
apsantah t2 26
apx t1 13
ar t1 4 5*2 7 17*2 18*3 21
Ar t2 13
ar t2 9*2 18 21*2 23 26 29 33
37 39*2
arb t1 14
Arb-a-cha t2 34
arbasa t1 22
arbel t2 15
arcan t2 31
arcasa t1 23
arcasan t1 23
arce t1 21
archad t1 5
archads t1 7
archanphame t1 38
archas t1 7
arcusma t1 23
ard t1 13 t2 16 17
Ar-dam-fa-ge-do-hah t2 31

ardanh t2 1
arde t2 4 8
ardeh t2 29
arden t1 2
ardephis t2 14
ardeth t2 37
ardno t2 6 9 34
ardo t1 13
ardoh t2 4
ardot t2 8 9
ardox t1 12
ardrah t2 37
ardri t2 8
ardrinoh t2 4
are t1 18
arg t2 46
arga t1 13
argah t1 13
argaph t1 38
arge t1 5
argedco t1 21
arges t1 13
argla t1 4
argli t2 30
argo t1 36
argrasphe t1 8
arh t1 7
ar-hu-gaf t2 36
arilsar t1 18
arinmaphel t1 27
arispa t1 39
arisso t1 12
ar-ma-cha-pha-me-lon t1 42
armad t2 1
armax t2 2
armbu t1 21
armiplicatarbamaco t1 39
ar-mi-pyth t2 10
arnah t2 32
Arnah t2 7
arne t2 25
Arney t1 49
arney t2 28

arni t1 7 36 47*2
Arni t2 6
ar-no-pa-a t1 40
arnox t2 45
a-ro t1 17
arpagels t2 1
arpaget t2 4
ar-pah t1 20
Arphe t1 38
arphe t1 22
arpos t2 14
arps t1 21
arra t2 18
ars t2 28
Ar-sa-ba-choas t2 38
Arsad t2 32
arsah t2 4 18 30 48
arse t1 29 t2 31
arsep t2 12
ar-se-po-lo-ni-tan-tons t2 10
arseth t1 5
arsod t2 9
arta t2 14
artman t1 25
Artosa t1 17
artsnad t1 28
arua t1 19 23 t2 31
arvan t2 21
arvax t2 21
arvin t1 5
arxad t1 23
arxe t1 1 t2 24
Arze t1 34
arzulgh t1 21
arzusen t1 22
asca t1 16
ascabb t1 14
ascath t1 30
Asch t1 23
asch t1 13
aschah t2 7
aschal t1 48
ascham t2 31

asche t1 14
aschedh t1 7
aschem t1 16
ascheph t1 40
aschi t2 15
aschin t1 10
aschma t1 25
aschol t1 41
asclad t1 10 17
asc-lan-fan-che-dah t2 12
ascle t1 30
ascleh t1 6
asclor t1 47
asco t1 7 14 16
ascraph t1 30
Asda t2 21
asdeh t1 18
asdom t1 15
as-don-sadg t2 12
aseraphos t1 8
asga t1 37
Asge t1 33
askeph t2 29
Asmar t1 43
asmd t2 20
Asmo t1 19
asmo t2 5 15 26
asmoh t2 22
asnah t2 5
asneph t1 47
as-pa-ge-mo-cal t2 11
aspah t1 10
aspe t1 27
asphed t1 31
as-pu-gan-san-var t2 30
asq t2 27
asquam t2 6
asquapa t1 43
ass t2 20
As-so-ta-phe t2 15
asten t1 22
asteth t2 4
asthmah t2 5

astichel t1 47
astma t1 23 t2 22
astmah t2 3
astmax t2 1
astmu t2 6
astna t2 4
asto t1 7
astoh t2 3
astomagel t2 4
Atra t1 27
au t1 1 23 t2 5 18 19 21 25
aua t2 19
aueaux t1 24
auioxan t1 24
auonsad t2 28
avarn t2 21
ave t1 25
avo t1 25
ax t1 7 9 13 t2 3*3 8*2 14 18
21 23 24 30 39
axa t1 4 17 t2 8
axad t1 25 30
axah t2 2
axam t1 23
axar t2 28
axaroh t2 24
ax-ar-pa-gal t2 38
axax t1 28 t2 23
axe t1 11
axel t2 2
ax-ix t2 36
axnecho t1 37
axo t1 9 10
axol t1 12
axor t2 17 21
axpaa t2 28
axpadabamah t2 19
axpar t2 10
axquem t1 26
ba t1 15
Babalad t2 24
Babna t2 22
baged t1 15

bah t2 33
balgonph t2 39
bamgephes t1 39
ban t1 39 t2 15 26 27
baniffa t1 17
bansaa t1 19
bantes t2 25
banzes t1 2
bas t1 20
bef t2 22
Befes t1 21
bemcax t2 20
bethlemcha t1 37
beuegiah t1 2
Bobagelzod t1 26
Bobagen t1 29
bo-sa-do-ma t1 46
bosqui t1 31
both-ned-ga-phi-cas-mel t1 34
brazed t1 39
brisfog t1 7
buches t1 41
bunda t1 33
burise t1 5
buzadbazu t1 46
ca t1 4 26 t2 13
caf t1 10 16
cah t2 38
cam t1 8 26
camalah t1 29
camles t1 15
campha t1 22 28
can t1 11 20 35
cancaphes t1 25
Canda t1 29
cano t1 14
cans t1 47
cap t1 19*2 21 33 t2 8
capaden t1 28
cape t1 25
capex t1 29
capgol t2 20
Caph t1 12 25

caph t1 8 19
caphicha t1 48
caphzed t1 28
ca-poh t2 35
cappo t1 20
Cappo-se t1 11
ca-pra-mi-na-cah t2 7
cardax t2 21
carmax t1 27
carnat t1 10
carpacoa t2 43
carphah t1 28
cars t1 20
carse t1 27
carsed t2 48
carvan t1 19
cas t1 9 21 27 35
casdra t1 38
caseth t1 39
casmala t1 23
casmat t1 27
casme t1 19 23
casmet t1 30
castarago t1 25
catas t1 48
cath t2 19
cedah t2 23
cefna t2 27
cem t1 10
cesto t1 16
cey t1 13
chadgama t1 31
chales t1 42
chasca t1 31
che t1 6
chebseth t1 46
chechust t2 24
cheph t1 11
cheuach t1 18
cheuacha t1 38
chidmap t1 16
chidomph t2 35
chieaak t1 1

chilad t2 31
chinilah t1 24
chlyfod t1 17
chom-gas-naph-geth-nag t1 33
chramsa t1 16
chy t1 37
clodfac t2 41
co t1 19
cohadal t2 40
Col t1 26
colmachu t2 29
CONGAMPHLGH t1 30
consaqual t1 15
Copad t1 24
Corsal t2 9
cosdam t2 1
cosneth t1 31
cox-cha-dah t2 35
coxech t1 47
cramsa t1 7
cro-cro-gah t2 37
crus t1 15
cruscanse t1 10
cu-pa-chef t2 37
curad t1 22
cusma t1 29
cvl t2 48
da t1 3 6 10 18*2 45
dabin t1 3
dadg t1 31
daf-ma t1 16
dage t1 26
dah t1 3 5 7 10 16 19 21 33 47 t2 5 18 23 25 26 27
dahan t1 19
dahvalah t2 48
dalph t1 6
dalseph t2 20
daluah t2 22
dam t1 9 t2 21
damath t1 29
damifaga t2 43
damo t1 11 12
dam-pah-gli-as-cha-nor t2 11

damph t1 2 6
damva t2 23
dan t1 3*2 6*2 10 11 12*2 14 18 20 40
dancet t1 13 16
daneph t2 39
danfa t1 19 t2 24
danos t1 15
danpha t1 8
dansa t2 3
danse t1 14
danseqox t2 25
dansequa t2 5
danzan t1 6
dap t2 20
dapax t1 24
daph t1 1 4
daphmech t1 42
daqueth t2 4
dar t1 1
dar-sag-na-pha t2 10
darsah t2 6
dar-to t2 9
dascal t1 27
dasch t1 12
dasmat t1 2
dath t2 5 28
datques t1 39
dauangeth t1 41
dauez t1 4
dax t1 5 9 10 12 19 28 31 47
daxeth t1 42
daxzum t1 2
de t1 4*2 16 t2 29
dedma t1 48
def t1 7
degath t2 3
Degel t1 7
deh t2 38
dem t1 3 24 t2 23
demagens t2 5
demapha t1 30
demgoh t2 23
demnat t2 21

demneh t2 19
demphe t1 8 t2 33
demq t2 19
demsa t1 37
den t2 33
deo t2 5
deoh t2 27
de-oh-ah t2 17
des t1 22*2
desmaph t2 7
despa t2 19
detchel t1 29
deth t1 48
devlmah t2 36
dex t1 5
din t1 3
dinoxa t1 1
doa t1 36
do-ca-ba-ah t2 12
dogepnah t2 41
doh t1 9 30 t2 39*2
dol t2 24
dom t2 41
do-ma-ge-re t1 41
domiol t1 1
domph t2 26
domsath t1 42
don t1 41
donadocha t1 42
donaphe t1 37
donasdogamatastos t1 40
donax t1 36
donchaph t1 41
donglses t1 5
dongo t1 13
doniton t1 6
donkna t1 1
donla t1 7
dons t1 5
don-za-gab t2 39
donzaha t2 38
dor t2 23
doruminaplah t2 37

dosam t1 43
dosch t1 3
dot t1 20 t2 18 24
doth t2 4 25
dothoth t1 39
douquin t2 1
dox t1 6
doxa t1 30 t2 15 19
doxam t1 13
doxangahad t1 37
drana t1 47
drat t2 26
drinox t1 8
droes t1 6
dron t1 24
drosad t1 8 16
drulalpa t2 23
drulthe t1 8
drusad t1 25
drusala t1 23
drusaxpa t1 47
drux t1 1 7 t2 20
drux-vax-ma t2 37
du t1 26 t2 36
duh t2 20
dulm t1 30
dum t2 22
dumax t2 21
dun t1 9
du-na-ca t2 16
dunseph t1 34
durah t1 40
duran t1 33
dursca t1 27
duth t2 39
dux t2 27
duxma t1 3
ea t1 7
ed t1 15
effa t1 37
eh t2 38
elcaph t1 42
elog t1 3

em-ca-ni-do-bah t1 44
enohol t1 33
enol t1 32
ensede t1 27
es t1 6
ex-ca-pha-nog t1 48
EXCOL-PHAG-MARTBH t1 28
exoh t2 28 38
exoradad t1 30
fa t1 8 36 46
falod t1 11
fam t1 18 20 26 35
famech t1 28
famfa t2 32
famgah t1 32
famlet t1 5
famon t2 41
famsah t1 19
famsed t1 9
famzad t1 33
fastod t1 19
fatesged t1 3
fax t2 13
faxed t1 17
faxmal t1 10
faxno t2 23
fedes t1 3
femse t1 24
fian t1 1
finistab t1 22
fomnaph t2 45
fres t1 7
ga t1 1*2 4 13 14 17 18 31 39
gaartha t1 38
gabre t1 24
gabseph t1 43
gad t1 9 23 24 t2 5
gadaamah t1 37
gadeth t1 23 49 t2 9
gadmah t2 39
gadne t1 23
gadpham t1 30
gadre t1 18

gadsa t1 31
gaf t1 16
gaga t2 8
gagah t2 13
gages t1 23
gah t1 7 t2 19
gahad t2 37
gaho t2 14
gal t1 9 t2 29
Ga-la-pa t2 37
galdamichael t1 48
galep t2 28
galpa t2 6
galpz t1 21
gals t1 22
galsador t1 43
galsagen t1 17
galsam t1 34
Gals-ange t1 11
galsaropah t2 20
galse t1 12
galseds t1 27
galsorxvlaga t2 44
galta t2 3
ga-lu-ba-noh t1 38
galze t1 29
gal-zun t2 34
gam t1 11 16 t2 27
gamat t1 14
games t2 23
gamesad t1 4
gam-ges t1 48
gamled t1 8
gammes t1 15
gamnacho t2 5
gamnat t2 19
gamne t2 26
gamnox t1 21
gampbox t1 21
gamph t1 10*2
gamphe t1 27
gamphedax t1 1
gamphi t2 15

gam-phi-da-rah t1 41
gamprida t2 20
gams t1 30
gamsech t1 36
gamvagad t1 21
gam-vas t1 11
gan t1 9 11 21
gandeua t1 27
ganebus t1 2
ganeph t1 39
ganfumarabomonah t2 49
ganma t1 36
gano t1 48
gan-pa-gan t2 37
ganpogan t1 6
ganport t1 5
gans t1 14 t2 14
Gans t2 8
gansad t2 27
ganse t2 1
gansel t2 42
ganses t1 43
gan-zed-ah t2 37
gapalebaton t2 18
gapes t1 23
gaph t1 8 22
gaphad t1 26
gaphemse t1 26
gaphes t1 31
gaphnedg t1 38
gaphramsana t1 47
gar t1 8 9 37
garb t1 20
gardomas t1 23
garhul t1 22
garmah t1 23
garmes t1 1
garnsnas t1 23
garp t1 21
gars t1 20
garset t1 23
gas t1 4 17 19 37 t2 14 39
gasca t1 26

gascala t1 29
gascama t1 27
gascampho t1 21
gascheth t1 31
gaseth t1 39
gasla t1 37
gaslah t1 12
gasmagel t1 37
gasmaphes t1 37
gasmat t1 37
gasnaph t1 42
gasnunabe t1 37
Gaspar t2 22
gasque t1 37
gast t2 4
gastages t2 49
gath t2 8
gathad t1 28
gathme t1 39
gauah t1 41
ga-ues-go-sa-del t1 35
gau-pu-ma-gen-sah t2 6
gax t1 15
gax-ma-deph-na-zad t1 32
gaza t2 32
gazo t2 8
ge t1 3*3 21
gea t2 39
geb t1 20
gebah t2 29
geban t1 5
gebdah t2 30
gebed t1 7 17
geb-la-geb t2 37
gebna t2 33
gebne t1 23
ged t1 10 19 20 t2 33
geda t1 19 32
gedan t1 28
gedma t1 47
gednach t2 28
gedo t1 4
gedoah t1 44

gedod t1 31
gedoh t2 30
gedon t1 7
gedos t1 22
gedot t2 19
gedoth t2 17
gedothar t1 36
Gedox t1 32
geduth t1 5
gedva t1 49
gedvel t2 30
gegath t1 35
ge-ge-ma t2 36
geh t1 29 t2 12 21 23 29 32 38
geha t1 19
gehodod t1 47
gehoph t1 32
gehotha t1 43
gehudan t2 30
gel t1 32 42 t2 34
ge-la-brah t2 40
ge-la-bu-ra-doh t2 40
gelet t2 37
gelfay t2 25
gelh t2 31
gelholdim t1 20
gelpa t2 33
gelsaphan t1 22
gem t1 3 10 11 13 19 26 t2 8
13 15 16*2 19 32
gema t1 13
Ge-ma-fa-noh t2 33
gemah t1 49 t2 8
gemas t1 42
gembugel t1 17
gembusez t1 17
gemdax t1 15
geme t1 14 17
gemedsol t1 1
ge-me-fe-ran t2 40
gemes t1 42
gemfa t2 31
gemfel t2 30

gemgah t1 31
ge-mi-cha-na-da-bah t1 43
ge-mi-na-do-cha-pa-mi-ca t1 44
gem-la-pa t2 34
gemlehox t2 23
gemlo t1 11
gemloh t2 39
gemnache t2 3
gem-na-de-vor-guse t2 13
gem-na-pa-la-ba-mi-da t2 4
gemnapam t2 38
gemne t2 21
gem-ne-lo-ri-pli-ton-pha t2 7
gemnepoh t2 9
gemno t2 20
gempalo t1 2
gempfa t2 36
gemph t1 3 11
gempha t2 29
gemphe t1 22
gemplicabnadah t2 21
gems t2 26
gemsah t1 42
gemse t2 24
gemsed t1 22
gemseh t1 49
gemulch t1 23
ge-mu-sa-cha t1 45
gemze t1 28
gen t1 9 16
gena t1 2
Genba t2 33
genda t2 6
gendah t2 26
genile t1 8
geno t1 1
genoh t2 4
genoph t1 32
ge-nos-o-dath t1 33
genost t1 23
gens t1 5
Gens t2 32
genso t1 9

genze t1 11
genzed t1 30
geod t2 29
ge-o-gra-plih t2 17
geoh t2 30
ge-o-mi-lah t2 35
gep t2 39
Ge-pa-cha t2 36
ger t1 2 8
gerba t1 20
gero t1 27
ges t1 4 8 14 16 18*2 20 24*2 t2 17 28 32 33*2 39
gesch t1 30
Gesco t1 16
gesco t1 9 t2 20
gescon t1 22
gesda t1 33
gesme t1 15
gesne t2 3
ges-palo t1 11
gest t1 6
gestes t1 27
gesto t1 22
gestons t2 18
get t2 20 29
geth t2 3 4 9 31 32 39
gethcaph t1 42
getheol t2 2
gethmah t2 31
gethol t2 2
gethom t2 2
gethos t1 40
gethroz t2 21
get-na-ca-ploh t2 34
getoh t2 31
geuamna t1 45
geus t2 25
geuseh t2 15
gezen t1 33
gezes t1 31
ghehol t1 22
ghim-noh t1 37
giburod t1 25

gimnephad t1 26
gisril t1 20
glaspa t1 12
gliden t1 23
glimnaph t2 8
gli-no-rob t2 36
gloghcha t1 30
glun t1 18
glust t1 27
glutha t1 30
gnasplat t2 22
go t1 1
godalga t1 36
godamah t1 43
goga t1 35
goh t2 29
gohed t1 10
goho t2 6
gohor t2 39
gols t1 49
Gom-as-cha-pa t1 41
go-na-de-pha-ge-no t1 44
gonboh t1 47
gonfageph t2 5
go-no-ge-do-cha t1 45
gonred t2 24
gons t1 5 14
gonsah t1 49
gonsaph t1 36
gon-sapha t2 11
gonse t1 31
gon-so-gon t2 40
gonzah t1 30
gor t2 30 31
gorh t2 20
gorhahalpstd t1 21
gors t1 12
gorsan t2 2
go-rum-ba-lo-geph t1 45
gos t2 18
go-sa-pax t2 13
goscam t1 24
gost t2 3

got t1 13
goth t1 33*2 49 t2 3 4 17
gothan t2 4
gothel t1 34
gra t1 18
grad t1 12
gradunvah t2 47
graf t1 25
gram t1 4
gramfa t1 11
granna t1 26
granse t1 8
granx t1 25
graos t1 16
grapad t1 1
gras t1 15
grast t2 45
grip t1 20
gron t1 14
Gronadox t1 2
grumna t1 25
gu t2 5 19
gude t1 24
guh t2 21 27
guinse t1 18
Gu-la-ge-dop t2 36
gulapha t1 37
gulsad t1 22
gulzad t1 33
guma t1 28
gumah t1 27
gumsah t2 29
guna t1 33
gu-na-de-pho-gas t1 34
gu-na-pa-ge-pha t1 32
gune t2 26
gunza t1 39
gunzanquah t2 19
gura t1 25
gurah t1 35
gusels t1 26
guth t2 37
gvmzi t2 14

gvns t2 30
gyman t1 38
hahaha t1 27
hahanaha t2 47
halphe t1 28
ham t1 16
hamges t1 30
han t1 13
handa t1 3
hansa t2 20
hansel t2 27
hansey t1 19
hanzah t1 49
hanzu t1 11
hasche t1 32
Hastan t2 33
hauan t1 19
haxna t1 32
honza t2 26
hor t1 31
hoxan t1 30
hoxpor t1 1
hu t2 35
huadrongunda t1 27
hubra t2 20
hun t1 43
hunsansa t2 27
hurascah t1 29
husage t1 30
ia t1 24*2 31 33
iabso t1 23
iad t1 11
Iadd t2 22
iads t1 6
iadse t1 48
iadsma t1 36
iahal t1 24
iahat t2 5
Iahod t2 17
iaialphzudph t1 16
ia-isg t1 16
iale t1 39
iam t2 15

iamda t1 39
iamesebachola t1 42
iamle t1 22
iamles t1 23
iamphala t1 28
Ian t1 19
ian t1 15 20
IAN t1 6
iana t1 47
iaphan t1 37
iaphes t1 29
iar t1 20
iarques t1 24
iasmadel t1 28
icas t1 13
idah t2 33
ie t2 20
ied t1 25*2 28
iedeph t1 38
ied-hah-mel-car-na t1 34
iedmacha t1 40
ieh t1 6 14
iehudeh t1 27
iehusa t1 37
iehuscoth t1 37
iemasch t1 41
iephad t1 39
ierinth t1 38
iesmog t1 28
ieth t1 35
iex t1 39
ihedutharh t1 6
Ihehudetha t1 3
Ihehudz t1 2
Ihehusch t1 2 5
inmony t2 6
iodh t1 17
iodoch t1 30
ioh t1 47
iohe t1 49
io-nap-ha-cas t1 36
ionsa t1 40
ior t1 27

iorbastamax t1 42
iotha t1 39
ioth-hath-cha-sad t1 34
isch t2 22
iubad t1 40
iudad t1 29
iudath t1 33
iudreth t1 36
iuma t1 22
iu-mes-ba-le-go t1 38
iurehoh t1 45
iures t1 37
iusmach t1 36
Jacaph t1 40
Jem-bul-sa-mar t2 10
Joda t2 9
kapene t1 1
la t1 4 12 15 18 t2 35
lab t1 35
labaah t1 28
labac t1 24
labandaho t1 21
labazna t2 5
labba t1 30
lab-dun-zaph t2 16
labmageh t2 9
lachef t1 23
lad t1 15 20 35
lada t1 28
ladmaachel t1 48
ladmano t1 33
laduch t1 27
laf t1 21
lafet t1 27
Laffah t2 20
laffax t2 15
lagnaph t1 39
lagod t2 18
lagra t1 19
lah t1 22 t2 19 33
lahad t1 29
lam t1 6 26 t2 23 32
lamad t1 48

lamesde t1 30
lamfo t2 28
lamga t1 47
lampha t1 30
lamphages t1 36
lampharsad t1 22
lamsage t1 25
lamse t1 38
lan t1 7 12 21*2 t2 1 8 14 40
landridah t2 5
lang t2 40
langed t1 8
lanq t2 2
lanse t1 26
lanva t1 41
lap t2 30
lapcah t2 41
lapch t1 33
lape t1 24
lapha t1 38
laphet t1 27 t2 9
lapidox t1 18
lapod t1 25
lappad t2 20
lapproh t2 22
laquet t1 38
lar t2 14 29
largemah t1 24
las t1 8 23 t2 15
lascafes t1 24
lasco t1 4 28
lascod t1 24
lascoda t1 24
laspa t2 39
laspral t2 8
lasque t1 48
lasquith t2 26
last t1 22
lasteah t2 14
lat t1 15 18 22 23 48 t2 28
Lat t2 14
lateth t1 40
lath t1 31 t2 4 33

latmah t2 36
latquataf t1 43
latqui t1 37
lauan t1 16
lauax t1 41
lauda t2 9
laue t2 22
lax t1 3 13 17
Lax t2 32
lax t2 5 7
laxa t1 31
laxarseth t1 39
laxmah t1 40
laxqu t1 35
laxqui t1 32
laydam t2 22
laz t1 24
lazad t1 48
lazed t1 36
la-zu-red t1 36
le t1 1 4 t2 32
leb t1 19
lebale t1 47
le-bo-ge t2 10
led t1 8
leda t1 28
ledoh t2 7
ledothnar t2 20
lefa t1 6
lefe t1 6 8
legar t2 9
lem t2 19
lemne t2 23
lemp t2 11
len t1 5
lenges t1 8
leoha t1 12
leoz t1 12
lepah t1 3
leph t2 16
lephada t1 29
lepnazu t2 26
lerua t2 19

les t1 13 18 t2 29
lesche t1 18
lesco t1 7
lesgamph t1 7
lesog t1 22
lesqual t2 28
lestof t2 29
leth t1 35 t2 8 9 28
lethoph t1 34
letnar t2 20
leuandah t1 33
lexoh t2 31
liboh t2 14
life t1 18
lo t1 28 t2 5
loa t1 36 t2 21
loangah t1 21
lochath t1 43
lod t1 33 39 t2 19
lof t1 23
lofgono t1 22
loges t1 24 32
loggahah t2 6
loh t1 11 12 t2 2 16 33
lohanaha t2 6
lomah t1 25
lon t2 15 21 32
lonsas t1 47
lonsugalan t2 45
loo t1 31
lood t1 31
loodath t1 32
lo-pe-go-ha-pa-ra t2 34
loph t1 17
lor t2 14 28
lorpha t1 33
lorui t2 32
loscad t1 29
loscheph t1 42
losd t1 24
losge t1 24
losmo t1 47
losquan t2 24

loth t1 36 t2 1 13 15
lothar t2 2
lothe t1 31
lothor t2 8 14
lot-tar-pi-ges t2 17
lox t2 29 32
lozma t1 41
lozodma t1 38
Lu t1 42
lu t1 25 43 t2 21
luah t2 23
lubah t1 22 t2 14
lubatan t2 18
lubeth t1 37
lubrah t2 31
ludasphando t1 38
lud-cha-dam-sa t1 40
lude t1 13
lugho t2 5
luhoh t2 7
lum t1 14
luma t2 17
lu-ma-ge-no t1 42
lumah t1 47
lumasa t1 41
lumato t2 23
lumbam t2 20
Lumbor t1 41
lumfamge t1 29
lumrad t1 8
lun t1 33
lun-fa-gem-pah t2 36
lunpel t1 26
lunsanfah t2 30
lunsangel t2 43
lunsemneph t2 44
luntaf t2 25
lunzapha t1 26
luro t2 23
luruandah t1 22
Lurvandax t2 21
lus t1 45
lusache t1 47

lusaz t2 14
luseth t1 42
luthamba t1 39
luthed t1 28
lutudah t1 3
lux-ard-do-ah t2 33
luxh t2 31
luximagelo t1 43
luxt t1 33
luz t1 48*2
luza t1 30 t2 35
luzad t1 29
luzan t1 33
luzath t1 41
luze t1 12
luzez t2 25
luzgaph t1 30
ma t1 2 3*2 4 8 12
maaga t1 24
maah t1 5
mabah t2 9
Mabeth t1 5
macapal t2 22
machal t1 41
Machel t1 5
maches t1 41
machesmachoh t1 42
mac-hes-tep-ho-lon t1 40
macom t1 3 22 27
macrom t1 22
madan t2 18
made t1 39
madena t1 42
madol t1 7
maf t1 22
mafes t1 22
mages t1 29 33
magzed t1 30
mah t1 1 47
Mah t2 33
mahad t1 7
mal t1 1 3 19 t2 18 33
malces t1 42

malcos t1 18
mals t2 2
malsa t2 38
malsapnah t2 39
malse t1 17
malue t1 27
man t1 13
man-cax-mal-cas-mah t1 34
mancepax t1 13
manch t1 5 t2 30
ma-ne-ded-ma-gon t1 34
manget t1 2
mano t1 11
manqh t2 21
Mans t2 31
mans t2 18 19
mansa t2 22
manso t2 18
mantquts t2 1
manveh t2 23
manzeh t2 18
mar t1 6 8 21
mara t1 5*2 7
maradon t1 6
marde t1 37
margas t1 33
marges t1 31
marlan t1 1
marpha t1 31
marpheth t1 41
mars t1 8
marsasqual t2 22
marsibleh t1 6 14
martibah t1 8
marune t1 2
maschol t1 42
masco t1 15
maspela t1 38
masqueth t1 47
mat t1 29
mata t1 4 34
max t1 8 12 22 35 40 48 t2 1 4
maxa t2 8

maxiche t1 37
maz t1 3
mazad t1 29
mazax t2 23
me t1 36
Mechol t2 32
med t1 6
medna t1 45
medox t1 2
Mica t1 15
micapar t2 34
micasman t1 2
mices t1 5
micho t1 42
minodal t1 2
miscam t2 20
mischna t1 16
miz t1 24
mocdacode t2 41
mochoeffa t1 37
Mon t2 5
monsel t2 25
moroh t1 10
morsab t1 16
mosel t1 24
moxa t2 29
mured t1 29
murt t1 17
musce t1 14
muzpa t1 1
NA t1 7 8*2 10 15 18 20 21 37
39 46 49
na t1 2 3 10 t2 8*2 11 13 22
24 26 31 39
NA t2 4 18
naab t1 19
nab t1 10
naba t2 18
nabat t2 9
nabath t2 22
nab-la-grux t2 35
nablebah t2 38
nabrah t2 26

nabscham t2 5
nabulax t2 43
Na-bu-ra-doh t2 34
nac t2 22
nach t1 42
naches t1 35
nacro t1 10
nad t1 12 t2 6 27
nada t2 19
nadah t2 3
nades t1 22
nado t1 4
nadom t2 24
nadon t1 2
nadvareh t2 46
naga t2 21
nagah t1 19
nagel t1 3 16
nageph t2 19
nah t1 4 7 20 t2 4 15 16*2 26 27 31 32 39
naha t1 3
nahad t1 47 49
nahah t2 4
naho t1 41
nahoh t1 22
nal t1 21 t2 19 26 33
nalbar t2 9
nalphat t2 18
nam t1 17
nams t2 9
namvah t2 43
nan t1 14
naoh t2 38
nap t1 9 10 13 t2 23
naph t1 17
napha t1 35
napliorah t2 47
napo t1 11
napod t1 14
napsu t2 15
naqas t2 49
nar t2 21
narran t1 14

nartal t2 20
narvah t2 18
nas t1 21 t2 20
nase t1 2
naspolge t1 39
nasquah t2 1
nastosm t2 23
nat t1 9*2 16 18 t2 9
natath t1 42
nath t1 49 t2 19
nathad t2 3
natmatatp t2 1
natmaz t1 21
na-tu-ra-ge t2 11
navadah t2 2
navio t2 47
nax t1 3 4 15 21 41 t2 9 15 18 19 25 39
naxa t2 29
naxor t2 16
naxt t1 2
naxtath t2 19
ne t1 4*2 7 8 13 18 19 t2 24 25 27
nebo t2 35
nebthuh t2 39
nec t1 10
ne-co-al-pha t2 11
necoh t2 39
necor t2 4
necotheth t1 30
necra t1 9
ned t1 3
neda t2 23
nedo t1 13 19
ne-do-ga-lah t2 35
ne-go-ah t2 17
neh t1 12
ne-ho-gat-ma-gan t1 35
nel t2 27
nembla t2 9
neo t2 4
neoh t2 16 27
ne-o-ha-brah t2 38
nep t2 39

nephar t2 21
nephirt t2 9
nepho t2 32
nequax t2 20
ner t1 14
nes t1 3 4
nesroh t2 15
nethoth t1 40*2
netma t2 22
nex t1 20 t2 17
nexo t2 29
nex-or t1 11
ney t1 14
niz t1 10
no t1 2 7 11 t2 21 26
No-bro-ch t2 35
NOBROSCHOM t1 34
nob-si-blith t2 10
NOBTDAMBTH t1 29
nocas t1 17
nochas t1 47
no-da-li-ga-nax t2 10
no-das-ma t1 40
nodax t1 34 t2 1
node t1 17
nof t2 15 24
nofet t2 18
noges t1 8
nograh t2 5
noh t2 8 21 22 25 28 32
noha t2 29
nohads t2 5
nohhad t1 49
nohol t1 20
nol t1 9 49
Nol t2 32
nol t2 2 22 28 34 38
nolpah t2 27
nolpax t2 8
nolph t2 28
nolpha t1 42
nols t1 49
nolsp t2 23

nol-zim-na-plah t2 17
nom t2 25 39
nomre t2 29
nomval t2 22
nonsah t1 49 t2 1
nonsal t2 19 21
nonsap t2 22
nonson t2 14
nonsurrach t2 29
nooa t2 22
nop t2 21
noph t2 8
noplich t2 9
nop-tar-na-gel t2 12
nor t2 4 8*2 25 26 28 31
nordeph t1 37
norge t2 47
normadah t2 19
nor-sap-se-pah t2 38
nor-va-gel t2 40
nor-vi-car-max-coh t2 12
nos t1 13
nosad t1 37
nosch t1 13 t2 1
noschol t1 39
noshan t2 25
nostafages t2 25
Nostoah t1 45
nostradg t2 8
nostrilgan t2 28
nostrohh t2 15
nostuamph t2 39
not t1 12
notah t2 7
no-tempa-ro t1 11
notems t2 24
notes t1 14
notesma t2 3
Notgah t2 28
notgals t2 1
noth t1 42
notma t1 49
notoh t2 18

nottaph t2 14
novamq t2 4
nox t1 14 15 t2 26 28 29 31 35
noxa t1 39 t2 9 14*2 26
noxad t2 49
noxanquah t2 22
noxax t2 14
noxd t2 20
noxda t1 34
nox-da t1 31
noxdruma t1 47
Nox-gal-max t2 36
noxocharmah t1 21
noxt t2 34
noxtah t2 22
noz t1 2
nubrod t2 34
nudach t1 39
nugaphar t2 28
nulech t1 38
nu-mech t1 39
nur t2 15
O t1 6
o t1 2*2 3 4*2 8 10 13
oah t1 42
oarz t1 14
ob t2 26
oblicandon t2 44
obza t2 4
ocar t2 43
och t1 16
ochadah t2 16
ochado t2 5
ocondah t2 18
od t1 1*2 37
odampha t2 28
odarnachoh t2 44
odgalsax t2 14
odidos t1 8
odiscoh t2 32
Odmazen t2 4
odoamaah t1 39
odogamanazar t2 27

odox t2 39
of t1 20
offd t2 25
oges t1 4
ogg t2 20
oghe t1 10
oh t1 1 3*3 9 12 15 16 17 19 26 27 32 39 43 49 t2 4 17 21 23 24 27*2 38
oha t1 4 10 11 26
Oha t2 32
oha t2 5
ohaax t1 29
ohahah t2 36
ohal t2 18
ohe t1 11
oho t1 36 39 t2 14
ol t1 4 t2 7 18 19*2 20 24*2 27 39
oladmax t2 23
olbah t2 6
olc-ma-cha t2 40
ol-dax-ar-da-co-ah t2 10
olden t1 49
oldomph t2 20
olemneh t2 5
oliba t2 30
ollo t2 6
olmah t2 7
olms t1 37
olna t1 9 47
olnah t2 1 2
olneh t1 36
olnoh t2 1
olontax t1 5
olpaz t2 19
olphe t1 31
ols t2 4*2 8 28
ol-sa-gah t2 39
olso t2 24
olza t2 38
olzah t2 8 16 27
ol-za-mi-no-ah t2 10
om t1 19 48 t2 20 21
om-bra-cau t2 40
omdopadaphaab t1 38

omsa t1 41
omsage t1 31
omvah t2 1
omza t2 3
omzadah t2 3
ON t1 19
on t1 9 14 49 t2 5 15 19 23*2
24 37
ona t2 19
onaph t1 38
onbanzar t2 25
onch t2 3
oncha t2 1
Onchas t2 18
Onda t1 30
onda t2 3
on-dah t2 15
ondanpha t2 34
on-da-pa t2 13
on-da-pans t2 40
ondapha t2 13
ondeh t2 22
ondemax t1 49
ondroh t2 2
onedon t1 4
ongagageda t1 32
Onixdar t1 1
onmah t1 49
onman t1 48
onpha t1 42
onphe t1 3
ons t2 46
Onsa t2 32
onsa t2 8
on-san-fan-gen t2 40
onsaual t2 3
Onsem t1 20
onseple t1 49
ontipodah t2 1
onz t2 16 25
onza t2 20 38
onzabel t2 1
on-za-go-les t2 1

onzap t2 38
onze t2 20
onzed t1 41
ooda t1 32
Ophad t1 2
ophide t1 12
opicab t2 13
or t1 4 7*2 10 12 t2 8 9 15 20 22 23*2 31 32*2 38*2 39
Or t2 3
ora t1 9
oranza t2 30
orcanor t1 5
orch t1 15
orcha t1 19
orchal t2 23
or-che-plon t2 37
orcheth t1 28
ORCHLODMAPHAG t1 33
ord t2 19
orda t1 2
ordan t1 2
ordaquaf t1 16
ordolph t2 49
ordomph t2 2
ordriph t1 20
ordru t1 48
orehamah t2 42
Or-ge-mah t2 35
orgemvah t2 49
orgen t1 24
Orgeth t2 2
orh t1 21 t2 5
oriox t2 9
oripat t1 6
orma t2 22
ormaca t2 12
ormacased t1 17
ormach t2 1
ormacha t2 32
ormachadagenox t2 46
ormatenodah t1 6
or-max-a-da-ha-har t2 7
orn t2 2 25 28

ornad t1 49
ornada t1 37
ornah t2 5
or-na-hu-da t2 35
ornat t2 20
or-na-za t2 10
orne t1 13
orneh t2 3
orney t2 1
ornisa t2 26
orno t1 12
oro-dax-va t1 11
orophas t1 2
or-pa-ge-mal t2 40
orphade t1 29
orphammagah t1 38
ORPHAMZAMNAHE t1 31
orpna t1 11
orpogographel t2 16
orr-nido-hab-cas-pigan t2 13
ors t1 7 22 t2 30*2 33
orsa t1 37 t2 36
orsageh t2 43
or-sap-na-go t2 10
orsat t2 4
orse t2 2
orsoth t1 39
Orthath t2 4
orthox t1 27
orue t1 23
orxod t1 41
orxzed t1 33
orza t1 35 49
orzad t2 3 29
orzadah t1 49
orzah t2 29
orzam t2 29
orzan t1 49
orzap t2 48
or-za-zu-max t2 38
orze t1 29 t2 9
or-zem-bli-zad-mah t2 7
or-zin-fax t2 34

or-zy-la-pa t2 13
os t1 2 16 19 t2 1 38
oscaroh t1 23
osch t1 3 13
oscha t1 45
oschala t1 42
oschan t1 33
oscom t1 23
oshe t1 1
osma t1 37
osson t1 12
ossu t2 9
oth t2 3
other t2 2
otholl t1 37
otoxen t2 18
ouad t2 3
ovs t2 22
ox t1 18 36 39 49 t2 1 3 4 5 15 28 29
oxa t2 21 29
oxad t1 29 t2 33
oxah t2 4 31
oxal t1 32
oxalps t2 13
oxam t2 29
oxamachad t1 30
oxamarah t1 26
oxamax t1 6
ox-a-max t2 36
ox-am-pli-zam t2 36
oxandah t2 28
ox-and-an-vah t2 7
oxangam t2 18
oxansah t2 1
Oxar t2 1
oxarzah t2 32
oxcapacad t2 16
oxembles t2 2
oxex t1 47
ox-i-no-dal-ge-brah t2 12
ox-ma-na t1 48
oxmogel t1 30
oxne t1 13

ox-om-pa-mi-na-pho t2 11
oxor t2 16
oxox t1 21
ox-ox t2 37
oxpha t1 20
oz t1 41
ozadcha t2 5
ozed t1 28
pa t1 2 5 8 10*2 12 22 24 26 42 t2 3 15
pabamsed t1 27
pabmax t2 23
pacad t1 15
pacadaah t1 29
pacadabaah t1 7
Pacadpha t1 28
pacadura t1 23
pacath t2 1
pace t1 35
pachad t1 8 32
pachadah t1 26
pachadora t1 42
pachel t1 18
pacheth t1 31
padel t1 22
padex t1 30
padgze t1 29
Padohomagebs t1 21
paf t1 22
pageh t1 28
pagel t2 28
pah t1 4 t2 8 18*2 24 25
Pah t1 4
paha t1 23
pahado t1 20
pahah t2 8
pahath t1 28
pahod t2 18
pahogama t1 35
pal t1 6 9 t2 13 38
Palce t1 3
paleu t1 20
palgeh t1 7
palmah t2 38

palme t1 11
palmes t1 12
palpal t1 45
palse t1 3 15
palsi t1 23
palugh t1 8
palze t1 28
pam t2 21 24 27
pambals t2 21
pambo t1 23
pambochaph t1 37
pamboha t2 19
pamcasah t1 27
pamfah t2 25
pamfra t1 30
pam-geman t1 11
pamna t2 25
pamo t1 5
Pampals t2 26
pamphe t1 16
pamphes t1 7
pamphicas t1 17
pamses t1 23
pan t1 1 4*2 19 47 t2 1 2
panca t1 32
panchah t2 2
pan-che-fe-lo-ge-doh t2 7
pancu t1 14
pandas t1 8
pangef t2 25
pangepi t1 1
paniphica t1 7
panosch t1 7
panoston t1 23
pans t2 1
panselogen t1 27
panst t2 27
panzo t1 16
papeam t1 16
paphah t2 5
paphcod t1 26
paphe t1 22
paphres t1 8

par t1 9*2 11 15 t2 14 29
para t1 15
parcelah t1 14
parcog t1 19
parnix t1 6
parsa t1 9
parsah t2 2
parsan t2 9
parsodan t1 5
part t2 29
partat t2 31
parzu t1 47
pas t1 17 t2 24 33
pasch t1 5
pascha t1 28
pascheph t1 34
pasdaes t1 6
pasel t1 34 47
pasquah t2 3
pasquar t2 26
pasque t1 28
patel t1 28
pathem t1 30
pathmataph t1 29
patrophes t1 2
pax t1 5 t2 31
paxchadma t1 33
paz t2 19
Peleh t1 16
pengon t1 10
pethel t1 29
pha t2 17
pha-cha-do-na t1 41
phachel t1 32
phaches t1 42
phadel t1 29
phamah t1 37
phamgah t1 29
phan t1 17
phand t1 14
phanes t1 42
phaol t1 36
phaphes t1 15

phar t1 4
phareph t1 36
phaselma t1 33
phath t1 34
phatheth t1 30
phe t1 10
phedeph t1 41
phex t1 18
phimacar t1 23
pi-ca-lodox t2 16
pilathob t1 48
plig t1 2
pnidah t2 20
podma t1 21
poho t1 7
pola t1 11
pol-sa-gal-max-nah t2 37
porsal t2 48
portex t1 5
pra t2 15
prac t1 10
prah t2 29 31
pras t1 2
prasep t1 15
prat t2 39
prax t2 31
pres t1 2
preso t1 24
pricos t1 13
priscas t1 14
prominabamigah t2 19
purblox t2 15
pusatha t1 47
qastava t2 48
quamsa t2 24
quap t2 23
quartphe t1 48
quas t1 15
quayntah t2 25 27
quaz t1 17
quisben t1 14
ral-sa-bra-dan t2 13
ransembloh t1 16

rath t2 6
ratq t2 27
ratrugem t1 47
remah t2 32
ro t1 20 t2 27
ronox t1 36
rons t2 16
rossamod t2 5
rox t2 33
ru t1 3 t2 8 33*2
rugho t2 24
rusam t1 42
rusan t1 23
rus-fa-glan-sux-taft t2 12
sa t1 14 t2 14 16
sab t2 14
Sabaothal t2 22
sables t2 29
sableth t2 30
sabse t1 21
sabulan t1 12
sadgla t1 11
Sadma t2 32
Sages t2 20
sages t2 18
sah t2 5 31
sal-gem-pha-ne t1 48
Sam t2 21
sama t1 11
sambla t2 31
sambleh t2 31
samfah t2 23
samhampors t1 7
samnefa t1 23
sampas t2 1
sampat t1 26
sams t2 25
samses t2 24
san t1 19
sandam t1 17
sandquat t2 1
sandvah t2 2
Sangef t1 9

sanphar t2 15
sanst t2 27
santa t2 24
santfa t2 8
sanzapas t2 19
saoh t1 27
sapax t1 30
sapnar t2 39
Sapoh t1 21
sappoh t1 11 t2 23
sarquel t1 23
sat t2 14
satq t2 25
satquama t1 43
saubloth t2 15
Sausah t2 20
saxma t1 25
saxx t1 11
se t1 9*2 12*2 17 18*2 32
t2 6 23 29
seb t1 19
Sebageh t2 18
Sebagh t2 18
sebas t1 24
sebo t1 9
sebra t1 10
sed t2 31
seda t2 8
sedcatah t2 30
sedcoh t2 28
sedlo t1 11
sedmah t2 2
sednah t2 18
sedo t2 32
segbat t2 5
seleph t2 29
Sel-pag-in-o-dah t2 11
selqui t1 14
sem t1 14 19 20*2 28
sembal t2 23
semblas t2 31
semblax t2 22
sembloh t2 15 30

semblox t2 25
Semelabugen t1 1
semfugel t2 29
SEM-GA-NA-DA-BAH t1 32
semhaham t1 21
semna t1 9
semneh t2 8
Semno t2 11
sempah t2 14
sempes t1 14
sempra t2 22
sem-quah-lah t2 30
semquax t2 30
semteph t1 30
Sen-gal-se-quar t2 12
sentepax t2 25
sentqbt t2 25
sep t1 20 t2 39
sepaget t2 18
sepah t2 32
separ t1 31
seph t1 14
sephah t2 14
sepno t2 20
seque t1 20
sequot t2 24
Ses t2 29
sesch t1 25
sescu t1 16
sesqui t1 9*2
Sesquin t1 32
sestrox t2 15
set t2 24 30
setha t1 39
setqua t2 31
setquah t2 32
setquam t2 22
setquo t1 26
shing t1 18
si t1 21
sih t1 9
snicol t1 8
soldemcah t1 38

songes t2 21
sool t1 31
su t2 9
Subliganaxnarod t2 23
subracah t2 24
sunfah t2 5
surascha t1 15
surem t1 22
tadna t1 47
taffom t1 16
Tal t2 39
talpah t1 15
talpt t1 17
taltemaphech t2 46
tam t1 18
tamisel t1 24
tantas t2 32
tantat t1 15
tapa t1 25
tar t1 14
Tardemah t1 1
tarquat t2 19
tassox t1 18
tastel t1 30
tato t2 40
tatoh t2 4
tauinar t1 47
tax t1 18
te t1 15
tehl t1 17
temps t1 13
tepham t1 26
teth t1 26
teuort t1 25
texpa t2 24
tha t1 3
thotob t1 43
tohcoth t1 28
tolcas t1 25
tomvamal t2 24
torx t1 27
trah t2 35
tualc t2 41

tzests t1 1
ua-ca-pi-coh t2 16
ubrah-ax t1 11
ucas t2 42
ud t1 12 18
udrios t1 16
uloh t1 6
ulon t1 13
ulschan t1 29
u-ma-da-bah t1 32
umas t1 24*4
umascala t1 24
umblosda t1 2
umphagam t1 24
umphazes t1 24
un t1 19
u-na-cha-pes-ma-cho t1 44
unba t1 1
uncas t1 27
unchas t1 40
undan t1 29
Undanpel t1 6
undat t1 9
undes t1 2 8
unra t1 11
unrah t2 9
unsada t1 30
uomplinanohahal t1 41
uotol t1 10
ur t1 15
urad t1 48
uran t1 23
ureseh t1 26
urise t1 13
usangrada t1 46
ustra t1 15
uxan t1 30
uzad t1 28 38
uzed t1 30
v t1 8
va t1 1 19 t2 14 16 32 33
vaacaah t1 27
vad t1 20 23

va-de-ma-do t1 43
vadgs t1 7
vadol t1 32
vaga t1 24
va-gen-la-car t2 36
vages t1 37
vah t1 36 49 t2 9 29 32
val t1 23 49 t2 19 21 23 24 25 27 28 29
valesto t1 36
vals t1 49 t2 1
vals-e-bu-ra-ah t2 10
valsmors t1 22
valtab t1 17
va-lu-gan-zed t2 17
vam t1 32 34 t2 19 20 29
vamah t1 48
vamcaphnapham t1 47
vamchach t1 39
vameth t1 39
vamfah t2 4
vamfas t1 49
vamfes t2 18
vami t1 6
va-mi-li-o-pha t1 45
vamna t2 24
vamnad t2 23
vamne t1 37 t2 23
vamo t1 20 47
vamra t2 29
vamreh t2 25
vamsech t1 37
vamsed t1 49
vamtage t2 28
Van t1 6
van t1 4*2 5 7 10 20 25 33
t2 17 18
vana t1 4
vanaph t1 37
vanascor t1 27
vanca t1 20
vancef t2 26
vanchet t2 29
VAN-CORHG t1 27

vancrasma t1 25
vancro t1 24
vancron t1 28
vandeminaxat t1 2
vandesqual t2 8
vandispa t2 5
vandres t1 2
vanfax t2 9
vangem t1 3
vanges t1 29
vanget t1 12
vanglor t1 7
vankran t1 1
vanlah t2 30
Vanlah t2 5
vans t1 12 t2 24
vansag t2 24
vansample t1 12
Van-sa-pal-sah t2 40
vansar t2 8
vansax t1 9
vanse t2 9
vansel t1 17
vanseph t1 22
vanta t1 17
vantantquah t2 1
vapron t1 24
var t1 9*2 13 18 t2 6 15 19 26
30 31
varasah t1 36
varca t1 9
vardamach t2 2
vardol t2 18
var-gat-ma-gas-ter t1 35
varmah t2 4
varmara t1 18
varmiga t1 43
varmol t2 1
varno t1 15
varo t1 10
vars t1 22
varsa t2 27
varsab t2 30

varsablox t2 28
varsah t2 30 33
var-sa-ma-nal t2 37
varsaua t2 3
vart t2 7
vartef t2 32
vartop t2 21
varun t1 26
vas t2 28
vascheth t1 30
va-se-la-pa-ge-do t1 43
vasmah t2 6
vast t2 33
vastmah t2 5
vastnalpoh t1 42
vates t1 23
vathne t1 43
vav t2 2
vax t1 9*2 10 11 18 21 27 33 37 t2 2*2 5*2 28 32 42
vaxma t2 7
vaxorza t2 16
vaxt t1 27
vaxtal t2 32
vaz t1 20
vblanso t2 45
vbrah t1 10 t2 21
vcha t1 34
vdan t1 14
vdramah t1 8
vdrios t1 5 7
ve t1 10
ved t1 3
velsa t2 8
vemech t1 29
vemneg t2 27
verbrod t2 33
vergol t2 39
verox t1 6
veslah t2 6
vez t2 23
vges t1 38
vh t2 26
viax t2 8

vilso t2 31
vi-me-ro-to t2 33
vimna t1 16
vinco t1 21
vindres t1 20
vioxah t2 35
vl t2 28
vl-da-pa-por-sah t2 16
Vlla t1 9
vllonooh t1 20
vlpa t1 25
vlsage t1 28
vmage t1 31
vmnah t2 19
vmpaxal t2 22
vmrod t2 21
vmvar t1 33
vn t2 23 24 33
vna t1 18
vnad t1 16
Vnaem t1 8
vnascor t1 43
vnban t1 16
vncah t1 34
vncal t1 21
vndabra t1 49
vndalph t2 22
vndar t2 27
vndaxa t1 27
vnfa t1 49
vng t1 28
vn-ga-phax-ma-la t1 35
vngef t2 27
vngem t1 17
vngenel t2 22
vnisapa t2 25
vnra t1 12
vns t1 18 t2 26
vnsa t2 8
vnsanba t1 15
vnsap t2 27
vnsemel t2 27
vnsnapha t1 24

vntah t2 27
vnx t1 31
vnza t1 34 48
vo t2 8
vocorthmoth t1 44
vod t1 13 15
vodoth t1 29
voh t1 49 t2 24 38
voha t2 39
vol t2 20 22 27
volh t2 39
volls t2 22
vol-san-ques-tan t2 13
vol-sa-pah t2 35
volsax t2 25
vol-se-ma t1 45
volts t2 25 27
vom t1 9 t2 14 20 32
vombal t2 9
vombalzah t2 32
vombres t2 23
vomchal t2 30
vomfah t1 49
vom-na-ches-pal-ma-cax t2 12
vomreb t2 25
vomreh t2 9
vomsan t2 26
voms-a-na t1 32
von t1 4 13 t2 1 8 26
vonqueth t2 1
vonrogen t2 48
vons t2 5
vonsa t2 16
vonsao t2 45
vonse t1 25
von-se-gor t2 40
vonsepalescoh t1 43
voodal t1 32
vor t1 2 t2 1 5*2 9 14 15 16 20 27 30*3 31*4 32 33 37
vord t2 9
VORDOMPHANCHES t1 35
vorge t1 16
vormex t1 25

vormez t2 26
vorn t2 24
vors t1 21 t2 6 15 22 24 25 26*2 29 39
vorsafansa t2 42
vorsah t2 28
vorsan t2 30
vorsepax t2 22
vor-si-ma-coh t2 36
vort t2 2 8 32
vortaoh t2 16
vortes t2 3 28 30
Vorts t1 2
vorts t2 3 9 21
vorx t1 2 33 t2 19
vorxvam t1 25
vorza t2 8
vorzad t1 39
vorzed t1 29
vos t1 49 t2 2
vo-sa-pah t2 35
voscaph t1 39
voscmeh t1 17
vos-comph t2 3
voscon t1 28
vo-si-pi-ca-la-ton t2 34
vox t1 5*2 6 9 t2 28 34
voxa t1 24 31 t2 3
voxad t1 6
voxal t1 28
vox-ar-pi-cah t2 17
vox-ar-vox t2 37
voxauaret t2 20
voxcanah t1 26
voxham t1 26
vox-ha-ma-na t1 33
voxlar t2 30
voxma t1 31
voxmor t1 35
voxtaf t2 9
voz t1 25 t2 23
vozcha t1 25
vp t1 16 t2 22
vpangah t2 27

vpplod t2 21
vr t1 17 21 t2 9 23*3 28
vra t1 15 26
vrabro t2 33
vradah t2 34
vrasnageph t2 42
vrbanf t2 16
vrbrast t2 21
vrchan t2 2
vrdam t2 28
vrdem t2 22
vrdra t1 22
vrdrah t1 10
vreprez t1 1
vrh t2 2 28
vriah t2 14
vriop t2 33
vrmast t2 25
vrmax t2 25
vrmigar t1 15
vrn t1 26
vrnacapacapah t2 25
vrnach t2 26
vrnah t1 12 22
vrnoc t2 14
vrnod t1 39
vro t1 9
vrox t1 11
vrrabah t2 15
vrs t2 22 24
vrsabada t2 22
vrsbe t1 13
vrstamvah t2 46
vrza t1 48
vsca t1 24 27
vschna t1 36
vslaffda t1 16
vsplah t2 47
vstgam t2 18
vuamanabadoth t1 46
vu-am-sa-pa-la-ge t1 44
vx t1 26 t2 19
vxa t1 12 t2 22

vxala t1 21
vxar t2 28
vx-ar-ga-fam-gel t2 35
vz t1 26
yalt t2 25
yanzem t2 26
yax t2 27
ymnachar t2 20
yntar t1 13
za t2 16
zablis t1 12
zabulan t1 18
zacheph t1 48
za-da-phi-car-no t2 14
zadchal t1 26
zadcheth t1 35
zadphe t1 26
zalpa t1 13
zalpala t1 6
Zalpe t1 40
zambe t1 26
zambuges t1 26*2
zamca t1 25
zamcheth t1 38
zamge t1 30
zamgeph t1 39
zamges t1 42
zamgyssel t1 38
zamne t2 18
zampha t1 43
zamponon t1 2
zanbat t2 19
Zanchcumachaseph t2 10
zancu t1 15
zans t2 27
zantclumbar t1 21
zantqur t2 20
zan-veh t2 17
zapne t1 25
zar-bu-lagem-pah t2 38
zarcas t1 17
zarvex t1 25
ze t2 17

zeba t1 41 t2 17
zebog t1 4
zebu t2 32
zed t1 1
zeda t1 36
zedco t1 47
zedman t1 47
zednu t1 22
zem t2 14 26
zema t1 36
zemah t1 25
zembah t1 49
zemblagen t1 48
zembles t1 39
zembloagauh t1 40
zemblocha t1 47
zemblodarma t1 43
zembloh t1 29 38 t2 44
Zembloh t2 19
zembloth t1 31
zembuges t1 5
zem-cha-na-phe t1 31
zem-che-par-ma-la t2 34
zemnip t2 26
Zem-no-da t1 46
zempal t2 21
zemphe t1 34
zesvamcul t1 29
zethas t2 38
zeuoth t1 39
zez t1 1*2
zimah t1 4 25
zimegauna t1 25
zimles t1 29
zina t2 30
zinach t2 37
zoach t1 38
zod-mi-na-da t1 48
zomephol t1 26
zomze t1 33
zon-chas-pha-ma t1 35
zonze t1 25 38
zoraston t1 29

zorquem t1 25
zu t1 37 t2 36
zubah t2 14
zubra t1 27
zubrah t2 31
zucanzu t2 47
zucath t1 41
Zudath t1 31
Zudneph t1 47
zugeh t2 2
zum t1 15 t2 36
zuma t1 28 39
zumacah t1 25
zu-ma-coh t1 46
zumad t1 29
zu-ma-ne-pas-so t1 46
zumbala t1 25
zum-bla-zanpha t2 12
zum-ble-cap-ha-ma-cha t1 46
zum-ble-gam-pha t1 46
zum-bles-cha-phax t1 35
zumbloh t2 5
zumcot t1 25
zumcoth t1 38
zumia t1 33
zum-ne-ga-da-pha-ge-pha t1 45
zun t1 26 37 41
zuna t1 19 34 43
zu-na-ha t1 36
zunasch t1 48
zunca t1 35
zuncapha t1 30
zuncas t1 30
zunech t1 42
zupra t2 37
zurad t1 28
zurath t1 39
zurdah t1 30
zureheffa t1 37
zurehoh t2 30
zureoch t1 27
zuresch t1 28
zuresk t1 1

zureth t1 25
zurtax t2 21
zuth t1 48
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Monas Hieroglyphica ('The Hieroglyphic Monad') of John Dee
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MONAS HIEROGLYPHICA
('THE HIEROGLYPHIC MONAD')
by Dr. JOHN DEE
Antwerp, 1564.
Translated by J.W. Hamilton-Jones, 1947.
http://www.esotericarchives.com/dee/monad.htm (1 of 19) [23.07.2001 01:02:52]

To the most excellent Majesty of the famous King Maximilian
[Dedication omitted by J.W. Hamilton-Jones.]
THEOREM I
It is by the straight line and the circle that the first and most simple example and representation of all things may be demonstrated, whether
such things be either non-existent or merely hidden under Nature's veils.
THEOREM II
Neither the circle without the line, nor the line without the point, can be artificially produced. It is, therefore, by virtue
of the point and the Monad that all things commence to emerge in principle.
That which is affected at the periphery, however large it may be, cannot in any way lack the support of the central
point.
THEOREM III

Therefore, the central point which we see in the centre of the hieroglyphic Monad produces the Earth,
round which the Sun, the Moon, and the other planets follow their respective paths. The Sun has the
supreme dignity, and we represent him by a circle having a visible centre.
THEOREM IV
Although the semicircle of the Moon is placed above the circle of the Sun and would appear to be superior, nevertheless we know that the Sun
is ruler and King. We see that the Moon in her shape and her proximity rivals the Sun with her grandeur, which is apparent to ordinary men,
yet the face, or a semi-sphere of the Moon, always reflects the light of the Sun. It desires so much to be impregnated with solar rays and to be
transformed into Sun that at times it disappears completely from the skies and some days after reappears, and we have represented her by the
figure of the Horns (Cornucopia).
THEOREM V
And truly I give the completion of the idea of the solar circle by adding a semicircle for the Moon, for the morning and the evening were the
first day, and it was therefore in the first (day) that the Light of the Philosophers was made (or produced).
THEOREM VI
We see here that the Sun and the Moon are supported upon the right-angled Cross. This Cross may signify very profoundly, and
for sufficient reasons in our hieroglyph, either the Ternary or the Quaternary. The Ternary is made by the two straight lines
having a copulative centre.
The Quaternary is produced by the four straight lines enclosing four right angles. Either of these elements, the lines or the right
angles, repeated twice, therefore, afford us in the most secret manner the Octad, which I do not believe was known to our
predecessors, the Magi, and which you should study with great attention. The threefold magic of the first Fathers and the wise
men consisted in Body, Soul and Spirit. Therefore, we have here the first manifested Septenary, that is to say, two straight lines with a
common point which make three, and the four lines which converge to form the central point in separating the first two.
THEOREM VII
The Elements being far from their accustomed places, the homogeneous parts are dislocated, and this a man learns by experiment, for it is
along the straight lines that they return naturally and effectively to these same places. Therefore, it will not be absurd to represent the mystery
of the four Elements, in which it is possible to resolve each one into elementary form, by four straight lines running in four contrary directions
from one common and indivisible point. Here you will notice particularly that the geometricians teach that a line is produced by the
displacement of a point: we give notice that it must be the same here, and for a similar reason, because our elementary lines are produced by a
continual cascade of droplets as a flux in the mechanism of our magic.
THEOREM VIII
Besides, the kabbalistic extension of the Quaternary according to the common formula of notation (because we say one, two, three, and four)
is an abridged or reduced form of the Decad. This is because Pythagoras was in the habit of saying: 1+2+3+4 make 10. It is not by chance that
the right-angled Cross -- that is to say, the twenty-first letter of the Roman alphabet, which was considered as being formed by four straight
lines -- was taken by the most ancient of the Roman Philosophers to represent the Decad.
Further, they have defined the place where the Ternary conducts its force into the Septenary.
THEOREM IX
We see that all this accords perfectly with the Sun and Moon of our Monad, because, by the magic of the four Elements, an exact separation

upon their original lines must be made; following which the circulatory conjunction within the solar complement through the peripheries of
these same lines is performed, because however long a given line may be, it is possible to describe a circle passing through its extremes,
following the laws of the geometricians. Therefore, we cannot deny how useful the Sun and the Moon are to our Monad, in conjunction with
the decadal proportion of the Cross.
THEOREM X
The following figure of the zodiacal sign Aries , in use amongst the astronomers,
is the same for all the world (a sort of erection both cutting and pointed), and it is
understood that it indicates the origin of the fiery triplicity in that part of the sky.
Therefore, we have added the astronomical sign Aries to signify that in the practice of this
Monad the use of fire is required.
We finish the brief hieroglyphic consideration of our Monad, which we would sum up in
one only hieroglyphic context:
The Sun and the Moon of this Monad desire that the Elements in which the tenth proportion will flower, shall be separated, and this
is done by the application of Fire.
THEOREM XI
The mystical sign of the Ram, composed of two semicircles connected by one common point, is very justly attributed to the place of the
equinoctial nycthemeron, because the period of twenty-four hours divided by means of the equinox denotes most secret proportions.
This I have said in respect of the Earth.
THEOREM XII
The very ancient wise men and Magi have

transmitted to us five hieroglyphical signs of the
planets, all of which are composed out of the signs
used for the Moon and the Sun, together with the sign
of the Elements and the hieroglyphical sign of Aries,
the Ram, which will become apparent to those who
examine these figures:
Each one of these signs will not be difficult to

explain according to the hieroglyphical manner in
view of our fundamental principles, already posited.
To begin with, we will speak in paraphrases of those
which possess the characteristics of the Moon:
following that, of those which possess a solar character. When our lunar nature, by the science of the Elements, had accomplished the first
revolution round our Earth, then it was called, mystically, Saturn.
Afterwards, at the following revolution, it was named Jupiter, and holds a

very secret figure. Then the Moon, developed by yet a third journey, was
represented very obscurely again by this figure which it was their custom
to call Mercury . You see how this is Lunar. That it must be

conducted through a fourth revolution will not be contrary to our most
secret design, whatever certain sages may say. In this manner the pure magical spirit, by its spiritual virtue, will perform the work of the
albification at the place of the Moon; to us alone and as it were in the middle of a natural day he will speak hieroglyphically without words,

introducing and imprinting these four geogonic figures in the pure Earth very simply prepared by us: this last figure being in the middle of all
the others.
THEOREM XIII
Now regard the mystical character of Mars! Is it not formed from the hieroglyphs of the Sun and Aries, the magistery of the Elements partly
intervening? And that of Venus -- I wish to know is it not produced from that of the Sun and the Elements according to the best exponents?
Therefore, the planets look towards the solar periphery and the work of revivification.
In the progression we will notice this other Mercury will appear who is truly the twin brother of the first: for by the complete Lunar and
Solar magic of the Elements, the Hieroglyph of this Messenger speaks to us very distinctly, and we should examine it carefully and listen to
what it says. And (by the Will of God) it is the Mercury of the Philosophers, the greatly celebrated microcosm and ADAM. Therefore, some
of the most expert were inclined to place him in a position of, and give him a rank equal to, the Sun himself.
This we cannot perform in the present epoch unless we add to this coraline crystal work a certain SOUL separated from the body by the
pyrognomic art. It is very difficult to accomplish this and very perilous because of the fire and the sulphur which the breath contains within it.
But certainly this Soul can perform marvellous things. For example, join it by indissoluble ties to the disc of the Moon (or at least of Mercury)
by Lucifer and Fire. In the third place, it is necessary that we should show (in order to demonstrate our Septenary number) that it is the Sun of
Philosophers itself. You will observe the exactitude as well as the clarity with which this anatomy of our Hieroglyphic Monad corresponds to
what is signified in the arcana of these two theorems.
THEOREM XIV
It is therefore clearly confirmed that the whole magistery depends upon the Sun and the Moon. Thrice Greatest Hermes has repeatedly told us
this in affirming that the Sun is its father and the Moon is its mother: and we know truly that the red earth (terra lemnia) is nourished by the
rays of the Moon and the Sun which exercise a singular influence upon it.

THEOREM XV
We suggest, therefore, that Philosophers should consider the action of the Sun and the Moon upon the Earth. They will notice that when the
light of the Sun enters Aries, then the Moon, when she enters the next sign, that is to say Taurus, receives a new dignity in the light and is
exalted in that sign in respect of her natural virtues. The Ancients explained this proximity of the luminaries -- the most remarkable of all -- by
a certain mystic sign under the name of the Bull. It is very certain that it is this exaltation of the Moon to which in their treatises the
astronomers from the most ancient times bear witness. This mystery can be understood only by those who have become the Absolute Pontiffs
of the Mysteries. For the same reason they have said that Taurus is the house of Venus -- that is to say, of conjugal love, chaste and prolific,
for nature rejoices in nature, as the great Ostanes concealed in his most secret mysteries. These exaltations are acquired by the Sun, because he
himself, after having undergone many eclipses of his light, received the force of Mars, and is said to be exalted in this same house of Mars
which is our Ram (Aries).
This most secret mystery is clearly and perfectly shown in our Monad by the
hieroglyphic figure of Taurus, which is here represented, and by that of Mars, which
we have indicated in Theorem XII and Theorem XIII by the Sun joined to a straight
line towards the sign of Aries.
In this theory another kabbalistic analysis of our Monad offers itself, because the true
and ingenius explanation is this: the exaltations of the Moon and of the Sun ate made
by means of the science of the Elements.
Note. -- There are two things which should be particularly observed: first, that the
hieroglyphic figure of Taurus is the same as the diphthong of the Greeks [i.e. -
ou], which was always used in terminating the singular gender; secondly, that by a simple transposition of place we show the letter alpha
twice, by a circle and a half-circle, being simply tangents which touch one another as shown.
THEOREM XVI
We must now, in view of our subject, philosophise for a short time upon the Cross. Our Cross may be formed of two straight lines (as we have
said) which are equal one to the other -- that is to say, we cannot separate the lines except we do it by parting them so that we get equal
lengths. But in the mystic distribution of the components of our Cross, we wish to use parts which are both equal and unequal. These parts
show that a virtue is hidden under the power of the division of the Equilateral Cross into two parts, because they are of equal grandeur. In
general, the Cross must be composed of equal right angles, since the nature of justice demands the perfect equality of the lines used in the
decussation. In accordance with this justice, we propose to examine with care that which follows concerning the Equilateral Cross (which is
the twenty-first letter of the Latin alphabet).
If, through the common point where the opposite angles meet in our Rectilineal, Rectangular, and Equilateral Cross, we imagine a straight line
dividing it into two parts, then on either side of the line thus traversed we find the parts are perfectly equal and similar. And these parts are
similar in shape to that letter of the Romans which is regarded as the fifth of the vowels, and which was frequently used by the most ancient
Latin philosophers to represent the number five.
This, I conceive, was not done by them without good reason, because it is in fact the exact half of our Decad. Of these parts of the figure thus
duplicated by the hypothetical division of the Cross, we must conclude it to be reasonable that each part represents the quinary, although one
is upright and the other reversed in imitation of the multiplication of the square root which comes in here in a marvellous way as the circular
number, that is to say, the quinary, from which we find the number twenty-five is produced (because this letter is the twentieth of the alphabet
and the fifth of the vowels).
We will now consider another aspect of this same Equilateral Cross -- that which follows is based upon the position shown in our Monadic

Cross. Let us suppose a similar division of the Cross into two parts be made as in the drawing.
Now we see the germinating shape of another letter of the Latin alphabet -- the one upright, the other reversed and opposite. This letter is used
(after the ancient custom of the Latins) to represent the number fifty. From this, it seems to me, we establish our Decad of the Cross, for this is
placed at the summit of all the mysteries, and it follows that this Cross is the hieroglyphic sign of perfection. Therefore, enclosed within the
quinary force is the power of the Decad, out of which comes the number fifty as its own product.
Oh, my God, how profound are these mysteries! and the name E L is given to this letter! And for this very reason, we see that it responds to
the decadal virtue of the Cross, because, starting from the first letter of the alphabet, L is the tenth letter, and counting backwards from the
letter X, we find that it falls into the tenth place, and since we show that there are two parts of the Cross, and considering now their numerical
virtue, it is quite clear how the number one hundred is produced. And if by the law of squares these two parts be multiplied together, they give
a product of 2500. This square compared with the square of the first circular number, and applied to it, gives a difference of one hundred,
which is the Cross itself explained by the square of its Decad, and is recognised as one hundred. Therefore, as this is contained within the
figure of the Cross, it also represents unity. By the study of these theories of the Cross, the most dignified of all, we are thereby induced to
utilise this progression, viz. one -- ten -- one hundred, and this is the decadal proportion of the Cross as it appears to us.
THEOREM XVII
After a due study of the sixth theorem it is logical to proceed to a consideration of the four right angles in our Cross, to each one of which, as
we have shown in the preceding theorem, we attribute the significance of the quinary according to the first position in which they are placed,
and in transposing them to a new position, the same theorem shows that they become hieroglyphic signs of the number fifty. It is quite evident
that the Cross is vulgarly used to indicate the number ten, and further, it is the twenty-first letter, following the order of the Latin alphabet, and
it is for this reason that the sages amongst the Mecubales designated the number twenty-one by this same letter. In fact, we can give a very
simple consideration to this sign to find out what other qualitative and quantitative virtues it possesses. From all these facts we see that we
may safely conclude, by the best kabbalistic computation, that our Cross, by a marvellous metamorphosis, may signify for the Initiates two
hundred and fifty-two. Thus: four times five, four times fifty, ten, twenty-one and one, which added together make two hundred and fifty-two.
We can extract this number by two other methods as we have already shown: we recommend to the Kabbalists who have not yet made
experiments to produce it, not only to study it in its conciseness, but also to form a judgment worthy of philosophers in regard to the various
permutations and ingenious productions which arise from the magistery of this number. And I will not hide from you a further memorable
mystagogy: consider that our Cross, containing so many ideas, conceals two further letters if we examine carefully their numerical virtues
after a certain manner, so that, by a parallel method following their verbal force with this same Cross, we recognise with supreme admiration
that it is from here that LIGHT is derived (LUX), the final word of the magistery, by the union and conjunction of the Ternary within the unity
of the Word.
THEOREM XVIII
From our Theorems XII and XIII it may be inferred that celestial astronomy is the source and guide of the inferior astronomy. Before we raise
our eyes to heaven, kabbalistically illuminated by the contemplation of these mysteries, we should perceive very exactly the construction of
our Monad as it is shown to us not only in the LIGHT but also in life and nature, for it discloses explicitly, by its inner movement, the most
secret mysteries of this physical analysis. We have contemplated the heavenly and divine functions of this celestial Messenger, and we now
apply this co-ordination to the figure of the egg. It is well known that all astrologers teach that the form of the orbit traversed by a planet is
circular, and because the wise should understand by a hint, it is thus that we interpret it in the hieroglyph shown, which conforms in every
detail with all that has gone before.

Here you will note that the miserable alchemists must learn to recognise their numerous errors and to understand what is the water of the
white of egg, what is the oil of the yoke of egg, and what we mean by calcined egg-shells. These inexpert impostors must learn in their despair
to understand what are meant by these and many other similar expressions. Here we have shown almost all the proportions which correspond
to Nature herself. This is the same Eagle's Egg which the scarab formerly broke because of the injury which the cruelty and violence of this
bird caused to timid and primitive man, for this bird pursued some of them who were running to the cavern where the scarab dwelt, to implore
his aid. The scarab wondered in what manner he alone could revenge such insolence, and, being of an ardent character, prepared to
accomplish his purpose by constancy and determination, for he was short of neither power nor intelligence. The scarab pursued the eagle
resolutely and made use of this very subtle trick: he let fall his ordure in the bosom of Jupiter where the egg was deposited, with the result that
the God in getting rid of it threw the egg to the ground, where it was broken. The scarab by this method would have completely exterminated
the whole family of eagles from the Earth had not Jupiter, in order to avoid such a calamity, resolved that, during that part of the year when
the eagles watch over their eggs, no scarab should come flying near them. Therefore, I counsel those who are ill-treated by the cruelty of this
bird, that they learn the very useful art from these solar insects (Heliocantharis) who live concealed and hidden for very long periods of time.
By these indications and signs, for which they should be very thankful, they themselves will be able to take vengeance on their enemy. And I
affirm (O King!) that it is not Aesop but Oedipus who prompts me, for he presented these things to worthy souls, and ventured for the first
time to speak of these supreme mysteries of Nature. I know perfectly well that there have been certain men who, by the art of the scarab, have
dissolved the eagle's egg and its shell with pure albumen and have formed thereby a mixture of all; afterwards they have reduced this mixture
to a yellow liquid, by a notable process, viz. by a ceaseless circulation just as the scarabs roll their balls of earth.

By this means the great metamorphosis of the egg was accomplished; the albumen was absorbed during a great many revolutions round the
heliocentric orbits, and was enveloped in this same yellow liquid. The hieroglyphic figure shown here, of this art, will not displease those who
are familiar with Nature.
We read that during the early centuries, this art was much celebrated amongst the most serious and ancient Philosophers, as being certain and
useful. Anaxagoras performed the magistery and extracted therefrom an excellent medicine, as you may read in his book.
He who devotes himself sincerely to these mysteries will see clearly that nothing is able to exist without the virtue of our hieroglyphic Monad.
THEOREM XIX
The Sun and the Moon shed their corporeal forces upon the bodies of the inferior Elements, much more so than all the other planets. It is this
fact which shows, in effect, that in the pyrognomic analysis all metals lose the aqueous humour of the Moon as well as the igneous liquor of
the Sun, by which all corporeal, terrestrial, and mortal things are sustained.
THEOREM XX
We have shown sufficiently that for very good reasons the Elements are represented in our Hieroglyph by the straight lines, therefore we give
a very exact speculation concerning the point which we place in the centre of our Cross. This point cannot by any means be abstracted from
our Ternary. Should anyone who is ignorant of this divine learning, say that in this position of our Binary the point can be absent, we reply, he
may suppose it to be absent, but that which remains without it will certainly not be our Binary; for the Quaternary is immediately manifested,
because by removing the point we discontinue the unity of the lines. Now, our adversary may suppose that by this argument we have
reconstructed our Binary; that in fact our Binary and our Quaternary are one and the same thing, according to this consideration, which is
manifestly impossible. The point must of necessity be present, because with the Binary it constitutes our Ternary, and there is nothing that can
be substituted in its place. Meanwhile he cannot divide the hypostatic property of our Binary without nullifying an integral part of it. Thus it is

demonstrated that it must not be divided. All the parts of a line are lines. This is a point, and this confirms our hypothesis. Therefore, the point
does not form part of our Binary and yet it forms part of the integral form of the Binary. It follows that we must take notice of all that is
hidden within this hypostatic form and understand that there is nothing superfluous in the linear dimension of our Binary. But because we see
that these dimensions are common to both lines, they are considered to receive a certain secret image from this Binary. By this we
demonstrate here that the Quaternary is concealed within the Ternary. O God! pardon me if I have sinned against Thy Majesty in revealing
such a great mystery in my writings which all may read, but I believe that only those who are truly worthy will understand.
We therefore continue to expound the Quaternary of our Cross as we have indicated. Seek diligently to discover whether the point may be
removed from the position in which we first find it. The mathematicians teach that it may be displaced quite simply. At the moment when it is
separated the Quaternary remains, and it becomes much more clear and distinct to the eyes of all.
This is not a part of its substantial proportions, but only the confused and superfluous point which is rejected and removed.
O Omnipotent Divine Majesty, how we Mortals are constrained to confess what great Wisdom and what ineffable mysteries reside in the Law
which Thou hast made! Through all these points and these letters the most sublime secrets, and terrestrial arcane mysteries, as well as the
multiple revelations of this unique point, now placed in the Light and examined by me, can be faithfully demonstrated and explained. This
point is not superfluous within the Divine Trinity, yet when considered, on the other hand, within the Kingdom of the four Elements it is
black, therefore corruptible and watery. O thrice and four times happy, the man who attains this (almost copulative) point in the Ternary, and
rejects and removes that sombre and superfluous part of the Quaternary, the source of vague shadows. Thus after some effort we obtain the
white vestments brilliant as the snow.
Oh, Maximilian! May God, through this mystagogy, make you or some other scion of the House of Austria the most powerful of all when the
time comes for me to remain tranquil in Christ, in order that the honour of His redoubtable name may be restored within the abominable and
intolerable shadows hovering above the Earth. And now for fear that I myself should say too much I shall immediately return to the burden of
my task, and because I have already terminated my discourse for those whose gaze is centred within the heart, it is now necessary to translate
my words for those whose heart is centred within their eyes. Here, therefore, we can represent in some measure in the figure of the Cross that
which we have already said. Two equal lines are equally and inequally crossed through the point of necessity which you see in A.
The four straight lines, as in B, produce a sort of vacuum where they are withdrawn from the central point, which was their common
condition, in which state they were not prejudical, the one to the other. This is the path by which our Monad, progressing through the Binary
and the Ternary into the purified Quaternary, is reconstituted within itself, united in equal proportions, and which now shows that the whole is
equal to its combined parts, for during the time that this takes place our Monad will not admit of other units or numbers, because it is self-
sufficient, and exactly so, within itself; absolute in all numbers in the amplitude of which it is diffused, not only magically but also by a
somewhat vulgar process employed by the artist, which produces great results in dignity and power within this selfsame Monad, which is
resolved into its own first matter; whilst that which is foreign to its nature and to its natural hereditary proportions is segregated with the
greatest care and diligence and rejected for ever amongst the imputities.
THEOREM XXI
If that which is hidden within the profundities of our Monad be brought to light, or, on the contrary, if those primary parts which
are exterior in our Monad are enclosed in the centre, you will see the extent to which the philosophical transformation can be
produced. We will now expound to you another local commutation of our mystical Monad, using those parts from the hieroglyphic
characters of the superior planets which are immediately offered to us. Each one of the other planets for this purpose is in turn
elevated to a position which was frequently assigned to them by Plato, therefore, if they are conveniently taken in this position and
at this point in Aries, Saturn and Jupiter are in conjunction. By descending, the Cross represents Venus and Mercury, followed by
the Sun himself with the Moon at the bottom. This will be refuted in other circles; meantime, as we have no wish to hide the
philosophical treasure of our Monad, we have taken a resolution to give a reason by which the position of the Monad is by this manner

displaced. Yet see! listen to these other great secrets which I know and will disclose to assist you as touching this position, which I can explain
in few words. We distribute our Monad, now looked at from a different aspect, and analysed in a different manner, as is seen at B, D, C. In
this new Ternary the figures C and D are known to all men, but the figure designated B is not easy of comprehension.
It is necessary to give careful consideration to the known forms D and C, which show that the essences are separated and distinct from the
figure B: also we see that the Horns of the figure C are turned downwards towards the Earth. That part of D which illumines C is also towards
the Earth, that is to say, downwards, in the centre of which the solitary visible point alone is truly the Earth: finally these two figures D and C
turned towards the lower end give a hieroglyphic indication of the Earth. Therefore, the Earth is made to represent, hieroglyphically, stability
and fixation. I leave you to judge from this what is meant by C and D: from which you may take notice of a great secret. All the qualities
which we have in the first place ascribed to the Sun and the Moon can here be given a perfect and very necessary interpretation, these two
stars up to now having been placed in the superior position with the horns of the Moon raised on high; but we have already spoken of this.
We will now examine, according to the fundamentals of our hieroglyphic Art, the nature of this third figure B. First, we carry to the Crown the
double crescent of the Moon which is our Aries, turned round in a mystical manner. Then follows the hieroglyphic sign of the Elements,
which is attached to it. As to why we use the double Moon, it may be explained that it is according to the matter, which requires a double
quantity of the Moon. We speak of those grades of which in their experiments the Philosophers could find no more than four, amongst all
created substances, that is to say, to be, to live, to feel and to comprehend (esse, vivere, sentire et entelligere). In saying that the first two of
these Elements are found here, we say that they are called argent vive (luna existens, viva), all life being subject to movement, there being six
principles of movement. The Cross which is attached implies that in this artifice the Elements are requisite. We have told you many times that
in our theory the hieroglyph of the Moon is like a semicircle, and on the contrary the complete circle signifies the Sun, whereas here we have
two semicircles separated, but touching at a common point; if these are combined, as they can be by a certain art, the product can represent the
circular plenitude of the Sun. From all those things which we have considered, the result is that we can summarise, and in hieroglyphic form,
offer the following:
Argent vive, which must be developed by the magistery of the Elements, possesses the power of the solar force through the unification of its
two semicircles combined by a secret art.
The circle, of which we have spoken and which we designate in the figure by the letter E, is thus accomplished and formed. You will
recollect, we have said that the solar degree is not delivered to us ready to our hand by Nature, but that it is artificial and not produced by
Nature, it being available to us in its first aspect in accordance with its proper nature (as in B) in two parts separated and dissolved, and not
solidly united in the solar body. In fact, the semi-diameter of these half-circles is not equal to the semi-diameter of D and C, but much smaller.
Everyone can see this from the manner in which we have drawn them in the diagram, from which it is clear that this same B has not as great
an amplitude as D and C. The proportions in the figure confirm this, being by this means transformed into a circle from B into E. Therefore,
there appears before our eyes the sign of Venus alone. We have already demonstrated by these hieroglyphical syllogisms that from B we
cannot obtain the true D, and that the true C is not and cannot be completely within the nature of B; therefore, this of itself is not able to
become the true "Argent Vive." You may already doubt the subject of this life and of this movement, whether it is possible, in fact, to possess
it naturally or not. However, as we have already explained to the wise, all those things which are said about B, in a similar manner will be at
least analogical, and all that which we have briefly taught concerning C and D can be very well applied, by analogy, to this same B
accompanied by its Elements. Indeed, that which we have attached to the nature of Aries, should exactly fit the case, because it carries this
figure B, although reversed, at its summit, and that which is attached to the figure B, is the mystical figure of the Elements. Therefore, we see
by this anatomy that from the body of our Monad alone, separated in this manner by our Art, this new Ternary is formed.
This we cannot doubt, for the reason that the members which composed it reassemble and form amongst themselves of their own free will a
monadic union and sympathy which is absolute. By this means we discover amongst these members a force which is both magnetic and

active.
Finally I think it well to note here, by way of recreation, that this same B shows very clearly the same proportions in the malformed and rustic
letter in that it carries visible points towards the top and at the front and that these letters are three in number, otherwise they number six,
summarising three times three: they are crude and malformed, unstable and inconstant, made in such a manner as to appear formed of a series
of half-circles.
But the method of making these letters more stable and firm is in the hands of the literary experts. I have here placed before your eyes an
infinitude of mysteries: I introduce a game but to interrupt a theory. Meanwhile I do not understand the efforts of certain people who rise up
against me. Our Monad being reconstituted in its first mystical position and each one of its parts being ordered by Art, I advise and exhort
them to search with zeal for that fire of Aries in the first triplicity, which is our equinoctial fire and which is the cause whereby our Sun may
be elevated above his vulgar quality. Many other excellent things should also be studied in happy and wise meditations.
We now pass on to another subject; we wish to point the way, not only in a friendly but also in a faithful manner, to those other secrets upon
which we must insist, before we lapse into silence and which, as we have said, comprise a most remarkable infinitude of other mysteries.
THEOREM XXII
It will be readily understood that the mysteries of our Monad cannot be extracted unless one is drawn towards the pharmacy of this same
Monad, and that these mysteries must not be revealed to any but the Initiates. I offer here for the contemplation of your Serene Highness, the
vessels of the Sacred Art which are truly and completely kabbalistic. All those lines which unite the diverse parts of our Monad are most
wisely separated; we give to each one of them a special letter, in order to distinguish them one from another as you will see in the diagram.
We inform you that in "oc" [the mark in the upper right hand corner resembling the symbol for Taurus lying on it's side] is found a certain
artificial vessel, formed of A and B with the line M. The exterior diameter is common to both A and B, and this is not different, as we see,
from this the first letter of the Greek alphabet, except by a single transposition of the parts.
We teach the true mystical sympathy first by the line, the circle, and the semicircle, and, as we have formerly said, this symmetry can only be
formed of the circle and the semicircle, which are always joined for the same mystical purpose.

It follows that λ and δ are in themselves the shapes of other vessels. That is to say, λ is made of glass and δ of earth (earthenware or clay). In
the second place, λ and δ may remind us of the Pestle and Mortar, which must be made of suitable substance, in which artificial unperforated
pearls, lamels of crystal and beryl, chrysolite, precious rubies, carbuncles and other rare artificial stones may be ground to powder.
Lastly, that which is indicated by the letter ω is a small vessel containing the mysteries, which is never far from this last letter of the Greek
alphabet now restored to its primitive mystagogy, and which is made by a single transposition of its component parts, consisting of two half-
circles of equal size. Concerning the vulgar objects and necessities which are required in addition to the vessels, and the materials out of
which they should be fashioned, it would be useless that we should treat of it here. Meanwhile α must be considered as if searching for the
occasion to perform its function by a very secret and rapid spiral circulation and an incorruptible salt by which the first principle of all things
is preserved, or better, that the substance which floats within the vitriol after its dissolution, shows the apprentice a primordial but very
transitory specimen of our work, and if he is attentive, a very subtle and most effective way to prepare the work will be revealed to him.
Within λ, the glass vessel, during the exercise of its particular function, all air must be excluded or it will be extremely prejudicial. The
corollary of ω is the agreeable man, ready, active, and well disposed at all times.
Corollary.
Who, then, is not now able to procure the sweet and salutary fruits of this Science, which, I say, spring from the mystery of these two letters?
Some of those who would draw us away from our Garden of the Hesperides, and would make us view this a little closer as in a mirror, say
that it is established that it is not formed from anything but out Monad.
But the straight line which appears in Alpha is homologous with that which, in the separation of the final analysis of our Cross, is already
designated by the letter M. One may discover by these means from where the others are produced. See the scheme outlined in the table:

In these few words, I know that I give not only the principles but the demonstration to those who can see in them how to fortify the igneous
vigour and the celestial origin, so that they may lend a willing ear to the great Democritus, certain that it is not mythical dogma but mystic and
secret, according to which it is the medicine of the soul, the liberator from all suffering, and is prepared for those who wish for it and as he has
taught; it is to be sought for in the Voice of the Creator of the Universe, so that men, inspired by God, and engendered anew, learn through the
perfect disquisition of the mystical languages.
THEOREM XXIII
We now present in diagrammatic form the proportions already observed by us in the hieroglyphic construction of our Monad, which must be
observed by those who wish to engrave them upon their seals or their rings, or to utilise them in some other manner. In the name of Jesus
Christ crucified upon the Cross, I say the Spirit writes these things rapidly through me; I hope, and I believe, I am merely the quill which
traces these characters. The Spirit draws us now towards our Cross of the Elements, with all the following measures which are also to be
obtained by a reasoning process according to the subject-matter which it is proposed to discuss. Everything which exists under the heaven of

the Moon contains the principle of its own generation within itself and is formed from the coagulation of the four Elements, unless it be the
primary substance itself, and this in several ways not known to the vulgar, there being nothing in the created world in which the Elements are
in equal proportion
or in equal force. But by means of our Art, they can be restored to equality in certain respects, as the wise well know; therefore, in our Cross,
we make the parts equal and unequal.
Another reason is that we can proclaim either similitude, or diversity, or unity, or plurality in affirming the secret properties of the equilateral
Cross, as we have said before.
If we were to expound all the reasons which we know, for the proportions established in this way, or if we were to demonstrate the causes by
another method which we have not done, although we have done so sufficiently for the Sages, we should transcend the limits of obscurity
which we have prescribed, not without reason, for our discourse.
Take any point, as A for example, draw a straight line through it in both directions, as CAK. Divide the line CK at A by a line at right angles,
which we will call DAE. Now select a point anywhere on the line AK, let it be B, and one obtains the primary measurement of AB, which will
be the common measure of our work. Take three times the length of AB and mark off the central line from A to C, which will be AC. Now
take twice the distance between AB and mark it off on the line DAE at E and again at D, in such a way that the distance between D and E is
four times the distance between A and B. Thus is formed our Cross of four Elements, that is to say, the Quaternary formed by the lines AB,
AC, AD, AE. Now on the line BK take a distance equal to AD up the central line to I. With this point I as a centre, and IB as the radius,
describe a circle which cuts the line AK at R: from the point R towards K mark a distance equal to AB, let it be RK. From the point K draw a

line at right angles to the central line on both sides, forming an angle on either side of AK, which will be PFK. From the point K measure in
the direction of F a distance equal to AD, which will be KF: now with K as centre and KF as radius describe a half-circle FLP, so that FKP is
the diameter. Finally, at point C draw a line at right angles to AC sufficiently long in both directions to form OCQ. Now on the line CO we
measure from C a distance equal to AB, which is CM, and with M as a centre and MC as a radius we describe a semicircle CHO. And in the
same manner on CQ, from the point C we measure a distance equal to AB which is CN, and from the centre N, with CN as radius, we trace a
semicircle CGQ, of which CNQ is the diameter. We now affirm, from this, that all the requisite measurements are found explained and
described in our Monad.
It would be well to notice, you who know the distances of our mechanism, that the whole of the line CK is composed of nine parts, of which
one is our fundamental, and which in another fashion is able to contribute towards the perfection of our work: then, again, all the diameters
and semi-diameters must be designated here by suppositional lines hidden or obscured, as the geometricians say. It is not necessary to leave
any centre visible, the exception being the solar centre, which is here marked by the letter I, to which it is unnecessary to add any letter.
Meanwhile those who are adept at our mechanism can add something to the solar periphery, by way of ornament and not by virtue of any
mystical necessity: for this reason it has not been formerly considered by us. This something is a boundary ring, necessarily a line parallel to
the original periphery. The distance between these parallels may be fixed at a quarter or a fifth part of the distance AB. One may also give to
the crescent of the Moon a form which this planet frequently assumes in the sky, after her conjunction with the Sun -- that is to say, in the
form of the Horns, which you will obtain if from the point K in the direction of R you measure the distance just mentioned, i.e. the fourth or
fifth part of the line AB, and if from the point thereby obtained, as a centre, you trace with the original lunar radius the second part of the lunar
crescent, which joins the extremities at both ends of the first semicircle. You may perform a similar operation in respect of the positions M
and N when erecting the perpendicular at each one of these centre points; we can use the sixth part of AB or a little less, from which point, as
the centre, we describe two other semicircles, using the radius of the two first, MC and NC.
Lastly, the parallels may be traced at each side of the two lines of our Cross, each side at a distance from the centre line of one-eighth to one-
tenth part of the distance AB, in such a way that our Cross be in this manner formed into four superficial lines where the width is the fourth or
the fifth part of this same line AB.
I have wished in some way to sketch these ornaments in the figure which each one may reproduce according to
his own fancy. It is a condition, however, that you do not commit any fault, however small, against the mystical
symmetry for fear of introducing by your negligence a new discipline into these hieroglyphic measurements; for
it is very necessary that during the succeeding progression in time they must be neither disturbed nor destroyed.
This is much more profound than we are able to indicate, even if we wished to do so, in this small book, for we
teach Truth, the daughter of Time, God willing.
We will now expound methodically certain things which you may find on your way by practising the proportions
of our Monad. Then we will show by many examples the existence of four lines corresponding to the four lines
of our Cross, and which in this consideration we are not able simply to announce, because of the proportions and
the particular and mystical results which are produced in another fashion, from the Quaternary of these same
lines. And thirdly, we will show that there exist within Nature certain useful functions determined by God by
means of numbers, which we have happily obtained and which are explained either in this theorem, or in others,
contained in this little book.
Finally, we will insert other things in an opportune place which, if they are conveniently understood, will produce
fruits most abundantly.
We now abruptly conclude.
24 possible permutations.
Of the Pythagorean quaternary
The Pythagorean sum is 10.

A complete addition of the parts yields 30.
Take the same proportion which is shown in numbers when written in the natural order, after the first Monad, then from the first to the last
make a continuous multiplication -- that is to say, the first by the second, the product of these two by the third, and this product by the fourth,
and so on until the last; the final product determines all the Metatheses possible, in respect of the proportion in space, and for the same reason
in proportion to diverse objects as you wish.
I tell thee, O King, this operation will be useful unto thee in many circumstances, whether in the study of Nature or in the affairs of the
government of men; for it is that which I am accustomed to use with the greatest of pleasure in the Tziruph or Themura of the Hebrews.
Of the artificial quaternary

● a continuous multiplication yields 12.
● a simple addition yields 8. (1, 7; 4, 3)
● the sum of a complete addition of the parts is -- 24, a number which is the same in any
possible transposition of the quaternary, and which designates the physical purity and
highest quality of gold, (namely that) of 24 carat when one has it, by itself, above
ground.
I know that many other powerful numbers may be produced out of our Quaternary, by virtue of arithmetic and the power of numbers. Yet he
who does not understand that a very great obscurity has by this method been illuminated by those numbers which I have drawn out which
have nature and distinction amongst such a multitude, will not be able to estimate their meaning, which is obscure and not to the point. How
many will find in our numbers the authority which we have promised for the weight of the Elements; for the statements regarding
measurements of time; and for the certainty of proportions which may be assigned to the powers and forces of things? All this you should
study in the two preceding diagrams.

Many things may be deduced from the diagrams which, it is preferable, should be studied silently rather than divulged openly in words.
Meantime, let us inform you of one thing, amongst many others, disclosed now for the first time by us, in respect of this new Art; to wit, we
have here established a rational cause by virtue of which the Quaternary with the Decad, in a certain manner, terminate the numerical series.
We affirm that this cause is not exactly that which was described by the Masters who have preceded us, but just as we have stated it here. This
Monad has been integrally and physically restored to itself -- that is to say, it is truly the Monad Unitissima, the proved unity of the images;
and it is not within the power of Nature, neither can we by any art promote in it any movement or any progression whatsoever, unless it be by
four super-celestial cycles or revolutions, and from this Monad is engendered that which we wish to note as the manner and course of its
eminence; and for this reason, that there is not in the elemental world, nor in the celestial or super-celestial worlds, any created power or
influence which cannot be absolutely favoured and enriched by it.
It was because of the true effect of this that four illustrious men, friends of Philosophy, were upon an occasion together in the great work. One
day they were astonished by a great miracle in this thing, and forthwith dedicated themselves from that day forward to sing praises to God and
to preach the thrice Mighty because He had given them so much wisdom and power and so great an Empire over all other creatures.
THEOREM XXIV
Just as we commenced the first theorem of this little book with the point, the straight line, and the circle, and have extended it from the
Monadic point to the extreme linear efflux of the Elements in a circle, almost analogous to the equinoctial which makes one revolution in 24
hours, so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the Quaternary defined
by the number 24 by our present twenty-fourth theorem, to the honour and Glory of Him, as witnesseth John the Archpraesul of the Divine
Mysteries, in the fourth and last part of the fourth chapter of the Apocalypse, who is seated on His Throne, around and in front of which the
four animals, each with six wings, chant night and day without repose: "Holy, Holy, Holy is the Lord God Omnipotent, who was, is and is to
come," the same as the 24 ancient ones in the 24 seats placed in the circle, adore Him and prostrate themselves, having cast their Crowns of
gold to earth, saying: "Worthy art Thou, O God, to receive Glory, Honour, and Virtue, because Thou hast created all things, and out of Thy
Will they have been created."
Amen, says the fourth letter.

∆:
He to whom God has given the will and the ability to know in this way the Divine mystery through the eternal monuments of literature and to
finish with great tranquillity this work on the 25th January, having commenced it on the 13th of the same month.
In the year 1564 at Antwerp.
Here the vulgar eye will see nothing but Obscurity and will despair considerably.

Twilit Grotto -- Esoteric Archives Contents Prev monad.htm Next timeline

Compendium Heptarchiæ Mysticæ
Twilit Grotto -- Esoteric Archives Contents Prev chm.htm Next timeline

of Dr. John Dee
Introduction
This book consists of detailed instructions for communicating with angels and employing their aid for practical purposes.
Written in the form of a personal Grimoire, or handbook of magic, it consists of excerpts and elaborations from Dee's detailed
records of his "mystical exercises" found in Mysteriorum Libri Quinque. For the most part it is a draft version of Dee's slightly
better known work, De Heptarchia Mystica, and like it describes details of Dee's and Kelley's magical workings that occurred
prior to the well known records published by Meric Casaubon (as A True and Faithful Relation of what passed for many yeers
between Dr. John Dee ... and some spirits, 1659.) The latter, of course, was used and elaborated on by the founders of the
Golden Dawn, and has come to be known as Enochian magic.
The present manuscript is in Dee's own handwriting, and is now preserved in the British Library under the catalog number
Additional MS. 36674. The catalog entry reads as follows:
36674. COLLECTIONS relating to Magic and Witchcraft from the papers

of various 16th and 17th century astrologers, finally put
together
probably in the library of John Somers, Lord Somers (v.
catalogue
in Harl. MS. 7191, f. 158 b). The table of contents on f. 3 is
in
the same hand as Somers' catalogue. Artt. 1-4 belonged early
in
the 17th cent. to Gabriel Harvey, the poet and friend of
Spenser,
who has annotated them throughout (compare the hand
with
Add. MS. 32494). Art. 10 and probably some other articles were
collected by Elias Ashmole. Later owners are noticed
below.
Contents:-
12. " Compendium heptarchiae mysticae," by John Dee. Holograph.
Written not earlier than 1583, apparently a rough draft of the
treatise contained in Sloane MSS. 3191 (f. 33, also holograph)
and
2599 (Ashmole's copy). f. 167.
While very similar to De Heptarchia Mystica, to my knowledge this text has never been published or studied at length. The
manuscript is the most difficult to read Dee manuscript I've examined; it contains some of Dee's worst handwriting, and is very
faded and damaged in places. Nevertheless, I believe it has been worth the effort of editing, as it contains some valuable
material not found elsewhere.
http://www.esotericarchives.com/dee/chm.htm (1 of 39) [23.07.2001 01:03:04]

Of special interest are the details it fills in from the lost beginning of Quartus Liber Mysteriorum, which provide insight into
the mysterious Covenant Table, the ornate chair, and the globe used thereafter. It also assigns planets to the Filij lucis ("sons of
light") and the Filij filiorum ("sons of the sons"). There is also a table of letters with 24 columns and 13 rows, which I have not
identified in any other source, and may be unique.
This text also allows us to fix its date, May 30, 1588. It was a time when few spiritual actions were recorded, while Dee was
still on the Continent (he returned to England in 1589.) A few days earlier Dee recorded in his diary that Edward Kelley "did
open the great secret to me, God be thanked!"
This manuscript also offers some insight into Dee's editorial process. I have consequently included all of Dee's editorial marks,
crossed out text (here indicated in strikeout font), and intralinear corrections (here indicated in superscript font).
My editorial notes, and damaged text filled in from Sl. 3188 and Sl. 3191 are indicated by {} since Dee uses [].
-J.H. Peterson
^Compendium Heptarchiæ Mysticæ;^ Diuinis (ip{sius}

Creationi{onis}
stabilitæ legibus Diuinis.
Cap. 1.
∆ {Sapi}entia ædificavit {sib}i domum: excidit
{co}lumnas Septem. Prouerb. 9. {"Wisdom has
¶ Of the Title, and generall contents of this boke, built her house, she has set up her seven pillars."
some nedefull {Testimonies} Pr.9.}
Beware of wauering: Blot out suspition of vs. for we are gods Creatures,
that haue Raigned, do raigne, and shall raigne for euer. All our Mysteries {Anno} 1582. Novemb. 16.
shalbe known vnto you. &c. Behold, these things and their mysteries shalbe {B}ralges, the last of 7 Princis {co}ncluding the
known vnto you, reserving the secrets of him that raigneth for euer. [the first {bo}ke with his words. {Sl.3188, pp. 80}
voyce of a Multitude answered, singing, Whose name, is great for euer]
Open your eyes, and you shall see from the highest to the lowest. The peace
of God be vppon you. King Carmara, straight way sayd as
followeth.
Venite, gradatim repetamus opera Dei, &c. [∆ Libo 1o Principes solu~

King Carmara, Nouemb. 17 {Sl.3188,
loquebã{tur} ... secundo Reges, proxime (?).]
pp. 81}

Vnus est Deus, et vnum est opus nrm.

Hagonel
[Very many cam vppon the convex superfices of the Transparent globe and
sayd] Parati sumus servire Deo nostro.
This work shall haue relation to tyme present, and present vse. To Mysteries
far exceding it: And finally, to a purpose and Intent, Wherby the Maiestie
and Name of God, shall, and may, and, of force must appeare; with the Camara, Novemb: 19, {Sl.3188, pp.
Apparition of his wonders, and mervayles yet unhard of. Dixi. 92}
∆ -- Note As Vriel and Michael at the begynning of this Art, were present
and gaue Authoritie to Carmara to order the whole: so, at the Conclusion
they appered againe, and Raphaël with them: and Michael concluded the
^second boke with these words: ¶Mercifull is our God, and glorious is his
Name: which Chuseth his Creatures, according to his owne secret Iudgment Michael, Novemb. 19.
and good pleasure. This Arte is the first part of a Threfold Arte, ioyning
man, (with the knowledg of the 1. World, the 2. Gouernment of his
Creatures, and the 3. Sight of his Maiestie) Vnto him, (ô I say, vnto him)
which is Strength, Medicine, and Mercy, to those that feare him. Amen.
Thow hast a work of Three proportions in Esse, of Seuen in forme: which is
(of it self) diuided by a number Septenarie. Of the Cowrse, estate, and King Carmara, Nouemb. 21. in Appendix to the
detemination of things above, things next, and things below: which of it self second boke.
is pure, perfect, and without blemish. &c.
Ô God, how easy is this first understanding? Thow hast byn told perfectly,
playnely, and absolutely, not onely the Condition, dignitie, and estate of All
Carmara, Novemb. 21.
things that God hath framed: But allso withall, thow wart deliuered, the
most perfect forme and vse of them. &c.
Euen as God is iust, his iudgments true, his mercyes unspeak{able,} so are we the King Carmara, die 17 Novemb.
True messagers of God: and our words are true in his Mercy, for euer. Glory, (ô {Sl.3188, pp. 85}
Glory) be to thé, ô most High God.
{Several additional paragraphs appear
∆ -- Amen. in HM, Sl. 3191.}
He that standeth in the myddst of the Globe signifieth NATURE: whereuppon in the
first point, is the use and practise of this work: That is to say, as concerning the first
part, for it is sayde:
The boke conteyneth three kinds of knowledges.

Uriel, May 5, 1583. {Sl. 3188, pp 180}
● The knowledge of god truely
● The number & doing of his Angells perfectly
● The begynning and ending of Nature Substantially.
Cap. 2
∆ Of John Dee his principall, and (in manner)

peculiar Interest, to exercise the Doctrine of the
boke Heptarchicall.

Vltima est hæc ætas vram, quæ tibi revelata erit. {Anno 1582 Uriel, Nouemb.} 15
The Mysteries of God haue a tyme: and behold, thow ∆ art provyded for that
Michael
tyme.
The Sonnes of men ∆ light, and theyr Sonnes are subiect unto my
commanndement: This is a Mys{terie:} I haue spoken of it. Note it thorowghly: Hagonel, {No}vemb. 16.
they are my Servants. By them Thow ∆ shalt work mervayles.
There are kings fals and uniust, whose powre as I haue augmented ∆ subuerted
Hagonel, {No}vemb. 16.
and destroyed, So shallt Thow.∆.
The second Assembly were the Governors of the Erth, whose glory, (if they be
good) the weapons we haue towght thé ∆, will augment, and consequently, (yf ..dem, eodem, tempore.
they be evyll,) pervert.
I am Bornogo. This is my Seale, this my true Character. What thow ∆ desyrest
Bornogo, {No}vemb. 16.
in me, shalbe fullfilled. Glory to God.
Behold, Behold, lo Behold my mighty powre consisteth in thys. Lerne wisdome
by my words. This is wrowght for thy ∆ erudition, what I instruct {hm: entrust}
thé from God. Loke unto thy charge truely: Thow art yet dead. Thow shallt be
revyved. But oh, blesse god truely. The blessing that God giveth me, I will
bestow uppon thé, by permission {hm: "omission"}. Ô how mighty is our god, {B}efafes, {eo}dem die
which walked on the waters, which sealed me with his name. Whose Glory is
withoute ende. Thow hast written me, but yet dost not know me. Use me in the
name of God: I shall at the tyme appoynted be ready. I will manifest the works
of the Seas: and the miracles of the Deape, shall be known.
Behold, thow desyrest, and art syck with desyre: I am the disposer thowgh not
the composer of Gods Medicines. Thow desyrest to be cumforted in thy labors
and strengthened in thy labors: I mynister ûnto thé the strength of God. What I
say is not of my self: neyther that which is sayd to me, is of them selves, but it
Carmara, die 17. {No}uemb.
is sayd of him which liueth for euer. These Mysteries hath God lastly, and of his
great Mercyes graunted unto thee. I haue answered thy dowting mynde. Thow
shailt be glutted, yea filled, yea thow shalt swell and be puffed up with the
perfect knowledge of Gods Mysteries in his mercies.
Abuse them not. Be faithfull, Use Mercy. God shall enriche thé: Banish wrath:
{* A}nnael gaue me ..e as ... appeares Anno
yt was the first*, and is the greatest commaundment. I rayng by him: and live by
1581.
him, which rayngneth and liueth for euer.
I haue shewed thé perfectly: Behold I teach thé agayn: O how mercifull is God
that revealeth so great Secrets to flesh and blud. Thow hast 42 letters. Thy {C}armara. {di}e 17 Novemb.
Tables last, conteyn so many &c.
Whan thow wilt work for any thing apperteyning unto the estate of a good King:
Thow must first call uppon him, which is theyr prince. Secondly the ministers {C}armara eodem tempore.
of his powre ar six &c.

In owtward sense, my words are true: I speak now of the use of one of the first,
that I spak of; or manifested yesterday. Sayd I not, and shewed I not, which had
the government of Princes? for as it is a Mysterie to a farder matter, so is it a
purpose to a present use. Yf it rule worldly princis, how much more shall it
work with the Princis of Creation? Thow desyrest use. I teach use. And yet the
Art is to the farder understanding [168r] of all sciences, that are past, present, or {eodem} tempore.
yet to come.
Frute hath farder vertue, then onely in the eating: Gold his {farder} condition,
property and quality, then in melting, or common use. Kings there are in Nature,
with Nature, and above Nature. Thow {art} Dignified. &c.
Last of all thy Ryng, which was appointed thé with the Lamyne comprehending
the forme* of thy own name. Which is to be made in pf{ect} gold: as is affore {vi}de Ao ... {Ca}rmara: {eo}dem tempore.
sayde.
Thow shalt be cumforted. But respect the world to come: Whereunto thow art
provyded, and for what ende: and that, in what tyme. Serve god truely, Serve
him justly. Great care is to be had, with those that meddle with princis affayres:
Much more consideration, with whome thow shallt meddle, or use any practise.
But God hath shadowed thé from destruction. He preserveth his faithful, and *E.K.
th
shaddoweth the iust, w a sheld of honor. None shall enter into the knowledg of
thes mysteries with thé, but this worker* &c.
Finally God doth enriche thé with knowledg: and of thy self hath given the
understanding of these worldly vanities. He is mercifull: And we his good
Creatures, neyther haue, do, nor will forget thé. God doth bless you both: whose
mercy, goodnes and grace, I pronownce and utter uppon you. I haue sayd.
Dee, Dee, Dee, At length, but not to late.
King Bobogel, Novemb. 19.
[∆ as concerning these Mysteries atteyning &.]
Lo thus thow seest the Glory of Gods creatures: whom thow mayst use, with the
consideration of the day, theyr King, theyr prince and his character: The King
and Prince govern for the hole day: the rest according to the six parts of the day. King Carmara, Novemb. 20.
Use them to the glory of God prayse and honor of him, which Created them, to
the laude and prayse of his Maiestie.
Write this reverently. Note it with submission. What I speak hath not byn
revealed, no not in these last tymes of the second last world &c.
King Bynepor, {di}e 20. {N}ovemb.
Thow shalt work marvaylous marvaylously by my workmanship in the Highest.
Unto my Prince (my Subiect) are deliuered the keyes of the Mysteries of the
earth. All these are Angels, that govern under him: &c. Use them, They are, and King Bnaspol. die 20. Novemb.
shalbe at thy commanndement.
By me thow shalt cast out the powr of all wycked Spirits.
By me thow shalt know the doings and practises of evyll men: and more then King Bnaspen, die 20. Novemb.
may be spoken, or uttred to man.

Ô quanta est ho[min]is Infirmitas et Corruptio, qui Angelis, idqe suis bonis,
fidem autem Deo, vix habet? O[mn]ia Mundana fæces; Mundi corruptiones in
se habent. Deus nr, Deus nr, Deus (inquam) ille nr, Verus cum veris suis
Angelis, eiqe servientibus, semper verus est Pete quae vis. Dixi et quod dixi
Obumbratum est veritate, Justitia, et perfectione
Ecce -- ∆ -- holding up the meat rod

King Carmara, Novemb. 21
Hic -- ∆ pointing to the ende of the rod
Per hoc, pointing to the Middle of it.
Et a mensuræ fine, nos nostramqe mensurabis potestatem. Age (inquam) Quid

vis? &c.
Obscurum enim Nihil est, quod per illum EK:, recepisti ∆ . Age
One thing is yet wanting, a mete receptacle &c. There is yet wanting a stone.
&c.
One there is most excellent, hid in the Secret of the depth &c. In the uttermost
part of the Roman possession. &c. Lo the mighty hand of God, is uppon thé &c.
King Carmara, Novemb. 21.
Thow shalt prevayle with it, with kings and with all Creatures of the world:
whose beautie (in vertue) shall be more worth then the kingdomes of the earth
&c. Go toward it and take it up &c. Kepe it sincerely: Let no mortall hand
towch it but thy own.
[168v] Thy Character must haue the names of the five Angels (written in the ... {corner of leaf torn; HM has Anno 1583
myddst of Sigillum Æmeth) graven uppon the other side, in a circle. In the May 5} ???=
myddst wherof must the stone be, which was allso browght. Wherein Thow ...?? Car=
shallt at all tymes behold (priuately to thy self) the state of Gods peop{le,} ... ?? caue (?)
throwgh the whole earth. {B}aligon.
Go and thow shalt receyue. Tary and you shall receyue. Slepe and you shall see:
But watch and yor eyes shalbe fully opened. One thing which is the grownd and
Raphael Ao 1583. Martij 23.
Element of thy desyre, is allready perfited &c. Out of Seuen Thow hast byn
instructed, of the lesser part most perfectly.
All those before spoken of, are Subiect to thy Call. &c.
Of frendship, at any tyme, thow mayst see them, and know what thow wylt. Raphael, Marty 26. Anno 1583. {HM lists
the date as March 23, however, per Sl. 3188,
Euery one (to be short) shall at all tymes and seasons, shew thé Direction in any 'All those...' and 'Euery one...' were March
thing &c. 26. The third quote is no longer extant in
Sl.3188, but HM lists the date elsewhere as
One thing I answer thé, for all Officis: Thow hast in subiection all Officis: Use March 15.}
them when it please thé: and as thy Instruction hath byn.
The Lord sayeth, I haue hardened the hart of one of you: yea I haue harden{ed}
him, as the flynt: and burnt him togither with the ashes of a Cedar. To the
Uriel, Ao 1583
Intent, he may be proued Just in my work: and great in the strength of my glory:
Aprilis 23:
Neyther shall his mynde consent to the wyckednes of Iniquitie. For from
Iniquitie, I haue Chosen him to be a first Earthly wytnes of my dignitie.
{HM includes several more paragraphs, and omits the following concluding
paragraph.}

∆ Soli Deo Omnipotenti omnis honor et Gloria. Amen.
Cap. 3: ^Some remembrances Of the necessary furniture

ând Circumstances necessary in for the exercise
Heptarchicall.
Was it not Annael:

First cast thy ey unto the generall prince, Governor, or Angel, that is Principal in
this world. Than place my name, whome thow hast allready. wth whome I
had the preface to
Than the Name of him, that was shewed thé yesterday, [wth the short cote.] Then
this new exercise
his powre, with the rest of his six perfect ministers.
{t}estemony (?):
With these thow shalt work to a good ende. All the rest thow mayst use to gods
vide sup. pagina,
Glory. for every one of them shall minister to thy Necessities.
..., libra prima.
Moreover when thow workest, thy fete must be placed uppon these Tables, which King Carmara
thow seest wrytten last: comprehending 42 letters and names. But with this in the presence
consideration, that the first Character, which is the first of the 7, in thy former of Michael
boke be placed uppon the top of the Table, which thow wast, and art & shalt be Ao 1582.
commaunded to haue and use. {No}vemb.17.
Last of all the Ring, which was appointed thé, with the lamyne Comprehending
the forme of thy own name. which is to be made in perfect gold: as is affore sayd.
Euen as god is Just hast his Judgments true, his mercies unspe{akable} So are we
the True Messengers of God and our words are true in his mercy for euer. Glory ô
glory be to thé ô most high God.
Lo, thus thow seest the glory of gods Creatures: whome thow mayst use, with the
King
Consideration of the day, theyr King, theyr Prince and his Chara{cter.} The King
{C}armara.
and Prince govern for the whole day. The rest according to the six parts of the
?????
day. Use them to the glory, prayse & honor of him, which Created them, to the
Novemb. 20.
laude and praise of his Maiestie.
[169r]
King Carmara, Novemb. 21.
The Characters of the kings are in the Globe: and {of the Princis,} in the
Heptagonon.
The sonns of light ∆ light, and theyr Sonns, are Subiect unto my Cõmaund{ement.}
This is a Mysterie, I haue spoken of it. Note it throwghly. They {are} my Hagonel.
Servants. By them thow shalt work mervayles. My time {is} yet to come. The Novemb. 16.
Operation of the Erth is Subiect to my powre. And I am the first of the Twelue. Ao 1582.
My Seale is called Barees. And here it is.

In his Name = Carmara, with my name, by my Character, & the rest of my Ministers
are these things browght to pass.
1. These that lye here are witches, enchanters, Deceyvers, Blasphemers. And
finally all they that use Nature with Abuse: and dishonor him which
rayngneth for euer.
2. The Second Assembly wer the Governers of the Erth, whose Glory, if they Prince
be good, the weapons which we haue towght towght thé, will augment And Hagonel.
consequently, (yf they be euyll,) will pervert. eodem tem=
3. The Third Assembly, are those which tast of Gods Mysteries, and dr{ink} pore
of the Juyce of Nature: whos myndes are diuided: Some with eyes loking
toward heven: The rest to the Center of the erth.
Vbi non gloria, nec Bonitas, nec bonum est. It is wrowght, I say, it is wrowght
(for thy understanding) by the Seven of the Seven, which were the Sonns of
Sempiternitie: whose names thow hast written and recorded to Gods glory.
Mark this: All Spirits enhabiting within the Earth, where theyr habitation is of
Prince Butmono sayd this; but the office is
force, not of Will, (Except the midest of my self which I know not) are Subiect to
ascribed under king Bnaspol to Prince
the powre hereof [pointing to his seale] with this you shall govern: With this you
Blisdon: The Mystery therof I know not
shall unlok: with this, (in his name, who raigneth) you shall discouer your e her
yet.
entrayles.
Whan thow wilt work ^for any thing apperteyning unto the estate of a good king,
Thow must first call uppon him which is theyr Prince. Secondly the ministers of
his powre are Six: whose names conteyn 7 letters apece: as thy Tables do
manifest: by whom in generally, or by any one of them, in particularitie, Thow
King Carmara. Novemb. 17
shalt work for any intent or purpose. As concerning the letters particularly, They
do concerne the Names of 42. which 42, in generally or one of them do and can
work the destruction, hindrance or annoyance of the estate, condition, or degree,
as well for body as government, of any wycked or yll liuing Prince. &c.
Venito BOBOGEL, Rex et Princeps Nobilitatis: Venito cum ministris: 1582
Venito (inquam): Venito cum Satellitibus tuis, munitus. King
[∆ This I note for a form of calling] Carmara
die 17. Novemb.
Veni Princeps, 7 principum, qui sunt Aquarum principes: Ego sunt Rex potens et
King Babalel to his prince: Novemb. 17.
mirabilis in Aquis: cuius potestas est aquarum visceribus.
Venito, Veni (inquam) Adesto. Veni Rex. O Rex, Rex, Rex Aquarum. Venito
Ki{ng} Carmara eodem tempor.
Venito (inquam). Magna est tua, Maior autem mea potestas.
Vitam dedit Deus omnibus Creationis. Venite, Veni Ignis, Veni Vita Mortalium
{K}ing Carmara
(inquam) Venite. Adestum Regnat Deus. O venite. Nam unus ille regnat, et est
eodem tempore.
vita viuentium.
Venite, ubi, nulla quies, sed stridor dentium {K}ing Car. eodem tempore.
{[In space between paragraphs:} Behold euery one of these Princis hathe his
Carm. Novemb. 2.
peculier Table.
Venite vos, qui sub mea estis potestate Carmara.
Thy Character must haue the names of the five Angels written (in the myddst of
Sigillum Æmeth) graven uppon the other syde in a circle. In the mydst wherof, Uriel
must the Stone be, which was allso browght: wherein thow shalt at all tymes, 1583.Maÿ. 5.
behold (priuately, to thy self) the state of Gods People, throwgh the whole earth.

[169v]
The 4 fete of the Table, must haue 4 hollow things of Swete wood wh{ereuppon}
{Uriel, 1583,} May 5.
they may stand: Within the hollownes wherof, thy Seales may be kept
unp{erished.} One month is all for the use therof.
The cullor was shewed red and greene
interchangeably. Nouemb. 21. Ao 1582
The sylk must be of diuers cullors: the most changeable that can be got{ten.} For
who is hable to behold the glory of the seat of God.
∆ -- The Character or Lamyne for me, was Noted (Nouemb. 17 Ao 1582) that it
shold conteyne some token of my name: And, now, in this, accownted the True
Character of Dignification, I perceyue no peculier mark or letters of my name.
Uriel - 1583. Maÿ. 5.
The forme in euery corner, considereth thy Name. ∆ you meane, there to be a
certayn shaddow of Delta ∆ -- Uriel - Well.
∆ - What is the use of the 7 Tables, (like armes) and from what grownd are they
framed, or deriued?
Uriel - They are the ensignes of the Creation: wherewithall they were created by
God: known onely by theyr acquayntance, and the manner of theyr doings.
∆ - haue I rightly applyed the dayes to the kings -- Uriel - The dayes are rightly
applyed to the kings. &c.
∆ - The characters and words annexed to the Kings names in the utter
Circumference of the great Circle or Globe: How are they to be used?
Uriel - They are to be paynted uppon swete wood, & so to be held in thy hand as
thow shaltt haue cause to use them.
----------
Sigillum Æmeth is to be set in the myddle of the Table. Il, Aprilis 28, 1583.
----------
Grace, mercy and peace be unto the liuely branches of his florishing kingdome
and strong art thow in thy glory, which dost unknytt the Secret parts of thy liuely
workmanship: and that, before the weak understanding of man. Herein is thy
powre & Magnificence opened unto man. And why? bycause thy Diuinitie and
secret power, is here shut up in numero Ternario et Quaternario. A qo principium,
et fundamentum omne huius est tui sanctissimi maximi (?) operis. For yf thow (O
God) be wunderfull & incomprehensible in thyne owne substance, it must nedes
follow, that thy works, are likewise incomprehensible.
But Lo, they shall now beleue, bycause they see: which heretof{ore} could
skarsly beleue. Strong is the Influence of thy Supercelestiall powre: and mighty is
the force of that arme, which overcommeth all things. Let all powre (therfore) rest
in thé. Amen.
Leave oute the Bees of the seven names of the 7 kings, and 7 Princis. and place
them in a Table diuided by 12 and 7. the 7 spaces, being uppermost: and therin
write in the upper lyne, the let{ters} of the king, with th with the letters of his
prince following, next after his name: and so of the Six other, and theyr princis.
And read them on the right hand, from the upper part to the lowest. and thow shalt
finde, then, the Composition of this Table. Therin they are all comprehended,
sauing certayn letters, which are not to be put-in here: By reason that the Kings,
and Princis do spring from God: and not God from the Kings and Princis: Which

Excellency is comprehended and is allso manifest, in that Third and fowrth

Number. {in marg: Number}
Rownd abowt the sides [of this square ^Table] is euery letter of the 14 na{mes,}
[170r] of the 7 kings and princis.
Hereafter shall you perceyue that the Glory of this Table {surmownteth} the
Glory of the Sonne. All things els that appertayne unto it, {are} allready
prescribed by your former Instruction.
God is the begynning of all things, but not after one soft: Nor to euery One alike. IL.
But it is Three manner of works with his Name. Aprilis 29.
● The One in respect of Dignification 1

● The Second in respect of Conciliation
● The Third in respect of an ende and determined Operati{on.}
Now, (Syr,) to what ende wold you wear your Character? &c.
∆ At our first dealings to gither it was answered by a Spirituall Creature, (whome
we toke to be Uriel,) Sigillum hoc in auro sculpendum, ad defensionem Corporis
omni loco, tempore et occasione, et in pectus gestandum.
Il - But how do I teach? The Character is an Instrument appliable Onely to

dignification. But there is no Dignification (Syr) but that which doth procede, and
hath his perfect composition Centrally, in the Square number of 3 and 4. The
Center wherof shall be equall to the greatest. Hereby you may gather, Not onely
to what ende, the Blessed Character (wherewith thow shalt be dignifyed) is
prepared: but allso the Nature of all other Characters.
To the Second - ∆ - Conciliation you meane.
Il - The Table is an Instrument of Conciliation. And so are the other 7 Characters, 2

which you call by the name of Tables: Squared out into the forme of Armes:
which are proper to euery King and Prince according to theyr order.
Now to the last - ∆ - As concerning the ende and determined Operation
IL - It consisteth onely consisteth in the mercy of God, and the Characters of these 3
bokes. &c.
Set down the Kings and theyr Princis in a Table as thow knowest them: with theyr
letters backward: excepting theyr Bees, frõ the right hand to the left. Let Bobogel
be first, and Bornogo is his prince. &c.
Note. IL
{∆ - Note, he}re, it may appere that

and so on the backside of my Character or golden square Table, and ???feth all
Butmono is Prince to Bynepor, and
the names of the 7 kings and theyr 7 Princis: the generall little ^B B, absented Blisdon prince to King Bnaspol.
from e?ho?? ?????mentally (?) allwayes conteyned (?) to be pies???d to ech
name: as well as in the great table.
De Sigillo Æmeth; alr, vocato Sigillo Dei.

Michael - I will shew thé ?????, in the mighty hand and strength of God, what his
Mysteries are: The true Circle of his æternitie: comprehending all vertue: The
whole and Sacred Trinitie: Michael, 1582, Martÿ 19.
Oh holy be he: Oh holy be he: Oh holy be he.

Uriel answered, Amen.
Mich - Now, what wilt thow? ∆ - I wold full fayne procede according to the
matter in hand.
Mich - Diuide this owtward Circle into 40 equall partes: whose greatest numbers
are 4. See thow do it presently - ∆ - I did so diuiding it first into 4, and then every
of them, into 10.
[170v]
He called one by name Semiel.
One cam in and kneled down: and great fyre came out of his mowth.
Michael sayd: To him are the Mysteries of these Tables known.
Michael sayd, Semiel, (agayn) and by and by heMichael sayd, O God thow hast
sayd, and thow liuest for euer. &c. Do not think here to speak to him. Semiel
stode up, and flaming fyre cam out of his mowth, and than he saide, as followeth.
Sem - Mighty lord, what woldst thow with the Tables?
Mich - It is the will of God Thow fatch them hither.
Sem - I am his Tables. Behold these are his tables: Lo where they are.
∆ - There cam-in 40 white Creatures, all in white silk long robes, and they like
Children. And all they falling on theyr knees, sayd:
Thow onely art holy among the Highest, O God thy Name be blessed for euer.
∆ Michael stode up out of his Chayre, and by and by all his legs,semed to be like
two great pillers of brass: and he as high as half way to heven: And by & by his
sworde was all on fyre: & he stroke or drew his sword over all these 40 ^theyr
heds. The erth quaked: And the 40 fell down. And Michael called Semiel with a
Thundring voyce & sayd, Declare the Mysteries of the Liuing God, Our God, of
One that Liueth for euer.

Sem - I am ready.
∆ - Michael stroke ouer them with his sword: and they all fell down (& Uriel ap
allso) on his knees. And commonly at the striking with the sword, flaming fyre,
(like lightening) did flash with all.
Michael - Note. here is a Mysterie.
∆ - Then stept furth one of the 40 from the rest: & opened his breast, which was
covered with sylk and there appeared a great all of gold.
Mich - Note the number. ∆ over the T, stode the Number of 4, on this fashion
∆ - The 40, cryed all cryed: Yt liueth and Multiplyeth for euer: blessed be his
name.
∆ - That creature did shut up his bosome, and vanished away like a fyre.
Michael - Place that in the first place. It is the Name of the Lord.
∆ - Then there semed a great clap of Thunder to be &c.
∆ - And so furth. the whole second boke is nothing els but the
Mysteries most Mervaylous of Sigillum Dei, otherwise called
Sigillum Æmeth. wherof here I did here but leave some ????y {HM
reads: admonishement}, &c.
Note allso, the Third boke was chiefly of the 7 ensignes of

Creation. &c. mentioned in this Chapter of in the ^?????? of orations
(?).
[171r]
Caput 4.
Some Notice of peculier formes, wherein the Kings, Princis, and Ministers Heptarchicall appeared.
King CARMARA

Appeared as a man, very well proportioned: in a long purple Robe, and with a Triple Crowne of Gold on his hed.
At his first comming in, he had 7 ^like men waighting on him: which afterwarde declared them selves to be 7 princis
under the 7 Heptarchicall Kings.
Uriel deliuered to him, at his first appearing, (which he kept still in his hand) a rod, or straight little rownd staf of gold
diuided into three distinctions: whereof two were dark, or blak, and the Third, bright red.
Note.
At the first, Uriel pluckt a thing from under the ^Covenant Table: and it grew Rownd, Bigger & bigger, (of fyrie Cullour)
bigger then all the world: and ^he sayd to me ∆ Vltima est hæc ætas vestra quæ tibi revelata erit. Then cam swarming
into the stone, Thowsand yea Inumerable people, Uriel sayd, Est in mundo, et cum incipiet cum illo alter Mundus. and
he bad, Note the forme of the thing seen. Note the cullour. The forme of the thing seen was a Globe Transparent fyre Uriel
within which the people seemed to stand, Towers and Castells. &c. did appere therein, likewise. This Globe did king
CARMARA seeme to go uppon, & to measure it: and there appeared a very riche chayre to be set: allmost at the top of
the Convexitie of the sayd Globe. wherein he sat down.
Prince HAGONEL
Note. All the 7 Princis, seemed to ^be men, and to haue red robes, but this Prince, his Robe, was shorter
then the others. They had all Cerclets of above on theyr heds, he had a rownd Ring with a prik in the
myddle which he affirmed to be his seale. The name therof he sayde to be Barees, and that it is
.
Ministers
The Sonns of light men and theyr Sonns, are Subiect unto his commaundement. They are his Servants.
Filij Lucis
Their Apparition appereth, the first 7 like little boyes yong men, the other 7 like little boys. [loke on the
Filij filiorum lucis
other side]
???erte (?) filiam (?)
Note
King Carmara, did first Call the Princis .7. before him: and they stode three on one side of him, and three
on the other: But this Prince Hagonel, he toke, and set him in the myddle before him, as he sat in the
Chayre, on the Convexity of the Transparent fyrie Globe. And after ward he called but five kings: for he
him self, supplyed two places of Kings, governing on Monday, and fryday. Blumaza he dyd not ones
speak of: I know, not yet, the Mystery therof.
{blank page}

[172r]
Rex -- BLVMAZA
---
Princeps
-- Bralges ---
Sapientia ædificauit sibi

Domum: excidit Columnas
Septem. Prouerb. 9.
Die Lunæ {Monday}
O E S N G L E
A V Z N I L N
Y L L M A F S
N R S O G O O
N R R C P R N
L A B D G R E
{Note: The ms. has F with a dot under it in the second square of the first row, with an E (also with a dot under it) above it. The
circle is from HM; that in CMH is blank. -JHP}

CARMARA Rex
Hagonel
Princ{eps}
Shewed onely in square
Die Dominica. {Sunday}
L E E N A R B
L N A N A E B
R O E M N A B
L E A O R I B
N E I C I A B
A O I D I A B
BOBOGEL Rex
BORNOGO Princeps

both square and rownd
Die Martis. {Tuesday}
E I L O M F O
N E O T P T A
S A G A C I Y
O N E D P O N
N O O N M A N
E T E V L G L
BABALEL Rex
BEFAFES Princeps
Onely shewed in square
[172v]

Die Jouis. {Thursday}
BYNEPOR Rex
BVTMONO Princeps
B B A R N F L
B B A I G A O
B B A L P A E
B B A N I F G
B B O S N I A
B B A S N O D
Shewed onely in square.
fol. 3. l:
Behold, this is my Seale. &c.
All spirits inhabiting within the earth, (where their habitation is of force, not of will) are subiect to the powr hereof. With this
you shall govern, with this you shall unlok: With this (in his name who rayneth) you shall discover her entrayles. &c.
Die Mercurÿ {Wednesday}

BNASPOL Rex
BLISDON Princeps
E L G N S E B
N L I N Z V B
S F A M L L B
O O G O S R S
N R P C R R B
e r g d b a b
Shewed onely in circle {sic}.
Die Sabati. {Saturday}

BNAPSEN Rex
BRORGES: Princeps
B A N S S Z E
B Y A P A R E
B N A M G E N
B N V A G E S
B L B O P O O
B A B E P E N
Shewed onely in Circle.
[173r]
Die veneris {Friday}
A O A Y N N L
L B B N A A V
I O A E S P M
G G L P P S A
O E E O O E Z
N L L R L N A
Shewed onely in Circle.

BALIGON,
aliter CARMARA: Rex
vel MARMARA
BAGENOL P{rinceps}
Filij lucis Filij filiorum

I El
Ih An --
Ilr Aue --
Dmal Liba --
Heeoa Rocle --
Beigia Hagonel --
Stimcul Ilemese --
Potestas Carmara, Marmara, siue upsius Baligon regnat in filiæ (?) -- Rex -- CARMARA
libo 4o . fol 2
The Sonnes of men, and theyr Sonns, are subiect unto my commaundement. They are my
Servants -- Princeps - Minister
-- Hagon{el}
primus et {quartus}
This Prince calleth all the People of the earth: and then he commaundeth of three sorts:

1. Kings - ∆ Conside{r ..} seameth to ... with Bobogel his office &c.
2. Noble men:
3. Philosophers -- Princes of Nature
I am Primus et Quartus Hagonel.
Here is his Name (pointing to = Carmara) &c.
Notwithstanding, I am his Minister.
And pointing to Carmara, he sayd. In his name with my name, by my Character, and the
rest of my Minis{ters} are these things browght to pas.
It is wrought, by the 7 of the 7, which were the Sonnes Sempiternitie, whose names thow
hast written and recorded to Gods Glory:
[173v]
-- The distributing, giving, and bestowing of Wisdome and Science: The teaching of true
Philosophie, true understanding of all lerning, grownded uppon wisdome: with the
excellencies in Nature: and of many other great Mysteries, mervaylously avaylable, and
Bobogel necessarie to the advancing of the Glory of our GOD, and Creator. Therfore, In the Name,
&c.
Sonday
Gloria Patri &c.
-- The Altering of the Corruption of Nature, into perfection: The knowledg of Metalls. and
generally the Princely Ministring to the right Noble and Mighty King BOBOGEL in his
government of Distributing, giving and bestowing of Wisdome, science, True Philosophie,
Prince Bornogo and True Understanding, and of other very many his peculiar Royall Propreties. Therfore,
In the Name, &c.
Sonday
Pater noster &c.
Raphaël. Ao 158 {sic}
[174r]
in this {Heptarch}icall Doctrine

Rex Carmara --government
Who, ^ receyuedst at blessed Uriel his hand, the golden rod of
& the Chayre of dignity,: and the Tr didst appeare first to us. Triple Crown in a long
purple robe. Who saydst to me at Mortlake, I minister the strength of God unto thé.
Die lunæ
Monday Likewise thow saydst, These Mysteries hath God, {lastly,} and of his great mercyes, graunted
unto thé.
Thow shalt be glutted, y{ea} filled: yea thow sha{llt} swell, and be puffed up, with the perfect
knowledg of Gods Mysteries in his mercies.

And saydst, this Art is to the farder understanding of all sciences, that are past, present or yet to
come.
And immediately didst say unto me: Kings there are, in Nature, wyth Nature, and aboue Nature.
Thow art Dignified.
And ^saydst concerning the use of these Tables, This is but the first step. Neyther shalt thow
practise them in vayne. + Therfore, &c.

{in marg:}+ And sayd thus: Generally, of God his mercyes and graces on me decreed, and
bestowed: Whatsoeuer thow shalt speak, do, or work, shalbe profitable and acceptable: And the
Ende, shall be good.
Prince HAGONEL To whose Commaundement the Sonnes of men and theyr Sonnes ar subiect: and are
thy Servants. To whose powre the Operation of the Earth is subiect. Who art the first
of the twelue: and whose seale is called Barees, and this it is At whose
Monday Commaundement are the Kings, Noble men, and Princes of Nature. Who art Primus
et Quartus Hagonel. Who, by the seuen of the seven (which are the Sonns of
Sempiternitie) dost work mervayles amongst the people of the Earth: and hast sayd
to me, That I allso, by the same thy servants, shold work mervayles. O Noble
Hagonel who arte the Minister to the Triple Crowned King Carmara: and
Notwithstanding art Prince over these 42 Angels whose names and characters do
here are here presented.
Therfore &c.
[174v]
{One third of the page is blank.}

Rex Blumaza
to us
Princeps Bralges --whose
Who saydst ^ The Creatures liuing in thy Dominion, are subiect to thy powre:
subiects are invisible: and which ^ to my seer
appeared like little smokes, with out
any forme, Whose seale of gouernment is this: Who saydst, Beholde, I
am come, I will teache thé, Names without Numbers: The Creatures subiect unto me,
shall be known unto you, Therfore, In &c.
[175r]

{in top marg: pronunc...are (?)}

Rex Baligon
Who canst distribute and bestow at pleasure, {all that} what{-so-euer} can be wrowght
fryday in aereall actions: who hast the government of thy self perfectly: as a mysterie known
unto thy self. Who hast answered thé d didst aduertise me of this stone and holy
The shew-stone receptacle both nedefull to be had, and also didst direct me to the taking of it up, being
presently and in a few mynutes of tyme, browght to my sight ^{in marg: frõ the
uttermost part of the Roman possession, being had ther in the secret of the depth}
handling, & possessings (?), as to this day it appereth. Who didst say then unto me,
Thow shalt prevayle with it, with Kings and with all Creatures of the world. whose
beauty (in vertue) shall be more worth, then the Kingdomes of the earth. for the which
purposes here rehersed, and other, to be partely, now to be used and enioyed, & ^partely
hereafter more abundantly (as the Lord god of hoasts shall dispose) And allso bycause
thow thy self art governour of thes 42 thy mighty, ff faithfull & obedient Ministers:
Therfore, In &c.
-- The government of all enchanters Coniurers, witches and wicked spirits hated of God,
Rex Bnapsen and included for euer in outward darknes : Who hast sayd to me, That by thé I shall cast
oute the powre of all wicked spirits: And that by thé I shall or may know the doings and
Saterday. practises of euyll men, and more then may be spoken or uttred to man. Therfore &c.
being the Prince, and chief Minister and governor under thy right Puissant King Bnapsen,
Princeps Brorges --appear
Who ^ didst
to my seer in most terrible manner of firy flamyng streams, and saydst Noui
Ianuam mortis et percussit gloria Dei Impiorum parietes.
Therfore &c.
[175v]
-- Who art King in Waters: Mighty and wunderfull in waters, whose powr is in the
Rex Babalel bowels of the waters: whose royall person with thy Noble prince Befafes, and his 42
Ministers, The Triple Crowned king Carmara bad me vse to the Glory prayse and honor
Tuesday of him which created you all, to the laude and prayse of his Maiestie.
Therfore, &c.

Princeps Befafes --andWho art Prince of the seas: Thy powr is vppon the waters. Thow drownedst pharao:
hast destroyed the wycked. Thy name was known to Moyses, thow liuedst in Israël:
-- Who hast measured the waters: who wast with King Salamon, and allso long after that,
with Scotus: but not known ^to him by thy true name: for he called thé Mares. And since
thow wast with none: Êxcept when ^thow preseruedst me (throwgh the mercy of God)
from the powr of the wycked and wast with me in extremities: Thow wast wth me
throwghly: who of the Ægyptians hast byn called Obelison, in respect of thy pleasant
deliuerance: And by that name to me knowne: and of me Noted in record, to be the
Noble and Curteous Obelison. Whose Noble ministers 42, are of very great powre,
dignitie, and Authoritie: As some in the measuring of the motions, of the waters, and
saltnes of the seas, in giuing good success in Battayles, reducing ships, and all manner of
vessels that flete uppon the seas: To some all the fishes and monsters of the seas, yea all
that liueth therein, are well known: and generally are the distributers of Gods Judgments
uppon the Waters that couer the earth. Some conduct waters waters throwgh the earth:
other do beautify Nature in her Composition. The rest are distributers and deliuerers of
the Threasors and unknown substances of the Seas: Thow Ô Noble Prince Befafes badst me
use thé, in the name of God. Therfore &c.
[176r]
To whome the earth with her bowels, and secrets whatsoeuer, are deliuered: and hast
Rex Bnaspol sayd to me heretofore: What thow art, there I may know. Thow art great, but, (as thow
truely didst confess,) he in whom thow art, is greater then thow: Therfore, In &c.
Wensday.
-- Unto whome the keys of the Mysteries of the earth are deliuered: whose 42 ministers
Princeps Blisdon are Angels that govern under thé: All which, thy mighty king ^Bnaspol bad me use: and
affirmed that they are and shalbe at my commaundement: Therfore, In &c.
Il. 1583.
Yf thow haue a parcell or part (out of euery place) of the erth, in any small quantity, thow mayst work by the
Thursday
Creatures, whose powr it is to work in such causes, which will bring it (neuer trust me) before you can tell twenty.
Aprilis 18.
[176v]

-- Uppon the distribution and participation of whose exalted

Rex Bynepor most especiall and glorified powre, resteth onely and
dependeth the generall state and Condition of all things.
Thursday Whose sanctification, glory and renowne, althowgh it had
begynning, yet can it not, neyther shall haue ending. He that
Measureth, sayd, and thow wast the ende of his
workmanship. Thow art like him, and of him: yet not as
partaking or adherent: but distinct in one degree. Whan he
cam thow wast magnified by his comming: and art
Sanctified, world without ende.
Vita Suprema
Vita Superior
Vita Infima tuis sunt
mensurata manibus.
Notwithstanding, Thow art not of thy self: Neyther is thy

powr thyne owne: Magnified be his name. Thow art in all:
And all hath some being by thé: yet thy powr is nothing in
respect of his powr, which hath sent thé.
New worlds. Perhaps a new period doth begynn, as I haue set Thow begynnest new worlds ∆, new people, New Kings, and
New knowledg of a New government. And hast sayd to me,
down in the Volume of famous and rich Discoveries. after
Thow shalt work Mervaylous, Mervaylously, by my
workmanship, in the Highest. Therfore, In the Name, &c.
great period.
Princeps Butmono --excepted.

Who art life and breath in liuing Creatures: All things liue by thé, the Image of One
All the kindes of the beasts of the earth dost thow endue with life. Thy
seale is theyr glory. Of God thow art sanctified. and thow reioysest. The liuing, the
ende, and begynning of all beasts thow knowest. and by sufferance thow disposest
them, untyll thy Vyoll be runne.
Therfore, &c.
[177r is blank]
[177v]
The seven Kings
1. Carmara âs a man very well proportioned in a long purple robe. Wth a Triple crown on his hed.

2. Bobogel - in a black veluet coat, and his hose close with veluet upperstoks: overlayd with
{illegible marg note.} gold lace: With a velvet hat-cap, with a black feather in it. with a cape on one of his
sholders: his purse hanging at his neck: & so put under his gyrdell ât which hong a gylt
rapier: his beard long he had plinufles & pynsions.
He sayd, I wear these robes, not in respect of my self, but of my government.
The ministers cam wth him Bob., 42, all trymmed after the manner of Nobility now a
dayes, wth gilt rapers. 7 of them were apparayled like Bobogel, sagely & gravely: all the
rest ar ruffyn like. The last 7 do seme to be men both men & women: for before in the
forepart they seme to be attyred lik women ^with fardingales, & in the bak part like men.
3. Babalel - As though he wer a king with a crown ôf Gold on his hed his apparayle, a long
robe whitish. his left arme ^sleve was very white. & his right arme black sleve, was black.
he seamed to stand uppon water, his name was written in his forhed: Babalel.
The forme 7 of his 42 Ministers haue Cerclets on theyr heds.

∆ for king Babalel he first called Befafes, O Veni Princeps in principum, qui sunt aquarum
Principes &c. & of these seven the letters seme betwene theyr fete.
4. Bynepor - The ministers 42 like ghostes or smokes without all forme having every one of
them a little glittering spark of fyre in the middest of them: and every spark a letter in it.
5. Bnaspoll {sic} - With a red Robe & a Crowne on his hed.
The Ministers semed to haue letters in the palmes of theyr hands. Standing abowt a little
hill of clay. and behinde this a far did stand an Innumerable Company of ugly people.
6. Bnapsen - a king with a crown on his hed.
Carmara called saying (?) Venite,
ubi nulla quies, sed stridor
dentium. {"Come here, where there The Ministers ^men 42 tossed the Table rownd Table (which they hold) all in fire flaming.
is no peace, but only the gnashing & held in theyr {hands}.
of teeth." MLQ, Book 4, Nov. 20,
1582}
7. Baligon - Idem quae Carmara wth his triple Crown & long purple roabe.
his 42 ministers, wer bright people: and besides them All the ayer swarmeth with
creatures. Theyr letters were in theyr forheds: They stand in a Circle: They take the letters
from theyr forheds & set them in a Circle.
[178r]
The form of the first apparitions Heptago{num} Prm (?)

Carmara -- Cam first in, hauing 7 waightyng on him and they (as aff afterward appered) were the 7 prin{ces}
but Carmara him self semed to be a man of good proportion, with a long purple ga{rment} robe
and a triple crowned Crown (of gold) on his {hed.}
The 7 Princes -- semed to be like men, & they had {red} garments ... {illegible. HM adds they had "cerclets of
gold on theyr heds"}
Hagonel The .1. -- his robe was shorter then ôf the others 6. fol. 14.b. he held a seale
called Barees.
Bornogo The .2. wth a ^gold coronet or rather a Cerclet abowt {his hed.}
^Babalel called Veni Princeps 7 principum, qui sunt aquarum pr{incipes.}
Befafes The .3. -- He opened his bosom: and seamed leane: {and} seamed to haue feathers
under his roabs. he had a golden girdle: & on it, written, Befafes.
Butmono fol. 11 -- he had a cerclet of gold on his hed.
He had a long red robe, & a cerclet of gold on his hed.
{cp. HM description of the ministers under Babalel and Befafes} The 42 Ministers
had theyr letters in theyr forheds, & they wer 6 rows of 7 in a row. But of the first 7
had the letters betwene theyr fete, {and} water seamed contynually to pass over
these letters. At length the 42 diued into the water, & so went a{way.}
Blisdon -- In a Robe of many cullours: & on his hed a cerclet {of Gold.} ∆ - Then his red
garment, had many cullors in it {...}.
Brorges -- The 6 sixth - he putteth open his cloathes & red apparell and there did yssue mighty
fyre out of his sides. most terrible, grysely, & unutterable to be beholden of
mor{tal} eye, any tyme.
Bralges -- The .7. -- his Ministers appeared like little smokes, without any forme.
∆ - ... Bynepor {illegible note in margin}
He sayd, Beware of wavering: Blot out suspition {of} us: for we are Gods Creatures, that haue rayned, do ray{ne,}
& shall raigne for euer. All our mysteries shalbe k{nown} to you.
∆ Bagenol appered not, by that name. Perhaps Hagonel was Bagenol. H being put for B. and the letters true {...?}
As hath king also ... Carmara, or Marmara, with a greater??? from his proper name Baligon.
Neyther Blumaza nor Brorges appered by name ..... .... {bottom line of page is damaged and unreadable.
Note.
[178v is blank]

[179r]
{This page is bound sideways, such that the first line is against the left margin.}
{repetition of 173v}
The distributing, giving and bestowing of wisdome and Science: The teaching of True
Bobogel -- Philosophie, and true understanding, and of all lerning, grownded uppon Wisdome,
with the excellencies in Nature, and of many other great Mysteries, mervaylously
Sonday avaylable and necessarie to the advancing of the Glory of our God, and Creator.
Therfore in the Name &c.
Gloria Patri &c.
Prince Bornogo -- The Altering of the Corruption of Nature, into perfection, The knowledg of Metalls,
And generally The Princely Ministring to the right Noble and Mighty King
BOBOGEL in his government of Distributing, giving and bestowing of Wisdome,
science, True Philosophie, and True Understanding, and of other very many his
peculiar Royall Propreties.
Therfore In the Name, &c.
Pater noster &c.
[179v]
{This page has only a double circumference circle in the middle of the page, and occupying about half the width of the page.}
[180r]
{This page is also sideways}
Rex Carmara -- fol. 4. Behold these things and their mysteries shall be known vnto you, reserving the secrets of him that
raigneth for euer.
Bralges -- All our mysteries shall be known unto you.
fol. 46.
Carm -- fol. 5:
[180v]
OFSNGLE
{blank circle}

[181r]
{Repetition of page 174r.}
Prince HAGONEL To whose Commaundement the Sonnes of men and theyr Sonnes are subiect: and are thy Servants.
To whose powre the Operation of the Erth is subiect. Who art the first of the Twelue: and whose
seale is called Barees, and this it is At whose Commaundement ar the Kings, Noble men, and
Princes of Nature. Who art Primus et Quartus Hagonel. Who, by the seven of the seven, which are
the Sonns of Sempiternitie, dost thy dost ???? work mervayles amongst the people of the earth, and
hast sayd to me, that I âllso should by the same thy servants work Mervayles. ^Thou who arte the
Minister to the great king Triple Crowned King Carmara: and Notwithstanding art Prince over these
42 Angels whose names & characters are âlso layd under my ??st fete: as I was {rest is illegible}
[181v]
{Repetition of page 174r.}
Rex Carmara -- And saydst unto me, What soeuer thow shalt speak do or work shalbe profitable and
acceptable: and the ende of it shall be good. &c.
*Ao 1582 Who saydst, to me at Mortlak*, I minister thé strength of God unto thé.
Novemb. 17.
Likewise thow saydst, These Mysteries hath God lastly and of his great mercyes, graunted unto
thé.
Thow shalt be glutted, yea filled, yea thow shallt swell, & be puffed up, with the perfect knowledg
of Gods Mysteries in his Mercies.
And saydst, This Art is to the farder understanding of all sciences that are past present, or yet to
come.
And immediately didst say unto me Thow art Dignified Kings ther ar in Nature, with Nature and
above Nature.
Thow art Dignified.

-- And as concerning the use of these Tables, This is but the first step: Neyther shalt thow practise
them in vayne.
[182r]
{Compare with page 168v.}

Raphael Go, and thow shalt receyue. Tary and you shall receyue. Slepe and you shall see: But
watch and your eyes shall be fully opened. One thing which is the grownd and Element
Ao 1583 of thy desyre, is allready perfyted &c. Out of Seuen Thow hast byn instructed of the
Martÿ 23. lesser part, most perfectly.
Martÿ 24 Euery Organ is voyd of qualitie, unleast a Meane be adiected.: So, is all that thow hast
before, more wonderfull, then as yet, profitable, unleast thow be directed and led in unto
A direction requisite. the true use and Order of the same. &
Martÿ 26-- I haue byn thy Scholemaster, and director to the Sterne, to rule the reason thereof, with
those, which can reach the Iudgment therof.
All those before spoken of are subiect to thy Call &c.
Off frendeship, at any tyme thow mayst see them, and know what Thow willt. &c.
Euery one, (to be short) shall at all tymes and seasons, shew thé Direction, in any thing.
[∆ - But they haue Chefe and speciall tymes]
Raphaël Peraduenture Thow thinkest I am not in thy Marrow: yes I haue byn long in the highest
part of thy body, and therfore am somwhat perswaded of thy meaning.
One thing I answer thé for all Officis

Thow hast in subiection all Officis
Use them whan it pleas thé: and as thy Instruction hath byn.
Raph. 1583 Martÿ 26. - Yt is determined, else wold I not: And may be undetermined,
yf you break his commaundements.
Raph. 1583. Aprilis 3. - Cumfortable Instruction is a necessary Medicine.
Ur. -- Aprilis 23 - Sayth the Lord - I haue hardened the hart of One of you, yea, I
haue hardened him as the flynt: and burnt him to gither with
the ashes of a Cedar: to the intent, he may be proued just in my
work, and great in the strength of my Glory. Neyther shall his
mynde consent unto ^the wyckednes of Iniquitie. For from
Iniquitie I haue chosen him, to be a first earthely witnes of my
Dignitye.
{In margin, sideway:}
Carm. Novemb. 21 1582. Thow hast byn told perfectly, playnely and absolutely, not onely the condition, dignitie, &
estate of all things that God hath framed: But allso withall, thow wart deliuered the most
perfect forme and use of them.
Il Maÿ 5. 1583. Thy Character must haue the names of God the five Angels (written in the middst of Sigillum
Emeth) graven uppon the other side in a Circle. In the middst wherof must the stone be:
which was also browght: Wherein thow {shalt at all tymes Beholde, (privately to thy self) the
State of Gods people, throwgh the whole earth.}
Il - 1583. April. 28. after supper Hereafter you shall perceyue that the glory of this Table, surmownteth the glory of the
Sonne.

[182v]
1 2 3 4 5 6 7
1 B A L I G O N
2 B O R N O G O
3 B a p n i d o
4 B e s g e m e
5 B l u m a p o
6 B m a m g a l
7 B a s l e d f
8 B O B O G E L
9 B E F A F E S
10 B a s m e l o
11 B e r n o l e
12 B r a n g l o
13 B r i s f l i
14 B n a g o l e
15 B A B A L E L
16 B V T M O N O
17 B a z p a m a
18 B l i n t o m
19 B r a g i o p
20 B e r m a l e
21 B o n e f o n
22 B Y N E P O R
23 B L I S D O N
24 B a l c e o r
25 B e l m a r a
26 B e n p a g i
27 B a r n a f a
28 B m i l g e s
29 B N A S P O L
30 B R O R G E S
31 B a s p a l o

32 B i n o d a b
33 B a r i g e s
34 B i n o f o n
35 B a l d a g o
36 B N A P S E N
37 B R A L G E S
38 B o r m i l a
39 B u s c n a b
40 B m i n p o l
41 B a r t i r o
42 B l i i g a n
43 B L V M A Z A
44 B A G E N O L
45 B a b l i b o
46 B u s d u n a
47 B l i n g e f
48 B a r f o r t
49 B a m n o d e
1 2 3 4 5 6 7
[183r]
1588 / 30 / May
1 1 2 3 4 5 6 7 8 9 10 11 12
d o n p a T d a n V a a
2 13 14 15 16 17 18 19 20 21 22 23 24
o l o a G e o o b a u a
3 25 26 27 28 29 30 31 32 33 34 35 36
O P a m n o V G m d n m
4 37 38 39 40 41 42 43 44 45 46 47 48
a p l s T e d e c a o p
5 49 50 51 52 53 54 55 56 57 58 59 60
s e m i o o n A m l o x
6 61 62 63 64 65 66 67 68 69 70 71 72
V a r Gs St tl bL b r i a p
7 73 74 75 76 77 78 79 80 81 82 83 84
o i P t e a a p D o c e
8 85 86 87 88 89 90 91 92 93 94 95 96

9 97 98 99 100 101 102 103 104 105 106 107 108

p s n a C N r z i r z a
10 109 110 111 112 113 114 115 116 117 118 119 120
S i o d a o i n r z f m
11 121 122 123 124 125 126 127 128 129 130 131 132
d a l t t d n a d i r e
12 133 134 135 136 137 138 139 140 141 142 143 144
d i x o m o n s i o s p
13 145 146 147 148 149 150 151 152 153 154 155 156
r g o a n n C r a r
{There are arrows pointing 'psnacN...' to row 8, 'Siodao...' to row 9, etc. evidently indicating that letters be shifted up one row.}
D: Befafes, nunquam te deserens, docet, puerum breui moriturum, cum aliis tribus; nisi, pro tenus reddantur domino (qui in
limine adest,) uota uestra.:
[183v is blank]
[184r]
Bonorum Angelorum Invitationes
Dicen..., tribus vicibus, ter, tribus vicibus,

Ter: singulis diebus, Donec &c.
..d est .. Tribus, singulis diebus.
Ô puyssant and right Noble King, (N,) and by

what name els so-euer thow art called, or mayst
truely and duely be called: To whose peculier
gouernment, charge, disposition, and Kingly Office
doth apperteyne, thé (N. &c.)
In the Name of the King of Kings, the Lord of
Hoasts, the Allmighty GOD, Creator of heaven and
earth: and of all things visible and Invisible: ∆
COME, now, and appear + to my perfect and
+ with thy Prince, and his Ministers and
Sensible eye Iudgment: in a godly, and frendely
subiects, 42
manner: to my cumfort, and help, for the auancing ∆ (ô ri{ght} Nobl{e King} N.)
* ?AR of the honor and Glory of our Almighty GOD, by
my service: As much as by thy wisdome, and
powre, in thy propre* Kingly office, and
government, I may be holpen, and enhabled unto:
Amen.

COME, Ô right Noble King, (N.) I say, COME.

Amen.
Gloria Patri, &c.
O Noble Prince, (N.) and by what name els, so-

euer, thow art called, or mayst truely and duely be
called: To whose peculier government, charge,
^+ to be aduanced, by my faithfull disposition, Office, and Princely Dignitie, doth
service, apperteyne thé, (N, &c,) In the Name of Allmighty
% (ô O Noble Prince, N.) God, the King of Kings, and for his honor and
glorie ^+, I require thé % to COME presently, and
HAG to shew thy self, to my perfect and sensible ey
Iudgment, with thy Ministers, servants and
Subiects; to my cumfort, and help, in wisdome, and
powre; according to the propertie, of thy Noble
Office: COME, ô Noble Prince, (N) I say COME.
Amen.
Pater noster, &c.
[184v]
SONDAYE:
King The distributing, giving, and bestowing, of Wisdome and

Science: The teaching of true Philosophie, true
BOBOGEL understanding of all lerning, grownded uppon wisdome,
with the Excellencies in Nature, and of many other great
Mysteries, mervaylously avaylable, and necessarie to the
aduancing of the Glory of our GOD, and Creator. Therfore,
In the Name &c.
And saydst to me, (in respect of these Mysteries atteyning),

Dee Dee, Dee, At length: But Not to late:
Therfore, In the Name, &c.
Gloria Patri &c.

Prince The altering of the Corruption of Nature, into perfection:

The knowledg of Metalls: and generally the Princely
BORNOGO Ministring to the right Noble, and Mighty King BOBOGEL
^ of all lerning grownded uppon wisdom.
in his gouernment of Distributing, giving and bestowing of
+ And saydst to me What Thow desyrest in me, shalbe
Wisdome, science, True Philosophie, and true
fullfylled.
understanding, ^, and of other very many his peculiar
Royall Propreties +. Therfore, In the Name, &c.
Pater noster &c.
[185r]
{Cp. 174r}
MONDAYE.
King -- Who, in this Heptarchicall Doctrine, at blessed Uriel his hand, didst receyue the golden rod of
CARMMARA government, and measuring: and the Chayre of Dignity, and Doctrine, and didst appeare first to us,
adorned with a Triple Diademe, in a long purple robe: who saydst to me, at Mortlake, I Minister the
Strength of God, unto thé.
Likewise thow saydst, These Mysteries hath God lastly and of his great mercies graunted unto thé.
Thow shalt be glutted, yea filled, yea thow shalt swell, and be puffed up, with the perfect knowledg of
Gods Mysteries in his mercies.
And saydst, this Art is to the farder understanding of all sciences, that are past, present or yet to come.
And immediately didst say unto me, Kings there are, in Nature, Wyth Nature, and aboue Nature: Thow art
Dignified.
And saidst concerning the use of these Tables, This is but the first step: Neyther shallt thow practise them
in vayne.
And sayd thus, Generally, of Gods mercies and graces, on me decreed, and bestowed, What so euer thow
shallt speak, do, or work, shalbe profitable, and acceptable; And the Ende shalbe good:
Gloria Patri &c.

Prince To whose Commaundement, the Sonnes of menlight, and their Sonns, are subiect: and are thy Servants. To
HAGONEL whose powre, the Operation of the Earth, is subiect. Who art the first of the Twelue; and whose seale is called
Barees, and this it is. At whose commaundement, are the kings, Noble men, and Princis of Nature. Who
art Primus, et Quartus Hagonel: Who, by the seuen of the seven, (which are the Sonns of Sempiternitie) dost
work mervayles, amongst the people of the eEarth: and hast sayd to me, that I allso, By the same, thy
servants, shold work mervayles. Ô Noble Hagonel, who art Minister to the Triple Crowned King
CARMARA: and Notwithstanding, art Prince over these 42 Angels: whose Names, and characters, are here
presented:
Pater noster &c
Filij lucis Filij filiorum

I . IL.
Ih An
Ilr Aue
Dmal Liba
Heeoa Rocle
Beigia Hagonel
Stimcul Ilemese
In sigillo Æmeth.
[185v]
{Cp. 174v}
King
BLVMAZA
Prince -- Who saydst, the Creatures liuing in thy Dominion, are subiect to thy powre: whose subiects are invisible:
and which (to my seer) appeared, like little smokes, with out any forme, Whose seale of gouernment, is this:
BRALGES. Who saydst, Beholde, I am come, I will teach thé, Names without Numbers. The Creatures
subiect unto me, shall be known unto you. Therfore, In the Name, &c.
Pater noster, &c.

[186r]
{Cp. 175v}
King -- Who art King in Waters: Mighty and wunderfull in waters: whose Powre is in the bowells of the waters:
BABALEL whose Royall person, with thy Noble Prince BEFAFES, and his 42 Ministers, The Triple Crowned King
CARMARA, bad me vse, to the glory, prayse, and honor, of him, which created you all, to the laude and
prayse of his Maiestie.
Prince -- Who art Prince of the seas: Thy powre is vppon the waters: Thow drownedst Pharao: and hast destroyed the
wycked: Thy Name was known to Moyses: Thow liuedst in Israël: Who hast measured the waters: who wast
BEFAFES with King Salomon: and also, long after that, with Scotus: but not known to him by thy true name: for he
called thé MARES. And since thow wast with none: Except, when thow preservedst me (throwgh the mercy of
God,) from the powr of the wicked: and wast with me, in extremities: Thow wast with me throwghly: who of
the Ægyptians hast byn called OBELISON, in respect of thy pleasant deliuerance: And by that Name, to me,
knowne: and of me Noted in record, to be the Noble and Curteous OBELISON. Whose Noble Ministers 42,
are of very great powre, dignitie, and Authoritie: As some in the measuring of the motions of the waters, and
saltnes of the seas: in giving good success in Battayles: reducing ships, and all manner of vessells, that fleete
uppon the seas: To some, all the fishes, and monsters of the seas, are well known; yea all, that liueth therein,
are well known: and generally are the Distributers of Gods Judgments uppon the Waters that couer the earth:
Some conduct waters, throwgh the earth: Other do beawtify Nature in her Composition: The rest are
distributers and deliuerers of the Threasors, and unknown substances of the Seas: Thow Ô Noble Prince
BEFAFES, badst me use thé, In the Name of God. Therfore, In the Name &c.
[186v]
{Cp. 176r}
WEDDENSDAYE:
King -- To whome, the Earth, with her bowells, and secrets whatsoeuer, are deliuered: and hast sayd to me,
BNASPOL heretofore, What thow art, There I may know. Thow art great, but, (as thow truely didst confess,) He in
whome thow art, is greater then thow. Therfore, In the Name, &c.
Prince -- Unto whome, the keys of the Mysteries of the Earth are deliuered: whose 42 Ministers, are Angels, that
govern under thé. All which, thy mighty King BNASPOL bad me use: and affirmed, that they are, and shall be
BLISDON at my Commaundement. Therfore In the Name, &c.
[187r]

{cp. 176v}
THVRSDAYE:
King -- Uppon the distribution and participation of whose exalted most especiall and glorified powre, resteth onely
and dependeth the generall state and condition of all things: Whose sanctification glory and renowne,
BYNEPOR allthowgh it had begynning, yet can it not, neyther shall haue ending. He that Measureth, sayd, And thow
wast the Ende of his workmanship: Thow art like him, and of him: yet, not as partaking, or adherent, but
distinct in one degree. Whan he cam thow wast Magnified by his comming: and art Sanctified, world without
ende. Vita Suprema, Vita Superior, Vita Infima, tuis sunt mensurata manibus: Notwithstanding, thow art not
of thy self: Neyther is thy powre thyne owne: Magnified be his Name. Thow art in all: And all hath some
being by thé: yet thy powr is nothing in respect of his powre, which hath sent thé: Thow begynnest New
worlds, new people, New Kings, and New knowledg, of a new government: Therfore, In the Name, &c. And
hast sayd, to me, Thow shalt work Mervaylous Mervaylously, by my workmanship, in the Highest.
Prince -- Who art life and breath in liuing Creatures: All things liue by thé, the Image of One excepted; All the
BVTMONO kindes of beasts of the earth, dost thow endue with life. Thy seale is theyr glory. Of God, thow art sanctified:
and thow reioysest. The liuing, the ende, and begynning of all beasts, thow knowest, and by sufferance, thow
disposest them: untyll thy Vyoll be ronne. Therfore, In the Name. &c.
[187v]
{cp. 175r}
FRIDAYE:
King -- Who canst distribute, and bestow at pleasure, all, and

whatsoeuer can be wrowght in aereall actions. Who hast the
BALIGON government of thy self perfectly, as a mysterie known unto thy
self. Who didst aduertise me of this stone, and holy Receptacle:
both nedefull to be had, and allso, didst direct me, to the taking
of it up: being presently, and in a few mynutes of tyme, browght
to my sight, (from the secret of the depth, where it was hyd, in
the uttermost part of the Roman possession): Which stone thow
warnedst me that No mortall hand, but my own, should touch:
and saydst unto me: Thow shalt prevayle with it, with Kings and
with all Creatures of the world: whose beauty (in vertue) shalbe
more worth then the Kingdomes of the erth. For the which
purposes, here rehersed, and other, partely now to be practised
and enioyed, and partely hereafter, more abundantly, (As the
Lord God of hoasts shall dispose) And allso, Bycause, thow thy
self art Governour of these 42 thy mighty, faithfull and obedient
Ministers: Therfore, In the Name, &c.

Ao 1583 Maÿ 5 Blessed Uriel sayd to me A Meridie hora 4 Thy Character must haue the names of the fiue Angels (written
1/2 At Mortlake in the mydst of Sigillum Æmeth) graven uppon the other side in
a circle. In the mydst whereof, must the stone be, (which was
The stone and holy Receptacle. allso browght). Wherein, Thow shalt, at all tymes, behold
(priuately to thy self) the state of Gods people, throwgh the
whole Earth.
Prince
BAGENOL
[188r]
SATERDAYE
King -- Who hast sayd to me, That by thé I shall cast oute the powre of all wycked spirits: And that by thé I shall,
or may know the doings and practises of euyll men: And more then may be spoken or uttred to man: Therfore
BNAPSEN In the Name: &c.
Prince -- Who, being the Prince, chief Minister, and Gouernor under thy right puyssant King BNAPSEN, didst, (to
BRORGES: my seer) appear, in most terrible manner, of fyrie flamyng streams: and saydst, Noui Ianuam mortis. Et
percussit gloria Dei Impiorum parietes.
Therfore In the Name, &c.
{finis}
Twilit Grotto -- Esoteric Archives Contents Prev chm.htm Next timeline

De HEPTARCHIA MYSTICA, (Diuinis, ipsius Creationis, stabilis legibus) Collectaneorum
Twilit Grotto -- Esoteric Archives Contents Prev hm.htm Next timeline
De Heptarchia Mystica
of Dr. John Dee
Editor's Introduction
This book consists of detailed instructions for communicating with angels and employing their aid for practical purposes. It consists of
excerpts, in Grimoire form, from Dr. Dee's detailed records of his "mystical exercises".
This is a transcription from the original in Dee's own handwriting, now found in the British Library under the catalog number Sloane
3191. There have been two other published editions of this text, one by Robert Turner, 1983 revised 1986, and another by Geoffrey
James, 1984 and 1994. While I can recommend both of these editions, if one is able to find them, I believe the present edition reflects
Dee's manuscript more accurately, as may be seen for example by comparing them with the photograph shown on pg. 28 of Turner's
revised edition.
Liber primus.
Cap. 1.
Of the Title, and generall Contents of this boke, some nedefull Testimonies
Beware of wavering: Blot owte suspition of us; for we are gods Creatures that
haue Raigned, do Raigne, and shall Raigne for eu. All our Mysteries shalbe
known unto you. &c
Anno 1582. Nouemb. 16, Bralges, the last of 7 Princes
concluding the First boke spoke hereof these words
Behold, these things and theyre Mysteries, shalbe known unto you:
(Sl.3188, pp. 80)
Reserving, the Secrets of him, that Raigneth for eu. [the voyce of a multitude,
answered, singing] Whose Name, is great for eu.
Open your eyes, and you shall see from the highest to the lowest. The peace
K. Carmara, eodem tempore.
of God be uppon you.
Venite, Gradatim repetamus Opera Dei, &c.
Carmara, Nouemb. 17 (Sl.3188, pp. 81)
Nota D: Lib. Creationis 1. Principes loquebantur magnalia Dei: et secundo,
Reges maxime hoc faciunt.
http://www.esotericarchives.com/dee/hm.htm (1 of 31) [23.07.2001 01:03:12]

Unus est Deus, et unum est opus nrm.
D: Note -- very many cam uppon the convex superfices of the Transparent
Prince Hagonel
globe, and sayd,
Parati sumus seruire Deo nostro.

This work shall haue relation to tyme present, and present use. To mysteries
far exceading it: And finally to a purpose & Intent: whereby the Maiestie and
K. Camara, Nouemb. 19, (Sl.3188, pp. 92)
Name of God, shall and may, and, of force, must appeare with the Apparition
of his wunders, and mervayles yet unhard of. Dixi
D: Note, As Michael and Uriel, at the begynning of these revealed mysteries,
were present, and gaue Authority to Carmara, to order the whole
Heptarchicall Reuelation; so, at the Conclusion, they appeared agayn and
Raphael with them; and Michael concluded the second boke (of this
particular Reuelation Heptarchicall,) with these words following:
Mercifull is our God, and Glorious is his Name: which Chuseth his Creatures,
according to his owne secret Iudgment: This Art is the first part of a
Threefold Art, Joyning Man, (with the knowledg of 1. the world, 2. the
Government of his Creatures, and 3. the Sight of his Maiestie) unto him (O I
Michael, Nouemb. 19.
say unto him,) which is Strength, Medicine, and Mercy to those that feare
him.
Amen.
Thow hast a work of three proportions in Esse: of Seuen in forme, which is
(of it self) diuided by a Number Septenarie. Of the Course, estate, and
Carmara, Nouemb. 21. in appendix of the second boke.
detemination of things 1. Above, things 2. Next, and Things 3. Below. which
of it self, is pure, perfect, and withoute blemish. &c.
O God, how easy is this first understanding? Thow hast byn told perfectly,
plainly, and absolutely, Not onely, the Condition, dignitie, and estate of All
Carmara, Nouemb. 21.
things that God hath framed: But allso, withall, Thow wart deliuered, the
most pfect forme & use of them. &c.
Euen as God is iust; his Judgments true; his Mercies unspeakable; So are we the True
messangers of God: and our words are true in his Mercies for eu. King Carmara, Nouemb. 17. (Sl.3188,
pp. 85)
Glory, (Ô Glory) be to thee, O most high God.
Now you towche the world, and the doings uppon Earth. Now we shew unto you the lower
world. The Governors that work and Rule under God. By whome you may haue powre, to work
such things, as shalbe to Gods Glory, profyt of your Cuntry, and the knowledg of his Creatures
&c. We procede to One God, one knowledg, One Operation. Venite filiae.
Behold these Tables. Herein lye theyr Names, that work under God uppon earth. Not of the Michael, Aprilis 29, 1582. ".49."
wycked, but of the Angels of Light. The whole Government doth consist in the hands of 49(in (Sl.3188, pp 55-56)
God his powre, strength, Mercy, and Justice) whose Names are here evydent, excellent, and
glorious. Mark these Tables: Mark them, Record them to yor Cumfort. This is the first
knowledge. here shall you haue wisdome. Halleluyah. Mighty and Omnipotent art thow, Ô
God, God, God, Amongst thy Creatures. Thow fillest all things, with thy excellent foresight.
Thy Glory be amongst us, for euer. -D. Amen.
The fowntayne of wisdome is opened: Nature shalbe knowne. Erth with her Secrets discloased.
Uriel [Apr 29]
The Elements with their powres iudged &c.
Behold, I teache: There are 4, Angels glorious and excellent: appointed for the Government of
all erthly Actions: which 4, do work and dispose the will of the Creator: Limited from the Uriel, Aprilis 29, Anno 1582 (Sl.3188,
begynning, in strength powre and glory. These shalbe Subject unto you. In the Name and by pp 62)
Invocating uppon the Name of God: who doth lighten, dispose and cumfort you. &c.

What doth the heaven behold, or the Earth conteyne, that is not, or may be subdued, formed
and made by these? What lerning grownded uppon wisdome, with the excellencies in Nature,
can not they manifest?
King Carmara, Novemb. 19, of King
One in heaven they know:
Bobogel, his princis Ministers
One, and all in Man they know:
(Sl.3188, pp 91-92)
One, and all in earth they know.
Measure heaven by a part (my meaning is, by these few). Let God be glorified: his name
praised, his CREATION well taken: and his Creatures well used.
He that standeth in the myddst of the Globe signifieth NATURE: whereuppon in the first point,
is the use and practise of this work: That is to say, as concerning the first part, for it is sayde:
The boke conteyneth Three kinds of knowledges.
Uriel, May 5, Anno 1583. (Sl. 3188,
● The knowledge of God truely pp 180)
● The Number and doing of his Angells pfectly
● The begynning and ending of Nature Substantially.
Cap. 2
Of John Dee, his principall, and in manner peculier Interest, to exercise the Doctrine Heptarchicall.
Ultima est haec aetas vram, quae tibi revelata erit. Anno 1582 [Uri]el, Nouemb. [15.]
The Mysteries of God haue a tyme: And Behold, Thow art provyded
Michael
for that tyme.
The Sonnes of light, and their Sonnes, are Subiect unto my
commanndement: This is a Mysterie: I haue spoken of it: Note it
Prince Hagonel, Nouemb. 16.
thorowghly: They are my Servants. By them, Thow shalt work
Marvayles.
There are kings fals, and uniust, whose powre, as I haue subuerted
and destroyed, So shallt Thow. D.
The second Assembly were the Governors of the earth whose Glory,
(Yf they be good) the weapons we haue towght thee (D), will ..em, eodem, tempore.
augment, And, Consequently, (yf they be euyll,) pervert.
I am BORNOGO. This is my Seale. This my true Character. What
Prince Bornogo, Nouemb. 16.
thow desyrest in me, shalbe fullfilled. Glory to God.
Behold, Behold, lo Behold my mighty powre consisteth in this. Lerne
wisdome by my words. This is wrowght for thy erudition what I
entrust thee from God. Loke unto thy Chardg truely: Thow art yet
dead. Thow shalt be revyved. But oh blesse God truely. The blessing,
that God giueth me: I will bestow uppon thee, by omission. Ô how
Prince Befafes, .....die
mighty is our God: which walked on the waters: which sealed me
with his name: whose Glory is withoute ende. Thow hast written me,
but yet dost not know me. Use me in the Name of God: I shall at the
tyme appointed be ready. I will Manifest the works of the Seas: And
the Miracles of the depe, shall be known.

Behold, thow desyrest, and art syck with desyre: I am the disposer
thowgh not the Composer of Gods medicines. Thow desyrest to be
cumforted and strengthened in thy labors: I mynister unto thee the
Strength of God. What I say is not of my self: Neither that which is
sayde to me, is of them selves: but it is sayde of him wch liueth for Carmara, 17. Nouemb.
euer. These Mysteries hath God lastly, and of his great Mercyes
grannted unto thee. I haue answered thy dowting mynde. Thow shailt
be glutted, yea filled: yea thow shalt swell and be puffed up with the
perfect knowing of Gods mysteries in his Mercies.
Abuse them not. Be faithfull: Use Mercy: God shall enriche the:
* Annael gaue me that commanndement Anno 1581: in the
Banish wrath: yt was the first* and greatest Commanndment. I
preface, as it were, of all those Actions.
Rayngne by him, and lyve by him, which rayneth and liueth for euer.
I haue shewed thee perfectly: Behold I teach thee againe: O how
mercifull is god, that revealeth so great Secrets to flesh and blud. King Carmara. die 17 Nouemb.
Thow hast 42 letters. Thy Tables last, conteyne so many &c.
Whan Thow wilt work for any thing apperteyning to the estate of a
good King. Thow must first call uppon him, which is theyr prince. King Carm. eodem temp.
Secondly the Ministers of his powre, are Six. &c.
In owtward sense, my words are true: I speak now of the use of one
of the first, that I spake of, or Manifested yesterday. Sayd I not, And
shewed I not, which had the government of princes for as it is a
Mysterie to a farder matter, So is it a purpose to a present use. Yf it
Rule worldly princis: how much more shall it work, with the princis
of Creation? Thow desyrest use. I teach use. And yet the Art is to the King Carmara. eodem tempore.
farder understanding of all Sciences, that are past, present or yet to
come. frute hath farder vertue, then onely in the eating: Gold his
farder condition, property and quality, then in melting, or common
use. Kings there are in Nature, with Nature, and above Nature. Thow
art Dignified. &c.
Last of all thy Ryng, which was appointed thee with the Lamyne
The Ring.
comprehending the forme of thy owne name: which is to be made in
King Carmara: eodem tempore.
pfect gold: as is affore sayde.
Thow shalt be cumforted: But respect the world to come, whereunto
thow art provyded: and for what ende: and that in what tyme. Serve
God truely. Serve him justly. Great care is to be had with those that
meddle with Princis affaires: Much more Consideration with whome,
Thow shalt meddle, or use any Practise: But God hath shaddowed
thee, from destruction, He preserveth his faithfull, and shaddoweth
the Just, with a shield of honor. None shall enter into the knowledg of
these Mysteries with thee, but this worker. Thy estate with the Prince,
(now raigning) shall shortly be amended. Her favor encreased with King Carmara. eodem tempore.
the good wills of Diuerse, that are now deceyvers. Thy hand shall
shortly be their help: and thow shallt do wunderfull and many
benefits (to the Augmenting of Gods glory) for thy Cuntry. finally,
God doth enriche thee with knowledg: & of thy self hath given the
understanding of these worldly vanities. He is mercifull. And we, his
good Creatures, neyther haue, do, nor will forget thee. God doth
blesse you both: whose mercy, goodnes and grace, I pronownce and
utter uppon you. I haue sayde.
Dee, Dee, Dee, At length, but not to late.
King Bobogel, Nouemb. 19.
[D: Note. King Bobogel said this of my atteyning to such mysteries,
as the mysteries under him made shew of.]

Lo, thus thow seest the glory of gods Creatures: whome thow mayst
use, with the consideration of the day, their king, their Prince, and his
Character. The king & prince govern for the whole day: the rest
according to the six partes of the day. Use them to the glory, prayse
and honor of him, which Created them, to the lawde & prayse of his
Maiestie.
Write this reverently. Note it with Submission. What I speak, hath
not byn revealed: no not in these last tymes of the second last world
Bynepor, 20. Nouemb.
&c. Thow shalt work marvaylous marvaylously by my workmanship
in the highest.
Unto my Prince (my Subiect) are deliuered the keyes of the
Mysteries of the Erth: All these are Angels that govern under him: Bnaspol, 20. Nouemb.
&c: Use them; they are, & shalbe, at thy Commanndment.
By me, Thow shalt cast out the powr of wycked Spirits. By me,
Thow shalt know the doings & practises of evyll men, And more, Bnaspen, 20. Nouemb.
then may be spoken, or uttred to man.
Ô quanta est ho[min]is infirmitas et corruptio, qui Angelis, idq suis
bonis, fidem autem Deo vix habet? O[mn]ia Mundana faeces, Mundi
corruptiones in se habent. Deus nr, Deus nr, Deus (inquam) ille nr,
Verus cum veris suis Angelis, eiq servientibus, semper verus est Pete
[D] quae vis. Dixi: et quod dixi, Obumbratum est veritate, Justitia, et
perfectione
Ecce -- D holding up the meat-rod:

Carmara, 21. Nouemb.
Hic -- D pointing to the ende of the rod:
per hoc -- D --- pointing to the myddle of it.
Et a mensurae fine, nos, nostramq mensurabis [D] potestatem. Age

(inquam) Quid vis? Obscurum enim Nihil est, quod per illum [EK]
recepisti.
One thing is yet wanting: a mete Receptacle &c. There is yet wanting
a stone. &c. One there is most excellent: hid in the Secret of the
depth &c. in the uttermost part of the Roman possession. &c.
Lo the mighty hand of God is uppon thee &c. The receptacle.

Thow shalt prevayle with it, with kings, and with all Creatures of the
world: whose beautie (in vertue) shall be more worth then the
kingdomes of the earth &c. Go toward it, and take it up &c kepe it
sincerely. Let no mortall hand towch it, but thy own.
Thy Character must haue the names of the five Angells (written in
[Uriel] Anno 1583 May 5.
the middst of Sigillum AEmath) graven uppon the other side in a
Circle. In the middst wherof must the stone be (which was allso
Il. cuius nomen est p... filiorum Lucis: et pomtur in charactere
browght) Wherein, Thow shalt at all tymes Beholde, (privately to thy
ipuis Baligon sine Carmara Regis
self) the State of Gods people, throwgh the whole earth.

Go and thow shalt receive. Tary & you shall receive. Slepe & you
shall see. But watch and yor eyes shalbe fully opened. One thing
which is the grownd & element of thy desyre, is all ready perfited
&c. Out of Seuen, Thow hast byn instructed (of the lesser part) most
perfectly.
All those before spoken of are Subiect to thy Call. &c. Of friendship,
Raphael, Marty 23; Anno 1583.
at any tyme thow mayst see them: and know what thow wilt.
Every one (to be short) shall at all times and seasons shew thee
direction in any thing &c.
One thing I answer thee, for all offycis. Thow hast in subiection all
officis. Use them whan it pleas thee, and as thy Instruction hath byn.
The Lord sayeth, I haue hardened the hart of One of you. yea I haue
hardened him, as the flynt, and burnt him togither with the ashes of a
Cedar. To the intent he may be proved Just in my work: and great in
Uriel, Aprilis 23. Anno 1583.
the Strength of my Glory. Neyther shall his mynde consent to the
wyckednes of Iniquity. for, from Iniquitie I haue Chosen him to be a
first Erthly witnes of my Dignitie.
D - Uriel cam-in agayne, and an other with him, and lointly they two
sayde togither, Glorify God for euer. And now Uriel stode behynde
and the other sat down in the chayr , with a sword in his right hand.
All his hed glistred like the sonne: the heare of his hed was long. he
had wyngs: and all his lower partes seamed to be with feathers. He
had a robe over his body, and a great light in his left hand. he sayd
We are blessed from the begynning and blessed be the Name of God
for euer.
D - An innumerable Cumpany of Angels were abowt him: And Uriel

did leane on the square table by. he that sat in the Chayre, sayde then
Go forward. God hath blessed thee.
I will be thy Gwyde. Michael, his manner of apparition.
Thow shalt atteyn unto thy searching. Michael, Marty 11. Anno 1582.
The world begyns with thy Doings Prayse God.
The Angels under my powre shalbe at thy Commanndement
Thow shalt see me
I wilbe seen of thee
And I will direct thy liuing and Conversation
Put up thy penne.

D - Now Michael thrust out his right arme, with the sworde. And bad
the Skryer to loke. Then the Sword did seame to cleave in two. And a
great fyre flamed out of it vehemently. Then he tok a Ring out of the
flame of his sworde, and gave it to Uriel, and sayde, The strength of
God is unspeakable. Praysed be God for euer, and euer: D - Then
Uriel did make cursy to him.
Mich. - After this sort must thy ring be: Note it. &c.
I will reveale the thys Ring: which was never revealed since the death
of Salomon with whome I was present. I was present with him, in Michael, Marty 14.
strength, and Mercy. Lo this it is. This it is, wherewith, All Miracles
and diuine works and wonders were wrowght by SALOMON. This it The Ring
is which I haue revealed unto thee. This it is, which Philosophie
dreameth of. This it is which the Angels skarse know. This it is: and
blessed be his name: yea his name be blessed for euer. &c.
D - Then he layd the Ring down uppon the Table: and sayd, Note.
D - I noted the manner of the Ring in all points.
D - After that he threw the Ring down uppon the Table and it seamed
to fall throwgh the Table.
Michael - So shall it do at thy Commanndement. Without this, Thow
Michael
shalt do Nothing. Blessed be his Name, that cumpasseth all things.
Wonders are in him, and his Name is wonderfull. His Name worketh
Nothing to be done without the Ring.
wonders, from Generation, to Generation:
Mich - Note - D Then he browght-in the seale, which he shewed the
other day: And opened his Sword: and bad the Skryer, Reade: and he
Red, EMETH - D - Then the Sworde cloased up againe: and Michael
sayd - This I do open unto thee; bycause, Thow Marvayldst at Sigillum Aemeth.
Sigillum Dei, This is the Name of the seale: which be blessed for
euer. This is the seale self. This is holy: This is pure. This is for euer.
Amen.
As Truely, as I was with Salomon, So truely will I be with thee. &c. I
was with Salomon, in all his works, and wonders.
Michael, Marty 15, 1582.
Use me, in the Name of God, for all occasions.
Cap. 3.
Some Remembrances of the furniture and Circumstances necessary in the Exercise Heptarchicall.
First cast thy eye unto the Generall Prince, Governor or Angell that is Principall in this world.
Then place my name whome thow hast allready: Than the Name of him, that was shewed the
King Carmara in the presence of
yesterday [with the short coate.] Then his powre, with the rest of his six perfect Ministers.
Michael, Anno 1582, Nouemb.17.
With these thow shalt work to a good ende. All the rest thow mayst use to Gods glory. for
euery one of them, shall minister to thy Necessities.
Moreover whan thow workest, thy feete must be placed uppon these Tablets, which thow
seest wrytten last, comprehending 42 letters and Names. But with this Consideration: that the
The Table
first Character (which is the first of the 7, in thy former boke), be placed uppon the top of the
Table; which thow wast, and art, and shalt be commannded to haue, and use.

Last of all the Ryng: which was appointed thee: with the Lamine comprehending the forme of
thy own name: which is to be made in perfect Gold: as is afforesayd.
Ring
Euen as God is Just. his Judgments true, his Mercies unspeakable So are we the True
Messangers of god. And our words are true in his Mercy for euer. Glory O Glory, be to thee,
O most high God.
Lo thus thow seest the glory of Gods Creatures: whome thow mayst use, with the
Consideration of the day, their king, their Prince and his Character. The king and Prince
King Carmara, Nouemb. 20.
Govern for the whole day. The rest according to the six parts of the day. Use them to the
glory, prayse, & honor of him, which Created them, to the lawde & prayse of his Maiestie.
The Characters of the kings are in the Globe; And of the Princis, in the Heptagonon. K. Carmara, Nouemb. 21.
The Sonns of light, and their Sonns, are Subiect unto my Commanndement. This is a
mysterie. I haue spoken of it. Note it throwghly. They are my Servants. By them, thow shalt
work mervayles. My tyme is yet to come. The Operation of the earth is Subiect to my powre.
And I am the first of the twelve. My Seale is called Barees: and here it is.
In his Name, with my Name, by my Character, & the rest of my Ministers, are these things
browght to passe. These that lye heare are witches, enchanters, deceyvers & blasphemers.
P. Hagonel, eodem tempore
And finally all they that use Nature with Abuse: and dishonor him which raigneth for euer.
Note. Prince Butmono sayd this: but the

The Second Assembly, were the Governers of the earth whose Glory yf they be good, the
office is under king Bnaspol, whose
weapons which we haue towght thee will augment: And Consequently, (yf they be evyll,)
prince is Blisdon. The Mystery of this I
will pervert.
know not yet: For Blisdon will be fownd
to be the proper minister of king
The Third Assembly are those, which taste of Gods Mysteries, and drink of the Juyce of
Bnaspol. Vide Anno 1583 May 5, of the
Nature: whose myndes are diuided: Some with eyes looking toward Heaven: The rest to the
Making of Mensa faeders, and my
Center of the Erth. Vbi non Gloria, nec Bonitas, nec Bonum est. It is wrowght, (I say) it is
Golden Lamine.
wrowght (for thy understanding) by the Seven of the Seven, which were the Sonns of
Sempiternitie. whose Names thow hast written, and Recorded to Gods glory.
Mark this: All Spirits enhabiting within the Erth: where their Habitation is of force, not of
wyll: (Except the Myddst of my self, which I know not) are Subiect to the Powre herof
[pointing to his seale] with this, you shall Govern: Wyth this you shall unlok: with this, (in
his name who raigneth) you shall discover her entrayles.
Whan thow wilt work for any thing appertayning unto the estate of a good king. Thow must
call uppon him, which is theyr Prince. Secondly the Ministers of his Powre are Six: whose
Names conteyn 7 letters apece. As thy Tables do manifest. By whome in generalty, or by any
one of them, in particularitie: Thow shalt work for any Intent or purpose. As concerning the
letters, particularly, They do concerne, the Names of 42. which 42, in generally or One of
them, do and can work, the destruction, hindrance or annoyance, of the estate, Condition, or
degree (as well for body as government) of any wicked, or yll liuing Prince. &c. King Carmara, die 17. Nouemb.
Venito Bobogel, Rex et Princeps Nobilitatis: Venito cum Ministris: venito (inquam) venito
cum Satellitibus tuis, munitus.
[D - This I Note for the form of calling]

Veni Princeps 7 principum, qui sunt Aquarum Principes: Ego sunt Rex Potens et mirabilis in
Babalel to his Prince: eodem temp.
Aquis, cuius potestas; est aquarum visceribus.
Venito, veni (inquam) Adesto: Veni Rex. O Rex, Rex, Rex Aquarum Carm: eodem t.
Venito. Venito (inquam) Magna est tua, Maior autem mea potestas. Vitam dedit Deus
omnibus Creationis. Venite: Veni Ignis: Veni vita mortalium (inquam) Venito. Adestum K. Car. eodem t.
Regnat Deus. O venite. Nam unus ille Regnat, et est vita viuentium.
Venite, ubi, nulla quies sed stridor dentium King Car. eodem temp.

K. Car[mara also] Baligon. eodem

Venite vos, qui sub mea estis potestate
tempore.
Behold, euery one of these Princis must haue his peculier Table. K. Car. 2, Nouemb.
Thy Character must haue the names of the five Angels (written in the Myddst of Sigillum
AEmeth) graven uppon the other side, in a circle. In the mydst wherof, must the Stone be;
which was aliso browght. Wherein, thow shalt at all tymes, Behold, (privately to thy self) the
state of gods People, throwgh the whole earthe.
Uriel, May 5, Anno 1583.
The 4 fete of the Table, must haue 4 hollow things, of Sweet wood: whereuppon they must
stand. within the hollownes wherof, thy Seales may be kept unperished. One month is all for
the use therof.
The sylk must be of diuerse Cullours: the most changeable that can be gotten. for who is
Uriel, 1583, May 5.
hable to behold the glory of the seat of God.
The Character or Lamyne for me was noted (Anno 1582 Nouemb. 17) that it shold conteyne
some token of my name: And now in this accownted the True Character of Dignification, I
perceyue no peculier Mark or letters of my Name.
eodem tempore quo supra.
Uriel - The forme, in euery corner, considereth thy Name - D - you meane, there, to be a
certayne shaddow of Delta - Uriel - Well.
D - What is the use of the 7 Tables, (like Armes) and from what grownd are they framed, or
deriued?
Uriel: Creationis insignia.
Uriel - They are the ensignes of the Creation: wherewithall they were Created by God: known
onely by theyr acquayntance, & the manner of their doings.
D - haue I rightly applyed the dayes to the kings? - Uriel - The dayes are rightly applyed to
Ur. eodem tempore
the kings.
D - The Characters, and words annexed to the kings names, in the utter Circumference of the
great Circle or globe, how are they to be used?
Eodem temp.
Ur- They are to be paynted on swete wood: And so to be held in thy hand as thow shalt haue
cause to use them.
Sigillum AEmeth, is to be set in the Middle of the Table. Il, Aprilis 28, 1583.
Grace, mercy and peace be unto the liuely branches of his florishing kingdome. And strong
art thow in thy Glory, which dost unknyt the Secret partes of thy liuely workmanship: and
that, before the weak understanding of man. Herein is thy powre and Magnificence Opened Il: the first of the 7 sonns of sonns of
unto man. And why? bycause thy diuinitie and Secret powre, is here shut-up in numero light. Aprilis 28, 1583.
Ternario, et Quaternario - Aquo Principium, et fundamentum omne huius est tui sanctissimi
Operis
For yf thow (O God) be wunderfull and incomprehensible in thyne owne Substance, yt must
nede follow, that thy works, are likewise incomprehensible. But Lo, they shall now beleue,
because they see: which heretofore, could skarsly beleue. Strong is the Influence of thy
Supercelestiall powre: And mighty is the force of that Arme, which overcommeth all things.
Let all powre (therfore) rest in thee. Amen.
Leave oute the Bees of the 7 names of the 7 kings, and 7 Princis And place them in a Table
diuided by 12 and 7, The 7 spaces being uppermost. And therin write in the upper lyne, the
letters of the king, with the letters of his Prince following next after his name. And so of the
Six other, and theyr Princis. And read them on the right hand, from the upper part to the
lowest. And thow shalt fynde, then, the Composition of this Table. the liuing and semp adherent Minister to
K. Baligon: and his name is exprest in
his Character, vide Novemb. 21. Anno
Therin, they are all comprehendedi saving certayne letters, :which are not to be put-in here:
1582.
By reason that the Kings & Princis do spring from God: And Not God from the Kings and
Princis. Which excellency is comprehended: and is allso manifest, in that Third and fowrth

Number.
Rownd abowte the sides [of this square Table] is every letter of the 14 Names, of the 7 kings
and princis.
Hereafter, Shall you perceiue, that the Glory of this Table surmownteth the Glory of the
Sonne. All things els that appertayne unto it, are all ready prescribed by yor former
Instruction.
God is the begynning of all things, but not after One soft: Nor to euery one alike. But it is
Three manner of works with his Name.
● The one, in respect of Dignification

● The Second, in respect of Conciliation
● The Third, in respect of an ende, and determined Operation.
Aprilis 29. 1583:
Now Sir, to what ende wold you weare yor Character? &c. But how do I teach? The dignification.
Character is an Instrument appliable Onely to dignification. But there is no Dignification
(Syr) but that which doth procede, and hath his perfect Composition Centrally, in the Square
Number of 3 and 4. The Centre wherof shall be equall to the greatest. Hereby you may
gather, Not onely to what ende, the Blessed Character (wherewith thow shalt be dignified) is
Prepared: But allso the Nature of all other Characters.
To the Second - D - Conciliation, you meane.
Il - The Table is an Instrument of Conciliation. And so are the other 7 Characters, which you
call by the Name of Tables: Conciliation
Squared out into the forme of Armes: which are propre to euery King and Prince, according
to theyr order.
Now to the last - D - As concerning the ende & determyned Operation - Il - It onely
consisteth in the Mercy of God, & the Characters of these* bokes. &c.
Set downe the Kings, and theyr Princis, in a Table, as thow Knowest them: with theyr letters
backward (excepting theyr Bees) from the right hand to the left. Let Bobogel be the first, and
Bornogo his Prince. &c.
D - Note, here, it may appere that
Butmono is Prince to Bynepor, and
D Note.
Blisdon prince to King Bnaspol.
D - So, on my Character or lamyne of dignificati on: are all the names of the 7 kings, and of
the 7 Princis, perfectly: as in the great Table, (called often tymes Mensa Faederis) the Bees,
onely, (being the first letter common to them all) kept bak, in memory.
De sigillo AEmeth; alr, vocato Sigillo Dei.

Michael - I will shew thee, in the mighty hand and strength of God, what his Mysteries are:
The true Circle of his Æternitie: comprehending all Vertue: The whole and Sacred Trinitie: Michael, 1582, Marty 19.
Oh holy be he: Oh Holy be he: Oh holy be he.

D - Uriel answered, Amen.
Mich - Now, what wilt thow? - D - I wold full fayne procede according to the Matter in hand.
Mich - Diuide this owtward Circle into 40 equall partes: whose greatest numbers are 4. See
thow do it presently - D: I did so. diuiding it first into 4; and then every of them, into 10.
D - he called one by name Semiel. One came in, and kneled down: and great fyre, came out
of his mowth, Michael sayd, To him are the Mysteries of these Tables known. Michael sayd,
Semiel, (againe) and by & by he annexed, O God thow hast sayde, and thow liuest for euer.
&c. Semiel stode up and flaming fyre cam out of his mowth, and than he saide, as followeth.
Semiel - Mighty Lord, what woldst thow with the Tables?
Michael - It is the will of God, thow fatch them hither.
Sem - I am his Tables. Behold, these are his Tables, Lo where they are.
There cam-in 40 white Creatures, all in white Silk long robes; And they like Children. And
all they, falling on their knees, sayde:
Thow onely, art Holy among the Highest: O God, thy Name be blessed for euer.
D - Michael stode up out of his Chayre: and by & by, All his leggs to be like two great Pillers
of Brasse: & he as high, as half way to heven. And by and by, his Sworde was all on fyre:
And he stroke or drew his sword over all these 40 their heds. The Earth quaked. And the 40 Michael, 1582, Marty 19.
fell downe. And Michael called Semiel with a Thundring voyce: and sayde, Declare the
Mysteries of the liuing God: our God: of One that liueth for euer.
Sem - I am ready.
D - Michael stroke ouer them with his sword: and they all fell downe (and Uriel allso) on his
knees. And commonly at the striking with the sworde, flaming fyre, like lightening, did flash
with all.
Michael - Note: Here is a Mysterie.
D - Then stept furth, One of the 40, from the rest: & opened his breast, which was covered
with Sylk, and there appeared a great all of Gold.
Michael - Note the number - D - over the T, stode the Number of 4, on this fashion:
D - The 40, all, cryed: Yt liueth, and Multiplyeth for euer: Blessed be his Name.
D - That Creature did shut up his bosome, and vanished away like a fyre.

Michael - Place that, in the first place: It is the Name of God.
D - Then there seamed a great Clap of thunder to be.
And so furth: And note that the whole Second boke is Nothing els but the
Mysteries most Mervaylous of Sigillum Dei: otherwise called Sigillum
AEmeth. wherof here I did but leave a little admonishement. Note farder,
Almost all the Third boke, was of the 7 Ensignes of Creation. wherof mention
was here before made.
D - The Chayre was browght-in againe: and I axed what it ment?
Uriel - This is a Seal of perfection: from which, Things shalbe shewed unto thee, which thow
hast long desyred.
D - Than was a square Table browght into the Stone. and I demanded, what that Table
betokened.
Uriel - A Mysterie not yet to be knowne. These two shall remayne in the stone, to the sight of
all undefyled Creatures.
You must use a fowre-square Table; Two Cubits square. whereuppon must be set Sigillum
Dei: &c. [alr Diuinitatis?]
This Seale must not be loked uppon, without great Reverence and devotion. This Seale is to
be made of perfect wax.
This Seale must be , ynches square [D: or diameter.] The rowndness must be 27 ynches, and
somwhat More. The thiknes of it must be, an ynch, and a half quarter. And a figure of a
Crosse, must be on the backside of it, made thus:
The Table is to be made of swete wood: & of two Cubits high: with 4 fete with 4 of the
former seales under the 4 feete. Under the Table did seame to be layde red sylk two yards
square. And over the Seale, did seame likewise red Silk to lye fowr-square: broader then the
Table, hanging down with 4 knopps or Tassels, at the 4 Corners therof.
Uppon this uppermost red Sylk, did seme the Stone with the frame, to be set: right over and
uppon the Principall Seale: Saving that the red Sylk, was betwene the one, & the other.
D - There appeared the first Table covered, with a cloath of Sylk changeable cullour, Red &
Nouemb. 21. Anno 1582
greene, with a white Cloth under it: all hanging very low.
Caput 4.
Some Notice of peculier formes, and attire, wherein, the Kings, Princis and Ministers Heptarchicall appeared, and
of some their Actions, and gestures at their apperance. &c.

King CARMARA
This king, (being called first by Uriel,) appeared, as a Man, very well proportioned: clad in a long purple Robe: and
with a Triple Crowne of Gold on his hed.
At his first coming he had 7 (like men) wayting on him: which afterwarde declared them selves to be the 7 Princis
Heptarchicall. Uriel deliuered unto this king (at his first appearing) a rod or straight little rownd Staff of Gold:
diuided into three equall distinctions, whereof, two were dark or blak: and the third bright red. This red he kept still
in his hand.
This king onely, was the ordrer, or disposer, of all the doctrine, which I terme Heptarchicall. as first, by calling the 7
Princis and after that, the 7 kings: and by giving instructions for use and Practise of the whole doctrine Heptarchicall
for the first purpose, and frute therof to be enjoyed by me: of the two other there was onely Mention made.
King CARMARA sayd, Ecce signum operis
King CARMARA
There appered these two letters, eversed and aversed on a white flag: and a woman standing by: whose armes did not
appere. On the other side appered the armes of england. The flag old.
Prince HAGONEL
Note. All the Princis, seemed to be men, and to haue red Robes, but this Prince, his Robe was shorter then the
others. All the Princis, had Cerclets, of Gold on theyr heds: not crowns nor Coronets. This Prince held in the
palme of his right hand, as yf it had byn a rownd ring, with a prick in the mydst: hanging allso over his myddle
Prince HAGONEL
fingers. which he affirmed to be his seale: and sayd the name of it, to be Barees: and that it is .
All the Princis held up to gither, Heptagonon stellare, (as I terme it) and it seamed to be of Copper.
Subiects and servants
The Sonnes of light and theyr Sonnes are Subiect unto his commanndement, and are his Servants.
of Prince Hagonel.
7 Filij Lucis: I Ih Ilr Dmal Heeoa Beigia Stimcul: In Sigillo
7 Filij Fili.: El An Aue Liba Rocle Hagonel Ilemese: Emeth

Filij Lucis - Anno

1582, Marty 21.
The 7 Filij Lucis, appeared, like 7 yong men, all with

bright countenances, white apparaled: with white silk on theyr heds, pendant behinde with a wreth down to the
grownd. all apparayled of one sort. Euery one seamed to haue a metalline Ball in his hand: the first of Gold;
the Second of Siluer; The 3 of Coper; The 4th of Tynne; The 5th of lern; the 6th tossed betwene his two hands,
a rownd thing of quick syluer; The last had a ball of lead. The first had on his brest a rownd Tablet of Gold:
and on it written a great I. And the second on his golden Tablet had his name also written. And every one
orderly comming furth, shewed theyr names uppon their golden Tablets: At theyr departing they made cursy &
mownted up to heven ward:
Filij Filiorum - Appeared like 7 little Children, like boyes covered all with purple, with hanging sleves, like preists, or scholers gown
sleves: theyr heds attyred all after the former manner with purple Sylk. They had three cornered Tablets on their brests: and the Tablets
seemed to be very greene. and on them, the letters of their names written. The first had two letters, made in one thus, of E and L:
They made reverence to Michael (who had called both the first & these) and so mownted up to heven ward. At the Call of King
Carmara; (in the Second handling of this Heptarchicall doctrine) whan he sayd, Venite, Repetamus Opera Dei, Appered Prince Hagonel:
and after that, uppon the Globe his Convex Superficies, appeared 42: who sayd, Parati sumus servire Deo nro. Eche of these, had
somewhat in theyr hands: and they stode in this order, and Hagonel seamed to embrace the Cumpany.
Six of these seamed more glorious then the rest: & theyr coates longer: and had Cerclets of Gold, abowt theyr heds: and held in theyr
hands perfect Crownes of Gold. The Second Six had three quarters of Croens in theyr hands: The third six haue robes or clothes in theyr
hands: All the rest seamed to haue balls of Gold: which they tosse from one to another. But at the Catching, they seame empty wynde
Balls: for they gripe them cloasing theyr hands, as yf they were not solid, but empty like a blown bladder. The first six made cursy to
Prince Hagonel. The second six made cursy to the first, & the Third to the Second: And they all, and Prince Hagonel made Cursy, to
king CARMARA.
Eche of these uppon the place of theyr Standing, made a Table and every Table had but one letter. The first of the first Six did go away,
and in his Table appered an O. & so of the rest: but note that the Third six cowred down, & was loath to shew their Tables: but at length
did.
The Third row, went of lamenting: being comannded by the Prince, All parted, in fyre, falling into the Globe.

The fifth Row did Synk into the Globe, euery one in a sundry fyre by him self. The sixth fell with smoke, down into the Globe.
O E S N G L E
A V Z N I L N
Y L L M A F S
N R S O G O O
N R R C P R N
L A B D G R E
K. Carmara sayde Remember how they stode when they were secondly disposed unto thee. They stode first in Six Rowes: and next they
were turned into 7. I speak of the greater Number & not of the lesser. In speaking of the greater I haue comprehended the lesser.
D - Note. K. Car. There are but 6 Names that are in Subiection unto the Prince: The first 7 next him: are those which held the fayr &
bewtifull Crownes. The first 7 are called by those names that thow seest: O E S &c.
D - Note. This diversity of Reckening by 6, and by 7, I can not yet well reconcyle. ------
King BOBOGEL
Appeared in a black veluet coat: And his hose close rownd hose, with veluet upperstocks: overlayde with gold lace: On his hed a veluet
hatcap: with a black feather in it: with a Cape hanging on one of his sholders. His purse hanging abowt his neck: and so put under his
gyrdell at which hong a gylt rapier. his beard was long he had plinufles & pynsions. And he sayd, I weare these robes not in respect of
my self, but of my government: &c.
Prince BORNOGO

Appeared in a red Robe, with a Gold Cerclet on his hed: he shewed his Seale, and sayde, This it is.
Ministers: 42:
Seven of the Ministers are apparayled like Bobogel the king: sagely and gravely. All the rest are allmost ruffen or roysterlike. Som are
like to be men and wemen. for in the forepart they seamed wemen, and in the bakpart men, by theyr apparayle: And they were the last 7.
They dannsed, lept, & kissed. They cam afterward into a Circle: the Sage & the rest: But the Sage stand all togither.
The first of the Sage lift up his hand a loft, and sayde,
Faciamus secundum voluntatem Dei: Ille Deus noster, est vere Nobilis et aeternus.
He pluckt up his right fote, and under it appered an L. & of the rest in like manner, appered theyr letters or names.
1. The first 7 grew all togither in a flame of fyre, and so sonk down into the Transparent fyry Globe of the New World.
2. The second 7 fell down like drops of Mettall.
3. The Third 7 Clasp togither, & fall down in a thik smoke.
4. The 4th Seven, ioyne togither, and vanish like drops of water.
5. The fifth 7, fall down like a storme of haile.
6. The last vanished away.
At an other tyme, they cam (being called by King Carm.) all 42 bringing a rownd Table over their heds flatwise: and then they layd it
down & stode abowt it: the letters being as before.
L E E N A R B
L N A N A E B
R O E M N A B
L E A O R I B
N E I C I A B
A O I D I A B

King BABALEL
Appeared with a Crown of Gold on his hed: wyth a long robe whitish of Cullour. His left arme sleve, was very white: and his right Arme
sleve was black. he seamed to stand uppon water. his name was written in his forhed: BABALEL
Prince BEFAFES
He appeared in a long red robe, with a cerdet of gold on his hed. He had a golden girdle: and on it written BEFAFES. He opened his
bosom, & appeared leane: and seamed to haue feathers under his Robes. His Seale, or Character, is this:
Ministers: 42:
Of his 42 Ministers, the first 7, had Cerclets of Gold on theyr heds and the king BABALEL called Befafes, saying, Veni Princeps in
principum, qui sunt Aquarum Principes. Euery one of the 42 had a letter in his forhed. They were 7 in a row; and 6, downward. But of
the first 7 the letters became to be betwene theyr feet, and the water seamed contynually to pass over these letters. The first 7 take the
water & throw it up, and it becometh clowdes. The Second throw it up, and it becommeth hayle & snow &c. The 42 diue into the water,
& so vanish away. And Babalel and Befafes allso was suddenly gone. Theyr Names and Characters appeared to be these, which follow
in these squares.

E I L O M F O
N E O T P T A
S A G A C I Y
O N E D P O N
N O O N M A N
E T E V L G L
King BYNEPOR
He appeared as a king, with his Prince next after him: and after the Prince, 42 ministers.
Prince BUTMONO
He appeared in a red Robe, with a golden Circlet on his hed. His Seale is this:

Ministers: 42:
They appeared like Ghosts, and Smokes without all forme: having every one of them, a little glittring spark of fyre in the myddst of
them
The first 7, are red as blud. *
The Second 7 not so red* These had the sparks greater then the rest.
The third 7, like whitish smoke*
The fowrth +
The fifth +
The sixth + are of diuerse Cullours. All had fyrie sparks in theyr Myddle.
Euery Spark had a letter in it, as followeth
B B A R N F L
B B A I G A O
B B A L P A E
B B A N I F G
B B O S N I A
B B A S N O D

King BNASPOL
He appeared in a red Robe, and a Crowne on his hed. His Prince followed him: and after him his Ministers.
Prince BLISDON
D - Perhaps the red Cullour was most, & so seamed generally

He appeared in a Robe of many Cullours: and on his hed a Cerclet of
to be red as the others, theyr robes were.
Gold. His Character, or seale:

Ministers: 42.
The 42 seamed to stand abowt a little hill, rownd; The hyll was of Clay. Behynde this Cumpany seamed to stand an innumerable
Multitude of ugly peoples a far of. Those which seme to stand abowt the little hill, seme to have in the palmes of theyr hands letters. in
order as here appeareth.
E L G N S E B
N L I N Z V B
S F A M L L B
O O G O S R S
N R P C R R B
e r g d b a b
Those, which stode a far of, are spirits of perdition: which kepe earth with her Threasor, for him &c.

King BNAPSEN
He appeared as a king, with a Crown on his hed.
Prince BRORGES
He appeared in his red apparayle: & he opened his Cloathes and there did issue, mighty & most terrible or grisely flames of fyre out of
his sides: whych no mortall eye could abyde to loke uppon any long while. And in the mervaylous raging fyre, this word BRORGES did
appeare tosses to & fro of the very flames. His Seale, or Character is this:
Ministers: 42.
The 42 appeare, and holding a rownd Table, they tosse it in fyry flames.
- In the Table were the letters of theyr names as followeth:

B A N S S Z E
B Y A P A R E
B N A M G E N
B N V A G E S
B L B O P O O
B A B E P E N
King BALIGON
He is the same mighty king, who is, here, first described by the name of CARMARA. and yet otherwise, (among the Angels) called
MARMARA, but that M is not to be expressed. Therfore, he appeared in a long purple gowne, & on his hed a Triple Crown of Gold:
with a measuring rod of gold in his hand: diulded into three equall partes. In the forme of very well proportioned Man.
Prince BAGENOL
He appeared not, by that name, yet.
Ministers

Note, the king him self is governor over these.
The 42 Ministers appeared, like bright people.
And besides them; all the Ayre swarmed with Creatures.
Theyr letters were in theyr forheds. They stode in a Circle.
They toke the letters from theyr forheds, and set them in a Circle.
AOAYNNL
L BBNAAV
I OAE S P M
GGL P P S A
OE E OOE Z
NL L RL NA
King BLVMAZA
D - He appeared not yet, by that name.

Prince BRALGES
He appeared in a red Robe with a Cerclet on his hed, And he was the last, of the 7; which held the Heptagonon all the rest being set
down: who semed now to extend theyr hands one toward an other: as thowgh they played being now ryd of theyr work.
Ministers
The powres under his Subiection are Invisible.
They appeared like little white smokes without any forme.
All the world semed to be in brightnese
This is the Seale of his government:
(blank page)
Cap. 5:
Oratio, ad Deum, singulis diebus, tribus vicibus, ter dicenda.
O Almighty, Eternall, the True and huing GOD: O King of Glory: O Lord of Hoasts: O thow, the Creator of Heaven, and Erth, and of all
things visible and Invisible: Now, (euen now, at length,) Among other thy manifold mercies used, and to be used, toward me, thy simple
servant John Dee, I most humbly beseche thee, in this my present petition to haue mercy uppon me, to haue pitie uppon me, to haue
Compassion uppon me: Who, faithfully and sincerely, of long time, haue sowght among men, in Earth: And allso by prayer, (full oft,
and pitifully,) haue made sute unto thy Diuine Maiestie for the obteyning of some convenient portion of True Knowledg and
understanding of thy lawes, and Ordonances, established in the Natures and propreties of thy Creatures: By which Knowledg, Thy
Diuine Wisdome, Powre and Goodnes, (on thy Creatures bestowed, and to them imparted,) being to me made manifest, might
abundantly instruct, furnish, and allure me, (for the same,) incessantly to pronownce thy praises, to render unto the, most harty thanks, to
avaunce thy true honor, and to wynne unto thy Name, some of thy due Maiesticall Glorie, among all people, and foe euer. And, whereas,
it hath pleased the, (O God,) of thy infinite Goodnes, by thy faithfull, and holy Spirituall Messagers, to deliuer unto me, long since,
(throwgh the eye, and eare of E.K.) An Orderlie forme, and manner of Exercise HEPTARCHICAL: How, (to thy Honor and Glory, and
the Cumfort of my owne poore sowle, and of others thy faithfull servants,) I may, at all tymes, use very many of thy good Angels, theyr
Cownsailes and helps; according to the propieties of such their Functions, and Offices, as to them, by thy Diuine Powre, wisdome and

Goodnes, is assigned, and limited: (Which Orderly forme, and manner of Exercise, Untyll euen now, I never fownd so urgent
Opportunitie, and extream Necessitie, to apply my self unto,) Therefore, I thy poore, and Simple Servant, do, most humbly, hartylie, and
faithfully beseche thy Diuine Maistie, most lovingly and fatherly to favor: and by thy Diuine Beck to furder this my present industrie
and endevour to Exercise my self, according to the foresaid Ordrely forme and manner:
And, Now, (At length, but not to late,) for thy dearly beloued Sonne IESVS CHRIST his sake, (O Heavenly Father,) to grannt allso unto
me, this blessing, and portion of thy heavenly Graces: That thow wilt, furthwith, enhable me, make me apt, and Acceptable, (in body
sowle, and Spirit,) to enioye allwayes the Holy and frendly Conversation, with the Sensible, playne, full, and perfect Help, (in word, and
dede,) of thy Mighty, wise, and Good Spirituall Messagers and Ministers Generally: And, Namely, of Blessed Michael, Blessed Gabriel,
Blessed Raphael, and Blessed Uriel; And, Allso Especially, of all those, which do appertaine, unto the HEPTARCHICAL Mysterie:
Isagogically, (as yet,) and very breifly, unto me declared: under the Method of Seuen Mighty Kings, and their Seven faithfull and
Princely Ministers, with their Subjects, and Servants, to them belonging. And in this thy great Mercie, and Grace, on me bestowed, and
to me Confirmed, (O Almighty God,) thow shalt, (to the great cumfort of thy faithfull servants,) approve, to thy very enemies, and myne,
the Truth and certaintie of thy manifold most mercifull promises, heretofore, made unto me: And that Thow, arte the True and Almighty
God, Creator of Heaven and Earth, (uppon whome, I do Call: and in whome, I put all my trust,) And thy Ministers, to be the True, and
faithfull Angels of light: which haue, hitherto, principally, and according to thy Diuine Providence, dealt with us: And, allso, I, thy
poore, and simple Servant, shall, than, In, and By thee, be better hable to serve thee, according to thy well pleasing: to thy Honor and
Glory: Yea, even in these most miserable, and lamentable Dayes. Graunt, Oh graunt, O our Heavenly father, graunt this, (I pray thee,)
for thy onely begotten Sonne IESVS CHRIST, his sake: Amen, Amen, Amen.
Cap. 6
BONORVM ANGELORVM HEPTARCHICORVM, Pice, Deuotaeq Invitationes
The Generall and Common Exordium, and Conclusion appertayning to the 7 Heptarchicall Kings Inviting.
O puysant, and right Noble King, (N,) And by what Name els so-euer,
... vicibus, Ter, tribus vicibus, singulis repetendae [die]bus;
thow art called, or mayst truely and duely be called: To whose peculier
Donec ...tatus a DEO ...edatur suc...us.
Gouernment, Charge, Disposition, and Kingly Office, doth appertayne
thee, (N. &c.)
In the Name of the King of Kings, the Lord of Hoasts, the Almighty
GOD, Creator of Heaven and earth, and of all things visible, and
Invisible: O right Noble King (N,) Come, Now, and Appeare, with thy
Prince, and his Ministers, and Subiect, to my perfect, and Sensible eye
Iudgment: in a godly, and frendely manner, to my Cumfort and help, for
the auancing of the Honor and Glorie of our Almighty GOD, by my
service: As much as by thy wisdome and Powre, in thy propre Kingly
office, and Gouernment, I may be holpen, and enhabled unto: Amen.
COME, O right Noble King (N,) I saye COME. Amen.
Gloria Patri, &c.
The Generall and Common Exordium, and Conclusion, apperteyning to the 7 Heptarchicall Princes Inviting.
O Noble Prince, (N,) and by what Name els so-euer, thow art Called, or mayst truely, and duely be called: To whose peculier
Gouernment, Charge, Disposition, Office, and Princely Dignitie doth apperteyne thee, (N, &c)
In the Name of Allmighty GOD, the King of Kings, And for his honor, and Glory, to be aduanced by my faithfull Service, I require thee
O Noble Prince, (N,) to COME presently, and to shew thy self, to my perfect and Sensible eye Iudgment, with thy Ministers, servants
and Subiects; to my cumfort, and help, in wisdome, and Powre, according to the propretie of thy Noble Office: COME, O Noble Prince,
(N,) I say COME. Amen.

Pater noster, &c.
Cap. 7.
Some Recitall, and contestation by the Peculier Offices, words, and dedes, of the 7 Heptarchicall Kings and
Princes, in theyr peculier dayes, to be used.
SONDAYE:
King BOBOGEL
The Distributing, giving and bestowing of Wisdome, and Science: The Teaching of True Philosophie, true understanding of all lerning,
grownded uppon wisdome: with the Excellencies in Nature: And of many other great Mysteries, mervaylously avaylable, and Necessarie
to the advancing of the Glory, of our God and Creator. And who saydst to me, (in respect of these Mysteries atteyning) Dee, Dee, Dee,
At length, but not to late; Therefore, In the Name, &c.
Prince BORNOGO
The Altering of the Corruption of Nature, into perfection: The knowledg of Metalls. And Generally the Princely Ministring to the right
Noble and Mighty King BOBOGEL, in his government of Distributing, giving and bestowing of Wisdome, science, True Philosophie,
and true understanding of all lerning grownded uppon Wisdome: and of other very many his Peculier Royall Propreties. And who saydst
to me, What thow desirest in me shalbe fullfilled. Therefore, In the Name, &c.
MONDAYE:
King CARMARA
Who, in this Heptarchicall Doctrine, at Blessed Uriel his hand, didst receyue the golden rod of government, and Measuring and the
chayre of Dignitie, and Doctrine: And didst appeare first, to us, adorned with a Triple Diademe, in a long purple robe: Who saidst to me,
at Mortlake, I minister the strength of God unto thee: Likewise, thow saydst, These Mysteries hath God, lastly, and of his great mercyes,
grannted unto thee. Thow shalt be glutted, yea filled, yea thow shallt swell, and be puffed up, with the perfect knowledg of Gods
Mysteries in his Mercies.
And saydst, This Art, is to the farder understanding of all sciences, that are past, present, or yet to come.
And, Immediately, didst say unto me: Kings there are in Nature, with Nature, and above Nature: Thow art Dignified. And saydst,
concerning the use of these Tables, This, is but the first step: Neither shalt thow practise them in vayne. And, saydst, thus, generally, of
Gods Mercyes and Graces on me decreed abd bestowed: What so euer thow shalt speak, do, or work, shalbe profitable, and acceptable:
And the ende, shall be good. Therfore, In the Name, &c.
Prince HAGONEL
To whose commanndement the Sonnes of Light, and their Sonnes are subiect: and are thy Servants. To whose Powre, The Operation of
the Earth is subiect. Who art the First of the Twelue: and whose seale, is called Barees and this it is. At whose Commanndement, are
the Kings, Noble men, and Princes of Nature. Who art Primus et Quartus Hagonel: Who by the seuen of the 7, (which are the Sonnes of
Sempiternitie) dost work mervayles, amongst the People of the Erth: And hast sayd to me, that, I allso, By the same, thy servants, shold
work mervayles. O Noble Hagonel, who arte Minister, to the Triple crowned King CARMARA: And, Notwithstanding, art prince over
these 42 Angels, whose Names and characters are here presented. Therfore, In the Name, &c.
King BLVMAZA

Prince BRALGES
Who saydst, The Creatures liuing in thy Dominion are subiect to thy own powre: whose subiects are Invisible: And which (to my seer)
appeared, like little smokes, without any forme, Whose seale of Gouernment is this:
Who saydst, Beholde, I am Come: I will teache the Names without Numbers. The Creatures subiect unto me, shall be known unto you.
TVESDAYE:
King BABALEL
Who art King in Waters: Mighty and wunderfull in waters: Whose Powre is in the bowells of the waters. whose Royall person with thy
Noble Prince BEFAFES, and his 42 Ministers, The Triple Crowned King CARMARA bad me use to the glory, prayse, and honor of
him, which created you all, to the laude and prayse of his Maiesty. Therfore, In the Name, &c.
Prince BEFAFES
Who art Prince of the Seas: Thy Powre is uppon the waters. Thow drownedst Pharao: and hast destroyed the wycked. Thy Name was
known to Moyses. Thow liuedst in Israel: who hast measured the waters: who wast with King Salomon: and allso long after that with
Scotus: but not known to him by thy true Name: for he called the Mares. And since thow wast with none: Except, when, thow
preservedst me, (throwgh the Mercy of GOD) from the powr of the wicked: and wast with me in extremities. Thow wast with me
throwghly. Who, of the Egyptians, hast byn called OBELISON: in respect of thy pleasant deliuerance. And by that Name, to me
knowne: and of me Noted in Record, to be the Noble and Curteous OBELISON: Whose Noble Ministers 42, are of very great powre,
dignitie and Authoritie. As some in the Measuring of the motions of the waters, and saltnes of the seas: in giving good success in
battayles, reducing ships, and all manner of vessells, that fleete uppon the seas. To some, all the fishes, and Monsters of the seas, yea,
all, that liueth therin, are well knowne: And Generally, are the Distributers of Gods Judgments uppon the Waters, that couer the Earth.
Other do beautify Nature in her Composition. The rest are distributers and Deliuerers of the Threasores, and unknown substances of the
Seas. Thow, O Noble Prince BEFAFES, badst me use thee, in the Name of GOD. Therfore, In the Name, &c.
WEDDENSDAYE:
King BNASPOL
To whome, the Earth with her bowells, and secrets whatso-euer are deliuered: and hast sayd to me, heretofore, What thow art; There, I
may know. Thow art great, but, (as Thow, truely diddst confess,) He in whome Thow art, is greater than thow: Therfore, In the Name,
&c.

Prince BLISDON
Unto whome, the keyes of the Mysteries of the Earth, are deliuered. Whose 42 Ministers, are Angels, that govern under thee. All which,
thy Mighty King BNASPOL bad me use: and affirmed, that they are, and shall be at my Commanndement: Therfore, In the Name, &c.
THVRSDAYE:
King BYNEPOR
Uppon the distribution, and participation of whose exalted most especiall and glorified Powre, resteth onely and dependeth the generall
state and condition of all things. Whose sanctification Glory and renowne, allthowgh it had begynning, yet can it not, neyther shall haue
ending. He that measureth sayd, and thow wast the Ende of his workmanship. Thow art like him, and of him: yet not as partaking or
adherent, but distinct in One degree. Whan he came, Thow wast Magnified by his comming: and art Sanctified, world without ende, Vita
Suprema, Vita Superior, Vita Infima tuis sunt mensurata manibus.
Notwithstanding, -----------------------------------------------------------------------------------------------
Thow art not of thy self: Neyther is thy powr thyne owne: Magnified be his Name. Thow art in all: And All hath some being by the: Yet
thy powre is Nothing, in respect of his powre, which hath sent thee. Thow begynnest new Worlds, new people, New Kings, and New
knowledg of a New government. And hast sayd to me, Thow shalt work Mervaylous, Mervaylously, by my workmanship, in the
Highest. Therfore, In the Name, &c.
Prince BVTMONO
Who art life and breath in liuing Creatures: All things liue by thee: the Image of One excepted. All the kindes of beasts of the Earth, dost
thow endue with life. Thy seale is theyr glory. Of God, thow art sanctified: And thow reioysest. The liuing, the ende, and begynning of
all beasts, thow knowest: and by sufferance, thow disposest them, untyll thy Vyoll be runne.
FRYDAYE:
King BALIGON
Who canst distribute, and bestow at pleasure, all that what-so-euer can be wrowght in æreall Actions. Who hast the government of thy
self perfectly, as a Mysterie known unto thy self. Who didst aduertise me of this stone, and holy Receptacle: both nedefull to be had: and
allso didst direct me to the taking of it up: being presently, and in a few minutes of tyme, browght to my light, (from the Secret of the
Depth, where it was hid, in the uttermost part, of the Roman possession,) Which stone, Thow warnedst me, that No mortall hand, but
myne own, shold toughe: and saydst unto me, Thow shalt prevayle with it, with Kings, and with all the Creatures of the world. whose
beautie in vertue shalbe more worth then the Kingdomes of the Erth. For the which purposes, here rehersed, and other: partely, now to
be exercised, and enioyed; and partely, hereafter, more abundantly, (As the Lord God of Hoasts shall dispose) And Allso bycause thow
thy self art Governour of the 42 thy Mighty, faithfull and Obedient Ministers: Therfore, In the Name, &c.
A By-Note of the former shew-stone,
Blessed Uriel, sayd to me, at Mortlack Anno 1583, May 5. a meridie, circa horam 4a. as followeth,
Ur - Thy Character must haue the Names of the fiue Angels (wrytten in the myddst of Sigillum Æmeth) graven uppon the other side, in a
Circle: In the Middst whereof, must the stone be, (which was allso, browght) Wherein Thow shalt at all tymes behold (priuately to thy
self) the state of Gods people, throwgh the whole Earth. ----------
Prince BAGENOL

86. Vide suidam, in dictione Ephod. Ubi de Adamante, in qo diuersis datis signis responsa deo Consequebantur. Vide Epiphanium de
lapidibus praetiosis in Rational: isto vide scriptionus de Vrim et Thummim: vide libros receptos Trebonae &c.
Scriptum est in lege (inquit Epiphanius) visionem, quae Mosi in monte apparuit et legem datam in gemma Sapphyro fuisse expressam.
Arun Meyaldus, Memorabarem Centuria 4. Numero 94.
SATURDAYE
King BNAPSEN
Who hast sayd to me, That by the, I shall cast out the powre of all wicked spirits: And that by the I shall or may know the doings, and
practises of euyll men; and more than may be spoken or uttred to man. Therfore, In the Name &c.
Prince BRORGES
Who, being the Prince, chief Minister, and Governour under the right Puyssant BNAPSEN, didst, (to my seer) appeare in most terrible
manner, with fyrie flaming streames, and saydst,
Noui Ianuam Mortis. Et percussit Gloria Dei, Impiorum parietes.
Tabula Angelorum Bonorum 49

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The Chaldaick Oracles of Zoroaster (Stanley, 1661)
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Comments by JHP added in [].
The Chaldaick Oracles of
Zoroaster
And his Followers
With the Expositions of
Pletho and Psellus
Edited and translated to English by Thomas Stanley
London
Printed for Thomas Dring, 1661
[CONTENTS]
● [Introduction ... 3]
● [Greek and Latin texts on opposite pages ... 6]
● [English translation ... 28]
● [Commentary by Plethon ... 37]
● [Commentary by Psellus ... 47]
● [Conjectures upon the Greek text of the Oracles ... 63]
http://www.esotericarchives.com/oracle/oraclesj.htm (1 of 30) [23.07.2001 01:04:25]

[p. 3]
THE
CHALDAICK ORACLES
OF
ZOROASTER
and his Followers.
[Introduction]
The most considerable remains of the Chaldaick Philosophy are those Oracles which goe under the name of
Zoroaster; Some indeed condemn them as supposititious, [a] forged by some Pseudo-Christian Greek; (perhaps the
rather, because [b], The followers of Prodicus the Heretick, boasted that they had the secret Books of Zoroaster.) But
this seems lesse probable, in regard they lye dispersed amongst several Authors; nor are they to be neglected, in that
they have been held in great veneration by the Platonick Philosophers. Which sufficiently also argues that they are
none of the Writings charged by [c] Porphyrius upon the Gnosticks, as forged by them under the name of Zoroaster,
since those (as he acknowledgeth) were by the Platonick Philosophers, (of whom he instanceth Plotinus and
Amelius) rejected and demonstrated to be spurious and suppositious.
Some argue that they are not Chaldaick, because many times accommodated to the Greek Style; But there are in
them many so Harsh and Exotick Expressions, as discover them to be Originally forein; and where they agree in
Terms with that which is proper to the Greek Philosophy, we may say of them as [d] Jamblichus upon another
Occasion, (on the Writings that go under the Name of Hermes Trismegistus) as they are published under the Name
of Zoroaster, so also they contain the Doctrine of Zoroaster, though they frequently speak in the style of the Greeks;
for they were Translated out of Chaldee into Greek by persons skilfull in the Greek Philosophy.
To perswade us that they are genuine, and not of Greekish Invention, [p. 4] [e] Mirandula professeth to Ficinus, that
he had the Chaldee Original in his possession, I was (saith he) forcibly taken off from other things, and instigated to
the Arabick and Chaldaick Learning by certain Books in both those Languages, which came to my Hands, not
accidentally, but doubtlesse by the Disposall of God in favour of my Studies. Hear the inscriptions, and you will
believe it. The Chaldaick Books, (if they are Books and not rather Treasures) are, The Oracles of Aben Esra,
Zoroaster and Melchior, Magi: in which those things which are faulty and defective in the Greek, are Read perfect
and entire. There is also, (adds he) an Exposition by the Chaldæan Wise-men upon these Oracles, short and knotty
[difficult], but full of Mysteries; There is also a Book of the Doctrines of the Chaldaick Theology, and upon it a
Divine and copious Discourse of the Persians, Græcians, and Chaldæans; Thus Mirandula, after whose Death these
Books were found by Ficinus, but so worn and illegible that nothing could be made out of them;
Further, To confirm that these Oracles were (as we said) Translated into Greek by persons skilfull in the Greek
Philosophy, let us call to mind that Berosus [f] introduced the writings of the Chaldeans concerning Astronomy and
Philosophy amongst the Græcians; and that Julian the Son, a Chaldean Philosopher, [g] Wrote Theurgick Oracles in
Verse, and other secrets of that Science: and probably, if these were no part of that Chaldaick Learning which

Berosus first render'd in Greek, they yet might be some of the Theurgick Oracles (for such the Title speaks them) of
Julian; for some of them are cited by Proclus as such. From the accompt which Mirandula gives of those in his
possession, to which were added a Comment, and a Discourse of the Doctrines of the Chaldaick Theology, it might
be conjectur'd, that what is deliver'd to us by Pletho and Psellus, who besides the Oracles, give us a comment on
them, together with a Chaldaick summary, was extracted out of that Author which Mirandula describes to have been
of the same Kind and Method, but much more Perfect and Copious.
This Title of Oracles was perhaps not given to them only Metaphorically to express the Divine Excellence of their
Doctrine, but as conceived indeed to have been deliver'd by the Oracle it self; for [h] Stephanus testifies that the
Chaldæans had an Oracle which they held in no lesse Veneration than the Greeks did theirs at Delphi: This Opinion
may be confirmed by the high Testimonies which the Platonick Philosophers give of them, calling them [i] the
Assyrian Theology revealed by God, and the Theology deliver'd by God. And Proclus elsewhere having cited as
from the Gods, one of these Oracles which speaks of the Ideas, (a Platonic Doctrine) adds, that hereby the Gods
declared the subsistence of Ideas, qand acquiesceth as satisfied in that the Gods themselves ratifie the
contemplations of Plato.
Some of these Oracles which escaped the injuries of time, were first publish'd by Ludovicus Tiletanus, anno 1563. at
Paris; together with the commentaries of Gemislus Pletho, under the Title of [p. 5] the Magical Oracles of the Magi
descended from Zoroaster, the same were afterwards Translated and put forth by Jacobus Marthanus, and lastly
together with the comment of Psellus also, by Johannes Opsopæus at Paris. 1607.
These by Franciscus Patricius were enlarged with a plentifull Addition out of Proclus, Hermias, Simplicius,
Damascius, Synesius, Olympiodorus, Nicephorus, and Arnobius: encreasing them [k] by his own accompt, to 324.
and reducing them for the better perspicuity to certain general Heads, put them forth and Translated them into Latine
anno 1593.
They were afterwards put forth in Latin by [l] Ottho Heurnius, anno 1619. under the Title of The sincere Magical
Oracles of Zoroaster King of Bactria, and Prince of the Magi; but Heurnius under the pretence of putting [m] them
into good Latin, (as he calls it) and polishing them with a rougher File, hath patch'd up and corrupted what Patricius
deliver'd faithfully and sincerely, endeavoring to put these Fragments into a Continued Discourse, which in
themselves are nothing Coherent but Dispersed amongst several Authors.
Patricius indeed hath taken much Learned pains in the Collection of them; but with lesse Regard to their Measures
and Numbers, and (as from thence may be shown) sometimes of the Words themselves: nor is there any certain
means to redresse this Omission, by comparing them with the Authors out of which he took them, since few of those
are extant, neither doth he (as he professeth to have done) affix the Names of the Authors to the several Fragments,
except to some few at the beginning; However, we shall give them here according to his Edition, that being the most
perfect; together with such Additions as we meet withall else where, and some Conjectures to supply the Defect we
mention'd.
And whhereas many of these Oracles are so Broken and Obscure, that they may at first sight seem rather Ridiculous
than Weighty, yet he who shall consider, that as many of them as are explain'd by Pletho, Psellus, and others, would
without those Explications seem no lesse absurd than the rest, but being explain'd disclose the Learning of the
Chaldæans in a profound and extraordinary manner, will easily believe all the rest (even those which appear least
intelligible) to be of the same kind, and consequently ought no more to have been omitted than any of the rest.

NOTES
a.
Beza.
b.
Clam. Strom.
c.
vit. plotin.
d.
de Myst. Ægypt.
e.
Epist.
f.
Joseph contra Apion. I.
g.
Suid. in voce Julianus.
h.
De urb.
i.
Procl. in Tim.
k.
Zoi. pag. 4 b.
l.
Philos. barbar.
m.
pag.
[p. 28]
THE ORACLES OF
ZOROASTER
Collected by
Franciscus Patricius.
MONAD. DUAD. TRIAD.

Where the Paternal Monad is.
The Monad is enlarged, which generates two.
For the Duad sits by him, and glitters with Intellectual Sections.
And to govern all Things, and to Order every thing not Ordered,
For in the whole World shineth the Triad, over which the Monad Rules.
This Order is the beginning of all Section.
For the Mind of the Father said, that All things be cut into three,
Whose Will assented, and then All things were divided.
For the Mind of the Eternal Father said into three,
Governing all things by the Mind.
And there appeared in it [the Triad] Virtue and wisdome,
And Multiscient Verity.
This Way floweth the shape of the Triad, being præ-existent.
Not the first [Essence] but where they are measured.
For thou must conceive that all things serve these three Principles.
The first Course is sacred, but in the middle,
Another the third, aërial; which cherisheth the Earth in fire.
And fountain of fountains, and of all fountains.
The Matrix containing all things.
Thence abundantly springs forth the Generation of multivarious Matter.
Thence extracted a prester the flower of glowing fire,
Flashing into the Cavities of the Worlds: for all things from thence
Begin to extend downwards their admirable Beams.

FATHER. MIND.
The Father hath snatched away himself: neither
Hath he shut up his own fire in his Intellectual Power.
For the Father perfected All things, and deliver'd them over to the second Mind,
Which the whole Race of Men calls the First.
Light begotten of the Father; for he alone
[p. 29]
Having cropt the flower of the Mind from the Fathers Vigour.
For the paternal self-begotten Mind understanding [his] Work,
Sowed in all the firey Bond of Love,
That all things might continue loving for ever.
Neither those things which are intellectually context in the light of the Father in All things.
That being the Elements of the World they might persist in Love.
For it is the Bound of the paternal Depth, and the Fountain of the Intellectualls.
Neither went he forth, but abided in the paternal Depth,
And in the Adytum according to Divinely-nourished silence.
For the fire once above, shutteth not his Power
Into Matter by Actions, but by the Mind.
For the paternal Mind hath sowed Symbols through the World
Which understandeth intelligibles, and beautifieth ineffables.
Wholly Division and Indivisible.
By Mind he contains the Intelligibles, but introduceth Sense into the Worlds.

By Mind he contains the Intelligibles, but introduceth Soul into the Worlds.
MIND. INTELLIGIBLES. INTELLECTUALS.
And of the one Mind, the Intelligible [Mind]
For the Mind is not without the Intelligible; It exists not without it.
These are Intellectuals, and Intelligibles, which being understood, understand.
For the Intelligible is the Ailment of the Intelligent.
Learn the Intelligible, since it exists beyond the Mind.
And of the Mind which moves the Empyræal Heaven.
For the Framer of the fiery World is the Mind of the Mind.
You who know certainly the supermundane paternal Depth.
The Intelligible is predominant over all Section.
There is something Intelligible, which it behooves thee to understand with the flower of the Mind.
For if thou enclinest thy Mind, thou shalt understand this also;
Yet understanding something [of it] thou shalt not understand this wholly; for it is a Power
Of Circumlucid Strength, glittering with Intellectuall Sections. [Raies] [rays -JHP].
But it behooves not to consider this Intelligible with Vehemence of Intellection,
But with ample flame of the ample Mind, which measureth all things
Except this Intelligible: but it behooves to understand this.
[p. 30]
For if thou enclinest thy Mind, thou shalt understand this also,
Not fixedly, but having a pure turning Eye [thou must]
Extend the empty Mind of thy Soul towards the Intelligible,

That thou mayst learn the Intelligible, for it exists beyond the Mind.
But every Mind undeerstands this God; for the Mind is not
Without the Intelligible, neither is the Intelligible without the Mind.
To the intellectual Presters of the Intellectual fire, all things
By yielding are subservient to the persuasive Counsel of the Father.
And to understand, and alwayes to remain in a restlesse Whirling.
Fountains and Principles; to turn, and alwayes remain in a restlesse Whirling.
But insinuating into Worlds the Venerable Name in a sleeplesse whirling,
By reason of the terrible menace of the Father.
Under two Minds the Life-generating fountain of Souls is contained;
And the Maker, who self-operating framed the World.
Who sprang out of the first Mind.
Cloathing fire with fire, binding them together to mingle.
The fountainous Craters preserves the flower of his own fire.
He glittereth with Intellectual Sections, and filled all things with Love.
Like swarms they are carried, being broken,
About the Bodies of the World.
That things unfashioned may be fashioned,
What the Mind speaks, it speaks by understanding.
Power is with them, Mind is from Her.
JYNGES. IDÆAS. PRINCIPLES.
These being many ascend into the lucid Worlds.

Springing into them, and in which there are three Tops.
Beneath them lies the chief of Immaterialls.
Principles which have understood the intelligible Works of the Father.
Disclosed them in sensible Works as in Bodies;
Being (as it were) the Ferry-men betwixt the Father and Matter.
And producing manifest Images of unmanifest things,
And inscribing unmanifest things in the manifest frame of the World.
The Mind of the Father made a jarring Noise, understanding by Vigorous Counsel,
Omniform Idæa's; and flying out of one fountain
They spring forth; for from the Father was the Counsel and End,
By which they are connected to the Father, by alternate
Life from several Vehicles.
But they were divided, being by intellectual fire distributed
Into other intellectuals: for the King did set before the multiform World
An intellectual, incorruptable Pattern; this Print through the World he promoting, of whose form
According to which the World appeared
Beautified with all kinds of Idæa's; of which there is one fountain,
[p. 31]
Out of which come rushing forth others undistributed,
Being broken about the Bodies of the World, which through the vast Recesses,
Like swarms are carried round about every Way.
Intellectual Notions from the paternal fountain cropping the flower of fire.

In the Point of sleeplesse time, of this primigenious Idea.
The first self-budding fountain of the Father budded.
Intelligent Jynges do (themselves) also understand from the father:
By unspeakable Counsels being moved so as to understand.
HECATE. SYNOCHES. TELETARCHS.
For out of Him spring all
Implacable Thunders, and the Prester-receiving cavities
Of the Intirely-lucid strength of Father-begotten Hecate.
And He who beguirds (viz.) the flower of fire, and the strong
Spirit of the Poles fiery above.
He gave to his Presters that they should guard the Tops.
Mingling the power of his own strength in the Synoches,
Oh how the World hath Intellectual guides inflexible!
Because she is the Operatrix, because she is the Dispensatrix of Life-giving fire.
Because also it fills the Life producing bosome of Hecate.
And instills in the Synoches the enliving strength
Of potent fire.
But they are Guardians of the Works of the Father.
For he disguises himself, possessing
To be cloathed with the Print of Images.
The Teletarchs are comprehended with the Synoches.
To these Intellectual Presters of Intellectual fire,

All things are subservient.
But as many as serve the Material Synoches
Having put on the compleatly-armed Vigour of resounding Light.
With triple strength fortifying the Soul and the Mind.
To put into the Mind the Symbol of Variety.
And not to walk dispersedly on the Empyræal Channels;
But stiffely
These frame indivisibles, and sensibles,
And Corporiformes, and things destin’d to matter.
SOUL. NATURE.
For the Soule being a bright fire, by the power of the Father
Remaines Immortall, and is Mistris [Mistress -JHP] of Life;
And possesseth many Complections of the Cavities of the World:
For it is in Imitation of the Mind; but that which is born hath something of the Body.
[p. 32]
The Channels being intermix'd, she performs the Works of incorruptible Fire
Next the paternal Conceptions I (the Soul) dwell;
Warm, heating, all things; for he did put
The Mind in the Soul, the Soul in the dull Body.
Of us the Father of Gods and Men imposed,
Abundantly animating Light, Fire, Æther, Worlds.
For natural Works co-exist with the Intellectual Light of the Father, for the Soul which adorn'd the great

Heaven, and adorning with the Father.
But her Horns are fixed above,
But about the shoulders of the Goddesse, immense Nature is exalted.
Again, indefatigable Nature commands the Worlds and Works.
That Heaven drawing an Eternal Course may run.
And the swift Sun might come about the Center as he useth.
Look not into the fatal Name of this Nature.
THE WORLD.
The Maker who Operating by himself framed the World.
And there was another Bulk of fire,
By it self operating all things that the Body of the World might be perfected
That the World might be manifest, and not seem Membranous.
The whole World of Fire, Water, and Earth,
And all-nourishing Æther
The unexpressible Watch-words of the World.
One Life by another from the distributed Channels.
Passing from above to the opposite Part,
Through the Center of the Earth; and another fifth Middle:
Fiery Channel, where it descends to the material Channels.
Life-bringing fire.
Stirring himself up with the goad of resounding Light.
Another fountainous, which guides the Empyræal World.

The Center from which all (Lines) which way soever are equal.
For the paternal Mind sowed Symbols through the World.
For the Center of every one is carried betwixt the Fathers.
For it is in Imitation of the Mind, but that which is born hath something of the Body.
HEAVEN.
For the Father congregated seven Firmaments of the World;
Circumscribing Heaven in a round figure.
He fixed a great Company of inerratick Stars.
And he constituted a Septenary of erratick Animals.
Placing Earth in the middle, and the Water in the middle of the Earth,
[p. 33]
The Air above these.
He fixed a great Company of inerratic Stars,
To be carried not by laborious and troublesome Tension,
But a settlement which hath not Error,
He fixed a great Company of inerratic Stars,
Forcing fire to fire.
To be carried by a Settlement which hath not Error.
He constituted them six; casting into the midd'st,
The fire of the Sun,
Suspending their Disorder in well-ordered Lones.
For the Goddesse brings forth the great Sun, and the bright Moon.

O Æther, Son, Spirit, Guides of the Moon and of the Air;
And of the solar Circles, and of the Monthly clashings,
And of the Aerial Recesses.
The Melody of the Æther, and of the Passages of the Sun, and Moon, and of the Air
And the wide Air, and the Lunar Course, and the Pole of the Sun.
Collecting it, and receiving the Melody of the Æther,
And of the Sun, and of the Moon, and of all that are contained in the Air.
Fire, the Derivation of fire, and the Dispenser of fire;
His Hair pointed is seen by his native Light;
Hence comes Saturn.
The Sun Assessor beholding the pure Pole;
And the Ætherial Course, and the vast Motion of the Moon
And the Aerial fluxions.
And the great Sun, and the bright Moon.
TIME.
The Mundane God; Æternal, Infinite.
Young, and Old, of a Spiral form.
And another fountainous, who guides the Empyræal Heaven.
SOUL. BODY. MAN.
It behooves thee to hasten to the light, and to the beams of the Father;
From whence was sent to Thee a Soul cloathed with much Mind.
These things the Father conceived, and so the mortal was animated.

For the paternal mind sowed Symbols in souls;
Replenishing the Soul with profound Love.
For the Father of the Gods and Men placed the Mind in the Soul;
And in the Body he established You.
For all Divine things are Incorporeal.
But bodies are bound in them for your sakes.
Incorporeals not being able to contain the bodies.
[p. 34]
By reason of the Corporeal Nature in which you are concentrated.
And they are in God, attracting strong flames.
Descending from the Father, from which descending, the Soul
Crops of Empyreal fruits the soul-nourishing flower.
And therefore conceiving the Words of the Father
They avoid the audacious wing of fatal Destiny;
And though you see this Soul manumitted,
Yet the Father sends another to make up the Number.
Certainly, these are superlatively blessed above all
Souls; they are sent forth from Heaven to Earth,
And those rich Souls which have unexpressible fates;
As many of them (O King) as proceed from shining Thee, or from
Jove Himself, under the strong power of (his) thread.
Let the Immortal Depth of thy Soul be predominant; but all thy eyes

Extend upward.
Stoop not down to the dark World,
Beneath which continually lies a faithlesse Depth, and Hades
Dark all over, squallid, delighting in Images, unintelligible,
Præcipitous, Craggy, a Depth; alwayes Rolling,
Alwayes espousing an Opacous idle breathlesse Body.
And the Light-hating World, and the winding currents,
By which many things are swallowed up.
Seek Paradise;
Seek thou the way of the Soul, whence or by what Order
Having served the Body, to the same place from which thou didst flow.
Thou must rise up again, joyning Action to sacred speech,
Stoop not down, for a precipice lies below the Earth;
Drawing through the Ladder which hath seven steps, beneath which is the Throne of Necessity,
Enlarge not thou thy Destiny.
The soul of Men will in a manner clasp God to her self;
Having nothing mortal, she is wholly inebriated from God:
For she boasts Harmony, in which the mortal Body exists.
If thou extend the fiery Mind
To the work of piety, thou shalt preserve the fluxible body.
There is a room for the Image also in the Circumlucid place.
Every way to the unfashioned Soul stretch the rains of fire.
The fire-glowing Cogitation hath the first rank.

For the Mortal approaching the fire, shall have Light of God.
For to the slow Mortal the Gods are swift.
The Furies are stranglers of Men.
The burgeons, even of ill matter, are profitable and good.
Let hope nourish thee in the fiery Angelical Region.
But the paternal Mind accepts not her will,
Untill she go out of Oblivion, and pronounce a Word,
Inserting the rememberance of the pure paternal Symbol.
[p. 35]
To these he gave the docible Character of Life to be comprehended.
Those that were asleep he made fruitful by his own strength.
Defile not the Spirit, nor deepen a Superficies.
Leave not the Drosse of matter on a Præcipice.
Bring her not forth, lest going forth she have something.
The souls of those who quit the Body violently, are most pure.
The ungirders of the Soul, which give her breathing, are easie to be loosed.
In the side of sinister Hecate, there is a fountain of Virtue;
Which remains entire within, not omitting her Virginity.
O Man the machine of boldest Nature!
Subject not to thy Mind the vast measures of the Earth;
For the plant of Truth is not upon Earth.
Nor measure the Measures of the Sun, gathering together Canons;

He is moved by the Eternal Will of the Father, not for thy sake.
Let alone the swift course of the Moon; she runs ever by the impulse of Necessity.
The progression of the Stars was not brought forth for thy sake.
The ætherial wide flight of Birds is not veracious.
And the Dissections of Entrails and Victims, all these are toyes,
The supports of gainfull cheats; fly thou these,
If thou intend to open the sacred Paradise of Piety
Where Virtue, Wisdome, and Æquity are assembled.
For thy Vessel the Beasts of the Earth shall inhabit.
These the Earth bewails, even to their Children.
DÆMONS. RITES.
Nature persuades there are pure Dæmons;
The burgeons, even of ill matter, are profitable and good,
But these things I revolve in the recluse Temples of my mind,
Extending the like fire sparklingly into the spacious Air
Or fire unfigured, a voice issuing forth.
Or fire abundant, whizzing and winding about the Earth,
But also to see a Horse more glittering than Light.
Or a Boy on [thy] shoulders riding on a Horse,
Fiery or adorned with Gold, or devested,
Or shooting and standing on [thy] shoulders.
If thou speak often to me, thou shalt see absolutely that which is spoken:

For then neither appears the Coelestial concave Bulk,
Nor do the Stars shine; the Light of the Moon is cover'd,
The Earth stands not still, but all things appear Thunder.
Invoke not the self-conspicuous Image of Nature;
For thou must not behold these before thy Body be initiated.
When soothing souls they alwayes seduce them from these Myteries.
Certainly out of the cavities of the Earth spring Terrestial Dogs,
[p. 36]
Which show no true signe to mortal Man.
Labour about the Hecatick Strophalus
Never change barbarous Names;
For there are Names in every Nation given from God,
Which have an unspeakable power in Rites.
When thou seest a sacred fire without form,
Shining flashingly through the Depths of the World,
Hear the voice of Fire.
[p. 37]
PLETHO [Plethon]
HIS
EXPOSITION

Of the more obscure passages in these Oracles.
[For a translation of Plethon's Summary of the Doctrines of Zoroaster and Plato see Darien C. DeBolt, 'George Gemistos Plethon on
God: Heterodoxy in Defense of Orthodoxy'.]
"Seek thou the way of the Soul, whence or by what Order

Having served the body, to the same order from which thou didst flow.
Thou mayst rise up againe; joyning action to sacred speech." /
The Magi that are followers of Zoroaster, as also many others, hold that the Human Soul is immortal; and descended
from above to serve the mortal Body, that is, to operate therein for a certain time; and to Animate, and Adorn it to
her power; and then returns to the place from which she came. And whereas there are many Mansions there for the
Soul, one wholly-bright, another wholly dark, others betwixt both, partly-bright, partly-dark: The Soul, being
descended from that which is wholly-bright, into the Body, if she perform her Office well, runs back into the same
place; but if not well, she retires into worse Mansions, according to the things which she hath done in Life. The
Oracle therefore sayeth, seek thou the Souls path, or the way by which the Soul flowed into thee; or by what course
(viz of Life) having performed thy charge toward the Body, thou mayst Mount up to the same place from which thou
didst flow down, viz. the same Track of the Soul, joyning action to sacred speech. By sacred speech, he understands
that which concerns Divine Worship; by action, Divine Rites. The Oracle therefore sayeth, that to this Exaltation of
the Soul, both speech concerning Divine Worship (Prayers,) and Religious Rites (Sacrifices) are requisite.
[p. 38]
"Stoop not down, for a præcipice lies below on the Earth,

Drawing through the Ladder which hath seven steps; beneath which
Is the Throne of Necessity." /
He calls the Descention into wickednesse, and misery, a Precipice; the Terrestrial and Mortasl Body, the Earth: for
by the Earth he understands mortal Nature, as by the fire frequently the Divine; by the place with seven Wayes, he
means Fate dependant on the Planets, beneath which there is seated a certain dire and unalterable Necessity: The
Oracle therefore adviseth, that thou stoop not down towards the mortal Body, which being Subject only to the Fate,
which proceeds from the Planets, may be reckon'd amongst those things which are at our Arbitrement: for thou wilt
be unhappy if thou stoop down wholly to the Body, and unfortunate and continually failing of thy Desires, in regard
of the Necessity which is annex'd to the Body.
"For thy Vessel the Beasts of the Earth shall inhabit." /
The Vessel of thy Soul, that is this mortal Body, shall be inhabited by Worms and other vile Creatures.
"Enlarge not Thou thy Destiny." /

Endeavour not to encrease thy Fate, or to do more then is given thee in charge, for thou wilt not be able.
"For nothing proceeds from the paternal principality imperfect." /
For from the paternal Power, which is, that of the supream God, nothing proceedeth imperfect, so as thou thy selfe
mightest compleat it; for all things proceeding from thence are perfect; as appears, in that they tend to the perfection
of the Universe.
"But the Paternal Mind accepts not her will,

Untill she go out of Oblivion, and pronounce a Word,
Inserting the remembrance of the pure paternal Symbol." /
The Paternal Mind, (viz. the Second God and ready Maker of the Soul) admits not her Will or Desire untill she come
out of [p. 39] the Oblivion, which she contracted by Connexion with the Body; and untill she speak a certain Word,
or conceive in her thoughts a certain Speech, calling to remembrance the paternal Divine Symbol or Watch-word,
this is the pursuit of the good which the Soul calling to remembrance, hereby becomes most acceptable to Her
Maker.
"It behooves thee to hasten to the Light, and to the beams of the Father:
from whence there was sent to thee a Soul endued with much mind." /
The Light and splendour of the Father is that Mansion of the Soul which is circumlucid, from whence the Soul
array'd with much of mind was sent hither, wherefore We must hasten to return to the same Light.
"These the Earth bewails, even to their Children." /
Those who hasten not to the Light, from which their Soul was sent to them, the Earth or mortal Nature bewails, for
that they being sent hither to Adorn her, not only not adorn her, but also blemish themselves by Living wickedly;
moreover the Wickednesse of the Parents is transmitted to the Children, corrupted by them through ill Education.
"The unguirders of the Soul, which give her breathing, are easie to be loosed." /
The Reasons which expell the Soul from Wickednesse, and give her breathing, are easie to be untied; and the
Oblivion which keeps them in, is easily put off.
"In the side of the sinister bed there is a fountain of Virtue:

Which remains entire within; not emitting her Virginity" /

In the left side of thy Bed, there is the Power or Fountain of Virtue, residing wholly within, and never casting off her
Virginity, or Nature void of Passion: for there is alwayes in us the power of Virtue without passion which cannot be
put off; although her Energy or Activity may be interrupted: he saith the power of Virtue is placed on the left side,
because her Activity is seated on the [p. 40] right: by the Bed is meant the seat of the Soul, subject to her several
Habits.
"The soul of Man will, in a manner, clasp God to her self.

Having nothing mortal, she is wholly inebriated from God
Foir she boasts Harmony, in which the mortal Body consists." /
The human Soul will in a manner clasp God, and joyn him strictly to her self, (who is her continual Defence) by
resembling him as much as she can possibly; having nothing mortal within her, she is wholly drench'd in Divinity, or
replenished with Divine goods, for though she is fetter'd to this mortal Body, yet she glories in the Harmony or
Union in which the mortal Body exists; that is, she is not ashamed of it, but thinks well of her self for it; as being a
Cause, and affording to the Universe, that, As Mortals are united with immortals in Man, So the Universe is adorned
with one Harmony.
"Because the Soul being a bright fire by the power of the Father;
Remains immortal, and is Mistresse of Life,
And possesseth many Completions of the cavities of the World." /
The second God, who first before all other things proceeded from the Father and supream God, these Oracles call all
along, The power of the Father, and his intellectual Power, and the paternal Mind. He sayeth therefore, that the Soul
procreated by this power of the Father, is a bright fire, that is, a Divine and Intellectual Essence, and persisteth
immortal through the Divinity of its Essence, and is Mistresse of Life, viz. of her self, possessing Life which cannot
be taken away from her; for, how can we be said to be Masters of such things, as may be taken from us, seeing the
use of them is only allowed us? but of those things which cannot be taken from us, We are absolute Masters: The
Soul according to her own Eternity, possesseth many Rooms in the Receptacles of the World, or divers places in the
World, which according as she hath led her Life past is allotted to every One.
[p. 41]
"Seek Paradise." /
The circumlucid Mansion of the Soul.
"Defile not the Spirit nor deepen a Superficies." /
The Followers of Pythagoras and Plato conceive the Soul to be a Substance not wholly separate from all Body, nor
wholly inseparate; but partly separate, partly inseparate; separable potentially, but ever inseparate actually. For they

assert three kinds of Forms, One wholly separate from matter, the Supercelestial Intelligences; another wholly
inseparable from matter, having a Substancw not subsistent by it self but dependant on matter; together with which
Matter, which is somtime dissolved by reason of its nature subject to Mutation, this kind of Soul is dissolved also
and perisheth: this kind they hold to be wholly irrational. Betwixt these they place a middle kind, the rational Soul,
differing from the Supercelestiall Intelligences, for that it alwayes co-exists which Matter; and from the irrational
kind, for that it is not dependant on matter; but, on the contrary, matter it is depentant on it, and it hath a proper
substance potentially subsistent by it self; it is also indivisible, as well as the supercelestial Intelligences, and
performing some works in some manner allyed to theirs, being it self also busied in the knowledge and
contemplation of beings even unto the Supreme God, and for this reason is incorruptible. This kind of Soul is
alwayes co-existent with an Ætheriai Body as it's Vehiculum, which she by continual approximation maketh also
immortal: neither is this her Vehiculum inanimate in it selfe, but is it self animated with the other species of the Soul
the irrational, (which the Wise call the Image of the rational Soul) adorned with Fantasie and Sense which seeth and
hears it self whole through whole, and is furnished with all the Senses and with all the rest of the irrational faculties
of the Soul. Thus by the principal faculty of this Body, Phantasie, the rational Soul, is continually joyned to such a
Body and by such a Body sometimes the humane Soul is joyned with a Mortal Body by a certain affinity of Nature,
the whole being infolded in the whole enlivening Spirit of the Embryon. This Vehiculum it selfe being of the nature
of a Spirit. The Dæmons Souls differ not much from the humane, onely they are more noble and use more noble
Vehicles: Moreover, they cannot be mingled with corruptible Nature: Likewise the Souls of the Starres are much
better than the Dæmons, and use better Vehicules; are Bodies splendid by reason of the greatnesse of the operative
faculty: These Doctrines concerning the Soul the Magi, followers of Zoroastres, seem to have used long before.
Defile not this kind of Spirit of the Soul, sayeth the Oracle, nor deepen it being a superficies; He calls it Superficies,
not as if it had not a triple Dimension [p. 42] for it is a Body, but to signifie its extraordinary rarity: nor make it
become grosse by accession of more matter to its Bulk: for this Spirit of the Soul becomes grosse, if it declines too
much towards the mortal Body.
"There is a room for the Image also in the circumlucid place." /
He calls the Image of the Soul that part which being it self voyd of irrational, is joyned to the rational part, and
depends upon the Vehicle thereof: now he saith that this kind of Image hath a part in the circumlucid Region; for the
Soul never layeth down the Vehicle adherent to her.
"Leave not the drosse of matter on a Precipice." /
He calls the mortal Body the Drosse of matter, and exhorteth that We neglect it not being ill affected, but take care
of it whilst it is in this life, to preserve it in Health as much as possible, and that it may be pure, and in all things else
correspond with the Soul.
"Carry not forth, lest going forth she have something." /
Carry not forth, meaning the Soul, out of the mortal Body lest by going forth thou incurre some danger, implying as
much as to carry her forth beyond the lawes of Nature.

"If thou extend the fiery mind to the work of Piety, thou shalt preserve the
flexible Body." /
Extending up thy divine Mind to the Exercise of Piety or to religiou Rites, and thou shalt preserve the mortal Body
more sound by performing these Rites.
"Certainly out of the cavities of the Earth spring terrestrial Dogs;

Which show no true signe to mortal Man." /
Sometimes to many initiated Persons there appear, whilst they are sacrificing, some Apparitions in the shape of
Doggs and several other figures. Now the Oracle saith, that these issue out of the Receptacles of the Earth, that is,
out of the terresrial and mortal Body, and [p. 43] the irrational Passions planted in it which are not yet sufficiently
adorned with Reason, these are Apparitions of the passions of the Soul in performing divine Rites; meer appearances
having no substance, and therefore not signifying any thing true.
"Nature perswadeth that Dæmons are pure;

The bourgeons even of ill matter, are profitable and good." /
Nature or natural Reason perswadeth that Dæmons are Sacred, and that all things proceeding from God who is in
himself good are beneficial; and the very bloomings of ill Matter, or the forms dependant upon Matter are such: also
he calls Matter ill, not as to it's substance, for how can the subtance be bad the bloomings whereof are beneficial and
good? but for that it is ranked last among the substance; and is the least participant of good, which littlenesse of
good is here exprest by the Word ill: now the Oracle meanes that if the bloomings of ill matter viz. of the last of
substances are good, much more are the Dæmons such, who are in an excellent Rank as partaking of rational Nature
and being not mixed with mortal Nature.
"The furies are Stranglers of Men." /
The furies or the Vindictive Dæmons clasp Men close, or restain and drive them from Vice and excite them to
Vertue.
"Let the immortal depth of the soul be prædominan; but all thy Eyes
Extend quite upward" /
Let the divine depth of thy Soul governe, and lift thou all thy Eyes or all thy knowing faculties Upward.
"O Man, the machine of boldest Nature" /
He calls Man the Machine of boldest Nature, because he attempts great things.

"If thou speak often to me, thou shalt see absolutely that which is spoken;
For there neither appears the cælestial concave bulk; [p. 44]
Nor do the Stars shine: the light of the Moon is covered,
The Earth stands not still, but all things appear Thunder." /
The Oracle speaks as from God to an initiated Person, If thou often speak to me or call me, thou shalt see that which
thou speakest, viz. Me whom thou callest every where: for then thou shalt perceive nothing but Thunder all about
fire gliding up and down all over the World.
"Call not on the self-conspicuous image of Nature." /
Seek not to behold the self-seeing Image of Nature, viz. of the Nature of God, which is not visible to our Eyes: but
those things which appear to initiated Persons, as Thunder, Lightning, and all else whatsoever, are only Symbols or
Signes, not the Nature of God.
"Every way to the unfashioned Soul stretch out the reins of fire." /
Draw unto thy selfe every way the reins of fire which appear to thee when thou art sacrificing with a sincere Soul;
viz. a simple and not of various habits.
"When thou seest a sacred fire, without form,

Shining flashingly through the depths of the World
Hear the voice of Fire." /
When thou beholdest the divine fire voyd of figure brightly gliding up and down the world and graciously smiling,
listen to this Voice as bringing a most perfect Prascence.
"The Paternal mind hath implanted Symbols in Souls." /
The Paternal Mind viz. the sedulous Maker of the Substance of the Soul, hath ingrafted Symbols or the Images of
Intelligibles in Souls, by which every Soul possesseth in her self the reasons of beings.
[p. 45]
"Learn the intelligible, for as much as it exists beyond thy Mind." /

Learn the Intelligible, because it exists beyond thy Mind, viz. actually; for; though the Images of intellectual things
are planted in thee by the Maker of All, yet they are but potentially in thy Soul; but it behooves thee to have actually
the knowledge of the Intelligible.
"There is a certain Intelligible which it behooves thee to comprehend with the

flower of thy Mind." /
The Supream God, who, is perfectly One, is not conceived after the same manner as other things, but by the flower
of the Mind, that is, the Supream and singular Part of our understanding.
"For the Father perfected all things and delivered them over to the
Second Mind, which the Nations of Men call the First." /
The Father perfected All things, viz. the Intelligible Species, (for they are absolute and perfect) and delivered them
over to the second God next him to rule and guide them: whence if anything be brought forth by this god, and
formed after the likenesse of Him, and the other intelligible Substance, it proceeds from the Supream Father; This
other God Men esteem the First, that is they who think him the Maker of the World, to whom there is none
Superiour.
"Intelligent Jynges do themselves also understand from the Father;

By unspeakable counsels being mooved so as to understand." /
He calls Jynges the Intellectual Species which are conceived by the Father; they themselves also being conceptive,
and exciting conceptions or Notions, by unspeakable or unutterable Counsells: by Motion here is understood
Intellection not transition, but simply the habitude to Notions so as unspeakable Counsels is as much as unmooved,
for speaking consists in Motion: the meaning is this, that these Species are immoveable and have a habitude to
Notions not transciently as the Soul.
[p. 46]
"Oh how the World hath intellectual Guides inflexible?" /
The most excellent of the Intelligible Species, and of those which are brought down by the Immortals in this
Heaven, he calls the Intellectual Guides of the World; the Coryphæus of whom he conceives to be a God, which is
the second from the Father. The Oracle saying that the World hath inflexible Guides, meanes that it is incorruptible.
"The Father hath snatched away himself;

Neither hath he shut up his own fire in his Intellectual power." /

The Father made himself exempt from all others, not including himself neither in his own Intellectuall Power, not in
the second God who is next him; or liiting his own Fire his own Divinity; for it is absolutely ungenerate, and it self
existing by it self; so that his Divinity is exempt from all others; neither is it communicable to any other, although it
be loved of all: That he communicates not himself, is not out of envy, but only by reason of the impossibility of the
thing.
"The Father infuseth not fear but perswasion." /
The Father makes an impression of fear, but infuseth perswasion or love, for He being extreamly good, is not the
cause of ill to any, so as to be dreadful; but is the cause of all good to all; whence he is loved of all.
These Oracles of Zoroaster many Eminent Persons have

confirmed by following the like opinions;
especially the Pythagoreans
and Platonists.
PSELLUS
His
EXPOSITION
of the Oracles.
"There is a room for the Image also in the Circumlucid place." /
Images, [gif], with the Philosopher, are those things which are connatural to things more Excellent then themselves,
and are worse then they; as the Mind is connatural to God, and the rational Soul to the Mind, and Nature to the
rational Soul, and the Body to Nature, and Matter to the Body: The Image of God is the Mind; of the Mind, the
rational Soul; of the rational Soul, the Irrational; of the Irrational, Nature; of Nature, the Body; of the Body, Matter.
Here the Chaldaick Oracle calleth the irrational Soul the Image of the rational, for it is connatural to it in Man, and
yet worse then it. It sayeth, moreover, that there is a part assigned to the Image in the circumlucid Region, that is to
say, the irrational Soul, which is the Image of the rational Soul, being purified by Vertues in this Life, after the
Dissolution of the human Life, ascends to the place above the Moon, and receives its Lot in the Circumlucid place,
that is, which shineth on every side, and is splendid throughout; for the Place beneath the Moon is circum-nebulous,
that is, dark on every side: but the Lunary, partly Lucid, and partly Dark, that is, one half bright, the other half dark;

but the place above the Moon is circumlucid or bright throughout. Now the Oracle saith, that the circumlucid Place,
is not design'd only for the rational Soul, but for its Image also, or the irrational Soul is destin'd to the circumlucid
place, when as it cometh out of the Body bright and pure, for the Græcian Doctrine asserting the irrational Soul to be
immortal, also exalts it up to the Elements under the Moon: but the Chaldaick Oracle, it being pure and unanimous
with the rational Soul, seats it in this circumlucid Region above the Moon. These are the Doctrines of the
Chaldæans.
[p. 48]
"Leave not the Dregs of matter on a precipice." /
By Dregs of Matter, the Oracle understands the Body of Man consisting of the four Elements, it speaks to the
Disciple by way of Instruction and Exhortation, thus, Not only raise up thy Soul to God, and procure that it may rise
above the Confusion of Life; but, if it be possible, leave not the Body wherewith thou art cloathed, (and which is
dregs of Matter, that is, a thing neglected and rejected, the sport of Matter) in the inferiour World: for this Place, the
Oracle calls a Præcipice. Our Soul being darted down hither from heaven, as from a sublime place. It exhorteth
therefore, that we refine the Body (which he understands by the Dregs of Matter) by Divine fire, or that, being
stripped, we raise it up to the Æther; or that we be Exalted by God to a place Immaterial and Incorporeal, or
Corporeal but Ætherial or Cælestial, which Elias the Thisbite attained; and, before him, Enoch, being Translated
from this Life into a more Divine Condition, not leaving the dregs of Matter, or their Body, in a precipice; the
Precipice is, as we said, the Terrestrial Region.
"Bring not forth, lest going forth she have something." /
This Oracle is recited by Plotinus in his Book of the Eduction of the irrational Soul; it is an Excellent and
Transcendent Exhortation. It adviseth, that a Man busie not himself about the going forth of the Soul, nor take care
how it shall go out of the Body; but remit the Businesse of its dissolution to the Course of Nature; for, Anxiety and
Solicitude about the Solution of the Body, and the Education of the Soul out of it, draws away the Soul from better
Cogitations, and busieth it in such cares that the Soul cannot be perfectly purifyed; for if Death come upon us at
such time as we are busied about this Dissolution, the Soul goeth forth not quite free, but retaining something of a
passionate Life. Passion the Chaldæan defines, A Mans sollicitous thinking of Death; for we ought not to think of
any thing, but of the more Excellent Illuminations; neither concerning these ought we to be sollicitous, but resigning
our selves to the Angelical and Diviner powers, which raise us up, and shutting up all the Organs of Sense in the
Body and in the Soul also without Distractive cares and sollicitudes, We must follow God, who calls us.
Some interpret this Oracle more simply; Bring it not out lest it go forth, having something: that is, Anticipate not thy
natural Death, although thou be wholly given up to Philosophy; for as ~~t thou hast not a compleat Expiation; So
that if the Soul passe [p. 49] out of the Body by that way of Educting, it will go forth retaining something of mortal
Life: for if we Men are in the Body, as in a Prison, (as Plato saith,) certainly no Man can kill himself, but must
expect till God shall send a Necessity.
"Subject not to thy Mind the vast measures of the Earth:

For the plant of Truth is not upon the Earth.
Nor measure the measures of the Sun, gathering together Canons:

He is moved by the Eternal will of the Father, not for thy sake.
Let alone the swift course of the Moon: she runs ever by the impulse of
Necessity.
The progression of the Stars was not brought forth for thy sake.
The ætherial broad-footed Flight of Birds is not veracious:
And the Dissections of Entrails and Victims, all these are toyes,
The supports of gainful Cheats. Fly thou those,
If thou intend to open the sacred Paradise of piety,
Where Virtue, Wisdom, and Equity are assembled." /
The Chaldæan withdraws the Disciple from all Græcian Wisdome, and teacheth him to adhere only to God, subject
not (saith he) to thy Mind the vast Measure of the Earth; for the plant of Truth is not upon Earth; that is, Enquire not
sollicitously the vast measures of the Earth, as Geographers use to do, measuring the Earth; for the seed of Truth is
not in the Earth. Nor measure the Measures of the Sun, gathering together Canons; He is moved by the æternal will
of the Father, not for thy sake, That is, Busie not thy self about the Motion and Doctrine of the Stars, for they move
not for thy sake, but are perpetually moved according go the Will of God; let alone the swift course of the Moon, she
runs ever by the impulse of Necessity, That is, enquire not anxiously the rolling motion of the Moon, for she runs not
for thy sake, but is impelled by a greater Necessity. The Progression of the Stars was not brought forth for thy sake;
that is, the Leaders of the fixed Stars and the Planets received not their Essence for thy sake. The ætherial broad-
footed flight of birds is not veracious; that is, the Art concerning Birds flying in the Air, called Augury, observing
their Flight, Notes, and Pearching, is not true.
"..." /
Author: Stanley, Thomas, 1625-1678.
Title: The history of the Chaldaick philosophy <microform> / by

Thomas Stanley.
Published: London : Printed for Thomas Dring ..., 1662.
Description: <6>, 91, 68, <35> p.
Subjects, Library of Congress :

Philosophy, Ancient--Early works to 1800.
Zoroastrianism--Early works to 1800.
Contributors: Stanley, Thomas, 1625-1678. Chaldaick oracles of Zoroaster.

Series: Early English books, 1641-1700 ; 826:2.
Notes: Reproduction of original in Huntington Library.

With: "The Chaldaick oracles of Zoroaster and his followers
..., London : Printed for Thomas Dring, 1661", poems in
Greek, Latin and English translations.
Table of contents: p. <1>-<8>
Indices: p. <9>-<35>
Microfilm. Ann Arbor, Mich. : University Microfilms
International, 1978. 1 microfilm reel ; 35 mm. (Early
English books, 1641-1700 ; 826:2)
References: Wing S5240
------------------------------------------------------------------------------
LOCATION: Univ of MN, WILSON Annex Sub-Basement
CALL NUMBER: Mfilm 1771 826:2.
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Athanasius Kircher: Oedipus Aegyptiacus: Sigillum

Aemeth
(Rome, 1652-4, pp. 479-81.)
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authorization is strictly prohibited. All materials are copyrighted and are not in the public domain. Copying of materials
on the Twilit Grotto Esoteric Archives Web pages is not permitted.
Amuleti alterius Cabalistici heptagoni Interpretatio.
Hoc amuletum heptagonum circulo inclusum Veneri dicatum est, vti in Arithmetica hieroglyphica ostendimus. In
circuitu signatæ sunt 72 literæ ex Cabala extractæ, quarum vnaquæque Angelum ex 72 indicat; de quibus vide Cabalam
Hebræorum fol. 275. Quis hîc prima fronte non rideat maleferiatorum hominum stoliditatem, dum ineptijs huiusmodi
Cabalisticis pessimè in Latinas literas transformatis, tantam tamen fidem habent, vt earum ope montes etiam se
transferre posse, sibi persuadeant? Sed quoniam Diabolus humani generis hostis nihil agit, nisi quòd in contumeliam
Christi hominumque perniciem cedat; hinc ad Satanicam nequitiam tegendam, data opera, attributa Christi in cornibus
heptagoni ponunt, id est, Angelus tenebrarum sub forma lucis sese exhibet; sunt autem sequentia attributa. Intra cornu
AB, intra quadratum singulis Crucis angulis quatuor literæ insertæ spectantur a.g.l.a. quod Hebraicum nomen est, & in
Cabala celeberrimum , quod expansè idem significat ac,
Tu fortis in æternum Domine: Si enim [480] capitales
singularum vocum literas in vnum iunxeris, prodibit nomen Agla, vti quadratum ostendit. Intra cornu BC
ponitur Eli, id est, Deus meus.
http://www.esotericarchives.com/juratus/kircher.htm (1 of 3) [23.07.2001 01:04:28]

Intra cornu CD ponitur Eloi, quod tamet si idem prorsus cum præcedente significet, tanquam diuersum tamen
quidpiam posuerunt; vt vel hinc horum nebulonum supinam ignorantiam & inscitiam colligas. Intra DE Christus,
deinde Sother, quod Græcè Saluatorem significat, nè verminosum machinamentum Græcâ voce carerer. Sequuntur
postea Adonay & Sadai; illud Dominum, hoc Omnipotentem notat. Atque hæc sunt septem attributa Christi, quibus
subiungunt septem Veneris Intelligentias, quæ sunt Cafziel, Satquiel, Samaël, Raphaël, Mahel, Michaël, Gabriel;
quæ vocabula Hebraica passim translata sunt; vt vel ex hoc ipso appareat, à Deo bonisque Angelis emanare minimè
posse, quod tam turpiter, non nisi ab omnis turpitudinis Cacodæmone, transformatum est: talia sunt in heptagoni

lateribus inscripta, verius ex culina Diaboli, quàm ex Cabala translata vocabula. Inscribunt tandem huic heptagono
pentagonum, in cuius centro litera T symbolum salutis; circa quod cùm has literas υγεια scribere debuissent, bestijs
tamen inscitiores has supposuerunt e e e e y. Intra triangula verò ex Arabum amuletaria officina ponuntur yl, al, le, al,
um, corruptissimè vti omnia alia; volebant enim illud Arabicum exprimere la alla ella alla,
non est Deus nisi Deus, quod dum pronunciare nequirent, illorum loco dicta inconcinnissima verba posuerunt, yl, al, le,
al, um: sed quid sibi velint duo verba, um, explico. In dicto Arabum pronunciato semper hæ
voces sequuntur, Mahumet rassul alla; atque harum capitales literas referunt um.
vt vel ex hoc colligas, quantis modis illudat Dæmon incautis hominibus, vt dum Christiani esse volunt, occultè [481]
Mahumetanismum profiteantur; in hoc enim vnico Amuleto quatuor sectarum, Iudaicæ, Christianæ, Mahumetanæ,
Paganæ, ab ijs, qui illud portant, fit professio, idque occulto pacto Dæmonis, ad Christianæ religionis contumeliam ea
de causa instituto. Sed quid pentagonum sibi velit, expono. Pentagonum Veteres, vti in Arithmetica docuimus, Marti,
vti & heptagonum Veneri dedicarunt; quo quidem indicabant, neminem Venerem possidere, qui priùs Martem non
attraxisset; de quibus in Astrologia Ægyptiaca susiùs; hoc enim pentagono victoriam in omnibus sibi spondebant. Porrò
finis huius Amuleti erat, amorem & beneuolentiam omnium, & consequenter carnalium desideriorum plenam
fruitionem, victoriamque contra omnia aduersa eius gestatione obtinere; quod ex adiuratione quam pronunciare solent,
quã & Deum, & Angelos, veriùs Cacodæmones cum inuocatione Veneris aut Martis sacrilego & impio ritu sollicitare
solent, patet, quam &, nè Christianæ aures vulnerentur, consultò omitto. Quicunque itaque huiusmodi possederit farinæ
Amuletum, illud non naturale, non Diuinum aut Angelicum, sed immediatum Diabolicæ machinationis opus se
possidere sibi persuadeat, non nisi cum æterna animæ ruina vsurpandum.

Ars Notoria
Twilit Grotto -- Esoteric Archives Contents Prev Ars Notoria Next timeline
Ars Notoria
Introduction
The Ars Notoria is a Medieval Grimoire of the 'Solomonic Cycle'. Many Latin manuscripts are extant, the
oldest are dated thirteenth century, and possibly earlier. Like Liber Juratus (also thirteenth century), the text
centers around an even older collection of orations or prayers which are interspersed with magical words. The
orations in Ars Notoria and those in Liber Juratus are closely related, and suggest to me a common oral
tradition. The orations in both works are said to have mystical properties which can impart communion with
God and instant knowledge of divine and human arts and sciences.
Robert Turner's 1657 edition of the Ars Notoria is evidently his own translation from the Latin.
http://www.esotericarchives.com/notoria/notoria.htm (1 of 45) [23.07.2001 01:05:18]

Ars Notoria

Ars Notoria
Ars Notoria:
THE
NOTORY ART
OF
SOLOMON,
Shewing the
CABALISTICAL KEY
Of : Magical Operations
The liberal Sciences,
Divine Revelation, and
The Art of Memory.
--------------------------
Written originally in Latine, and now

Englished by ROBERT TURNER
--------------------------
London, Printed by F. Cottrel, and are to be sold by Martha Harison, at the Lamb at the East-end of Pauls. 1657.
The Epistle Dedicatory.

To his Ingenious and respected friend Mr. William Ryves, of St. Saviours Southwark, Student in Physick and
Astrology.
Sir.
T He deep inspection and dove-like piercing Eye of your apprehension into the deepest Cabinets of Natures
Arcana's, allures me (if I had no other attractive Magnetick engagements,) to set this Optick before your sight:
not that it will make any addition to your knowledge; but by the fortitude of your judgment, be walled against
the art-condemning and virtue-despising Calumniators. I know the candor of your Ingenuity will plead my
excuse, and save me from that labour; resting to be

Ars Notoria
Your real affectionate Friend,

Little Brittain, die . in . 6.49.16,6.
ROBERT TURNER.
To the Ingenious
READERS.
A Mongst the rest of the labours of my long Winter hours, be pleased to accept of this as a flower of the
Sun; which I have transplanted from the copious Roman banks into the English soyle; where I hope it will
fruitfully spread its branches, and prove not a perishing gourd, but a continual green Laurel, which Authors
say is the plant of the good Angel, and defends all persons neer its shade from the Penetrating blasts of
Thunder and Lightening; so will this be a flower fit for every man's Garden; its virtues will soon be known, if
practised, and the blasts of vice dispersed: its subject is too sublime to be exprest. Let not the carping Momi,
nor envious black-jaw'd Zoili rayl; let not the ignorant bark at that which they know not; here they learn no
such lesson: and against their Calumnies, the book I thus vindicate: quod potest per fidem intelligi, & non
aliter, & per fidem in eo operare potes.
,
&c. Heb. 11. &c. and my own intention I thus demonstrate; Dico coram omnipotenti Deo, & coram Jesu
Christo unigento Filio ejus, qui judicaturus est vivos & mortuous; quod omnia & singula quæ in hoc opere
dixi, omnesque hujus Scientiæ vel artis proprietates, & universa quæ ad ejus speculationem pertinent, vel in
hoc Volumine continenter, veris & naturalibus principiis innituntur, fuintque cum Deo & bona Conscientia,
sine injuria Christianæ fidei, cum integritate; sine superstitione vel Idololatria quacunque, & non dedeceant
virum sapientem Christianum bonum atque fidelem; Nam & ego Christianus sum, baptizatus in nomine
Patris, &c. quam fidem cum Dei auxilio quam diu vixero firmiter inviolatam tenebo; Procul ergo absit a me,
discere aut scribere aliquid Christianæ fidei & puritati contrarium, sanctis moribus noxium, aut quomodolibet
adversum. Deum timeo & in ejus cultum Juravi, a quo nec vivus nec (ut confido) mortuus separabor: This
small treatise I therefore commend to all the lovers of art and learning, in which I hope they will attain their
desires, quantum a Deo concessi erit; so that I hope I have not cast a Pearle before the swine, but set a glasse
before the grateful doves.

Ars Notoria
12 March 1656.
ROBERT TURNER.
[Introduction from H: It is called the Notory Art because in certain breif notes it teacheth and comprehendeth
the knowledge of all arts. This fifth part is a books of orations and prayers that wise Solomon used upon the
altar in the temple, called Ars Nova, & was revealed to Solomon by the holy angel of God called Michael and
he also received many breif notes written by the finger of god which was delivered to him by the said angel
with thunder claps, without which notes King Solomon had never obtained his great knowledge from those
notes it is called the notary art.
* This is a flower of the sun (as Dr. Rudd calls it) fit for every mans garden; its vertues will soon be knowne if
practised, and the blasts of vice dispersed. Its subject is too sublime to be expresed quod portess per fidem
intelligi et non aliter et perfidem in es sporare potes.
And Dr. Rudd saith in vindication of this book and himselfe - Dies coram omnipotenti Deo, et coram Jesu
Christo unigenito~ filio ejus qui judicaturus est vivos it mortuos quod omnia et singula que in hoc opore dixi,
onmes qui hujus Scientia vol artis proprie fates, & unicorsa que ad ojus speculationem portinent, veris et
naturalibus principus innituntur, feuntque~ cum Deo et bona conscientia, sino injuria Chrithanes fidei cum
Intogritate sine superstitione et Idololatia quacunque, et non dedeceant virum sapientem Christianum bonum
et fidelem; nam et ego christianus sum, captis zatus in nomine Patris &c. quam firmitos inviolatam tenebo;
proculorgoabsit amo discere autscribere aliquid Christiane fidei et puritati contcarium, sanctis moribus
noxiumaut quomodo libet adversun. Deum timeo et in ojus cultum joravi,a quo noc vivus meo (ut confido)
mortuus separaboc.]
The NOTORY ART OF SOLOMON.
-------------------------
The Notory Art revealed by the Most High Creator to Solomon.
In the Name of the holy and undivided Trinity, beginneth this most holy Art of Knowledge, Revealed to
SOLOMON, which the Most High Creator by his holy Angel ministred to SOLOMON upon the Altar of the
Temple; that thereby in a short time he knew all Arts and Sciences, both Liberal and Mechanick, with all the
Faculties and Properties thereof: He had suddenly infused into him, and also was filled with all wisdom, to
utter the sacred mysteries of most holy words.
Alpha and Omega! Oh Almighty God, the beginning of all things, without beginning, and without end:
Graciously this day hear my prayers; neither do thou render unto me according to my sins, nor after mine
iniquities, O Lord my God, but according to thy mercy, which is greater then all things visible and invisible.

Ars Notoria
Have mercy upon me, O Christ, the Wisdom of the Father, the Light of Angels, the Glory of Saints, the Hope,
Refuge, and Support of Sinners, the Creator of all things, the Redeemer of all humane Frailties, who holdest
the Heaven, Earth, and Sea, and all the whole World, in the palm of thy Hand: I humbly implore and beseech,
That thow wilt mercifully with the Father, illustrate my Minde with the beams of thy holy Spirit, that I may be
able to come and attain to the perfection of this most holy Art, and that I may be able to gain the knowledge of
every Science, Art, and Wisdom; and of every Faculty of Memory, Intelligences, Understanding, and
Intellect, by the Vertue and Power of thy most holy Spirit, and in thy Name. And thou, O God my God, who
in the beginning hast created the Heaven and the Earth, and all things out of nothing; who reformest, and
makest all things by thy own Spirit; compleat, fulfil, restore, and implant a sound Understanding in me, that I
may glorifie thee and all thy Works, in all my Thoughts, Words, and Deeds. O God the Father, confirm and
grant this my Prayer, and increase my Understanding and Memory, and strengthen the same, to know and
receive the Science, Memory, Eloquence, and Perseverance in all manner of Learning, who livest and reignest
World without end. Amen.
------------------------
Here beginneth the first Treatise of this Art, which Master Apollonius calleth, The golden
Flowers, being the generall Introduction to all Natural Sciences; and this is Confirmed,
Composed, and Approved by the Authority of Solomon, Manichæus, and Euduchæus.
I Apollonius Master of Arts, duly called, to whom the Nature of Liberal Arts hath been granted, am intended
to treat of the Knowledge of Liberal Arts, and of the Knowledge of Astronomy; and with what Experiments
and Documents, a Compendious and Competent Knowledge of Arts may be attained unto; and how the
highest and lowest Mysteries of Nature may be competently divided, and fitted and applied to the Natures of
Times; and what proper dayes and hours are to be elected for the Deeds and Actions of men, to be begun and
ended; what Qualifications a man ought to have, to attain the Efficacy of this Art; and how he ought to
dispose of the actions of his life, and to behold and study the Course of the Moon. In the first place therefore,
we shall declare certain precepts of the Spiritual Sciences; that all things which we intend to speak of, may be
attained to in order. Wonder not therefore, at what you shall hear and see in this subsequent Treatise, and that
you shall finde an Example of such inestimable Learning.
Some things which follow, which we will deliver to thee as Essayes of wonderful Effects, and have extracted
them out of the most ancient Books of the Hebrews; which, where thou seest them, (although they are
forgotten, and worn out of any humane Language) nevertheless esteem them as Miracles: For I do truly
admire the great Power and Efficacy of Words in the Works of Nature.
Of what efficacy words are.
There is so great Vertue, Power and Efficacy in certain Names and Words of God, that when you reade those
very Words, it shall immediately increase and help your Eloquence, so that you shall be made eloquent of
speech by them, and at length attain to the Effects of the powerful Sacred Names of God: but from whence the
power hereof doth proceed, shall be fully demonstrated to you in the following Chapters of Prayers: and those
which follow next to our hand, we shall lay open.

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An explanation of the Notary Art.
This art is divided into two parts: The first containeth general Rules, the second special Rules. We come first
to the special Rules; that is, First, to a threefold, and then to a fourfold Division: And in the third place we
come to speak of Theology; which Sciences thou shalt attain to, by the Operation of these Orations, if thou
pronounce them as it is written: Therefore there are certain Notes of the Notary Art, which are manifest to us;
the Vertue whereof Human Reason cannot comprehend. The first Note hath his signification taken from the
Hebrew; which though the expression thereof be comprehended in a very few words; nevertheless, in the
expression of the Mystery, they do not lose their Vertue: That may be called their Vertue, which doth happen
and proceed from their pronunciation, which ought to be greatly admired at.
The first precept.
HEly Scemath, Amazaz, Hemel; Sathusteon, hheli Tamazam, &c. which Solomon entituled, His first
Revelation; and that to be without any Interpretation: It being a Science of so Transcendent a purity, that it
hath its Original out of the depth and profundity of the Chaldee, Hebrew, and Grecian Languages; and
therefore cannot possible by any means be explicated fully in the poor Thread-bare Scheme of our Language.
And of what nature the Efficacy of the aforesaid words are, Solomon himself doth describe in his Eleventh
Book, Helisoe, of the Mighty Glory of the Creator: but the Friend and Successor of Solomon, that is,
Apollonius, with some few others, to whom that Science hath been manifested, have explained the same, and
defined it to be most Holy, Divine, Deep, and Profound Mysteries; and not to be disclosed nor pronounced,
without great Faith and Reverence.
A Spiritual Mandate of the precedent Oration.
Before any one begin to reade or pronounce any Orations of this Art, to bring them to effect, let them
alwayes first reverently and devoutly rehearse this Prayer in the beginning.
If any one will search the Scriptures, or would understand, or eloquently pronounce any part of Scripture, let
him pronounce the words of the following Figure, to wit, Hely scemath, in the morning betimes of that day,
wherein thou wilt begin any work. And in the Name of the Lord our God, let him diligently pronounce the
Scripture proposed, with this Prayer which follows, which is, Theos Megale; And is mystically distorted, and
miraculously and properly framed out of the Hebrew, Greek , and Chaldean Tongues: and it extendeth itself
briefly into every Language, in what beginning soever they are declared. The second part of the Oration of the
second Chapter, is taken out of the Hebrew, Greek, and Chaldee; and the following Exposition thereof, ought
to be pronounced first, which is a Latine Oration: The third Oration of the three Chapters, always in the
beginning of every Faculty, is first to be rehearsed.
The Oration is, Theos Megale, in tu ymas Eurel, &c.
This sheweth, how the foregoing Prayer is expounded: But although this is a particular and brief Exposition of

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this Oration; yet do not think, that all words are thus expounded.
The Exposition of this Oration.
OH God, the Light of the World, Father of Immense Eternity, Giver of all Wisdom and Knowledge, and of
all Spiritual Grace; most Holy and Inestimable Dispenser, knowing all things before they are made; who
makest Light and Darkness: Stretch forth thy Hand, and touch my Mouth, and make my Tongue as a sharp
sword; to shew forth these words with Eloquence; Make my Tongue as an Arrow elected to declare thy
Wonders, and to pronounce them memorably: Send forth thy holy Spirit, O Lord, into my Heart and Soul, to
understand and retain them, and to meditate on them in my Conscience: By the Oath of thy Heart, that is, By
the Right-hand of thy holy Knowledge, and mercifully inspire thy Grace into me; Teach and instruct me;
Establish the coming in and going out of my Senses, and let thy Precepts teach and correct me until the end;
and let the Councel of the most High assist me, through thy infinite Wisdom and Mercy. Amen.
The words of these Orations cannot be wholly Expounded.
NEither think, that all words of the preceding Oration can be translated into the Latin Tongue: For some
words of that Oration contain in themselves a greater Sense of Mystical Profundity, of the Authority of
Solomon; and having reference to his Writings, we acknowledge, That these Orations cannot be expounded
nor understood by humane sense: For it is necessary, That all Orations, and distinct particulars of Astronomy,
Astrology, and the Notary Art, be spoken and pronounced in their due time and season; and the Operations of
them to be made according to the disposition of the Times.
Of the Triumphal Figures, how sparingly they are to be pronounced, and honestly and
devoutly spoken.
There are also certain Figures or Orations, which Solomon in Chaldeack, calleth Hely; that is, Triumphal
Orations of the Liberal Arts, and sudden excellent Efficacies of Vertues; and they are the Introduction to the
Notary Art. Wherefore Solomon made a special beginning of them, that they are to be pronounced at certain
determinate times of the Moon; and not to be undertaken, without consideration of the end. Which also
Magister Apollonius hath fully and perfectly taught, saying, Whosoever will pronounce these words let him
do it in a determinate appointed time, and set aside all other occasions, and he shall profit in all Sciences in
one Moneth, and attain to them in an extraordinary wonderful manner.
The Expositions of the Lunations of the Notary Art.
THese are the Expositions of the Lunation, and Introduction of the Notary Art, to wit, in the fourth and the
eighth day of the Moon; and in the twelfth, sixteenth, four and twentieth, eight and twentieth, and thirtieth
they ought to be put in operation. From whence Solomon saith, That to those times, we give the expositive
times of the Moon; of the fourth day of the Moon which are written by the four Angels; and in the fourth day
of the Moon is manifested to us; and are four times repeated and explained by the Angel, the Messenger of

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these Orations; and are also revealed and delivered to us that require them from the Angel, four times of the
year, to shew the Eloquence and Fulness of the four Languages, Greek, Hebrew, Chaldee and Latine; and God
hath determined the Power of the Faculties of Humane Understanding, to the four Parts of the Earth; and also
the four Vertues of Humanities, Understanding, Memory, Eloquence, and the Faculty of Ruling those three.
And these things are to be used as we have before spoken.
He sheweth how the precedent Oration is the Beginning and Foundation of the whole Art.
THat is the first Figure of the Notary Art, which is manifestly sited upon a Quadrangle Note: And this is
Angelical Wisdom, understood of few in Astronomy; but in the Glass of Astrology, it is called, The Ring of
Philosophy; and in the Notary Art it is written, To be the Foundation of the whole Science. But it is to be
rehearsed four times a day, beginning in the morning once, about the third hour once, once in the ninth hour,
and once in the evening.
The precedent Oration ought to be spoken secretly; and let him that speaks it be alone, and pronounce it with a
low voyce, so that he scarcely hear himself. And this is the condition hereof, that if necessity urge one to do
any great works, he shall say it twice in the morning, and about the ninth hour twice; and let him fast the first
day wherein he rehearseth it, and let him live chastly and devoutly. And this is the oration which he shall say:
This is the Oration of the four Tongues, Chaldee, Greek, Hebrew and Latine, evidently expounded, which is
called, "the Splendor or Speculum of Wisdom." In all holy Lunations, these Orations ought to be read, once in
the morning, once about the third hour, once about the ninth hour, and once in the evening.
The Oration.
Assaylemath, Assay, Lemeth, Azzabue.
The second part of the precedent Orations, which is to be said onely once.
AZzaylemath, Lemath, Azacgessenio.

The third part of the precedent Oration, which is to be spoken together with the other.
Lemath, Sebanche, Ellithy, Aygezo.

This Oration hath no Exposition in the Latine.
THis is a holy Prayer, without danger of any sin, which Solomon saith, is inexplicable be humane sense. And
he addeth, and saith, That the Explication thereof is more prolixious, than can be considered of or
apprehended by man; excepting also those secrets, which is not lawful, neither is it given to man to utter:
Therefore he leaveth this Oration without any Exposition, because no man could attain to the perfection

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thereof: and it was left so Spiritual, because the Angel that declared it to Solomon, laid an inexcusable
prohibition upon it, saying, See that thou do not presume to give to any other, nor to expound any thing out of
this Oration, neither thou thy self, nor any one by thee, nor any one after thee: For it is a holy and Sacramental
Mystery, that by expressing the words thereof, God heareth thy Prayer, and increaseth thy Memory,
Understanding, Eloquence, and establisheth them all in thee. Let it be read in appointed times of the Lunation;
as, in the fourth day of the Moon, the eighth and twelfth, as it is written and commanded: say that Oration
very diligently four times in those dayes; verily believing, That thereby thy study shall suddenly be increased,
and made clear, without any ambiguity, beyond the apprehension of humane Reason.
Of the Efficacy of that Oration which is inexplicable to humane sense.
THis is that onely which Solomon calls The happiness of Wit, and M. Apollonius termeth it, The Light of the
Soul, and the Speculum of Wisdom: And, I suppose, the said Oration may be called, The Image of Eternal
Life: the Vertue and Efficacy whereof is so great, that it is understood or apprehended of very few or none.
Therefore having essayed some Petitions, Signs and Precepts, we give them as an entrance to those things
whereof we intend to speak; of which they are part, that we have spoken of before. Nevertheless, before we
come to speak of them, some things are necessary to be declared, whereby we may more clearly and plainly
set forth our intended History: For, as we have said before, there are certain Exceptions of the Notary Art;
some whereof are dark and obscure, and others plain and manifest.
For the Notary Art hath a Book in Astronomy, whereof it is the Beginning and mistris; and the Vertue thereof
is such, that all Arts are taught and derived from her. And we are further to know, That the Notary Art doth in
a wonderful manner contain and comprehend within it self, all Arts, and the Knowledge of all Learning, as
Solomon witnesseth: Therefore it is called, The Notary Art, because in certain brief Notes, it teacheth and
comprehendeth the knowledge of all Arts: for so Solomon also saith in his Treatise Lemegeton, that is, in his
Treatise of Spiritual and Secret Experiments.
Here he sheweth, in what manner those Notes differ in Art, and the reason thereof; for a Note
is a certain knowledge, by the Oration and Figure before set down.
BUt of the Orations and Figures, mention shall be made in their due place, and how the Notes are called in
the Notary Art. Now he maketh mention of that Oration, which is called, The Queen of Tongues: for amongst
these Orations, there is one more excellent than the rest, which King Solomon would therefore have be called,
The Queen of Tongues, because it takes away, as it were, with a certain Secret covering the Impediments of
the Tongue, and giveth it a marvellous Faculty of Eloquence. Wherefore before we proceed further, take a
little Essay of that Oration: For this is an Oration which in the Scriptures we are taught to have alwayes in our
mouthes; but it is taken out of the Chaldean Language: which, although it be short, is of a wonderful Vertue;
that when you reade that Scripture, with the Oration before-mentioned, you cannot keep silent those things,
which the Tongue and Understanding suggest, and administer to thee.

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The Oration which follows, is a certain Invocation of the Angels of God, and it provoketh Eloquence, and
ought to be said in the beginning of the Scripture, and in the beginning of the Moneth.
The Oration
L
[1] Ameth, Leynach, Semach, Belmay, (these Orations have not proper Lunations, as the Commentator saith
upon the Gloss, Azzailement, Gesegon, Lothamasim, Ozetogomaglial, Zeziphier, Josanum, Solatar, Bozefama,
Defarciamar, Zemait, Lemaio, Pheralon, Anuc, Philosophi, Gregoon, Letos, Anum, Anum, Anum.)
How this Oration is to be said in the beginning of every Moneth, chastly, and with a pure
minde.
IN the beginning of the Scriptures, are to be taught, how the precedent Oration ought to be spoken most
secretly, and nothing ought to be retained, which thy Minde and Understanding suggests and prompts to thee
in the reading thereof: Then also follow certain words, which are Precepts thereof, which ought alwayes to be
begun in the beginning of the Moneth, and also in other dayes. I would also note this, That it is to be
pronounced wisely, and with the greatest reverence; and that fasting, before you have taken either Meat or
Drink.
Here followeth the Prayer we spake of before, to obtain a good Memory.
[2]O Most Mighty God, Invisible God, Theos Patir Heminas; by thy Archangels, Eliphamasay, Gelonucoa,
Gebeche Banai, Gerabcai, Elomnit; and by thy glorious Angels, whose Names are so Consecrated, that they
cannot be uttered by us; which are these, Do. Hel. X. P. A. Li. O. F. &c. which cannot be Comprehended by
Humane Sense.
Here following is the Prologue of the precedent Oration, which provoketh and procureth
Memory, and is continued with the precedent Note.
THis Oration ought to be said next to the precedent Oration; to wit, Lameth: and with this, I beseech thee to
day, O Theos, to be said always as one continued Oration. If it be for the Memory, let it be said in the
morning; if for any other effect, in the evening. And thus let it be said in the hour of the evening, and in the
morning: And being thus pronounced, with the precedent Oration, it increaseth the Memory, and helpeth the
Imperfections of the Tongue.
Here beginneth the Prologue of this Oration.
I Beseech thee, O my Lord, to illuminate the Light of my Conscience with the Splendor of thy Light:
Illustrate and confirm my Understanding, with the sweet odour of thy Spirit. Adorn my Soul, that hearing I
may hear and what I hear, I may retain in my Memory. O Lord, reform my heart, restore my senses, and

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strengthen them; qualifie my Memory with thy Gifts: Mercifully open the dulness of my Soul. O most
merciful God, temper the frame of my Tongue, by thy most glorious and unspeakable Name: Thou who are
the Fountain of all Goodness; the Original and Spring of Piety, have patience with me, give a good Memory
unto me, and bestow upon me what I pray of thee in this holy Oration. O thou who dost not forthwith Judge a
sinner, but mercifully waitest, expecting his Repentance; I (though unworthy) beseech thee to take away the
guilt of my sins, and wash away my wickedness and offences, and grant me these my Petitions, by the verture
of thy holy Angels, thou who art one God in Trinity. Amen.
Here he sheweth some other Vertue of the precedent Oration.
If thou doubt of any great Vsion, what it may foreshew; or if thou wouldst see any great Vsion, of any danger
present or to come; or if thou wouldst be certified of any one that is absent, say this Oation three times in the
evening with great reverence and devotion, and thou shalt have and see that which thou desirest.
Here followeth an Oration of great Vertue, to attain the knowledge of the Physical Art, having
also many other Vertues and Efficacy.
IF you would have the perfect knowledge of any Disease, whether the same tend to death or life: if the sick
party lie languishing, stand before him, & say this Oration three times with great reverence.
The Oration of the Physical Art.
IHesus fili Dominus Incomprehensibilis: Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes Phagor,
Norizane, Corichito, Anosae, Helse Tonope, Phagora.
Another part of the same Oration.
Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros, Hocho Phagan,
Corphandonos, Humanæ natus & vos Eloytus Phugora: Be present ye holy Angels, advertise and teach me,
whether such a one shall recover, or dye of this Infirmity.
This being done, then ask the sick person, Friend, how dost thou feel thy self? And if he answer thee. I feel
my self at good ease, I begin to mend, or the like; then judge without doubt, The sick person shall recover: but
if he answer, I am very grievously ill, or worse and worse; then doubtless conclude, He will dye on the
morrow: But if he answer, I know not how my state and condition is, whether better or worse; then you may
know likewise, That he will either dye, or his disease will change and alter for the worse. If it be a Childe ,
that is not of years capable to make an answer; or that the sick languish so grievously, that he knoweth not
how, or will not answer, say this Oration three times; and what you finde first revealed in your minde, that
judge to come to pass of him.
Furthermore if any one dissemble and seek to hide or cover his infirmity; say the same Oration, and the
Angelical Vertue shall suggest the truth to thee. If the diseased person be farre off; when you hear his Name,

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say likewise this Oration for him, and your minde shall reveal to you whether he shall live or dye.
If you touch the Pulse of any one that is sick, saying this Oration, the effect of his Infirmity shall be revealed
to you.
Or if you touch the Pulse of any Woman with Childe, saying the same Oration, it shall be revealed, whether
she shall bring forth a Male or Female.
But know, that this Miracle proceeds not from your own Nature, but from the Nature and Vertue of the holy
Angels; it being a part of their Office, wonderfully to reveal these things to you. If you doubt of the Virginity
of any one, say this Oration in your minde, and it shall be revealed to you, whether she be a Virgin, or
Corrupt.
Here follows an efficacious Preface of an Oration, shewing what Verture and Efficacy you
may thereby prove every day.
Of this Oration Solomon saith, That by it a new knowledge of Physick is to be received from God: Upon
which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundation of the Physical
Science; and that it containeth in it the quantity and quality of the whole Physical Art and Science: wherein
there is contained, rather a miraculous and specious, then fearful or terrible Miracle, which as often-soever as
thou readest the same, regard not the paucity of words, but praise the Vertue of so great a Mystery: For,
Solomon himself speaking of the subtility of the Notory Art, wonderfully extolls the Divine Help; to wit,
Because we have proposed a great thing, that is to say so many and so great Mysteries of Nature, contained
under so specious brevity, that I suppose them to be as a general Problem to be proposed in the ordination of
so subtile and excellent a work; that the minde of the Reader or Hearer may be the more confirmed and fixed
hereupon.
Here he sheweth how every Note of every Art, ought to exercise his own office; and that the
Notes of one Art profit not to the knowledge of another Art; and we are to know, That all
Figures have their proper Orations.
We come now, according to our strength, to divide the families of the Notory Art; and leaving that part which
is natural, we come to the greater parts of the rt: for Solomon, a great Composer, and the greatest Master of
the Notory Art, comprehendeth divers Arts under the Notion thereof. Therefore he calleth this a Notory Art,
because it should be the Art of Arts, and Science of Sciences; which comprehendeth in it self all Arts and
Sciences, Liberal and Mechanick: And those things which in other Arts are full of long and tedious locutions,
filling up great prolixious Volumes of Books, wearying out the Student, through the length of time to attain to
them: In this Art are comprehended very briefly in a few words or writings, so that it discovereth those things
which are hard and difficult, making the ingenious learned in a very short time, by the wonderful and unheard-
of Vertue of the words.
Therefore we, to whom such a faculty of the knowledge of the Scripture of Sciences is granted, have wholly
received this great gift, and inestimable benefit, from the overflowing grace of the most high Creator. And
whereas all Arts have their several Notes properly disposed to them, and signified by their Figures; and the

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Note of every Art, hath not any office of transcending to another Art, neither do the Notes of one Art profit or
assist to the knowledge of another Art: Therefore this may seem a little difficult, as this small Treatise, which
may be called a Preludium to the Body of the Art: we will explain the Notes severally; and that which is more
necessary, we shall by the Divine Providence diligently search out the several Sciences of the Scripture.
A certain special Precept.
THis is necessary for us, and necessarily we suppose will be profitable to posterity, that we know how to
comprehend the great prolixious Volumes of writings, in brief and compendious Treatises; which, that it may
easily be done, we are diligently to enquire out the way of attaining to it, out of the three most ancient Books
which were composed by Solomon; the first and chiefest thing to be understood therein, is, That the Oration
before the second Chapter, is to be used long before every speech, the beginning whereof is Assay: and the
words of the Oration are to be said in a competent space of time; but the subsequent part of the Oration is then
chiefly to be said, when you desire the knowledge of the Volumes of writings, and looking into the Notes
thereof. The same Oration is also to be said, when you would clearly and plainly understand and expound any
Science or great Mystery, that is on a sudden proposed to you, which you never heard of before: say also the
same Oration at such time, when any thing of great consequence is importuned of you, which at present you
have not the faculty of expounding. This is a wonderful Oration, whereof we have spoken; the first part
whereof is expounded in the Volume of the Magnitude of the quality of Art.
The Oration.
LAmed, Rogum, Ragia, Ragium, Ragiomal, Agaled, Eradioch, Anchovionos, Lochen, Saza, Ya, Manichel,
Mamacuo, Lephoa, Bozaco, Cogemal, Salayel, Ytsunanu, Azaroch, Beyestar, Amak.
To the operation of the Magnitude of Art, this Oration containeth in the second place, a general Treatise of the
first Note of all Scripture, part of the Exposition whereof, we have fully explained in the Magnitude of the
quality of the same Art. But the Reader hath hardly heard of the admirable Mystery of the Sacramental
Intellect of the same: Let him know this for a certain, and doubt not of the Greek words of the Oration
aforesaid, but that the beginning of them is expounded in Latine.
The beginning of the Oration.
OH Eternal and Unreprehensible Memory! Oh Uncontradictible Wisdom! Oh Unchangeable Power! Let thy
right-hand encompass my heart, and the holy Angels of thy Eternal Counsel; compleat and fill up my
Conscience with thy Memory, and the odour of thy Ointments; and let the sweetness of thy Grace strengthen
and fortifie my Understanding, through the pure splendor and brightness of thy holy Spirit; by vertue whereof,
the holy Angels alwayes behold and admire the brightness of thy face, and all thy holy and heavenly Vertues;
Wisdom, wherewith thou hast made all things; Understanding, by which thou hast reformed all things;
Perseverance unto blessedness, whereby thou hast restored and confirmed the Angels; Love, whereby thou
hast restored lost Mankinde, and raised him after his Fall to Heaven; Learning, whereby thou wer't pleased to
teach Adam the knowledge of every Science: Inform, repleat, instruct, restore, correct, and refine me, that I

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may be made new in the understanding [of] thy Precepts, and in receiving the Sciences which are profitable
for my Soul and Body, and for all faithful believers in thy Name which is blessed for ever, world without end.
Here is also a particular Exposition of the fore-going Oration, which he hath left
unexpounded, to be read by every one that is learned in this Art; and know, that no humane
power nor faculty in man is sufficient to finde out the Exposition thereof.
This Oration is also called by Solomon, The Gemme and Crown of the Lord: for he saith, It helpeth against
danger of Fire, or of wilde Beasts of the Earth, being said with a believing faith: for it is affirmed to have been
reported from one of the four Angels, to whom was given power to hurt the Earth, the Sea, and the Trees.
There is an example of this Oration, in the Book called, The Flower of heavenly Learning; for herein Solomon
glorifieth God, because by this he inspired into him the knowledge of Theologie, and dignified him with the
Divine Mysteries of his Omnipotent Power and Greatness: which Solomon beholding in his night-Sacrifice,
bestowed upon him by the Lord his God, he conveniently gathered the greater Mysteries together in this
Notory Art, which were holy, and worthy, and reverend Mysteries. These things and Mysteries of Theologie
the erring Gentiles have not all lost, which Solomon calleth, The Signe of the holy Mystery of God revealed
by his Angel before; and that which is contained in them, is the fulness of our dignity and humane Salvation.
The first of these Orations which we call Spiritual, the vertue whereof teacheth Divinity, and
preserveth the memory thereof.
These are Orations also, which are of great virtue and efficacy to our Salvation: The first whereof is Spiritual,
and teacheth Divinity; and also Perseverance in the Memory thereof: Therefore Solomon commandeth it to be
called, The Signe of the Grace of God: for, as Ecclesiastes saith, This is the Spiritual Grace of God, that hath
given me knowledge to treat of all Plants, from the Cedar of Lebanon, to the Hyssop that groweth on the wall.
The election of time, in what Lunation these Orations ought to be said.
THe first Oration ought to be said once in the first Lunation; in the third, three times; in the sixth, six times;
in the ninth, nine times; in the twelfth. twelve times; in the seventeenth, seventeen times; and in the
eighteenth, as many times; in the twenty sixth, as many; in the twenty ninth, as many; and so many in the
thirty ninth: for this Oration is of so great vertue and efficacy, that in the very day thou shalt say the same, as
if it were determined by the Father, it shall increase thy knowledge in the Science of Divinity.
But if otherwise that thou art ignorant, and it hath been seen by thy Companions, thy Superiours or Inferiours,
though unto others thou shalt seem to have knowledge; enter into the study of Divinity, and hear the Lectures
by the space of some moneths, casting off all doubt from thee, of them who shall see thee, to know such
things: and in that day wherein thou wouldst say it, live chastly, and say it in the Morning.
Solomon testifieth, That an Angel delivered the following Oration in Thunder, who standeth alwayes in the
Presence of the Lord, to whom he is not dreadful. The Mystery hereof is holy, and of great efficacy: neither
ought this Oration to be said above once, because it moveth the heavenly Spirits to perform any great work.

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Of this Oration he saith, That so great is the Mystery thereof, that it moveth the Celestial Spirits to perform
any great work which the Divine Power permitteth. It also giveth the vertue of its Mystery, that it exalteth the
tongue and body of him that speaketh it, with so great inspiration, as if some new and great Mystery were
suddenly revealed to his understanding.
Here followeth the beginning of this Oration, wherein is so great vertue and efficacy, as we
have said, it being said with great devotion.
Achacham, Yhel, Chelychem, Agzyraztor, Yegor, &c.
This is the beginning of the Oration, the parts whereof are four: But there is something to be said of the
beginning by itself, and of the four parts severally; and then between the beginning and these Orations, which
are four, we shall make this competent division.
For this is that which is to be spoken of the beginning severally: And this Oration is to be divided into four
parts; and the first part thereof is to be said, that is, the beginning, before any other part of the Oration is to be
compleated. These Greek Names following are to be pronounced. This is the division of these Orations,
Hielma, Helma, Hemna, &c. Oh God the Father, God the Son, God the Holy Spirit, Confirm this Oration, and
my Understanding and Memory, to receive, understand, and retain the knowledge of all good Scriptures; and
give me perseverance of minde therein.
This is the beginning of that Oration, which, as we have said before, ought to be said according to the
Prolations and Constitutions thereof; and ought to be repeated, because of the forgetfulness of our Memory,
and according to the exercise of our wit, and according to the sanctity of our life; there being contained in it so
great a Mystery, and such efficacious Vertue.
There followeth another subtile Oration, wherein is contained a Sacramental Mystery, and wherein every
perfect Science is wonderfully compleated: For hereby God would have us to know, what things are Celestial,
and what are Terrene; and what heavenly things the Celestial effecteth, and what earthly things things the
Terrene: because the Lord hath said, My eyes have seen the imperfect, and in thy book every day shall be
formed and written, and no man in them, &c. So it is in the Precepts of God: for we are not able to write all
things, how the Sun hath the same course as at first, that our order may be confirmed: for all writing
whatsoever, which is not from God, is not to be read; for God himself would have all things to be divided: &
this is how these are to be used, before the second part, which containeth so glorious and excellent
Consecrations of Orations, & defineth the Consecrated part to have power in the Heavens, and in no wise can
be defined by humane tongues.
This is the beginning of the second part of that Oration spoken of before, which is of so
great vertue.
Aglaros, Theomiros, Thomitos, &c.
This is the second part of the precedent Oration, of which some singular thing is to be spoken. Wherefore if
thou sayest this Oration, commemorating the first part thereof, say the Oration following, and thou shalt

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perceive the precepts which are therein.
Oh God of all things, who art my God, who in the beginning hast created all things out of nothing, and hast
reformed all things by the Holy Spirit; compleat and restore my conscience, and heal my understanding, that I
may glorify thee in all my works, thoughts and words. And after thou hast said this Oration, make a little
respite the space of half an hour, and then say the third part of the Oration, which follows: Megal, Legal,
Chariotos, &c. having said this third part of the Oration, then meditate with thy self about the Scriptures thou
desirest to know; and then say this Oration:
Oh thou that art the Truth, Light, and Way, of all Creatures: Oh just God, vivify me, and confirm my
understanding, and restore my knowledge and conscience unto me, as thou didst unto King Solomon, Amen.
Commemorating the parts according to that which is laid down, add the Oration following: the other Orations
being said, say the fourth part of the Oration, which is this: Amasiel, Danyi, hayr, &c.
Then the parts being commemorated as is directed, add also the following Oration.
I speak these things in thy presence, Oh Lord my God, before whose face all things are naked and open, that I
being washed from the error of infidelity, thy all-quicking Spirit may assist me, and take away all incredulity
from me.
How the Latine Orations are not expounded by the words of the Orations.
We are therefore to know, that the whole Oration remaineth unexpounded; because the words thereof are of so
great subtilty, adorned with the Hebrew and Chaldean Tongue, with the subtile and wonderful elocution of
God: that the office of the free exposition thereof, cannot possibly be transferred upon me. The Latine words
which are subjoyned to the parts of the Oration aforesaid, are such words as have been translated out of the
Chaldean Tongue: for they are not the whole Oration; but as certain heads of every Oration pertaining
thereunto.
Here he speaketh of the efficacy of all these.
For this Oration is such a mystery, as King Solomon himself witnesseth, that a Servant of his House having
found this book by chance, and being too much overcome with Wine in the Company of a Woman, he
presumptuously read it; but before he had finished a part thereof, he was stricken dumb, blind and lame, and
his Memory taken from him; so he continued to the day of his death: and in the hour of his death, he spoke
and said, that four Angels which he had offended in presumptuous reading so sacred a mystery, were the daily
keepers and afflicters, one of his Memory, another of his speech, a third of his sight, and the fourth of his
hearing.
By which Testimony this Oration is so much commended by the same King Solomon, and great is the mystery
thereof: we do greatly require and charge every one, that will say or read it, that he do it not presumptuously;
for in presumption is sin; wherefore let this Oration be said, according as is directed.

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We therefore hold it convenient and necessary, to speak something of the general precepts of art, and of the
knowledge of all arts; and of the several precepts of every singular art: but because we have touched somthing
of the course of the Moon, it is necessary that we shew what her course signifies. The Moon passeth through
12 signs in one Moneth; and the Sun through 12 signs in a year; and in the same term and time, the Spirit
inspireth, fructifieth and illustrateth them; whence it is said, that the Sun and the Moon run their course: it is
understood the course which first they had. But because this is wanting in the Hebrew, we thought good to
omit it in the Latine, having spoken sufficiently of the preceding Oration, and the three parts thereof.
In this Chapter he sheweth the efficacy of the subsequent Oration, it being special to obtain
Eloquence.
This Holy Oration which followeth, is a certain special Oration, to obtain eloquence; whereas all others have
virtue and efficacy in other things, this containeth this certain special mystery in it self: And whereas one of
the generals is shewing in it self, certain general precepts, common to all arts for so God instituted the soul in
the body, saying, This I give unto you, that ye may keep and observe the Law of the Lord; And these are they
that stand in the presence of God alwayes, and see their Saviour face to face night and day. So of this Oration,
I say, This is that most glorious, mystical and intelligible Oration, containing such mysteries in it, which the
mind, conscience and tongue succeedeth. This is such a mystery, that a man shall keep it according to his will,
who foreseeth all things in his sight that are made; for the mystery of this Oration is glorious and sacramental:
let no man presume to say any of this Oration after too much drinking or Luxury; nor fasting, without great
reverence and discretion. Whence Solomon saith, Let no man presume to treat any thing of this Oration, but in
certain determinate and appointed times, unless he make mention of this Oration before some great President,
for some weighty business; for which this Oration is of wonderful excellent virtue.
The goodness of this Oration, and the attaining to the effects thereof, it is read in that Psalm wherein it is said,
Follow me, and I will make you fishers of men, as he said and did.
We know that it is not of our power, that this Oration is of so great Virtue, and such a mystery, as sometimes
also the Lord said to his disciples, This we are not able to know: for this Oration is such a mystery, that it
containeth in it the great Name of God; which many have lyed in saying they knew it; for Jesus himself
performed many Miracles in the Temple by it: But many have lyed about what he did, and have hid and
absconded the truth thereof; so that none have declared the same before it came to passe: but we suppose have
spoken somthing about or concerning it.
In this chapter he setteth down the time and manner how this Oration is to be pronounced.
For this Oration is one of the generals, and the first of particulars, containing both in it self; having a special
virtue and faculty, to gain Eloquence in it self: therefore it is necessary to be understood what time,
ordination, and what dayes it is to be said and published.
It may alwayes be rehearsed in every 14 Lunary as above said; but the ordination of the time for every day,
wherein it is to be said, is especially in the morning betimes, before a man is defiled; and then all Orations are
chiefly to be said. And this Oration must be then pronounced totally together, without any division. And
although there are divisions therein, the Oration is not divided in it self; but only the Divine and Glorious

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Names are written severally, and are divided into parts, according to the terminations of every great and
Glorious Name; and it is to be said together as a most excellent Name, but not as one Word, because of the
fragility of our nature; Neither is it needful to know the Elements of sillables, posited in this Oration; they are
not to be known; neither let any one presumptuously speak them; neither let him do any thing by way of
temptation, concerning this Oration, which ought not to be done: Elmot, Sehel, Hemech, Zaba, &c.
No man that is impedited or corrupted with any crime, ought to presume to say this Oration.
This is a thing agreed unto amongst the wise men of this World, that these things, as we have said before, be
pronounced with great reverence and industry: it may be said every day, wherein thou art not hindred by some
criminal sin; and in that day wherein thou art impedited by some criminal sin, thou maist remember it in thy
heart; and if thou dost desire to be made Eloquent, repeat it three times. And if any evil thing trouble thee, or
thou art ermerged and involved into any great business, repeat this Oration once, and Eloquence shall be
added to thee, as much as is needful; and if thou repeat it over twice, great Eloquence shall be given to thee:
so great a Sacrament is this Oration.
The third thing to be considered in this Oration, is; This Oration ought so to be pronounced, that confession of
the Heart and Mouth ought to precede it: let it be pronounced in the morning early, and after that Oration say
the Latine Oration following.
This is a Prologue or Exposition of the precedent Oration, which ought to be said together.
Oh omnipotent and eternal God, and merciful Father, blessed before all Worlds; who art a God eternal,
incomprehensible, and unchangeable, and hast granted this blessed gift of Salvation unto us; according to the
omnipotency of thy Majesty, hast granted unto us the faculty of speaking and learning, which thou hast
denyed to all other animals; and hast disposed of all things by thy infallible providence: thou art God, whose
nature is eternal and consubstantial, exalted above the Heavens; in whom the whole Deity corporally dwells: I
implore thy Majesty, and Glorify thy omnipotency, with an intentive imploration, adoring the mighty Virtue,
Power and Magnificence of thy eternity. I beseech thee, Oh my God, to grant me the inestimable Wisdome of
the Life of thy holy Angels. Oh God the Holy Spirit, incomprehensible, in whose presence stand the Holy
quires of Angels; I pray and beseech thee, by thy Holy and Glorious Name, and by the sight of thy Angels,
and the Heavenly Principalities, to give thy grace unto me, to be present with mee, and give unto me power to
persevere in the Memory of thy Wisdome, who livest and reignest eternally one eternal God, through all
worlds of worlds; in whose sight are all celestial virtues, now and alwayes, and everywhere, Amen.
This Oration being thus finished, there must of necessity some Mystery be added; so that you are to be silent a
while after the Latine Oration is ended: and after a little taciturnity, that is, a little space of silence, begin to
say this Oration following seriously: Semet, Lamen, &c.
This (saith Solomon) is the Oration of Orations, and a special experiments, whereby all things, whether
generals or particulars, are known fully, efficaciously and perfectly, and are kept in the Memory. But when
thou hast by this Oration attained the Eloquence thou desirest, be sparing thereof, and do not rashly declare
those things which thy Tongue suggests and administers to thee; for this is the end of all general precepts,

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which are given to obtain Memory, Eloquence, and understanding. All those things which are before
delivered, of general precepts, are given as signs how the faculty of attaining to the understanding of the
general precepts may be had, which also Solomon calleth Spirituals; and those singular arts have singular
virtues and powers.
Having now given a sufficient definition of general precepts; and the Orations are laid down, and the
Authority of the Orations unto what they are designed; it is now necessary to set down what is to be done,
concerning the singular Orations; because we are now to treat of the several and particular arts, that we may
follow the example which our builder and Master hath laid before us; for Solomon saith, before we proceed to
the singular notes and Orations of arts before noted, there ought to be said a Præudium, which is a beginning
or Prologue.
How every several art hath its proper note.
Before we proceed to the singular precepts of several Arts, it is necessary to discover how every several Art
hath a several Note.
Of the liberal Sciences and other things, which may be had by that Art.
The liberal Arts are seaven, and seaven exceptives, and seaven Mechanicks. The seaven exceptives are
comprehended under the seaven liberal: It is manifest what the seaven liberal Arts are, of which we shall first
treat. The Mechanicks are these, which are adulteratedly called Hydromancy, Pyromancy, Nigromancy,
Chiromancy, Geomancy, Geonegia, which is comprehended under Astronomy, and Neogia.
Hydromancy, is a science of divining by the Water; whereby the Masters thereof judged by the standing or
running of the Water. Pyromancy, is an experiment of divining by the flaming of the fire; which the ancient
Philosophers esteemed of great efficacy. Nigromancy, is a Sacrifice of dead Animals, whereby the Ancients
supposed to know many great Experiments without sin, and to attain to great knowledge: from whence
Solomon commandeth that they might read seaven Books of that Art without sin; and that two he accompted
Sacriledge, and that they could nor: read two Books of that Art without sin. But having spoken enough hereof,
we proceed to the rest.
Of the liberal Sciences and other things which may be had thereby.
There are seaven liberal Arts, which every one may learn and read without sin. For Philosophy is great,
containing profound Mysteries in it self: These Arts are wonderfully known.
He declareth what notes the three first liberal Arts have.
For Grammar hath three notes only, Dialects two, and Rhetorick four, and every one with open and distinct
Orations. But wherefore Grammar hath three, Dialects two, and Rhetorick four; that we know King Solomon
himself testifieth and affirmeth; for he saith, And as I was admiring and revolving in my heart and mind,
which way, from whom and from whence was this science, An Angel brought one book, wherein was written
the Figures and Orations, and delivered unto me the Notes and Orations of all Arts, plainly and openly, and

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told me of them all as much as was necessary: And he explained unto me, as to a Child are taught by certain
Elements, some tedious Arts in a great space of time, how that I should have these Arts in a short space of
time: Saying unto me, So shalt thou be promoted to every science by the increase of these virtues. And when I
asked him, Lord, whence and how cometh this? The Angel answered, This is a great Sacrament of the Lord,
and of his will: this writing is by the power of the Holy Ghost, which inspireth, fructifieth and increaseth all
knowledge; And again the Angel said, Look upon these Notes and Orations, at the appointed and determinate
times, and observe the times as appointed of God, and no otherwise. When he had thus said he shewed to
King Solomon a book wherein was written, at what times all these things were to be pronounced and
published, and plainly demonstrated it according to the Vision of God: Which things I having heard and seen,
did operate in them all, according to the Word of the Lord by the Angel: And so Solomon declareth,it came to
passe unto him: But we that come after him, ought to imitate his Authority, and as much as we are able
observe those things he hath left unto us.
Here Solomon sheweth, how the Angel told him distinctly, wherefore the Grammar hath three
Figures.
Behold wherefore the Grammatical Art hath only three Notes in the Book of Solomon Gemeliath, that is, in
The Book of the Art of God, which we read is the Art of all other sciences, and of all other Arts; For Solomon
saith, When I did inquire every thing singularly of the Angel of God, with fear, saying, Lord, from whence
shall this come to passe to me, that I mayfully and perfectly know this Art? Why do so many Notes appertain
to such an Art, and so many to such an Art, and are ascribed to several determinate Orations, to have the
efficacy thereof? The Angel is thus said to answer: The Grammatical Art is called a liberal Art, And hath
three things necessary thereunto: Ordination of words and times; and in them, of Adjuncts or Figures; Simple,
compound and various; and a various declination of the parts to the parts, or a relation from the parts, and a
Congruent and ordinate division. This is the reason, why there is three Notes in the Art of Grammar: And so it
pleased the Divine Wisdome, that as there should be a full knowledge of declining by one; by another, there
should be had a convenient Ordination of all the parts; by the third, there should be had a continual and
convenient Division of all the parts, simple and compound.
The Reason why the Dialectical Art hath two Figures onely.
Dialect, which is called the form of Arts, and a Doctrinal speech, hath two things necessary thereunto, to wit,
Eloquence of Arguing, and Prudence to answer; Therefore the greatness of the Divine Providence and Piety,
hath appointed two Notes to it; that by the first, we may have Eloquence to Argue and Dispute; and by the
second, industry to answer without ambiguity: Wherefore there are ascribed to Grammar three Notes, and to
Dialect two Notes.
The Reason why Rhetorick hath four Figures.
Let us see wherefore Rhetorick hath four Notes. For there are four things necessary therein; as the Angel of
the Lord said unto Solomon; to wit, a continual and flourishing adornment of locution, an ordinate, competent
and discreet judgement, a Testimony of Causes or Offices, of Chances & Losses, a composed disposition of
buying and selling; An Eloquence of the matters of that Art, with a demonstrative understanding. Therefore
the greatness of God hath appointed to the Art of Rhetorick four Notes, with their Holy and Glorious Orations;

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as they were reverently sent by the Hand of God; that every Note in this Art aforesaid, might have a several
faculty, That the first Note in that Art, might give a continual locution, a competent and flourishing adornment
thereof: The second, to discern Judgements, just and unjust, ordinate and inordinate, true and false: The third,
competently to discover offices and causes: and the fourth giveth understanding and eloquence in all the
operations of this Art, without prolixity. See therefore how in Grammar, Logick, and Rhetorick, the several
Notes are disposed in the several Arts.
But of the other Arts and their Notes, we shall speak in their due place and time, as we find
them disposed in the book of the same Solomon.
At what timesand hours the Notes of these three liberal Arts are to be looked into.
Now we proceed to shew at what time, and how the Notes of these Arts areto be looked into, and the Orations
to be said, to attain to these Arts. If thou art altogether ignorant of the Grammatical Art, and wouldst have the
knowledge thereof: if it be appointed thee of God to do this work of works, and have a firm understanding in
this Art of Arts: Then know that thou maist not presume to do otherwise than this book commandeth thee; for
this book of his shall be thy Master, And this Art of his thy Mistress.
How the Grammatical Notes are to be looked into in the first Moon.
For in this manner, the Grammaticall Notes are to be looked into, and the Orations to be said.
In the dayes when the Moon is in her prime, the first Note is to be looked into 12 times, and the Orations
thereof repeated 24 times with Holy reverence; making a little space between, let the Orations be twice
repeated at the inspection of every Note, and chiefly abstain from sins: do this from the first day of the Moon
to the 14, and from the 14 to the 17. The first and second Notes are to be looked into 20 times, and the
Orations to be repeated 30 times, on the 15 and 17 dayes, using some interval between them, All the three
Notes are then every dayto be looked into 12 times, and the Orations to be repeated 20 times: and thus of the
Notes of the Art of Grammar. But if thou hast read any books of this Art, and desirest perfection therein, do
as is commanded; using the general Orations to increase Memory, Eloquence, understanding and perseverance
therein, repeating these above in the due time and hours appointed; lest that going beyond thy precept, thou
committest sin: but when thou dost this, see that it be secret to thy self, and that thou have no looker on but
God. Now we come to the Notes.
Here followeth the knowledge of the Notes.
In the beginning of the inspection of all Notes, fast the first day till the evening, if you can; if thou canst not,
then take another hour. This is the Grammatical precept.
Of the logical notes.
The Dialectical Notes may be used every day, except only in those dayes before told of: The Rhetorical every
day, except only three dayes of the Moneth, to wit, . 11, 17, and 19. And they are forbidden on these dayes,
as Solomon testifyes, the Notes of all Arts, except the Notes of this Art are offered. These precepts are

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generally to be observed.
How the Logical Notes are to be inspected, and the Orations thereof said.
Know, that the Dialectical Notes are four times to be looked into, and the Orations thereof in that day are 20
times to be repeated, making some respite, and having the books of that Art before your Eyes; and so likewise
the books of Rhetorick, when the Notes thereof are inspected, as it is appointed. This sufficeth for the
knowledge of the 3 Arts.
How we must beware of offences.
Before we proceed to begin the first Note of the Art of Grammar, somthing is to be tryed before, that we may
have the knowledge of the 1, 2, and 3 Notes. And you ought first to know, in what the Notes of the
Grammatical, Logical, or Rhetorical Art are to be inspected, it being necessary that your greatest intentions be
to keep from all offences.
How the Notes ought to be inspected, at certain elected times.
This is a special and manifest knowledge, wherewith the Notes of the Grammatical Art are known: how they
are to be published, at what times, and with what distinction, is duly and competently manifest; it is spoken
already of the publishing and inspection of the Notes and Orations: now we shall digresse a little to speak
somthing of the times, it being in part done already.
How divers Months are to be sought out in the inspection of the Notes.
We have spoken already of the tearms of this Art, wherein the Orations are to be read, and the Notes to be
looked into: it remaineth to declare, how the Lunations of these Orations are to be inspected and found out.
But see that you mistake not: yet I have already noted the Lunations, wherein the Notes ought to be looked
into, and the Orations rehearsed: But there are some Months, wherein the Lunation is more profitable than
others: if thou wouldst operate in Theology or Astronomy, do it in a fiery sign; if Grammar or Logick, in
Gemini or Virgo; if Musick or Physick, in Taurus or Libra; if Rhetorick, Philosophy, Arithmetick or
Geometry, in Gemini or Cancer; for Mathematicks, in Taurus or Gemini: so they are well placed, and free
from evil; for all the Heavenly Potestates and Chorus of Angels, do rejoyce in their Lunations, and
determinate dayes.
Here is made mention of the Notes of all Arts.
I Apollonius following the power of Solomon, have disposed my self to keep his works and observations, as it
is spoken of the three Notes of Grammar, so will I observe the times as they are to be observed: But the
Orations thereof are not written, but are more fully demonstrated in the following work; for what is written of
those three Notes, are not Orations, but Definitions of those Notes, written by the Greek, Hebrew, and
Chaldean, and other things which are apprehended by us: For those writings which are not understood in
Latine, ought not to be pronounced, but on those dayes which are appointed by King Solomon, and in those
dayes wherein the Notes are inspected, but on those dayes those Holy writings are alwayes to be repeated: and

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the Latine, on those dayes wherein the Notes are not inspected. The Notes of the Logical Art are two: and at
what times they are to be published is already shewn in part: more shall hereafter be said of them: now we
come to the rest. The Latine writings may be published, according to the Antiquity of the Hebrews, except on
those dayes we have spoken of: for Solomon saith, See that thou perform all those precepts as they are given:
But of the rest which follow, it is to be done otherwise: for when thou seest the first Note of Logick, repeat in
thy heart the sign in the first Note, and so in the Notes of all Arts except those whereof a definition shall be
given.
Definitions of several Arts, and the Notes thereof.
We will give also Definitions of several Arts, as it is in the Book of Solomon; Geometry hath one Note,
Arithmetick a Note and a half; Philosophy, with the Arts and Sciences contained therein, hath 7 Species;
Theology and Astronomy, with the Sciences in them contained, hath 7 Notes, but they are great and
dangerous; not great in the pronunciation, but have great efficacy: Musick hath one Note, and Physick one
Note; but they are all to be published and rehearsed in their appointed dayes: But know, that in every day
wherein you beholdest the Notes of Theology, Philosophy, or of any Arts contained in them, that thou neither
laugh nor play, nor sport, because King Solomon, when he saw the forms of these Notes, having over-drunk
himself, God was angry with him, and spoke unto him by his Angel, saying, Because thou hast despised my
Sacrament, and Polluted and derided my Holy things; I will take away part of thy Kingdome, and I will
shorten the dayes of thy Children. And the Angel added, The Lord hath forbid thee to enter into the Temple 80
days, that thou maist repent of thy sin. And when Solomon wept and besought mercy of the Lord, the Angel
answered, Thy dayes shall be prolonged; nevertheless many evills and iniquities shall come upon thy
Children, and they shall be destroyed of the iniquities that shall come upon them.
At the beginning of a Note, having seen the generals; let the specials be looked into. The word of Solomon is
to seek unto God for his promises, before the Notes of the three Arts.
The first Oration at the beginning of the Note.
[1] The Light, Truth, Life, Way, Judge, Mercy, Fortitude and Patience, preserve, help me, and have Mercy
upon me, Amen.
This Oration, with the preceding, ought to be said in the beginning of the first Note of Grammar. [2] Oh Lord,
Holy Father, Almighty, eternal God, in whose sight are all the foundations of all Creatures, and invisible
beings, whose Eyes behold my imperfections, of the sweetness of whose love the Earth and Heavens are
filled; who sawest all things before they were made, in whose book every day is formed, and all mankind are
written therein: behold me thy Servant this day prostrate before thee, with my whole Heart and Soul, by thy
Holy Spirit confirm me, blesse me, protect all my Actions in this inspection or repetition, and illuminate me
with the constancy of thy visitation.
The 3 Oration. This Oration ought to be said before the second Note of Grammar. [3] Behold, O Lord,
merciful Father of all things; eternal dispensor of all virtues, and consider my operations this day; Thou art the
Beholder and Discerner of all the Actions of Men and Angels: Let the wonderful grace of thy promises
condescend to fulfil this sudden virtue in me, and infuse such efficacy into me, operating in thy Holy and

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great Name, thou who infusest thy praise into the mouths of them that love thee, Amen.
The 4 Oration. Let this Oration be rehearsed before the third Grammatical Note: [4] O Adonay, Creator of all
visible Creatures! Oh most Holy Father, who dwellest incompassed about with eternal light, disposing and by
thy power governing all things before all beginnings; I most humbly beseech thy eternity and thy
incomprehensible goodness may come to perfection in me, by the operation of thy most Holy Angels; And be
confirmed in my Memory, and establish these thy Holy works in me, Amen.
A little space after this Oration, say the following: the first Oration ought to be said before the first Note of
Logick. [5] Oh Holy God, great good, and the eternal Maker of all things, thy Attributes not to be exprest,
who hast Created the Heaven and the Earth, the Sea and all things in them, and the bottomless pit, according
to thy pleasure; in whose sight are the Words and Actions of all men: Grant unto me, by these Sacramental
Mysteries of thy Holy Angels, the precious knowledge of this art, which I desire by the Ministry of thy Holy
Angels, it being without any Malignant or Malitious intent, Amen.
Pronounce this Oration in the beginning of the first Figure of the Logick art; and after this
Oration rehearse incontinently with some interval, the Orations written between the first
Figure.
The 6 Oration ought to be said before the first Note of the Dialect. [6] Helay: Most Merciful Creator, Inspirer,
Reformer, and Approver of all Divine wills, Ordeyner of all things, Mercifully give ear to my Prayer,
gloriously intend unto the desires of my heart, that what I humbly desire, according to thy promises, thou wilt
Mercifully grant, Amen.
This Oration following, ought to be pronounced before the first Note of the Rhetorical Art. [7] Omnipotent
and merciful Father, Ordeyner and Creator of all Creatures: Oh most Holy Judge, eternal King of Kings, and
Lord of Lords; who wonderfully condescendest to give wisdome and understanding to thy Saints, who judgest
and discernest all things: I beseech thee to illuminate my heart this day with the Splendor of thy Beauty, that I
may understand and know what I desire, and what things are considerable to be known in this Art, Amen.
This Oration with the following Hanazay, &c. ought to be pronounced before the first Figure of Rhetorick:
and although the Oration is divided into two parts, yet it is one and the same: And they are divided only for
this cause, that there might be some mean interval used in the pronouncing of them; and they ought to be
pronounced before the other Orations written in the Figure.
Hanazay, Sazhaon, Hubi, Sene, Hay, Ginbar, Ronail, Selmora, Hyramay, Lohal, Yzazamael, Amathomatois,
Yaboageyors, Sozomcrat, Ampho, Delmedos, Geroch, Agalos, Meihatagiel, Secamai, Saheleton,
Mechogrisces, Lerirencrhon.
The 8 Oration, let it be pronounced before the second Note of the Rhetorical Art: [8] Oh great eternal and
wonderful Lord God, who of thy eternal counsel hast disposed of all virtues, and art Ordeyner of all
goodness; Adorn and Beautify my understanding, and give unto me Reason to know and learn the Mysteries
of thy Holy Angels: And grant unto me all knowledge and learning thou hast promised to thy Servants by the
vertue of thy holy Angels, Amen.

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This Oration, with the other two following, ought to be pronounced, (viz. Vision, &c.) Azelechias, &c. in the
beginning of the second Figure of Rhetorick, and before the other Orations; and there ought to be some
interval between them.
Let this Oration following be said, before the second Note of Rhetorick [9] Vision; beholding with thy eternal
conspiration all Powers, Kingdomes and Judges, Administring all manner of Languages to all, and of whose
power there is no end; restore I beseech thee and increase my Memory, my heart and understanding, to know,
understand, and judge all things which thy Divine authority commendeth necessary in this art, perfectly fulfill
them in me, Amen.
Let this Oration following, with the Precedent, be rehearsed before the second Note of Rhetorick. [10]
Azelechias, Velozeos, Inoanzama, Samelo, Hotens, Sagnath, Adonay, Soma, Jezochos, Hicon, Jezomethon,
Sadaot. And thou Oh God propitiously confirm thy promises in me, as thou hast confirmed them by the same
words to King Solomon; send unto me, Oh Lord, thy virtue from Heaven, that may illuminate my mind and
understanding: strengthen, Oh God, my understanding, renew my Soul within me, and wash me with the
Waters which are above the Heavens; pour out thy Spirit upon my flesh, and fill my bowels with thy
Judgements, with humility and charity: thou who hast created the Heaven and the Earth, and made man
according to thy own Image; pour out the light of thy love into my understanding, that being radicated and
established in thy love and thy mercy, I may love thy Name, and know, and worship thee, and understand all
thy Scriptures, And all the Mysteries which thou hast declared by thy Holy Angels, I may receive and
understand in my heart, and use this Art to thy Honor and Glory, through thy mighty Counsel, Amen.
The 11 Oration ought to be said before the pronounciation of the third Note of Rhetorick. [11] I know, that I
love thy Glory, and my delight is in thy wonderful works, and that thou wilt give unto me wisdome, according
to thy goodness and thy power, which is incomprehensible: Theon, Haltanagon, Haramalon, Zamoyma,
Chamasal, Jeconamril, Harionatar, Jechomagol, Gela Magos, Kemolihot, Kamanatar, Hariomolatar,
Hanaces, Velonionathar, Azoroy, Jezabali; by these most Holy and Glorious profound Mysteries, precious
Offices, virtue and knowledge of God, compleat and perfect my beginnings, and reform my beginnings,
Zembar, Henoranat, Grenatayl, Samzatam, Jecornazay: Oh thou great Fountain of all goodness, knowledge
and virtue, give unto thy Servant power to eschew all evill, and cleave unto goodness and knowledge, and to
follow the same with an Holy intention, that with my whole heart I may understand & learn thy Laws and
Decrees; especially these Holy Mysteries; wherein that I may profit, I beseech thee, Amen.
12. This Oration ought to be said before the ninth Rhetorical Note: Oh most reverend Almighty Lord, ruling
all Creatures both Angels and Arch-Angels, and all Celestial, terrestrial, and infernal Creatures; of whose
greatness comes all plenty, who hast made man after thy own Image; Grant unto me the knowledge of this Art,
and strengthen all Sciences in me, Amen.
13. Pronounce this before the first Figure of Arithmetick: Oh God who numbrest, weighest, and measurest all
things, given the day his order, and called the Sun by his Name; Grant the knowledge of this Art unto my
understanding, that I may love thee, and acknowledge the gift of thy goodness, Amen.
14. Say this before the semi-note of Arithmetick: Oh God, the Operator of all things, from whom proceeds
every good and perfect gift; sow the Seeds of thy Word in my Heart, that I may understand the excellent

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Mysteries of this Art, Amen.
15. Say this before the second Figure of Arithmetick: Oh God the perfect Judge of all good works, who
makest known thy saving goodness amongst all Nations; open my Eyes and my Heart, with the beams of thy
mercy, that I may understand and persevere in these thy Heavenly Mysteries, Amen.
16. This Oration before the second Note of Geometry: Oh God the giver of all wisdome and knowledge to
them that are without sin, Instructor and Master of all Spiritual Learning, by thy Angels and Arch-Angels, by
Thrones, Potestates, Principates and Powers, by Cherubim and Seraphim, and by the 24 Elders, by the 4
Animals, and all the host of Heaven, I adore, invocate, worship and glorify thy Name, and exalt thee: most
terrible and most merciful, I do humbly beseech thee this day to illuminate and fill my Heart with the grace of
thy Holy Spirit, thou who art three in one, Amen.
17. Say this Oration before the second Note of Theology. I adore thee, Oh King of Kings, my light, my
substance, my life, my King, and my God, my Memory, and my strength; who in a Moment gavest sundry
Tongues, and threwest down a Mighty Tower, And gavest by thy Holy Spirit the knowledge of Tongues to thy
Apostles, infusing thy knowledge into them in a Moment, giving them the understanding of all Languages:
inspire my Heart, and pour the dew of thy grace and Holy Spirit into me, that I may understand the Exposition
of Tongues and Languages, Amen.
Three Chapters to be published, before any of the Notes.
What we have spoken of the three first Chap. are generally and specially to be pronounced, so that you say
them, and the Orations on the dayes appointed, and work by the Notes as it is demonstrated to you. These
Orations ought to be said alwayes before noon, every day of the Moneth; and before the Notes say the proper
Orations: and in all reading, observe the precepts commanded.
How the Proper Notes are to be inspected.
If you would learn anything of any one Art, look into the proper Notes thereof in their due time. Enough is
said already of the three liberal Arts.
What dayes are to be observed in the inspection of the Notes of the four Arts.
In the four other Arts, only the four first dayes are to be observed: The Philosophical Notes, with all Sciences
contained therein, the 7 and 17 dayes of the Moon are to be inspected, 7 times aday, with their several
Orations. The Note is to be looked into, with fear, silence and trembling.
Of the Notes of the liberal Arts, it is spoken already; but only know this, that when you would use them, live
chaste and soberly; for the Note hath in it self 24 Angels, is fully and perfectly to be pronounced, as you have
heard: but when you look into them, repeat all the Theological Orations, and the rest in their due time.
Of the inspection of general Notes.

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Say the general Notes 10 times a day, when you have occasion to use any common Arts, having the books of
those Arts before you, using some interval or space of time between them, as you have been taught already.
How the three first Chapters are to be pronounced before Orations.
To have perfection herein, know, that in the general pronunciation of Orations, the Notes of the three heads
are to be rehearsed; whether the Orations be pronounced or not.
How the fifth Oration of Theology ought to be rehearsed upon these Orations.
There is also somthing else to be said of the four other liberal Arts; if you would have the perfect knowledge
of them, make the first Oration of Theology before you say the Orations of the other Notes. These are
sufficiently declared, that you may understand and know them; And let the capitular Orations be pronounced
before the several Notes of every Art, and kept as is determined, &c. These are the Augmentations of the
Orations, which belong to all Arts liberal and exceptive, except Mechanick, and are especially ascribed to the
Notes of Theology. And they are thus to be pronounced, that whensoever you would look into any one Note
of any Art, and would profit therein, say these Orations following.
1. Ezomamos, Hazalat, Ezityne, Hezemechel, Czemomechel, Zamay, Zaton, Ziamy Nayzaton, Hyzemogoy,
Jeccomantha, Jaraphy, Phalezeton, Sacramphal, Sagamazaim, Secranale, Sacramathan; Jezennalaton
Hacheriatos, Jetelemathon, Zaymazay, Zamaihay, Gigutheio Geurlagon, Garyos, Megalon Hera Cruhic,
Crarihuc, Amen.
Let this Oration with the following be pronounced before the first Note of Philosophy: Oh Lord God, holy
Father, almighty and incomprehensible; hear my Prayers, thou that art invisible, immortal and intelligible,
whose face the Angels and Arch-angels, and all the powers of Heaven, do so much desire to see; whose
Majesty I desire eternally to adore, and honour the only one God for ever and ever, Amen.
2. Say this before the second Note of Philosophy: Oh Lord God, Holy and Almighty Father, hear my Prayers
this day, and incline thy ears to my Orations; Gezomelion Samach, Semath, Cemon, Gezagam, Gezatrhin,
Zheamoth, Zeze Hator Sezeator Samay Sarnanda, Gezyel, Iezel, Gaziety, Hel, Gazayethyhel, Amen.
Say this following with the former: Oh God eternal, the way, the truth, and the life; give thy light and the
flower of thy Holy Spirit into my mind and understanding, and grant that the gift of thy grace may shine forth
in my heart, and into my Soul, now and for ever, Amen.
Pronounce the Oration following before the third Note of Philosophy; Lemogethom, Hegemochom, Hazachay
Hazatha, Azamachar, Azacham, Cohathay. Geomothay Logomothay, Zathana, Lachanma, Legomezon,
Legornozon, Lembdemachon, Zegomaday, Hathanayos, Hatamam, Helesymom, Vagedaren, Vadeyabar,
Lamnanath, Lamadai, Gomongchor, Gemecher, Ellemay, Gecromal, Gecrohahi, Colomanos, Colomaythos,
Amen.
Say this following with the precedent Oration: Oh God the life of all visible Creatures, eternal brightness, and
virtue of all things; who art the original of all piety, who knewest all things before the were; who judgest all

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things, and discernest all things by thy unspeakeable knowledge: glorify thy Holy and unspeakable Name this
day in my heart, and strengthen my intellectual understanding; increase my Memory, and confirm my
eloquence; make my Tongue ready, quick, and perfect in thy Sciences and Scriptures, that by thy power given
unto me, and thy wisdome taught in my heart, I may praise thee, and know and understand thy Holy Name for
ever World without end, Amen.
Say this Oration following before the fourth Note of Philosophy. Oh King of Kings, the Giver and Dispenser
of infinite Majesty, and of infinite mercy, the founder of all foundations; lay the foundation of all thy virtues
in me, remove all foolishness from my heart, that my senses may be established in the love of thy charity, and
my Spirit informed by thee, according to there creation and invocation of they will, who livest and reignest
God throughout all Worlds of Worlds, Amen.
How these Orations are to be said every day once before the general Notes, and the Notes of
the liberal Arts.
These 4 Orations are necessary for liberal Arts, but chiefly do appertain to Theology, which are to be said
everyday before the general Notes, or the Notes of the liberal Arts; but to Theology say every one of these 7
times to every Note; but if you would learn or teach any thing of dictating, versifying, singing or Musick, or
any of these Sciences, first teach him these Orations, that thou would'st teach, how he should read them: but if
he be a Child of mean understanding, read them before him, and let him say after thee word for word; but if
he be of a good understanding, let him read them 7 times a day for 7 dayes: or if it be a general Note,
pronounce these Orations, and the Virtue thereof shall profit you much, and you shall therein find great virtue.
Solomon saith of these Orations, let no man presume to make use of them unless for the proper office they are
instituted for. Oh Father, incomprehensible, from whom proceedeth every thing that is good; whose greatness
is incomprehensible: Hear this day my Prayers, which I make in thy sight, and grant to me the Joy of thy
saving health, that I may teach unto the wicked the Wayes and Paths of thy Sciences, and convert the
Rebellious and incredulous unto thee, that whatsoever I commemorate and repeat in my heart and mouth, may
take root and foundation in me; that I may be made powerful and efficacious in thy works, Amen.
Say this Oration before the 6 Note of Philosophy: Gezemothon, Oromathian, Hayatha, Aygyay, Lethasihel,
Lechizliel, Gegohay, Gerhonay, Samasatel, Samasathel, Gessiomo, Hatel, Segomasay, Azomathon,
Helomathon, Gerochor, Hejazay, Samin, Heliel, Sanihelyel, Siloth, Silerech, Garamathal, Gesemathal,
Gecoromay, Gecorenay, Samyel, Samihahel, Hesemyhel, Sedolamax, Secothamay, Samya, Rabiathos,
Avinosch, Annas, Amen.
Then say this following: Oh eternal King! O God, the Judge and discerner of all things, knower of all good
Sciences; instruct me this day for thy Holy Names sake, and by these Holy Sacraments; and purify my
understanding, that thy knowledge may enter into my inward parts, as water flowing from Heaven, and as Oil
into my bones, by thee, Oh God Saviour of all things, who art the Fountain of goodness, and original of piety;
instruct me this day in those Sciences which I desire, thou who art one God for ever, Amen. Oh God Father,
incomprehensible, from whom proceedeth all good, the greatness of whose mercy is fathomless, hear my
Prayers, which I make this day before thee, and render unto me the joy of thy Salvation, that I may teach the
unjust the knowledge of thy wayes, and convert the unbelieving and Rebellious unto thee; and may have

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power to perform thy works, Amen.
The 7 Oration, which is the end of the Orations, belonging to the ineffable Note, the last of
Theology, having 24 Angels.
Oh God of all piety, Author and Foundation of all things, the eternal Health and Redemption of thy people;
Inspirer and great Giver of all graces, Sciences and Arts, from whose gift it cometh: Inspire into me thy
servant, an increase of those Sciences: who hast granted life to me miserable sinner, defend my Soul, and
deliver my Heart from the wicked cogitations of this World; extinguish and quench in me the flames of all lust
and fornication, that I may the more attentively delight in thy Sciences and Arts; and give unto me the desire
of my Heart, that I being confirmed and exalted in thy glory, may love thee: and increase in me the power of
thy Holy Spirit, by thy Salvation and reward of the faithful, to the Salvation of my Soul and Body, Amen.
Then say this following: Oh God most mighty Father, from whom proceedeth all good, the greatness of whose
mercy is incomprehensible; hear my Prayers, which I make in thy sight.
Special precepts of the Notes of Theology, chiefly of the 1. 2. and 3.
These 7 Orations are an augmentation of the rest, and ought to be said before all the Notes of Theology, but
especially before the ineffable Note; these are the precepts to make thee sufficient, which we command thee
to observe by the authority of Solomon: diligently inquire them out, and do as we have proposed, and
perfectly pronounce the Orations, and look into the Notes of the other Arts.
How Solomon received that ineffable Note from the Angel.
Because thou desirest the Mystery of the Notes, take this of the ineffable Note, the expression whereof is
given in the Angels by the Figures of Swords, birds, trees, Flowers, Candles, and Serpents; For Solomon
received this from the Lord in the night of Pacification, ingraven in a book of Gold; and heard this from the
Lord: Doubt not, neither be affraid; for this Sacrament is greater than all the rest; And the Lord joyned it unto
him, When thou look'st into this Note, and read'st the Orations thereof, observe the precepts before, and
diligently look into them; And beware that thou prudently conceal and keep whatsoever thou read'st in this
Note of God, and whatsoever shall be revealed to thee in the vision. And when the Angel of the Lord
appeareth to thee, keep and conceal the words and writings he revealeth to thee; and observe them to practice
and operate in them, observing all things with great reverence, and pronounce them at the appointed dayes and
hours, as before is directed: and afterwards say: Sapienter die illo; Age, & caste vivas. But if thou dost
anything uncertain, there is danger; as then wilt have experience from the other Notes and the Orations of
them; but consider that which is most wonderful in those Orations; for these words are ineffable Names, and
are spiritually to be pronounced before the ineffable Note, Hosel, Jesel, Anchiator, Aratol, Hasiatol, Gemor,
Gesameor. Those are the Orations which ought to be pronounced after the inspection of all Arts, and after the
Note of Theology.
This is the fulfilling of the whole work; but what is necessary for an experiment of the work, we will more
plainly declare. In the beginning of the knowledge of all Art, there is given almost the perfect doctrine of
operating: I say almost, because some flourishing institutions hereof remain, whereof this is the first

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beginning.
How the precepts are to be observed in the operation of all Arts.
Observe the 4 in every operation of Theology. Exhibit that operation with efficacy every 4 quartam
lunam; and diligently look into the books and writings of those Arts; if thou doubt of any of the Chapters, they
are to be pronounced, as is taught of the superiour Chapters; but know this, that these Holy Words of
Orations, we appoint to be said before the bed of the sick, for an experiment of life or death. And this thou
maist do often, if thou wilt operate nothing else in the whole body of Art: And know this, that if thou hast not
the books in thy hands, or the faculty of looking into them is not given to thee; the effect of this work will not
be the lesse therefore: but the Orations are twice then to be pronounced, where they were to be but once: And
as to the knowledge of a vision, and the other virtues which these holy Orations have; thou maist prove and
try them, when and how thou wilt.
These precepts are specially to be observed.
But when thou would'st operate in Theology, observe only those dayes which are appointed; but all times are
convenient for those Notes and Operations, for which there is a competent time given; but in the
pronounciation of the three liberal Arts, or in the inspection of their Notes, perhaps thou maist pretermit some
day appointed, if thou observe the rest; or if thou transgress two dayes, leave not off the work, for it loseth not
its effect for this, for the Moon is more to be observed in the greater numbers than the dayes or hours. For
Solomon saith, if thou miss a day or two, fear not, but operate on the general Chapters. This is enough to say
of them: but by no means forget any of the words which are to be said in the beginning of the reading to attain
to Arts; for there is great virtue in them. And thou maist frequently use the Holy Words of the visions: but if
thou wouldst operate in the whole body of the Physical Art, the first Chapters are first to be repeated as before
are defined. And in Theology, thou must operate only by thy self: Often repeat the Orations, and look into the
Notes of Theology: this produceth great effects. It is necessary that thou have the Note of the 24 Angels
alwayes in Memory; and faithfully keep those things, which the Angel reveales to thee in the vision.
The Experiment of the precedent work, is the beginning of the following Orations, which
Solomon calleth Artem Novam.
These Orations may be said before all Arts generally, and before all Notes specially; And they may be
pronounced without any other Chapters, if thou wouldst operate in any of the aforesaid Arts, saying these
Orations in due time and order; thou maist have great efficacy in any Art. And in saying these Orations,
neither the time, day, nor , are to be observed: but take heed, that on these dayes you abstain from all sin,
as drunkenness, gluttony, especially swearing, before you proceed thereunto, that your knowledge therein may
be the more cleer and perfect.
Wherefore Solomon saith, When I was to pronounce these Orations, I feared lest I should offend God; and I
appointed unto my self a time wherein to begin them; that living chastly, I might appear the more innocent.
These are the Proaemiums of these Orations, that I might lay down in order every thing whereof thou maist
doubt, without any other definition. And before thou begin to try any of these subtile works, it is good to fast

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two or three dayes; that it may be divinely revealed, whether thy desires be good or evil.
These are the precepts appointed before every operation; but if thou doubt of any beginning, either of the three
first Chapters, or of the four subsequent Arts, that thou maist have the effect of perfect knowledge; if thou
consider and pronounce the Orations, as they are above described, although thou overpass somthing
ignorantly; thou maist be reconciled by the spiritual virtue of the subsequent Orations.
The Angel said of these Orations to Solomon: See the holiness of these Orations; and if thou hast transgrest
any therein presumptuously or ignorantly, say reverently and wisely these Orations, of which the great Angel
saith: This is a great sacrament of God, which the Lord sendeth to thee by my hand; at the veneration of which
sacrament, when King Solomon offered with great patience before the Lord upon the Altar, he saw the book
covered with fine linen, and in this book were written 10 Orations, and upon every Oration the sign of golden
Seal: and he heard in his Spirit, These are they which the Lord hath figured, and are far excluded from the
hearts of the unfaithful.
Therefore Solomon trembled lest he should offend the Lord, and kept them, saying it was wickedness to reveal
them to unbelievers: but he that would learn any great or spiritual thing in any Art or necessary Science, if he
cannot have a higher work, he may say these Orations at what time soever he will; the three first, for the three
first liberal Arts; a several Oration for every several Art, or generally all the three for the three Arts are to be
said; and in like manner the four subsequent Orations, for four other liberal Arts. And if thou wouldst have the
whole body of Art, without any definition of time, thou maist pronounce these Orations before the several
Arts, and before the Orations and Notes of these Arts, as often as thou wilt, fully, manifestly and secretly; but
beware that thou live chastly and soberly in the pronounciation thereof.
This is the first Oration of the 10, which may be pronounced by its self, without any precedent work to
acquire Memory, Eloquence and understanding, and stableness of these three and singularly to be rehearsed
before the first figure of Theology: Omnipotent, Incomprehensible, invisible and indissolvable Lord God; I
adore this day thy Holy Name; I an unworthy and miserable sinner, do lift up my Prayer, understanding and
reason towards thy Holy and Heavenly Temple, declaring thee, Oh Lord God, to be my Creator and Saviour:
and I a rational Creature do this day invocate thy most glorious clemency, that thy Holy Spirit may vivify my
infirmity: And thou, Oh my God, who didst confer the Elements of letters, and efficacious Doctrine of thy
Tongue to thy Servants Moses and Aaron, confer the same grace of thy sweetness upon me, which thou hast
investigated into thy Servants and Prophets: as thou hast given them learning in a moment, confer the same
learning upon me, and cleanse my Conscience from dead works; direct my Heart into the right way, and open
the same to understand, and drop the truth into my understanding. And thou, Oh Lord God, who didst
condescend to create me after thy own image, hear me in thy Justice, and teach me in thy truth, and fill up my
soul with thy knowledge according to thy great mercy, that in the multitude of thy mercies, thou maist love
me the more, and the greater in thy works, and that I may delight in the administration of thy Commandments;
that I being helped and restored by the work of thy grace, and purified in Heart and Conscience to trust in
thee, I may feast in thy sight, and exalt thy name, for it is good, before thy Saints, Sanctifie me this day, that I
may live in faith, perfect in hope, and constant in charity, and may learn and obtain the knowledge I desire;
and being illuminated, strengthened, and exalted by the Science obtained, I may know thee, and love thee, and
love the knowledge and wisdome of thy Scriptures; and that I may understand and firmly retain, that which
thou hast permitted man to know: Oh Lord Jesus Christ, eternal only begotten Son of God, into whose hands
the Father gave all things before all Worlds, give unto me this day, for thy Holy and glorious Name, the

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unspeakable nutriment of Soul and Body, a fit, fluent, free and perfect Tongue; and that whatsoever I shall ask
in thy mercy, will and truth, I may obtain; and confirm all my Prayers and actions, according to thy good
pleasure. Oh Lord my God, the Father of Life, open the Fountain of Sciences, which I desire; open to me, Oh
Lord, the Fountain which thou openedst to Adam, and to thy Servants Abraham, and Isaac, and Jacob, to
understand, learn and judge; receive Oh Lord my Prayers, through all thy Heavenly virtues, Amen.
The next Oration is the second of ten, and giveth Eloquence, which ought to be said after the other; a little
interval between, and before the first Figure of Theology.
I adore thee, thou King of Kings, and Lords, eternal and unchangeable King: Hearken this day to the cry and
sighing of my Heart and Spirit, that thou maist change my understanding, and give to me a heart of flesh, for
my heart of stone, that I may breath before my Lord and Saviour; and wash Oh Lord with thy new Spirit the
inward parts of my heart, and wash away the evil of my flesh: infuse into me a good understanding, that I may
become a new man; reform me in thy love, and let thy salvation give me increase of knowledge: hear my
Prayers, O Lord, wherewith I cry unto thee, and open the Eyes of my flesh, and understanding, to understand
the wonderful things of thy Law; that being vivified by thy Justification, I may prevail against the Devil, the
adversary of the faithful; hear me Oh Lord my God, and be merciful unto me, and shew me thy mercy; and
reach to me the vessel of Salvation, that I may drink and be satisfied of the Fountain of thy grace, that I may
obtain the knowledge and understanding; and let the grace of thy Holy Spirit come, and rest upon me, Amen.
For Eloquence and stability of mind.
This is the third Oration of the ten, and is to be said before the first Figure of Astronomy.
I confesse my self guilty this day before thee Oh God, Father of Heaven and Earth, Maker of all things, visible
and invisible, of all Creatures, Dispenser and Giver of all grace and virtue; who hidest wisdome and
knowledge from the proud and wicked, and givest it to the faithful and humble; illuminate my Heart, and
establish my Conscience and understanding: set the light of thy countenance upon me, that I may love thee,
and be established in the knowledge of my understanding, that I being cleansed from evil works, may attain to
the knowledge of those Sciences, which thou hast reserved for believers. Oh merciful and omnipotent God,
cleanse my Heart and reins, strengthen my Soul and Senses with the grace of thy Holy Spirit, and establish me
with the fire of the same grace: illuminate me; gird up my loyns, and give the staffe of thy Consolation into
my right hand, direct me in thy Doctrine, root out of me all vices and sin, and comfort me in the love of thy
mercies: Breath into me Oh Lord the breath of Life, and increase my reason and understanding; send thy Holy
Spirit into me, that I may be perfect in all knowledge: behold Oh Lord, and consider the dolour of my mind,
that my will may be comforted in thee; send into me from Heaven thy Holy Spirit, that I may understand those
things I desire. Give unto me invention, Oh Lord, thou Fountain of perfect reason and riches of knowledge,
that I may obtain wisdom by thy Divine assistance, Amen.
To Comfort the outward and inward Senses.
Oh Holy God, mercyful and omnipotent Father, Giver of all things; strengthen me by thy power, and help me
by thy presence, as thou wert mercyful to Adam, and suddenly gavest him the knowledge of all Arts through
thy great mercy; grant unto me power to obtain the same knowledge by the same mercy: be present with me

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Oh Lord, and instruct me: Oh most mercyful Lord Jesus Christ Son of God, breath thy Holy Spirit into me,
proceeding from thee and the Father; strengthen my work this day, and teach me, that I may walk in thy
knowledge, and glorify the abundance of thy grace: Let the flames of thy Holy Spirit rejoyce the City of my
Heart, by breathing into me thy Divine Scriptures; replenish my Heart with all Eloquence, and vivify me with
thy Holy visitation; blot out of me the spots of all vices, I beseech thee, Oh Lord God incomprehensible; let
thy grace alwayes rest upon me, and be increased in me; heal my Soul by thy inestimable goodness, and
comfort my heart all my life, that what I hear I may understand, and what I understand I may keep, and retain
in my Memory; give me a teachable Heart and Tongue; through thy inexhaustible grace and goodness; and the
grace of the Father, Son, and Holy Ghost, Amen.
This following is for the Memory.
O Holy Father, merciful Son, and Holy Ghost, inestimable King; I adore, invocate, and beseech thy Holy
Name, that of thy overflowing goodness, thou wilt forget all my sins: be mercyful to me a sinner, presuming
to go about this office of knowledge, and occult learning; and grant, Oh Lord, it may be efficatious in me;
open Oh Lord my ears , that I may hear; and take away the scales from my Eyes, that I may see: strengthen
my hands, that I may work; open my face, that I may understand thy will; to the glory of thy Name, which is
blessed for ever, Amen.
This following strengtheneth the interiour and exteriour Sences.
Lift up the senses of my Heart and Soul unto thee, Oh Lord my God, and elevate my heart this day unto thee;
that my words and works may please thee in the sight of all people; let thy mercy and omnipotency shine in
my bowels; let my understanding be enlarged, and let thy Holy Eloquence be sweet in my mouth, that what I
read or hear I may understand and repeat: as Adam understood, and as Abraham kept, so let me keep
understanding; and as Jacob was founded and rooted in thy wisedome , so let me be: let the foundation of thy
mercy be confirmed in me, that I may delight in the works of thy hands, and persevere in Justice, and peace of
Soul and Body; the grace of thy Holy Spirit working in me, that I may rejoyce in the overthrow of all my
adversaryes, Amen.
This following giveth Eloquence, Memory and Stability.
Disposer of all Kingdomes , and of all visible and invisible gifts: Oh God, the Ordeyner and Ruler of all wills,
by the Counsel of thy Spirit dispose and vivify the weakness of my understanding, that I may burn in the
accesse of thy Holy will to good: do good to me in thy good pleasure, not looking upon my sins; grant me my
desire, though unworthy; confirm my Memory and reason to know, understand, and retain, and give good
effect to my senses through thy grace, and justify me with the justification of thy Holy Spirit, that what spots
soever of sin are contracted in my flesh, thy Divine power may blot out; thou who hast been pleased in the
beginning, to create the Heaven and Earth, of thy Mercy restore the same, who art pleased to restore lost man
to thy most Holy Kingdome ; Oh Lord of wisdome , restore Eloquence into all my senses , that I, though an
unworthy sinner, may be confirmed in thy knowledge, and in all thy works, by the grace of the Father, Son,
and Holy Ghost, who livest and reignest three in one, Amen.
An Oration to recover lost wisdome.

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Oh God of living , Lord of all Creatures visible and invisible, Administrator and Dispenser of all things,
enlighten my Heart this day by the grace of thy Holy Spirit, strengthen my inward man, and pour into me the
dew of thy grace, whereby thou instructest the Angels; inform me with the plenty of thy knowledge,
wherewith from the beginning thou hast taught thy faithful; let thy grace work in me, and the flouds of thy
grace and Spirit, cleanse and correct the filth of my Conscience. Thou who comest from Heaven upon the
Waters of thy Majesty, confirm this wonderful Sacrament in me.
To obtain the grace of the Holy Spirit.
Oh Lord my God, Father of all things, who revealest thy celestial and terrestrial secrets to thy Servants, I
humbly beseech and implore thy Majesty, as thou art the King and Prince of all knowledge, hear my Prayers;
and direct my works, and let my Actions prevail in Heavenly virtues, by thy Holy Spirit: I cry unto thee, Oh
God, hear my Clamor, I sigh to thee, hear the sighings of my heart, and alwayes preserve my Spirit, Soul, and
Body, under the Safeguard of thy Holy Spirit; O God thou Holy Spirit, perpetual and Heavenly charity,
whereof the Heaven and Earth is full, breath upon my operation; and what I require to thy honour and praise,
grant unto me; let thy Holy Spirit come upon me, rule and reign in me, Amen.
To recover intellectual wisdome.
Oh Lord, I thy Servant confesse my self unto thee, before the Majesty of thy glory, in whose Spirit is all
Magnificence and Sanctimony: I beseech thee according to thy unspeakeable Name, extend thy merciful Ears
and Eyes to the office of my operation; and opening thy hand, I may be filled with the grace I desire, and
satiated with charity and goodness; whereby thou hast founded Heaven and Earth, who livest, &c.
Say these Orations from the first day of the month, to the fourth day: in the fourth day Alpha
and Omega, and that following it, viz. Helischemat azatan; As it is in the beginning:
afterwards say,
Theos Megale patyr, ymas heth heldya, hebeath heleotezygel, Salatyel, Salus, Telli, Samel, Zadaziel, Zadan,
Sadiz Leogio, Yemegas, Mengas, Omchon Myeroym, Ezel, Ezely, Yegrogamal, Sameldach, Somelta, Sanay,
Geltonama, Hanns, Simon Salte, Patyr, Osyon, Hate, Haylos, Amen.
Oh light of the World immense God, &c.
Hereby is increased so much Eloquence, that nothing is above it.
Thezay lemach ossanlomach azabath azach azare gessemon relaame azathabelial biliarsonor tintingote
amussiton sebamay halbuchyre gemaybe redayl hermayl textossepha pamphilos Cytrogoomon bapada
lampdayochim yochyle tahencior yastamor Sadomegol gyeleiton zomagon Somasgei baltea achetom
gegerametos halyphala semean utangelsemon barya therica getraman sechalmata balnat hariynos haylos
halos genegat gemnegal saneyalaix samartaix camael satabmal simalena gaycyah salmancha sabanon
salmalsay silimacroton zegasme bacherietas zemethim theameabal gezorabal craton henna glungh hariagil
parimegos zamariel leozomach rex maleosia mission zebmay aliaox gemois sazayl neomagil Xe Xe Sepha

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caphamal azeton gezain holhanhihala semeanay gehosynon caryacta gemyazan zeamphalachin zegelaman
hathanatos, semach gerorabat syrnosyel, halaboem hebalor halebech ruos sabor ydelmasan falior sabor
megiozgoz neyather pharamshe forantes saza mogh schampeton sadomthe nepotz minaba zanon suafnezenon
inhancon maninas gereuran gethamayh passamoth theon beth sathamac hamolnera galsemariach nechomnan
regnali phaga messyym demogempta teremegarz salmachaon alpibanon balon septzurz sapremo sapiazte
baryon aria usyon sameszion sepha athmiti sobonan Armissiton tintingit telo ylon usyon, Amen.
Azay lemach azae gessemon thelamech azabhaihal sezyon traheo emagal gyeotheon samegon pamphilos
sitragramon limpda jachim alna hasios genonagal samalayp camiel secal hanagogan heselemach getal sam
sademon sebmassan traphon oriaglpan thonagas tyngen amissus coysodaman assonnap senaly sodan alup
theonantriatos copha anaphial Azathon azaza hamel hyala saraman gelyor synon banadacha gennam sassetal
maga halgozaman setraphangon zegelune Athanathay senach zere zabal somayel leosamach githacal
halebriatos Jaboy del masan negbare phacamech schon nehooz cherisemach gethazayhy amilya semem ames
gemay passaynach tagayl agamal fragal mesi themegemach samalacha nabolem zopmon usyon felam semessi
theon, Amen.
The third part, the sign Lemach.
Lemach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum salathahom bezapha saphatez
Calmichan samolich lena zotha phete him hapnies sengengeon lethis, Amen.
For the memory.
Oh great invisible God, Theos patyr behominas Cadagamias imas by thy Holy Angels, who are Michael the
Medicine of God; Raphael the Fortitude of God, Gabriel ardens holy per Amassan, Cherubin, Gelommeios,
Sezaphim gedabanan, tochrosi gade anathon, zatraman zamanary gebrienam: Oh fulness, Holy Cherubins,
by all thy Angels, and by all thy glorious Arch-angels, whose Names are consecrated by God, which ought not
to be spoken by us, which are these, dichal, dehel depymon exluse exmegon pharconas Nanagon
hossyelozogon gathena ramon garbona vramani Mogon hamas; Which humane sence cannot apprehend: I
beseech thee, Oh Lord illuminate my Conscience with the Splender of thy light, and illustrate and confirm my
understanding with the sweet odor of thy Spirit; adorne my Soul, reform my heart, that hearing I may
understand, and retain what I hear in my Memory. Oh mercyful God, appease my bowels, strengthen my
Memory, open my mouth mercifully; temperate my Tongue by thy glorious and unspeakable Name: thou who
art the Fountain of all goodness, have patience with me, and give a good Memory unto me, &c.
Say these Orations in the fourth , viz. Hely schemath, Alpha and Omega, Theos megale. Oh light of the
World Azalemach, great God I beseech thee: These ought to be said in the 8, 12, 10, 20, 24, 28, 30. and in all
these Lunations rehearse them four times; in the morning once, the third hour once, the ninth once, and once
in the evening; and in the other dayes rehearse none, but them of the first day, which are Alpha and Omega,
Helyschemat, Almighty, incomprehensible, I adore thee; I confesse my self guilty: O Theos hazamagiel: Oh
mercyful Lord God, raise up the sences of my flesh: Oh God of all living, and of all Kingdomes, I confesse
Oh Lord this day, that I am thy servant. Rehearse these Orations also in the other dayes four times, once in the
morning, once in the evening, once about the third hour, and once on the ninth; And thou shalt acquire
Memory, Eloquence and stability fully, Amen.

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The Conclusion of the whole work, and Confirmation of the Science obtained.
Oh God, Maker of all things; who hast created all things out of nothing; who hast wonderfully created the
Heaven and Earth, and all things by degrees in order, in the beginning, with thy Son, by whom all things are
made, and into whom all things shall at last return: Who art Alpha and Omega: I beseech thee though a sinner,
& unworthy, that I may attain to my desired end in this Holy Art, speedily, and not lose the same by my sins;
but do good unto me, according to thy unspeakable mercy: who doth not to us after our sins, nor rewardeth us
after our iniquities, Amen. Say this in the end devoutly: Oh wisdome of God the Father incomprehensible, Oh
most mercyful Son , give unto me of thy ineffable mercy, great knowledge and wisdome, as thou didst
wonderfully bestow all Science to King Solomon, not looking upon his sins or wickedness, but thy own
mercies: wherefore I implore thy mercy, although I am a most vile and unworthy sinner, give such an end to
my desires in this art, whereby the hands of thy bounty may be enlarged towards me, and that I may the more
devoutly walk by thy light in thy wayes, and be a good example to others; by which all that see mee, and hear
me, may restrain themselves from their vices, and praise thy holyness through all Worlds, Amen. Blessed be
the Name of the Lord, &c. rehearse these two Orations alwayes in the end, to confirm thy knowledge gained.
The Benediction of the place.
Blesse Oh Lord this place, that there may be in it Holy Sanctity, chastity, meekness, victory, holiness,
humility, goodness, plenty, obedience of the Law, to the Father, Son, and Holy Ghost; Hear Oh Lord, holy
Father, Almighty eternal God; and send thy Holy Angel Michael, who may protect, keep, preserve and visit
me, dwelling in this Tabernacle, by him who liveth, &c.
When you would operate, have respect to the Lunations: they are to be chosen in those moneths, when the
Rules in and , in these moneths you may begin.
In the Name of the Lord beginneth this most Holy Art, which the most high God Administered to Solomon by
his Angel upon the Altar, that thereby suddenly in a short space of time, he was established in the knowledge
of all Sciences; and know, that in these Orations are contained all Sciences, Lawful and unlawful; First, if you
pronounce the Orations of Memory, Eloquence, and understanding, and the stability thereof; they will be
mightily increased, insomuch that you will hardly keep silence; for by a word all things were Created, and by
the virtue of that word all created beings stand, and every Sacrament, and that Word is God. Therefore let the
Operator be constant in his faith, and confidently believe, that he shall obtain such knowledge and wisdome,
in the pronouncing these Orations, for with God nothing is impossible: therefore let the Operator proceed in
his work, with faith, hope, and a constant desire: firmly believing; because we can obtain nothing but by faith;
Therfore have no doubt in this Operation, whereof there are three species whereby the Art may be obtained.
The first species is Oration, and reason of a Godly mind, not by attempting a voyce of deprecation, but by
reading and repeating the same in the inward parts. The second species is fasting and praying, for the praying
man God heareth. The third species is chastity; he that would operate in this Art, let him be clean and chast by
the space of nine dayes at least; and before you begin, it is necessary that you know the time of the . for in
the prime of the . it is proper to operate in this Art: and when you begin so sacred an Art, have a care to

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abstain from all mortal sins, at least while you are proceeding in this work until it be finished and compleated:
and when you begin to operate, say this verse kneeling: Lift up the light of thy Countenance upon me, Oh
Lord my God, and forsake not me thy servant N. that trusts in thee: Then say three times Pater Noster, &c.
And assert that thou wilt never commit wilfull perjury, but alwayes persevere in faith and hope. This being
done, with bended knees in the place wherein thou wilt operate, say, Our help is in the Name of the Lord, who
hath made Heaven and earth: And I will enter into the Invocation of the most high, unto him who enlightneth
and purifieth my Soul and Conscience, which dwelleth under the help of the most high, and continueth under
the protection of the God of Heaven: O Lord open and unfold the doubts of my Heart, and change me into a
new man by thy love: be thou Oh Lord unto me true faith, the hope of my life, and perfect charity, to declare
thy wonders. Let us pray: Then say the Oration following:
Oh God my God, who from the beginning hast Created all things out of nothing, and reformest all things by
thy Spirit; restore my Conscience, and heal my understanding, that I may glorify thee in all my thoughts,
words and deeds; through him who liveth and reigneth with thee forever, Amen.
Now in the Name of Christ, on the first day of the Month, in which thou wouldst acquire Memory, Eloquence
and Understanding, and stability thereof, with a perfect, good and contrite heart, and sorrow for thy sins
committed; thou maist begin to pronounce these Orations following, which appertain to the obtaining of
Memory and all Sciences, and which were composed and delivered by the Angel to Solomon, from the hand
of God.
The first and last Oration of this art, is Alpha and Omega: Oh God omnipotent, &c.
This following is an Oration of four Languages, which is this: Hely, Schemat, Azatan, honiel sichut, tam, imel,
Iatatandema, Jetromiam, Theos: Oh Holy and strong God, Hamacha, mal, Gottneman, Alazaman, Actuaar,
Secheahal, Salmazan, zay, zojeracim, Lam hay, Masaraman, grensi zamach, heliamat, seman, selmar,
yetrosaman muchaer, vesar, hasarian Azaniz, Azamet, Amathemach, hersomini. And thou most Holy and just
God, incomprehensible in all thy works, which are Holy just and good; Magol, Achelmetor, samalsace, yana,
Eman, and cogige, maimegas, zemmail, Azanietan, illebatha sacraman, reonas, grome, zebaman, zeyhoman,
zeonoma, melas, heman, hathoterma, yatarmam, semen, semetary, Amen. This Oration ought to follow the
first of the ten above written.
To perform any work.
This is to follow the third Oration above: I confesse, O Theos hazamagielgezuzan, sazaman, Sathaman,
getormantas, salathiel, nesomel, megal vuieghama, yazamir, zeyhaman, hamamal amna, nisza, deleth,
hazamaloth, moy pamazathoran hanasuelnea, sacromomem, gegonoman, zaramacham Cades bachet
girtassoman, gyseton palaphatos halathel Osachynan machay, Amen.
This is a true and approved experiment, to understand all Arts and secrets of the World, to find out and dig up
minerals and treasure; this was revealed by the Heavenly Angel in this Notory Art. For this Art doth also
declare things to come, and rendereth the sense capable of all arts in a short time, by the Divine use thereof.
We are to speak also of the time and place. First therefore, all these precepts are to be observed and kept; and

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the Operator ought to be clean, chaste, to repent of his sins, and earnestly desire to cease from sinning as
much as may be; and so let him proceed, and every work shall be investigated into him, by the divine
ministery.
When thou wilt operate in the new Moon, kneeling say this verse: Lift up the light of thy Countenance upon
us, Oh God, and forsake us not, Oh Lord our God. Then say three times the Pater Noster: And afterwards let
him vow unto God, that he will never commit wilfull perjury, but alwayes persist in faith. This being done, at
night say with bended knees before thy bed, Our help is in the Name of the Lord, &c. and this Psalm; Whoso
dwelleth under the shadow of the wings of the most high, to the end; and the Lords Prayer, and the Prayer
following.
Theos Pater vehemens; God of Angels, I Pray and invocate thee by thy most Holy Angels Eliphamasay,
Gelomiros, Gedo bonay, Saranana, Elomnia, and by all thy Holy Names, by us not to be pronounced, which
are these: de. el. x p n k h t li g y y. not to be spoken, or comprehended by humane sense; I beseech thee
cleanse my Conscience with the Splendor of thy Name; illustrate and confirm my understanding withthe
sweet savour of thy Holy Spirit: O Lord Adorne my Soul, that I may understand and perfectly remember what
I hear; reform my Heart, and restore my Heart, and restore my sense Oh Lord God, and heal my bowels: open
my mouth most merciful God, and frame and temper my Tongue to the praise and glory of thy Name, by thy
glorious and unspeakeable Name. O Lord, who art the Fountain of all goodness, and original of all piety, have
patience with me, and give unto me a true understanding, to know whatsoever is fitting for me, and retain the
same in Memory: thou who dost not presently Judge a sinner, but mercifully expectest repentance; I beseech
thee, though unworthy, to wash away the filth of my sins and wickedness, and grant me my petitions, to the
praise and glory of thy Holy Name; who livest and reignest one God in perfect Trinity, World without end,
Amen.
Some other precepts to be observed in this work.
Fast the day following with bread and water, and give Almes; if it be the Lord's day, then give double Almes;
be clean in body and mind; both thy self , and put on clean Cloaths.
The processe follows.
When thou wilt operate concerning any difficult Probleme or Question, with bended knees, before thy bed,
make Confession unto God the Father; and having made thy Confession, say this Oration.
Send Oh Lord thy wisdome to assist me, that it may be with me, and labour with me, and that I may alwayes
know what is acceptable before thee; and that unto me N. may be manifested the truth of this question or Art.
This being done, Thrice in the day following, when thou risest, give thanks to God Almighty, saying, Glory
and honour, and benediction be unto him that sitteth on the Trone, and that liveth for ever and ever, Amen.
with bended knees and stretched out hands.
But if thou desirest to understand any book, ask of some that hath knowledge therein, what that book treateth
of: This being done, open the book, and read in it; and operate as at first three times, and alwayes when thou

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goest to sleep, write Alpha and Omega, and afterwards sleep on thy right side, putting the palme of thy hand
under thy Ear, and thou shalt see in a dream all things thou desirest; and thou shalt hear the voyce of one
informing and instructing thee in that book, or in any other faculty wherein thou wilt operate: And in the
morning, open the book, and read therein; and thou shalt presently understand the same, as if thou hadst
studyed in it a long time: And alwayes remember to give thanks to God, as aforesaid.
Afterwards on the first day say this Oration: Oh Father, Maker of all Creatures; by thy unspeakeable power
wherewith thou hast made all things, stir up the same power, and come and save me, and protect me from all
adversity of Soul and Body, Amen. Of the Son say, O Christ, Son of the living God, who art the splendor and
figure of light, with whom there is no alteration nor shaddow of change; Thou Word of God most high, thou
wisdome of the Father; open unto me, thy unworthy servant N. the veins of thy saving Spirit, that I may
wisely understand, retain in Memory, and declare all thy wonders: Oh wisdome, who proceedest out of the
mouth of the most high, powerfully reaching from end to end, sweetly disposing of all things in the World,
come and teach me the way of prudence and wisdome. Oh Lord which didst give thy Holy Spirit to thy
Disciples, to teach and illuminate their Hearts, grant unto me thy unworthy servant N. the same Spirit, and that
I may alwayes rejoyce in his consolation.
Other precepts.
Having finished these Orations, and given Almes, when thou entrest into thy Chamber, devoutly kneel down
before thy bed, saying this Psalm: Have mercy upon me, O God, according to the multitude of thy great
mercies, &c. and, In thee Oh Lord have I trusted, &c. Then rise up, and go to the wall, and stretch forth thy
hands, having two nayles fixed, upon which thou maist stay up thy hands, and say this Prayer following with
great devotion: O God, who for us miserable sinners didst undergo the painful death upon the Crosse; to
whom also Abraham offer'd up his son Isaac; I thy unworthy servant, a sinner perplexed with many evils, do
this day offer up and Sacrifice unto thee my Soul and Body, that thou maist infuse into me thy Divine
wisdome, and inspire me with the Spirit of Prophesy , wherewith thou didst inspire the Holy Prophets.
Afterwards say this Psalm; Oh Lord incline thine ears unto my words, &c.
and add,
The Lord is my shepherd, and nothing shall I want: he shall set me down in green pastures, his servant N. he
shall lead me upon the waters of refreshment, he converteth my Soul, and leadeth me N. upon the paths of his
righteousness for his Holy Name: Let my evening Prayer ascend upunto thee Oh Lord, and let thy mercy
descend upon me thy unworthy servant N. protect, save, blesse, and sanctify me, that I may have a shield
against all the wicked darts of my enemies: defend me Oh Lord by the price of the blood of the just One,
wherewith thou hast redeemed me; who livest and reignest God, whose wisdom hath laid the foundation of
the Heaven, and formed the Earth, and placed the Sea in her bounds: and by the going forth of thy Word hast
made all Creatures, and hath formed man out of the dust of the Earth, according to his own image and
likeness; who gave to Solomon the son of King David inestimable wisdome: hath given to his Prophets the
Spirit of Prophesy, and infused into Philosophers wonderfull Philosophical knowledge, confirmed the
Apostles with fortitude, comforted and strengthened the Martyrs, who exalteth his elect from eternity, and
provideth for them; Multiply Oh Lord God, thy mercy upon me thy unworthy servant N. by giving me a
teachable wit, and an understanding adorned with virture and knowledge, a firm and sound Memory, that I
may accomplish and retain whatsoever I endeavour, through the greatness of thy wonderful Name; lift up, Oh
Lord my God, the light of thy countenance upon me, that hope in thee: Come and teach me, Oh Lord God of

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virtues, and shew me thy face, and I shall be safe. Then add this Psalm: Unto thee Oh Lord do I lift up my
Soul: Oh my God in thee do I trust; excepting that verse, Confundantur, &c.
Having fulfilled these things upon the wall, descend unto thy Bed, writing in thy right hand Alpha and
Omega: then go to bed, and sleep on thy right side, holding thy hand under thy right Ear, and thou shalt see
the greatness of God as thou hast desired. And in the morning, on thy knees, before thy bed, give thanks unto
God for those things he hath revealed to thee: I give thanks unto thee, Oh great and wonderful God, who hast
given Salvation and knowledge of Arts unto me thy unworthy servant N. and confirm this Oh God, which
thou hast wrought in me, in preserving me. I give thanks unto thee, O powerful Lord God, who createdst me
miserable sinner out of nothing, when I was not, and when I was utterly lost; not redeemed, but by the
precious blood of thy Son our Lord Jesus Christ; and when I was ignorant thou hast given unto me learning
and knowledge: grant unto me thy servant N. O Lord Jesus Christ, that through this knowledge, I may be
alwayes constant in thy Holy service, Amen.
These operations being devoutly compleated, give thanks daily with these last Orations. But when thou
wouldst read, study, or dispute, say, Remember thy word unto thy Servant, O Lord, in which thouhast given
me hope; this is my comforter in humility. Then add these Orations: Remember me O Lord of Lords, put good
words and speech into my mouth, that I may be heard efficaciously and and powerfully, to the praise, glory,
and honour of thy glorious Name, which is Alpha and Omega, blessed for ever, World without end, Amen.
Then silently say these Orations.
O Lord God, that daily workest new signs and unchangeable wonders, fill me with the spirit of wisedome,
understanding and Eloquence; make my mouth as a sharp Sword, and my Tongue as an arrow elected, &
confirm the words of my mouth to all wisdome: mollify the Hearts of the hearers to understand what they
desire, Elysenach, Tzacham, &c.
The manner of Consecrating the Figure of Memory.
It ought to be consecrated with great faith, hope and charity; and being consecrated, to be kept and used in
operation as followeth.
On the first day of the new Moon, having beheld the new Moon, put the Figure under your right Ear, and so
consequently every other night, and seven times a day; the first hour of the morning saying this Psalm, Qui
habitat, &c. throughout; and the Lords Prayer once, and this Oration Theos Patyr once in the first hour of the
day: then say this Psalm, Confitebor tibi Domine, &c. and the Lords Prayer twice, and the Oration Theos
Patyr twice.
In the third hour of the day the Psalm Benedicat anima mea Dominum, &c. the Lords Prayer thrice, and the
Oration Theos Patyr.
In the sixth hour say this Psalm: Appropinquet deprecato mea in conspectu tuo Domine, secundum eloquium
tuum.

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Grant unto me Memory, and hear my voyce according to thy great mercy, and according unto thy word grant
Eloquence, and my lips shall shew forth thy majesty, when thou shalt teach me thy Glory: Gloria patria, &c,
say the Lords Prayer nine times, and Theos Patyr.
In the nineth hour, say the Psalm Beati immaculati in via; the Lords Prayer 12 times, and Theos Patyr.
In the Evening say this Psalm, Deus misereatur nostri: the Lords Prayer 15 times, and Theos Patyr as often.
The last hour say this Psalm, Deus Deus meus respice in me, &c. & Deus in adjutorium meum intende, and te
Deum Laudamus; the Lords Prayer once, and Theos Patyr: then say the Oration following twice.
O God, who hast divided all things in number, weight, and measure, in hours, nights, and dayes; who countest
the number of the Stars, give unto me constancy and virtue, that in the true knowledge of this Art N. I may
love thee, who knows the gifts of thy goodness, who livest and reignest, &c.
Four dayes the Figure of Memory ought to be consecrated with these Orations.
O Father of all Creatures, of the Sun and Moon.
Then on the last day let him bath himself, and put on clean garments, and clean * Ornaments, and in a clean
place, suffumigate himself with Frankincense, and come in a convenient hour in the night with a light
Kindled, but so that no man may see thee; and before the bed upon your knees say this Oration with great
devotion.
* Lectisternium, a Robe in which the Priests used to sleep in the Temples, to receive the Divine Oracles.
O most great and most Holy Father, seven or nine times: then put the Figure with great reverence about your
Head; and sleep in the Bed with clean linnen vestiments, and doubt not but you shall obtain whatsoever you
desire for this hath been proved by many, to whom such coelestial secrets of the Heavenly Kingdome are
granted, Amen.

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The Oration following ought to be said as you stand up.
O great God, Holy Father, most Holy Sanctifier of all Saints, three and one, most high King of Kings, most
powerful God Almighty, most glorious and most wise Dispensor, Moderator, and Governour of all Creatures,
visible and invisible: O mighty God, whose terrible and most mighty Majesty is to be feared, whose
omnipotency the Heaven, the Earth, the Sea, Hell, and all things that are therein, do admire, reverence,
tremble at, and obey.

Ars Notoria
O most powerful , most mighty, and most invincible Lord God of Sabaoth: O God incomprehensible; the
wonderful Maker of all things, the Teacher of all learning, Arts and Sciences; who mercifully Instructest the
humble and meek: O God of all wisdome and knowledge, In whom are all Treasures of wisdome, Arts and
Sciences; who art able instantly to infuse Wisdome, Knowledg, and Learning into any man; whose Eye
beholdeth all things past, present, and to come; who art the daily Searcher of all hearts; through whom we are,
we live and dye; who sittest upon the Cherubins; who alone seest and rulest the bottomeless pit: whose Word
gives Law throughtout the universal World: I confesse my self this day before thy Holy and glorious Majesty,
and before the company of all Heavenly virtues and Potentates, praying thy glorious Majesty, invocating thy
great Name, which is a Name wonderful, and above every Name, blessing thee O Lord my God: I also
beseech thee, most high, most omnipotent Lord, who alone art to be adored; O thou great and dreadful God
Adonay, wonderful Dispensator of all beatitudes, of all Dignities, and of all goodness; Giver of all things, to
whomsoever thou wilt, mercifully, aboundantly and permanently: send down upon me this day the gift of the
grace of thy Holy Spirit. And now O most merciful God, who hast created Adam the first man, according to
thy image and likeness; fortify the Temple of my body, and let thy Holy Spirit descend and dwell in my Heart,
that I may shine forth the wonderful beams of thy Glory: as thou hast been pleased wonderfully to operate in
thy faithful Saints; So O God, most wonderful King, and eternal glory, send forth from the seat of thy glorious
Majesty, a seven-fold blessing of thy grace, the Spirit of Wisedome and Understanding, the Spirit of fortitude
and Counsel , the Spirit of knowledge and Godliness, the Spirit of fear and love of thee, to understand thy
wonderful Holy and occult mysteries, which thou art pleased to reveal, and which are fitting for thine to
know, that I may comprehend the depth, goodness, and inestimable sweetness of thy most immense Mercy,
Piety and Divinity. And now O most merciful Lord, who didst breath into the first Man the breath of life, be
pleased this day to infuse into my Heart a true perfect perceiving, powerful and right understanding in all
things; a quick, lasting, and indeficient Memory, and efficacious Eloquence; the sweet, quick and piercing
Grace of thy Holy Spirit, and of the multitude of thy blessings, which thou bountifully bestowest: grant that I
may despise all other things, and glorify, praise, adore, bless and magnify thee the King of Kings, and Lord of
Lords; and alwayes set forth thy praise, mercy, and omnipotency: that thy praise may alwayes be in my
mouth, and my Soul may be inflamed with thy Glory for ever before thee. O thou who art God omnipotents,
King of all things, the greatest peace and perfectest wisdome, ineffable and inestimable sweetness and delight,
the unexpressible joy of all good, the desire of all the blessed, their life, comfort, and glorious end; who was
from eternity, and is and ever shall be virtue invincible, without parts or passions; Splendor and glory
unquenchable; benediction, honour, praise, and venerable glory before all Worlds, since and everlastingly
time without end, Amen.
The following Oration hath power to expell all lusts.
O Lord, Holy Father, omnipotent eternal God, of inestimable mercy and immense goodness; O most merciful
Jesus Christ, repairer and restorer of mankind; O Holy Ghost, comforter and love of the faithful: who holdest
all the Earth in thy fingers, and weighest all the Mountains and Hills in the World; who dost wonders past
searching out, whose power there is nothing can resist, whose wayes are past finding out: defend my Soul, and
deliver my Heart from the wicked cogitations of this World; extinguish and repress in me by thy power all the
sparks of lust and fornication, that I may more intentively love thy works, and that the virtue of thy Holy
Spirit may be increased in me, among the saving gifts of thy faithful, to the comfort and salvation of my
Heart, Soul, and Body. O most great and most Holy God, Maker, Redeemer, and Restorer of mankind, I am
thy servant, the Son of thy hand-maid, and the work of thy hands: O most merciful God and Redeemer, I cry
and sigh before the sight of thy great Majesty, beseeching thee, with my whole Heart, to restore me a

Ars Notoria
miserable sinner, and receive me to thy great mercy; give me Eloquence, Learning, and Knowledge, that those
that shall hear my words, they may be mellifluous in their Hearts; that seeing and hearing thy wisdome, the
proud may be made humble, and hear and understand my words with great humility, and consider the
greatness and goodness of thy blessings, who livest and reignest now and for ever, Amen.
Note, that if you desire to know any thing that you are ignorant of, especially of any Science, read this
Oration: I confess my self to thee this day, O God the Father of Heaven and Earth, three times; and in the end
express for what you desire to be heard; afterwards, in the Evening when you go to Bed, say the Oration
Theos throughout, and the Psalm Qui Habitat, with this versicle, Emitte Spiritum; and go to sleep, and take the
Figure for this purpose, and put it under the right Ear: and about the second or third hour of the night, thou
shalt see thy desires, and know without doubt that which thou desirest to find out: and write in thy right hand
Alpha and Omega, with the sign of the Cross, and put that hand under thy right Ear, and fast the day before;
only once eating such meat as is used on fasting dayes.
[Finis.]
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British Library Catalog entry:

Shelfmark: 719.a.35.
Author: -
Title: The Notory Art of Solomon.
Place and date of publication: London 1657.

Picatrix (The Aim of the Sage) of pseudo-Majriti (summary)
Twilit Grotto -- Esoteric Archives Contents Prev Picatrix Next timeline
Picatrix (The Aim of the Sage)

al-Majriti, Maslamati ibn Ahmad
The Ghâyat al-Hakîm fi'l-sihr, or Picatrix, as it is known in the West, is an important Arabic magical
text. It is perhaps the largest and most comprehensive of the grimoires, or handbooks of magic. The
attribution to the Andalusian mathematician al-Majriti (or al-Madjriti) (d. ca. 1004-7) is considered
pseudo-epigraphic. The Latin translation dates to 1256 and the court of Alphonso the Wise, king of
Castille, and exerted a considerable influence on Western magic thereafter. It is said that much of
Ficino's astrological magic derives from the Picatrix (see I.P.Couliano, Eros and Magic in the
Renaissance, University of Chicao Press, 1987, p. 118). The Picatrix is mentioned by Johannes
Trithemius in Book 2 of his notorious Steganographia (1500) and in his Antipalus Maleficiorum (c.
1500). One copy (British Library, Sloane manuscript 3679) passed down from Simon Forman (d. 1611)
to Richard Napier (d. 1634) to Elias Ashmole (d. 1692) to William Lilly (d. 1681).
E.M. Butler wrongly associates it with Gio. Peccatrix, (no doubt a pseudonym) who edited an Italian
version of the Key of Solomon (British Library, Sloane manuscript 1307). Misled by some comments by
Mathers and others, Dr. Butler incorrectly concluded that the Picatrix was "an Italian edition of the
Clavicle, strongly impregnated with black elements" (Ritual Magic, 1949, p. 135.)
Recent editions include:
(Arabic)
Pseudo-Magriti, Das Ziel des Weisen, Herausgegeben von Hellmut Ritter, B.G. Teubner / Liepzig
/ Berlin 1933. Studien der Bibliothek Warburg Herausgegeben von Fritz Saxl. XII. Picatrix ("Das
Ziel des Weisen" von Pseudo-Majriti) 1. Arabischer Text.
(German)
"Picatrix" Das Ziel des Weisen von Pseudo-Magriti, Translated into German from the Arabic by
Hellmut Ritter and Martin Plessner, London, The Warburg Institute, University of London, 1962
(French)
S. Matton, La magie arabe traditionelle, Paris, 1977 (incomplete)
(Latin)
Picatrix: The Latin Version of the Ghâyat Al-Hakîm, ed. David Pingree (London, Warburg
Institute, 1986).
(Spanish)
Abul-Casim Maslama ben Ahmad: Picatrix (El fin del sabio y el mejor de los dos medios para
avanzar). Edición de Marcelino Villegas Editora Nacional. Colección «Biblioteca de visionarios,
heterodoxos y marginados». (Madrid, 1982).
http://www.esotericarchives.com/picatrix.htm (1 of 14) [23.07.2001 01:05:31]

(English)
I have just had notice that an English translation of the Picatrix is to be released in August. I will
post more information when I find out.
I hope that by giving this account of its contents, other editions and studies of this important text may be
encouraged.
-JHP
SUMMARY
(From Martin Plessner's introduction, pp. lix-lxxv.)
The following pages are intended as a guide to and an epitome of this often disorderly book. A glance at
the table of contents is enough to show that the sequence of chapters is erratic and closer inspection
reveals that the scope of individual chapters is far wider than appears at first sight. Philosophic doctrines
(which, according to the author, are the basis of the talismanic art), theory of magic, astronomical,
astrological and physical lore, extensive directions for the practice of the art, and accounts of the peoples
by whom it is employed are jumbled together throughout the book, with no discernible guiding principle.
If a systematic arrangement is anywhere perceptible, it is in the astrological and astronomical material,
though even this is far from self-contained or methodically ordered. Subjects which belong together are
separated (e.g., the geographical sections on pp.171 ff. and 394 ff.), long, discursive definitions,
appearing in unexpected places, further break the sequence (e.g., pp.78 and 343)-. and there is a great
deal more to make the reader's task more difficult.
This manner of writing may well be intentional, whether to make the magical sections appear less
suspect by interlarding them with theoretical passages, or to make certain doctrines seem less strange by
administering them in small doses, or to demonstrate the equal validity of the magical and philosophical
material, or for a combination of all three reasons. At all events, a similar method of presentation is
apparent in one of the principal sources of The Aim of the Sage, the encyclopedia of the Brethren of
Purity (Ihwân al-Safâ).
What follows is a survey of the whole, with a sketch of the sources, as far as they can at present be
identified. No attempt has been made to impose a logical order on the illogicality of the book.
BOOK I
In the preface, after some autobiographical material, the author gives his reason for writing the work,
which is to shed light on the nature of magic, a secret closely guarded by the ancient philosophers. He

adds a summary of the contents of his four books (pp.1-3). This is replaced, in some manuscripts, by a
detailed list of contents, arranged by chapter, of which a translation will be found on pp. lxxvi-lxxviii of
the present volume.
Chapter 1 (pp.4-7) demonstrates the importance of philosophy, on the one hand for the understanding of
matters divine, natural and moral, and on the other as the premise for magic, which is its conclusio. In the
first section there are verbal echoes of al-Fârâbî's Classification of the Sciences (Ihsâ al-'Ulûm) and the
Neo-Platonic doctrines of the pseudo-Empedocles. The chapter ends with an excursus on the definition
of some logical concepts, suggested by the word conclusio.
Chapter 2 gives a definition of magic according to the Ihwân al-Safâ', and of talismans according to Jabir
ibn Hajjân. The talisman is compared to the elixir of the alchemists (pp.7-9). Magic is to be divided into
two parts, theoretical and practical, the first being confined to the knowledge of the heavens (with the
parenthesis that speech is a kind of magic) and the second consisting in making use of the natural
kingdoms, animal, vegetable and mineral (pp.9-10). This principle of discrimination holds good, by and
large, for the arrangement of the whole work. The chapter concludes with certain astronomical and
astrological matters.
Chapter 3 deals with the reasons for the heavens' being spherical in form, with the degrees and the
images ascending in them, and compares the power of the degrees with that of the planets (pp.12-14).
Some passages are related to the Kitâb al-Baht of Jâbir, which is laid under such heavy contribution later
in The Aim of the Sage.
Chapter 4. Since the successful use of talismans depends upon their being used in conjunction with the
correct constellations, this chapter is devoted to the latter. The author gives a descriptive list of the
twenty-eight mansions of the moon, according to the "Indian" system, and assigns to each its correct
talisman. Analysis of the passage shows that it is a compound of "Indian" doctrines, the tenets of
Dorotheus of Sidon (both attested by Ibn abi 'l-Rijâl) and elements from a list ascribed to Hermes
(attested by the Ihwân al-Safâ') (pp.14-21). At the beginning of the chapter, the author advised the
magician of the necessity to prepare himself inwardly for his task: this is now, in an excursus, brought
into harmony with the disposition inherent in various natural substances to absorb magical influences,
and this again is followed by suggestions as to the positions of the moon favorable for certain enterprises
(pp.22-24). The author opens the final section with his usual formula to the effect that he is returning to
the true subject of his book.
Chapter 5 enlarges the discussion of the lunar mansions, by giving thirty-one examples of constellations
of a different kind, favorable to the manufacture of talismans. Some of the talismans are described, but
no indication is given of how to make them effective, a subject which later occupies a large part of the
book (pp.24-34). Inserted in the middle of the discussion is an account of the different effects of the
various aspects (p.29). There follow remarks on the dependence of the talismans on the heavenly bodies
and the importance of the magician's concentration of his energy towards his purpose, again with verbal
echoes from the Ihwân al-Safâ'. Along with these go aphorisms from "Plato" and Tâbit ibn Qurra, as well

as two extracts from a treatise ascribed to Aristotle, which is later quoted entire in Book IV, chapter 4.
(pp.34-36). Examples are given of the "incantation" of talismans to make them effective. These formulae
are also to be found in the Ihwân al-Safâ', where they are attributed to Hermes. This completes the
practical instruction given in Book I. Then comes a postscript and the chapter concludes with an
evaluation of magic and alchemy (pp.38-39).
The two final chapters of Book I are entirely devoted to philosophy. Chapter 6 deals with the nature of
man. Starting from the premise that man is a microcosm, the author opens with an enumeration of the
characteristics which make man superior to all other creatures (pp 40-41). He then gives the familiar
correspondences between the parts of the human body and those of the macrocosm. Though at first there
are only reminiscences of the lhwân al-Safâ', we soon find whole pages together which are identical with
that work, and, in part, with the work edited by Goldziher as The Book of the Essence of the Soul (Kitâb
ma`ânî al-nafs) (pp.42-46). The human being as he is actually found on earth is shown to depend from
his idea, the universal man, and this dependence is illustrated by a succession of hypostases (pp.47-50).
Numerous single echoes of Neo-Platonic and pseudo-Empedoclean propositions may be identified here,
but the passage as a whole has not so far been satisfactorily clarified. The author expressly states that this
sixth chapter is not a digression, but deals rather with the essence of magic, by which he clearly means
that the chain of hypostases proves a connection between the upper and the lower world, the prime tenet
in the art of magic. A mention of the obscurity with which the ancients clothed this scheme is made the
occasion for a consideration of both the superficial and the essential nature of knowledge and of the
mode of study (pp. 50-51).
Chapter 7 takes up again for its theme the great chain of being, the author's ideas on which cannot yet be
given their correct place in the history of Neo-Platonic thought. He then reverts in greater detail to the
concept of Hyle, and its place in the chain, the discussion of such theoretical topics being justified by the
fact that they "correct the understanding and sharpen the apprehension" (pp. 51-54).
BOOK II
Chapter 1. The correspondences between earthly creatures and their celestial archetypes, which were
mentioned at the end of Book I, form the opening topic of this chapter. This is the subject of the ninth
aphorism ot the pseudo-Ptolemaic Centiloquium. Next comes the story of a magical cure, taken from the
Commentary of Ibn al-Dâja on this aphorism, which recounts how, in his youth, the author came to
occupy himself with magic while testing Ibn al-Dâja's prescription for the cure (pp.55-57). Then follows
an excursus on sensory perception, including a quotation from the Ihwân al-Safâ', and other modes of
cognition (pp.57-58). The chapter ends with an account of the contributions made by individual branches
of knowledge to the, understanding of the correspondences between the two worlds (pp.58-59).
Chapter 2 treats the subject of the celestial images and their significance, i.e., the forty-eight
constellations known to the Greeks and the paranatellonta of the thirty-six decans. The three decans of
Aries in the "Indian" system are selected from Abû Ma`shar by way of example and a full explanation of
their paranatellonta given (pp. 59-62). Ibn Wahshîja follows the same method of interpretation: he uses

the triplicities, while the "Indian sage" Tumtum and others use the degrees (p.62). Examples of the
images ascending in the degrees are given and their significance explained, with reference to a book by
Jâbir which has not survived (pp.62-68). Finally, the author computes the possible number of planetary
conjunctions in a single degree, on the basis of a work by "Herrnes", extending, as he does so, a section
of Jâbir's Kitâb al-Baht (pp. 63-65).
Chapter 3 is very long and is mainly concerned with the effects of the moon, beginning with the
significance of its phases. The ultimate dependence of the moon's operation on that of the sun is
emphasized (pp. 65-67). This is followed by a demonstration of the analogy between the phases of the
moon, the ages of man and the seasons of the year etc. Then there is a short interpolation maintaining
that composite bodies are subject to perpetual change from the motions of the stars, without changing
their specific shapes. After this comes the nature of eclipses (pp. 67-69). Almost all the foregoing is
derived from the Nabataean Agriculture of Ibn Wahshîja. The author now reverts to the moon and
follows, for many pages, the theory of the Ihwân al-Safâ', which differs from that of Ibn Wahshîja in that
it links the periods of the moon's greatest influence to its conjunction with other planets and the houses in
which they stand (pp.69-74). The rest of the chapter is devoted to the theory of the elections, in which the
moon plays an important part, and is introduced by a discussion of the impedimenta lunae, the
unfavorable positions of the moon, which go back to Dorotheus of Sidon. A section is devoted to the art
of converting the ascendant into a fortunate one. The whole passage is almost completely pervaded by
correspondences and parallels with Ibn Abi 'l-Rijâl, and in certain parts with Sahl b. Bishr (pp.74-81). An
interpolated note gives a mathematical definition of the aspects (p.78). The chapter concludes by
contrasting Aristotle's exhortation to Alexander to practice astrology and the Islamic prohibition of the
art.
Chapter 4, a short one, discusses the doctrine of the trepidation of the sphere of the fixed stars, which
must be taken into account in the drawing-up of astronomical tables. This is taken verbatim from Theo
Alexandrinus, with the addition of a postscript, which is apparently the work of the compiler (pp. 81-83).
Chapter 5 is a particularly good example of the characteristically curious arrangement of the subject
matter in The Aim of the Sage. It begins with the statement that a "master of ancient times" divided the
whole art of magic under three heads: talismans, the worship of the planets and incantations. Each of
these became the special province of certain peoples: the "Indians", for example, excelled in incantations.
From this we pass to an enumeration of the various arts and doctrines of these "Indians", with emphasis
on, among other topics, the combination of stars to compose certain magical figures (pp. 83-86). Mention
of the "Indian" theory of the nature of dreams is the occasion for an account of the author's own ideas on
the subject, which are based on those of al-Fârâbî, and certain quotations from the latter's Ideal State.
There follows the theory of divination and prophecy, the second of which has also close affinities with
the work of al-Fârâbî, though his name is not mentioned until the conclusion of the section, where there
is an irrelevant quotation from his treatise on alchemy (pp.87-90). The author now reverts to his
"Indians" and adopts their doctrine of the superiority of talisman over election, since the talisman, as well
as being rendered effective by the power of the constellation which dominates it, receives extra power
from the specific qualities (virtutes) of the substances of which it is composed (pp. 90-91).

Chapter 6 begins with the importance of the virtutes in reinforcing the effects of the stars even in those
natural processes which are independent of human agency. Man makes talismans unawares as soon as he
begins to manipulate nature in such processes as dyeing cloth, breeding animals or compounding drugs,
as well as in the manufacture of objects of everyday use from the products of nature, as in cooking,
spinning and the like. Now in the manufacture of a talisman, as in medicine, the maker is consciously
seeking to use a simple or compound substance, which is itself predisposed towards the desired effect
(pp. 91-94). Just as the product may be influenced in different ways by the treatment it receives, so also
the influence of a star depends upon its position. This analogy is soon abandoned and the author turns to
the theory of the stars' effects in a way which is unrelated to what has gone before. The first part of this
chapter is taken over entire from Jâbir's Kitâb al-Baht, while the second part apparently consists of
quotations from that half of the work which has not come down to us. Some of the theories presented are
extremely difficult to understand and interpret, as the author himself admits. The main source of the
difficulty lies in the fact that the discussion concerns the aether and the sphere of the fixed stars and their
bearing on motions and effects (pp. 94-99). There follows a passage on the relative effects of different
planets in conjunction with one another, which, though based on the same theories, is less obscure (pp.
99-100). The chapter concludes with a further summary of the theory, again in conformity with the
surviving portion of Jâbir's book (pp.100-101).
Chapter 7. The importance of similarity and dissimilarity for the explanation of certain sidereal effects
was repeatedly mentioned in Chapter 6. In Chapter 7, the author takes the opportunity of defining
similarity as an aspect of the logical category of relation applied to the talismanic art. He then enters on a
detailed discussion of the category of quantity, considering lines, surfaces, time, place, speech and
number as far as they are significant for talismans, with a shorter account, at the end, of position and
quality (pp. 101-107). The whole is summarized from Jâbir's Kitâb al-Baht.
Chapter 8 is also taken from Jâbir. It contains a table showing the simple qualities heat, cold, moisture
and dryness and what results from the various steps in forming combinations of them. The table is
preceded by a discussion of details, of antique origin (Antiochus of Athens). After this comes the
rationale of the sequence of the combinations of the qualities, likewise from Jâbir (pp. 107-110). The
author closes this very difficult section, whose importance for the whole is not easily discernible, with
these words:
"I set forth such miraculous and confusing matters from all the sciences for this reason
only, that you may be purified for the earnest study of these marvelous arts and may
achieve what the ancient sages achieved and attain the heights that they attained".
Chapter 9 takes up again the notion of the combination of the stars in magical figures (see Chapter 5) and
gives instructions for making six talismans engraved with such figures (pp. 111-113).
Chapter 10 deals with talismans made by engraving certain figures on the stones and metals which
belong to the planets. It falls into three parts, of which the first is an enumeration of the minerals
belonging to the various planets. The Arabic manuscripts of The Aim of the Sage, unlike those of the

translations, show striking deviations from the usual classification. It is therefore possible that the
correspondences of the translations with the norm may be due to a reworking of the text. At all events, it
is remarkable that some of the deviations (e.g. iron instead of lead for Saturn, copper instead of iron for
Mars) are also found in Book III, chapter 7, the chapter on Sabian prayers to the planets. The first part
ends with illustrations of the figures, some of which still survive as signets of the planets (pp. 113-114).
The second part describes the images of the planetary gods. The author gives three sources, though there
are in fact more, as will be seen from the commentary to the present translation. The three sources
specified are a lapidary by Ùtârid, a book without a title by Apollonius and a work by a certain Kriton
on pneumatic talismans translated by Bu(i)qrâtîs (Picatrix) (pp.114-119). In the third part are instructions
for engraving these and other images, some of them with magical signs, on different stones, with
information on their various effects. The number of the sources is then increased by the mention of a
book dedicated to Alexander by Aristotle (obviously Secretum secretorum) and a work by Hermes (al-
Hâdîtûs). There is, however, no indication of the relevant source for most of the instructions, so that it
cannot be determined whether the sources of all are the same as those just mentioned. The differing
degree of explicitness of the instructions makes it probable that the author collected his material from
wherever he could find it (pp.119-130). The chapter concludes with a short list of talismans which are to
be manufactured when the planets are in certain decans. The effects are given, but no other details
(p.141). This list is clearly connected with the last two chapters of Book II, which discuss the decans in
detail.
Chapter 11 opens with an admonition to keep the doctrine concealed from the unlettered, who, from their
lack of wisdom, will only disparage the dignity of the astrologer. It continues with the definition of
understanding and sagacity, using formulations which are to be found in a collection of aphorisms
ascribed to al-Fârâbî, though also attributable, in part, to Miskawaih and even to Aristotle (pp.131-133).
Then follows the detailed enumeration of the thirty-six decans (here called wujûh, facies), the images
ascending in them, and the names of the planets with which they are connected, beginning from Aries,
with Mars, the Sun and Venus and ending in Pisces with Saturn, Jupiter and Mars. There are a few words
of introduction to the list, stating that the effects of the decans are founded in their concord with the
physeis of their "lords". A postscript discusses the relative power of the various planets and astrological
positions and of the physeis (pp.133-140). An identical description is to be found in Ibn Abi 'l-Rijâl,
except that the latter omits all the images and, from Virgo on, the planets, which he has no call to give at
all. In a short closing passage the author tells us that, to make their operation effective, the images must
be engraved on substances which correspond to the respective planets.
Chapter 12 gives a second list of decans, based on the system of the "Indians", in which the decans are
called darîjân, the Indian name for them. They are now allotted to the planets in such a way that each
first decan contains the lord of the zodiacal sign (Mars, e.g., is in the first decan of Aries), while to the
other two decans are allotted the lords of the signs situated trigonally (120°) distant from them, as, in
Aries, the Sun (Leo) and Jupiter (Sagittarius). The effects only are given, not the images (pp. 141-43).
We continue with information on Brahmin ascetic practices, which are performed at astrologically
significant times and, by enabling the practitioners to reach a state of dematerialization, allow them to
dominate the celestial powers. They are guided by a "Book of the Buddha", from which extracts are
quoted (pp.144-46). Then comes the description, frequently found in other texts, of the severance of a

head from a living body so that it may be questioned for prophetic purposes. Our author gives no
indication that he is here deserting the "Indians" for the Sabians (pp.146-47). There follows a detailed list
of the colors belonging to the decans of the planets (again called wujûh, facies), without any indication of
what the significance of this is. If we are to believe this list, each planet has three decans, as though it
were a sign of the zodiac, and one color and two talismans are attributed to every decan (pp. 147-151).
The conclusion of the chapter and of Book II consists of an extract from a work on talismans by the
physician alRazi, describing the constellations favorable to the manufacture of talismans for specific
purposes (pp.151-52). The author gives the names of several books, among them the much-quoted Kitâb
al-Baht, by Jâbir, whose pupil he professes to be. Finally, he gives the contents of both the magical books
of the Laws, ascribed to Plato, and compares their method with that of Jâbir (pp.152-57).
BOOK III
Having expounded, in Book II, the doctrine of the planets and the signs of the zodiac for the most part as
elements of constellations for the purpose of making talismans, the author, in Book III, treats them more
individually, with their specific qualities. The planets are personified to such a degree that they are
virtually conjured and worshipped.
Chapter 1. After a short, not easily intelligible introduction, the object of which is to establish the
astrological hour which makes a talisman efficacious, (pp. 156-57), there is a detailed description of the
dominions of the seven planets, which embraces all divisions of nature and certain aspects of civilization,
such as languages, religions and the sciences. In conclusion, there is a brief note on the effects of both
nodes of the lunar orbit (pp.157-64).
Chapter 2. There is a similar, but much shorter detailed list of the dominions of the twelve signs of the
zodiac (pp.164-66).
Chapter 3 is an omnium gatherum, beginning with a list of the substances from which the inks of the
planets may be made. No source is yet known for anything from the beginning of Book III to this point.
We now find a quotation from an otherwise unknown pseudo-Aristotelian work entitled The Book of
Lamps and Banners. The author first gives a list, as it appears in this work, of the images of the
personified planets, which is in effect a supplement to that in Book II, chapter 10. Then, again from the
Book of Lamps and Banners, he gives the colors and stuffs of the robes to be worn when worshipping the
planets, as well as the fumigations proper to them (pp. 167-68). He adds to these, from another,
unnamed, source, the formulae for the inks of the thirty-six decans and explains, in a postscript, the
importance of dealing consistently with only those things which belong to the planets. As a text for this
he uses an aphorism by 'Utârid, which is repeated, along with other aphorisms by the same author, in
Book IV, chapter 4 (pp.168-71). The effects of the planets on the geographic regions of the earth are now
illustrated, certain products and other features peculiar to foreign countries being specified, in a mixture
of the true and the fantastic. In the middle of this section is a list of the products of Spain, the author's
homeland, and the whole concludes, in spite of the author's leaning towards astrology, with a quotation
from the Hippocratic work De Aeribus aquis locis. The chapter ends with a list of the general effects of

the sun and moon and of the other five planets on mankind (pp. 171-76).
Chapter 4 is completely isolated, since it is the only one in the entire book which mentions Islam in
connection with astrology. It goes so far as to use the Koran as a basis for a method of reckoning the
duration of the Arab kingdom by using the numerical values of some single letters and groups of letters
at the beginning of a number of the suras. All the verses of the Koran are first allotted, in order, to the
seven planets. Then those letters, or groups of letters, are selected which stand at the beginning of those
suras of which the first or last verse was allotted to Venus, the planetary patroness of the Arabs.
The author begins with a short description of his source, a book by the so far unknown Ja'far of Basra
(pp.176-77). The expression symbol used here prompts him to make a digression on overt and covert
meaning and the relation of this distinction to the psychology of cognition. The various ways of knowing
God are given as an example. Parts of the argument are to be found in a minor work by al-Gazzâlî. The
comparison, frequent in Islamic literature, between the incomprehensibility of God and the intolerable
brilliance of light, is used by way of illustration (pp.177-79). This is followed by speculation as to the
reason why, of the twenty-eight letters of the Arabic alphabet which together form a whole, compounded
of spirit and matter, that half only which represents the spirit appears at the beginning of the suras, why
more than five of these letters never occur together, and, finally, why the first letter of this kind to appear
in the Koran is alif and the last nûn.
Certain admonitions, from the Gospel and from Hadît, enjoining that secrets should be imparted only to
those worthy to receive them, but to such persons freely, are then quoted (pp. 179-181). Then follows the
enumeration of all the suras, including the number of their verses and the statement of the planet to
which each first and last verse belongs (pp. 181-84). The author is seeking to prove that the term of the
Arab kingdom is six hundred and ninety-three years, the same number at which al-Kindî had arrived by
two other methods in a work which the author cites explicitly and which has survived (pp. 184-85). The
conclusion is concerned with an explanation of the nature of the spirit, since the spirit is represented, as
mentioned above, by the letters at the beginning of some of the suras. The explanation begins with the
Stoic definition of the vital spirit, a definition often used in Arabic literature. Other definitions follow, of
which only some can be ascribed to definite sources (pp.185-87).
It is worth mentioning that this "Islamic" chapter comes directly before that part of the book in which the
author turns to black magic. The introduction to this part is even more remarkable.
Chapter 5 opens with the statement that the author is "returning to the subject". It refers to the division of
the creatures of the three natural kingdoms among the planets, which was dealt with at the beginning of
Book III. The author soon breaks off and reverts to the superiority of man over living creatures, which he
has already noted in Book I, chapter 6. He details the characteristics of a number of different animals and
establishes man's superiority by the fact that all the elements have a share in him. The reiteration of this
in the digression is intentional, since it gives the author the chance to discuss jinns, devils and angels
(pp.187-89).

He then announces once more that he is about to take up his main subject again and gives an account of
the peoples who have been famous for the arts of magic and of how they attained the position of being
able to control the pneumata (pp.189-90). As an example, he narrates a story from a book known only
from the present work. It tells, with detailed descriptions of the magical processes, how a rich and
handsome young man was spirited to the place where his lover was and then, later, freed from the
enchantment (pp. 190-92). After carefully pointing out the importance of the subject and the extent of the
pains he himself has taken, the author speaks for the third time of returning to his theme and gives
exhaustive directions for the attraction of the planetary spirit by using a knowledge of the lordships of the
planets. The fumes of the incense burnt in the incantation of the planet are to be passed through the
middle of a hollow cross, explicit reasons being given for this. The chapter concludes with some general
quotations from an unidentified source on the relations between planets and terrestrial souls (pp.192-97).
Chapter 6 is devoted to the manifestation of the spiritual essence of the wise man, which is called his
"perfect nature". The incantation for this "perfect nature" is described according to two pseudo-
Aristotelian hermetic treatises, al-Istamâtîs and al-Istamâhîs (pp. 198-210), the latter of which survives
complete, the former in fragments only. Following this are prophecies, quoted from al-Istamâhîs, of
Alexander's victory over the Persians, and Alexander is advised to invoke the pneumata of his "perfect
nature". The author, citing a text which he claims to be Persian, tells how the King of the Persians
learned from his description that Alexander was invincible (pp. 201-203). Then come "historical" notes
on the most ancient philosophers, who were aware of this pneuma, and information concerning the
spiritual forces at work in talisman and soul alike. Both these sections are taken from al-Istamâhîs
(pp.203-205), and the chapter ends with sayings by Socrates and Hermes on the essence of the perfect
nature, from the same source (pp. 205-206).
Chapter 7. The reader is apparently now considered sufficiently prepared in the theory of magic to be
initiated into its practice. Our author quotes from a book by al-Tabarî, an astronomer not yet identified,
copious instructions, for the adoration of the planets according to the usage of the Sabians. These are not
given in the form of a connected narrative, but as directives, and they go so far as to enjoin prostration.
At the beginning of the chapter is a list of the planets, with particulars of which planet is to be invoked
for which groups of people and which desired gifts (pp.206-209). Following this there is a second list,
giving the characteristics of each planet and explaining their significance, in a way frequently
reminiscent of the list in chapter 1 of this book (pp.209-213). Then come the ceremonies and the texts of
the prayers for each planet, with details of their correct hours and astrological conditions. For each planet
a number, varying from one to four, of prayers and incenses, is given. The prayers to Mars are followed,
curiously enough, by a prayer to Ursa Major. For many parts of the prayers parallels can be found in the
fragmentary manuscripts of al-Istamâtîs. The metals from which the incense vessels must be made do not
in all cases correspond with the traditional planetary metals, as stated above in Book II, chapter 10
(pp.213-37). Next there is an account of other Sabian rites, child sacrifice, the worship of Mars by ritual
slaughter, the initiation of young men, offerings to Saturn and a variant of the story, given in Book II,
chapter 12, of the severance of a living head from its body (pp. 237-41).
Chapter 8 contains prayers of the Nabataeans to Saturn and the Sun, taken from the Nabataean

Agricu1ture. In a postscript the author explains that all this is, according to Islamic notions, idolatry, and
that he introduces it simply on grounds of scholarship and as a proof of the pre-eminenence of Islam
(pp.241-45).
Chapter 9 contains, again according to al-Istamâtîs, the names of the pneumata of the seven planets and
their six "directions", i.e. the two channels of movement of each of the three dimensions of space, hence
the six directions in which the pneuma can move. There follows a detailed description of the ceremonies
for each planet, this time concerned with the proper regulation of sacrificial repasts (pp.245-253).
Chapter 10 continues with excerpts from our two pseudo-Aristotelian works. First, from al-Istamâhîs,
there are four amulets, composed by Aristotle for Alexander (pp.253-58). Then comes a talisman for
protection against the poisons in magic philtres and a medicine for the evil effects of the pneuma on the
magician (pp.258-59). After this follow nirenjs [nirangs], charms for various objects, such as success in
love, royal favor etc., invented by Kînâs, the "pneumatician", of whom we know from other sources.
Each purpose is allotted various media, such as talismans, foods, fumigations and aromatic substances or
perfumes. Many of these media have magical names and magic words are also prescribed for their
incantation (pp.259-272). The source of all these prescriptions is so far unidentified, though at some
points al-Istamâtîs and related texts are expressly cited.
Chapter 11 is given over to similar formulae, which, it is explicitly stated at the outset, do not come from
Kînâs. Modes of procedure are only sometimes specified and frequently the ingredients alone of the
charms, in prescription forrn, are given. Not all the prescriptions are of a purely magical nature: they
sometimes extend to exact directions for preparing poisons. Some parallels from al-Istamâtîs
manuscripts may be recognized. The section of prescriptions ends with a prophylactic against the poisons
employed, the invention of Kanka, the "Indian", who is known from other sources (pp.272-85).
Immediately on this passage follow examples of the magic arts of the ancient Egyptians, which come
from the widely-diffused legendary pre-history of Egypt, to be found in al-Maqrîzî and other authors.
These examples are interrupted by a discussion of the "friendly" numbers 220 and 284. The whole is
attributed to "him", so that it appears that Kanka has all along been under contribution, whereas the fact
is that the section is a miscellany from different sources.
None of the legendary kings of Egypt is named until a further instalment of Egyptian history is presented.
What we are told of Egypt concerns talismans, devices to give warning of the approach of enemies and
for the storage of drinking water, as well as talismanic sculptures against disease and for the unmasking
of libertines (pp.285-88). The discussion of "Indian" practices now continues, including examples of the
artificial generation of living beings (pp.288-90).
We now return to philosophy, which occupies the last chapter of Book III and the first of Book IV. The
definite division of the two chapters is not easily accounted for. One has the impression that the author
may have wished, at obvious points like the end of one book and the beginning of another, to display
something less offensive than the wild heterodoxy of, in particular, the second part of Book III.

Chapter 12 begins with an emphatic statement of the importance of practical application in attaining
mastery of the arts. It is illuminating that it adduces an example in which a magical performance is
discovered to be a fraud, viz., the story, well known from elsewhere, of Anoshawan and Mazdak. There
follow exhortations to the love of God, which is so markedly different from all other kinds of love. Then
comes a passage from the Metaphysics of Aristotle, which makes a rather forced transition to a
discussion of the various meanings of the word "nature". For this there are many parallels, one of the
definitions being derived from Isaac Israeli. Book III ends rather abruptly with an account, attributed to
Empedocles, of the first causes of the substances (pp.290-296).
BOOK IV
Chapter 1. It is a little difficult, since the opening of the chapter is a continuation of the statement of
Empedoclean doctrine begun in Book III, Chapter 12, to realize that a new book has commenced. We
begin with the theory of the five substances, treated as a history of creation and of nature (pp.297-299).
This is followed by a detailed analysis of the concepts of Substance (pp.299-300), Intellect (pp.300-304),
and Soul (pp.304-308). No source is given for the section on Intellect, though many parallels could be
pointed out. In the passage on Soul, on the other hand, there are quotations, some of them genuine, from
a number of ancient philosophers. Reasons for having expounded the doctrine of Soul and Intellect
conclude the chapter and the statement that a shadow forms a material partition between the intellect of
the reader and that of the universe is the starting-point for an interesting excursus on the nature of
shadows.
Chapter 2. The author, having once again given philosophy its due, "returns to the subject of the book",
and chapter 2 deals with prayers to the moon in each of the twelve signs of the zodiac. These are the
work of "a school of learned men of the Kurds and Abyssinians" and often tell what may be
accomplished under each sign. Narratives illustrating the possible effects are sometimes given (pp. 309-
319). The most remarkable of these is the story of two men who meet while walking on the waters of the
Red Sea. Following the prayers to the moon are "Indian" ceremonies for the seven planets. Each
ceremony is to be preceded by a seven days' fast and magic signs, called characters, are used in the
ceremonies (pp 319-322). Certain parts of this may be found in Hermetic manuscripts.
Chapter 3 takes up again, on a much larger scale, the legendary prehistory of Egypt, which had already
been begun in Book III, chapter 11. The story of the Eagle Town, built by the rebellious governor 'Aun in
an attempt to escape the vengeance of King al-Walîd on the latter's return from an expedition to the so-
called Mountain of the Moon and the source of the Nile, is then told in detail (pp.322-329). (Parallels to
the whole, from pseudo-Mas'ûdî's Ahbâr al-zamân, al-Maqrîzî and al-Nuwairî are cited in the footnotes
to the translation.) There is now an abrupt transition to directions for making oneself invisible, and the
story of a sorcerer's Kurdish apprentice, whose lack of understanding led to his dismissal (pp.329-31).
The chapter concludes with some aphorisms, one of them from pseudo-Ptolemy's Centiloquium, which
are not entirely comprehensible (pp. 331-32).
Chapter 4 is again a miscellany. It opens with forty-five aphorisms of an astrological and magical nature

from a book extant in manuscript, by the Babylonian 'Utârid (Hermes). 'Utarid may perhaps be the
person mentioned in Book II, chapter 10 as one of the sources for the engraving of planetary figures on
stones (pp.332-36). There follow ten aphorisms from the Centiloquium (pp. 336-38) and sayings
attributed to Plato, Hippocrates and Aristotle, also of an astrological nature (pp.338-39), as well as the
complete text of the "Aristotelian" treatise on talismans, extracts from which were quoted in Book I,
chapter 5. Added to this there is a discussion of the notion of degree, which is to be found in the pseudo-
Aristotelian treatise (pp.339-43). Then there are further observations of a general kind on talismans,
which the author says he has from Jâbir. It has not been possible to identify precisely what work is meant
(pp. 343-46). The conclusion of the chapter is taken up with two quotations from "Plato", of which one is
an exhortation to prefer bodily death to spiritual extinction and the other concerns the basis for the effects
of music on the soul. The latter quotation, which is largely incomprehensible and clearly very corrupt,
includes excerpts from the fragments of Empedocles, which are extant in Greek. The chapter ends with
the admonition to discipline the soul, sleeping and waking (pp.346-48).
Chapter. 5 begins by enumerating the ten sciences preliminary to the mastery of alchemy and magic. The
list is, in many respects, influenced by the familiar encyclopedic pattern, but takes, in others, quite a
singular turn. The pertinent Aristotelian texts are specified for some of the sciences (pp.349-51). We are
now told that through philosophy man strives after the divine likeness. Then the author reverts to the
theory of love, with which he had begun to deal in Book III, chapter 12 (pp.351-53). He considers that
the power of the evil eye ought by rights to be discussed here. The fact that the evil eye may be
hereditary gives him the occasion for a detailed account of the doctrines of heredity and procreation,
taken verbatim from al-Fârâbî, who is, however, not named (pp.353-57). The chapter concludes with
speculations, from an unknown source, on the meaning of bi-sexuality (pp.357-58).
Chapter 6 opens with formulae and ceremonies for incense, allegedly by Buddha, in honor of the seven
planets -- a subject that had, to all appearances, been exhausted. It closes with the verses from Exodus,
telling of the perfumes prescribed by God to Moses, (pp. 358-362), and an exhaustive description of
"Indian" enchantments (pp. 362-66).
Chapter 7 is very long and consists for the most part of avowed and verbatim extracts from the
Nabataean Agriculture, e.g., how the bay tree spoke to the gardener in a dream, the debate over
precedence between the marshmallow and the mandrake, the self-commendation of the olive tree and
how a sleeping king was apprised by a tree that his servant, disregarding the royal command in
anticipation of the royal remorse, had spared the life of the queen. The other extracts are, in the main,
explanations of the magic properties of certain plants and of the customs of the peoples mentioned in the
Nabataean Agriculture (pp. 362-401). Not all can be traced to the manuscripts of the Agriculture and
some of the matter seems to be taken from other works by Ibn Wahshîja. A different version of the
discussion of poison for arrows used by the Armenians (pp. 383 f.) is to be found in the Book of Poisons.
Other subjects seem to have been added by our author, for example, a quotation from a work attributed to
al-Hallâj (pp. 389 f.). The section on the specific products of certain countries (pp. 391-96), a subject
resumed from Book III, chapter 3, goes far beyond what Ibn Wahshîja can have had to say. Summing up,
the author speaks of the three natural kingdoms -- animal, vegetable and mineral -- and of mankind as
well as the links by which they may be led back to the Creator (pp.401-402).

The two last chapters, the compiler says, are taken from a temple book, which was found in the time of
Cleopatra.
Chapter 8 gives, in a confused order, a large number of the virtutes of natural objects (pp.403-412).
Parallels to most of these, very often in the works of Jâbir, are identifiable, and many are attributable to
classical authors, such as Pliny.
Chapter 9 deals, in its entirety, with descriptions of talismans, which expressly depend on the virtutes.
Astrological material is not mentioned. The objects of the talismans are of different kinds: for drugs, for
attracting or repelling animals, producing color effects etc. (pp.412-20).
As a conclusion, the author gives a testament of Socrates and seven admonitions by Pythagoras, both
identifiable in other sources, some of them classical (pp.421-423).
M. Plessner
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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I (part 1)
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Heinrich Cornelius Agrippa: Of Occult Philosophy,

Book I. (part 1)
publication of them without authorization is strictly prohibited. All materials are copyrighted and are not in
the public domain. Copying of materials on the Twilit Grotto Esoteric Archives Web pages is not permitted.
Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica, and indeed
all of Western occultism. His de occulta philosophia appeared in three books. Written from 1509 to 1510
(he would have been 23 at the time), it circulated widely in manuscript form, and was eventually printed in
1533. It is a "systematic exposition of ... Ficinian spiritual magic and Trithemian demonic magic (and) ...
treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p. 114).
Without doubt, this book should be at the top of any required reading list for those interested in Western
magic and esoteric traditions. In his Mysteriorum Libri, John Dee makes frequent mention of Agrippa's
book, to the extent that he seems almost to have memorized it. Portions of Agrippa's work are also
frequently found appended to magical manuscripts or even liberally merged with the text.
In 1801 Agrippa's text, in a slightly abridged form, was shamelessly plagiarized and published as his own
work by Frances Barrett (The magus, or Celestial intelligencer, London 1801). This work can still be found
in print. The latter was in turn plagiarized and published as his own work by L.W. de Laurence (The Great
Book of Magical Art, Hindoo Magic & Indian Occultism, (Chicago, 1915)!
The translator was probably John French, not J. Freake; cf. Ferguson, I, 13 and DNB.
This edition is a transcription of the Gregory Moule edition (Moule: London, 1651.) Text in [] added by
JHP, primarily to facilitate searches, but also includes some corrections based on the original Latin (Leiden:
E.J. Brill, 1992.) Note the Willis F. Whitehead edition (Chicago, Hahn & Whitehead, 1898) was used in the
initial stages of this transcription, but it was found to be less accurate, so I went back and redid the
transcription to reflect the earlier edition. His editorial efforts, aside from modernizing spelling, mainly
consists of substituting euphemisms for sexual references or deleting them entirely (for examples see
chapters 15 and 16).
http://www.esotericarchives.com/agrippa/agrippa1.htm (1 of 38) [23.07.2001 01:07:14]

The Hebrew lettering in the English edition is full of errors; therefore I have used the Latin Edition
(Leiden: E.J. Brill, 1992) to restore these per Agrippa's original intent. Unfortunately, this does not help
track errors propagated from the defects in the early English editions.
For the drawings I have relied on the 1533 Köln (Cologne) Latin edition.
You will need a Hebrew font installed to read some parts of this book.
THREE BOOKS
OF
Occult Philosophy,
WRITTEN BY
Henry Cornelius Agrippa,
OF
NETTESHEIM,
Counseller to CHARLES the Fifth,
EMPEROR of Germany:
AND
Iudge of the Prerogative Court.
Translated out of the Latin into the

English tongue, By J.F.
London: Printed by R.W. for Gregory Moule, and are to

be sold at the Sign of the three Bibles neer the
West-end of Pauls. 1651.

BOOK ONE - NATURAL MAGIC
[Contents]
Introduction Agrippa to the reader.

Agrippa to Trithemius.
Trithemius to Agrippa.
Chap. 1. How Magicians Collect vertues from the Three-fold World, is Declared in these Three
Books.
Chap. 2. What Magic is, What are the Parts thereof, and How the Professors thereof must be
Qualified.
Chap. 3. Of the Four Elements, their Qualities, and Mutual Mixtions.
Chap. 4. Of a Three-fold Consideration of the Elements.
Chap. 5. Of the Wonderful Natures of Fire and Earth.
Chap. 6. Of the Wonderful Natures of Water, Air and Winds.
Chap. 7. Of the Kinds of Compounds, what Relation they stand in to the Elements, and what Relation
there is betwixt the Elements themselves and the Soul, Senses and Dispositions of Men.
Chap. 8. How the Elements are in the Heavens, in Stars, in Devils, in Angels, and lastly in God
himself.
Chap. 9. Of the vertues of things Natural, depending immediately upon Elements.
Chap. 10. Of the Occult vertues of Things
Chap. 11. How Occult vertues are Infused into the several kinds of Things by Ideas, thrugh the Help of
the Soul of the World, and Rays of the Stars; and what Things abound most with this vertue.
Chap. 12. How it is that Particular vertues are Infused into Particular Individuals, even of the same
Species.
Chap. 13. Whence the Occult vertues of Things Proceed.
Chap. 14. Of the Spirit of the World, What It Is, and how by way of medium It Unites occult vertues to
their Subjects.
Chap. 15. How we must Find Out and Examine the vertues of Things by way of Similitude.
Chap. 16. How the Operations of several vertues Pass from one thing into another, and are
Communicated one to the other.
Chap. 17. How by Enmity and Friendship the vertues of things are to be Tried and Found Out.
Chap. 18. Of the Inclinations of Enmities.

Chap. 19. How the vertues of Things are to be Tried and Found Out, which are in them Specifically, or
in any one Individual by way of Special gift.
Chap. 20. The Natural vertues are in some Things throughout their Whole Substance, and in other
Things in certain Parts and Members.
Chap. 21. Of the vertues of Things which are in them only in their Life Time, and Such as Remain in
them even After their Death.
Chap. 22. How Inferior Things are Subjected to Superior Bodies, and how the Bodies, the Actions, and
Dispositions of Men are Ascribed to Stars and Signs.
Chap. 23. How we shall Know what Stars natural Things are Under, and what Things are under the
Sun, which are called Solary.
Chap. 24. What Things are Lunary, or Under the Power of the Moon.
Chap. 25. What Things are Saturnine, or Under the Power of Saturn.
Chap. 26. What Things are Under the Power of Jupiter, and are called Jovial.
Chap. 27. What Things are Under the Power of Mars, and are called Martial.
Chap. 28. What things are Under the Power of Venus, and are called Venereal.
Chap. 29. Things are Under the Power of Mercury, and are called Mercurial.
Chap. 30. That the Whole Sublunary World, and those Things which are in It, are Distributed to
Planets.
Chap. 31. How Provinces and Kingdoms are Distributed to Planets.
Chap. 32. What Things are Under the Signs, the Fixed Stars, and their Images.
Chap. 33. Of the Seals and Characters of Natural Things.
Chap. 34. How, by Natural Things and their vertues, We may Draw Forth and Attract the Influences
and vertues of Celestial Bodies.
Chap. 35. Of the Mixtions of Natural Things, one with another, and their Benefits.
Chap. 36. Of the Union of Mixt Things, and the Introduction of a More Noble Form, and the Senses of
Life.
Chap. 37. How, by some certain Natural and Artificial Preparations, We may Attract certain Celestial
and Vital Gifts.
Chap. 38. Chapter xxxviii. How we may Draw not only Celestial and Vital but also certain Intellectual
and Divine Gifts from Above.
Chap. 39. That we may, by some certain Matters of the World, Stir Up the Gods of the World and their
Ministering Spirits.
Chap. 40. Of Bindings; what Sort they are of, and in what Ways they are wont to be Done.
Chap. 41. Of Sorceries, and their Power.
Chap. 42. Of the Wonderful vertues of some kinds of Sorceries.
Chap. 43. Of Perfumes or Suffumigations; their Manner and Power.

Chap. 44. The Composition of some Fumes appropriated to the Planets.

Chap. 45. Chapter xlv. Of Collyries, Unctions, Love-Medicines, and their vertues.
Chap. 46. Of natural Alligations and Suspensions.
Chap. 47. Of Magical Rings and their Composition.
Chap. 48. Of the vertue of Places, and what Places are Suitable to every Star.
Chap. 49. Of Light, Colors, Candles and Lamps, and to what Stars, Houses and Elements several
Colors are Ascribed.
Chap. 50. Of Fascination, and the Art thereof.
Chap. 51. Of certain Observations, Producing wonderful vertues.
Chap. 52. Of the Countenance and Gesture, the Habit and the Figure of the Body, and to what Stars any
of these do Answer -- whence Physiognomy, and Metoposcopy, and Chiromancy, Arts of
Divination, have their Grounds.
Chap. 53. Of Divination, and the Kinds thereof.
Chap. 54. Of divers certain Animals, and other things, which have a Signification in Auguries.
Chap. 55. How Auspicas are Verified by the Light of Natural Instinct, and of some Rules of Finding of
It Out.
Chap. 56. Of the Soothsayings of Flashes and Lightnings, and how Monstrous and Prodigious Things
are to be Interpreted.
Chap. 57. Of Geomancy, Hydromancy, Aeromancy, and Pyromancy, Four Divinations of Elements.
Chap. 58. Of the Reviving of the Dead, and of Sleeping or Hibernating (wanting victuals) Many Years
together.
Chap. 59. Of Divination by Dreams.
Chap. 60. Of Madness, and Divinations which are made when men are awake, and of the power of a
Melancholy Humor, by which Spirits are sometimes induced into Men's Bodies.
Chap. 61. Of the Forming of Man, of the External Senses, also those Inward, and the Mind; and of the
Threefold Appetite of the Soul, and Passions of the Will.
Chap. 62. Of the Passions of the Mind, their Original Source, Differences, and Kinds.
Chap. 63. How the Passions of the Mind change the proper Body by changing its Accidents and moving
the Spirit.
Chap. 64. How the Passions of the Mind change the Body by way of Imitation from some
Resemblance; of the Transforming and Translating of Men, and what Force the Imaginative
Power hath, not only over the Body but the Soul.
Chap. 65. How the Passions of the Mind can Work of themselves upon Another's Body.
Chap. 66. That the Passions of the Mind are Helped by a Celestial Season, and how Necessary the
Constancy of the Mind is in every Work.
Chap. 67. How the Mind of Man may be Joined with the Mind of the Stars, and Intelligences of the
Celestials, and, together with them, Impress certain wonderful vertues upon inferior Things.

Chap. 68. How our Mind can Change and Bind inferior Things to the Ends which we Desire.
Chap. 69. Of Speech, and the Occult vertue of Words.
Chap. 70. Of the vertue of Proper Names.
Chap. 71. Of many Words joined together, as in Sentences and Verses, and of the vertues and
Astrictions of Charms.
Chap. 72. Of the wonderful Power of Enchantments.
Chap. 73. Of the vertue of Writing, and of Making Imprecations, and Inscriptions.
Chap. 74. Of the Proportion, Correspondency, and Reduction of Letters to the Celestial Signs and
Planets, According to various Tongue, and a Table thereof.
The life of Henry Cornelius Agrippa, Knight.
Enry Cornelius Agrippa, Descended from a noble Family of Netteshim in Belgia,

Doctor of the LAws and Physick [medicine], Master of the Rols, and Judge of the spirituall Court, from his
youth he applyed his minde to learning, and by his happy wit obtained great knowledge in all Arts and
Sciences; afterwards also he followed the Army of the Princes, and for his valor was created Knight in the
Field; when je was by these means famous for learning and Arms about 1530. He gave his minde to
writing, and composed three Books Of Occult Philosophy; afterward an Invective or Cynicall declamation
of the uncertainty and vanity of all things, in which he teacheth that there is no certainty in any thing, but in
the solid words of God, and that, to lie hid in the eminency of Gods word; he also wrote an History of the
double Coronation of the Emperor Charls, and also of the excellency of the feminine sexe, and of the
apparitions of spirits; but seeing that he published commentaries on the Ars Brevis of Raymundus Lully
[Ramon Llull], and was very much addicted to Occult Philosophy and Astrology, there were those who
thought that he enjoyed commerce with devils, whom notwithstanding he confuted in his published
Apology, and shewed, that he kept himself within the bounds of Art, 1538, He wrote many learned
orations, which manifest to all the excellency of his wit; but especially ten; the first on Platoes Benquet,

uttered in the Academy of Tricina containing the praise of Love; the second on Hermes Trismegistus, and
of the power and wisdom of God; the third for one who was to receive his degree of Doctor; the fourth for
the Lords of Metz, when he was chosen their Advocate, Syndice and Orator; the fifth to the Senate of
Luxenburg, for the Lords of Metz; The sixth to salute the Prince and Bishop thereof, written for the Lords
of Metz; the seventh to salute as noble man, written likewise for the Lords of Metz; the eighth for a certain
kinsman of his, a Carmelite, made Bachelor of Divinity, when he received his regency at Paris; the ninth
for the son of Cristiern King of Denmary, Norway, and Sweden, delivered at the coming of the Emperor;
the tenth at the Funerall of the Lady Margret, Princess of Austria and Burgundy; he wrote also a Dialogue
concerning man, and a Declamation of a disputable opinion concerning originall sin to the Bishop of
Cyrene; an Epistle to Michael de Arando Bishop of Saint Paul; a complaint upon a calumny not proved,
Printed at Strasburg 1539. and therefore by these monuments published, the name of cornelius for his
variety of Learning was famous, not only amongst the Germanes, but also other Nations; for Momus
himself carpeth at all amongst the gods; amongst the Heroes, Hercules hunteth after Monsters; amongst
divels [devils] Pluto the king of hell is angry with all the ghosts; amongst Philosophers Democritus
laugheth at all things, on the contrary Heraclitus weepeth at all things; Pirrhias is ignorant of all things,
and Aristotle thinketh he knoweth all things; Diogenes contemneth all things; this Agrippa spareth none, he
contemneth, knows, is ignorant, weeps, laught, is angry, pursueth, carps at all things, being himself a
Philosopher, a Demon, an Heroes [hero], a god, and all things.
To my most honorable, and no less learned Friend, Robert Childe,

Doctor of Physick.
IR! Great men decline, mighty men may fall, but an honest Philosopher keeps his
station for ever. To your self therefore I crave leave to present, what I know you are able to protect; not
with sword, but by reason; & not that only, but what by your acceptance you are able to give a lustre to. I
see it is not in vain that you have compassed Sea and Land, for thereby you have made a Proselyte no of
another but if your self, by being converted from vulgar, and irrational incredulities to the rational
embracing of the sublime, Hermeticall, and Theomagicall truths. You are skilled in the one as if Hermes
had been your Tutor; have insight in the other, as if Agrippa your Master. Many transmarine Philosophers,

which we only read, you have conversed with: many Countries, rarities, and antiquities, which we have
only heard of, and admire, you have seen. Nay you have not only heard of, but seen, not in Maps, but in
Rome it self the manners of Rome. there you have seen much Ceremony, and little Religion; and in the
wilderness of New England, you have seen amongst some, much Religion, and little Ceremony; and
amongst others, I mean the Natives thereof, neither Ceremony, nor Religion, but what nature dictates to
them. In this there is no small variety, and your observation not little. In your passage thither by Sea, you
have seen the wonders of God in the Deep; and by Land, you have seen the astonishing works of God in the
unaccessible Mountains. You have left no stone unturned, that the turning thereof might conduce to the
discovery of what was Occult, and worthy to be known. It is part of my ambition to let the world know that
I honor such as your self, & my learned friend, & your experienced fellow-traveller, Doctor Charlet, who
have, like true Philosophers neglected your worldly advantages to become masters of that which hath now
rendred you both truly honorable. If I had as many languages as your selves, the rhetoricall and patheticall
expressions thereof would fail to signifie my estimation of, and affections towards you both. Now Sir! as in
reference to this my translatoin, if your judgement shall finde a deficiency therein, let your candor make a
supply thereof. Let this Treatise of Occult Philosophy coming as a stranger amongst the English, be
patronized by you, remembring that you your self was once a stranger in the Country of its Nativity. This
stranger I have dressed in an English garb; but if it be not according to the fashion, and therefore ungrateful
to any, let your approbation make it the mode; you know strangers most commonly induce a fashion,
especially if any once begin to approve of their habit. Your approbation is that which will stand in need of,
and which will render me,
SIR,
Most obligedly yours,
J. F.
Pragmatick Schoolmen, men made up of pride,

And rayling Arguments, who truth deride,
And scorn all else but what your selves devise,
And think these high-learned Tracts to be but lies,
Do not presume, unless with hallowed hand
To touch these books who with the world shall stand;
The are indeed mysterious, rare and rich,
And far transcend the ordinary pitch.
Io. Booker.

[Cornelius Agrippa] To the Reader.
I do not doubt but the Title of our book of Occult Philosophy, or of Magick, may by the rarity of it allure
many to read it, amongst which, some of a crasie [crazy, disordered] judgement, and some that are
perverse will come to hear what I can say, who, by their rash ignorance may take the name of Magick in
the worse sense, and though scarce having seen the title, cry out that I teach forbidden Arts, sow the seed of
Heresies, offend pious ears, and scandalize excellent wits; that I am a sorcerer, and superstitious and
divellish [devilish], who indeed am a Magician: to whom I answer, that a Magician doth not amongst
learned men signifie a sorcerer, or one that is superstitious or divellish [devilish]; but a wise man, a priest,
a prophet; and that the Sybils were Magicianesses, & therefore prophecyed most cleerly of Christ; and that
Magicians, as wise men, by the wonderful secrets of the world, knew Christ, the author of the world, to be
born, and came first of all to worship him; and that the name of Magicke was received by Phylosophers
[philosophers], commended by Divines, and not unacceptable to the Gospel. I believe that the supercilious
censors will object against the Sybils, holy Magicians and the Gospel it self sooner then receive the name
of Magick into favor; so conscientious are they, that neither Apollo, nor all the Muses, nor an Angel from
Heaven can redeem me from their curse. Whom therefore I advise, that they read not our Writings, nor
understand them, nor remember them. For they are pernicious, and full of poyson [poison]; the gate of
Acheron is in this book; it speaks stones, let them take heed that it beat not out their brains. But you that
come without prejudice to read it, if you have so much discretion of prudence, as Bees have in gathering
honey, read securely, and believe that you shall receive no little profit, and much pleasure; but if you shall
find any things that may not please you, let them alone and make no use of them, for I do not approve of
them, but declare them to you; but do not refuse other things, for they that look into the books of
Physicians, do together with antidotes and medicines, read also poysons [poisons]. I confess that Magick it
self teacheth many superfluous things, and curious prodigies for ostentation; leave them as empty things,
yet be not ignorant of their causes. But those things which are for the profit of man, for the turning away of
evil events, for the destroying of sorceries, for the curing of diseases, for the exterminating of phantasmes,
for the preserving of life, honor, or fortune, may be done without offense to God, or injury to Religion,
because they are, as profitable, so necessary. But I have admonished you, that I have writ many things,
rather narratively then affirmatively; for so it seemed needful that we should pass over fewer things
following the judgments of Platonists, and other Gentile Philosophers when they did suggest an argument
of writing to our purpose; therefore if any error have been committed, or any thing hath been spoken more
freely, pardon my youth; for I wrote this being scarce a yong [young] man, that I may excuse my self, and
say, whilest I was a child, I spake as a childe, and I understood as a child, but being become a man, I
retracted those things which I did being a boy, and in my book of the vanity and uncertainty of Sciences I
did for the most part retract this book. But here haply you may blame me again, saying, Behold thou being
a youth didst write, and now being old hast retracted it; what therefore hast thou set forth? I confess whilst
I was very yong [young], I set upon the writing of these books, but, hoping that I should set them forth with
corrections and enlargements, and for that cause I gave them to Tritemius [Trithemius] a Neapolitanian
Abbot, formerly a Spanhemensian, a man very industrious after secret things. But it happened afterwards,
that the work being intercepted, before I finished it, it was carryed about imperfect, and impolished, and
did fly abroad in Italy, in France, in Germany through many mens hands, and some men, whether more
impatiently, or imprudently, I know not, would have put it thus imperfect to the press, with which mischeif
[mischief], I being affected, determined to set it forth my self, thinking that there might be less danger if

these books came out of my hands with some amendments, thwn to come forth torn, and in fragments out of
other mens hands. Moreover, I thought it no crime if I should not suffer the testimony of my youth to perish.
Also we have added some Chapters, and we inserted many things, which did seem unfit to pass by, which
the curious Reader shall be able to understand by the inequality of the very phrase; for we were unwilling
to begin the work anew, and to unravell all that we had done, but to correct it, and put some flourish upon
it. Wherefore now I pray thee, Curteous [courteous] Reader, again, weigh not these things according to the
present time of setting them forth, but pardon my curious youth, if thou shalt findd any thing in them that
may displease thee.
When Agrippa first wrote his Occult Philosophy he sent it to his friend Trithemius, an Abbot of Wurtzburg,
with the ensuing letter. Trithemius detained the messenger until he had read the manuscript and then
answered Agrippa's letter with such sound advice as mystics would do well to follow for all time to come.
Trithemius is known as a mystic author and scholar.
To R. P. D. Iohn Trithemius, an Abbot of Saint James in the Suburbs of

Herbipolis, Henry Cornelius Agrippa of Nettesheym sendeth greeting.
When I was of late (most reverend Father) for a while conversant with you in your Monastery of
Herbipolis, we conferred together of divers things concerning Chymistry [chemistry], Magick, and Cabalie
[Kabbalah], and of other things, which as yet lye [lie] hid in Secret Sciences, and Arts; and then there was
one great question amongst the rest, why Magick, whereas it was accounted by all ancient Philosophers the
chiefest Science, & by the ancient wise men, & Priests was always held an great veneration, came at last
after the beginning of the Catholike [Catholic] Church to be alwaies odious to, and suspected by the holy
Fathers, and then exploded by Divines, and condemned by sacred Canons, and moreover by all laws, and
ordinances forbidden. Now the cause, as I conceive is no other then this, viz. because by a certain fatall
depravation of times, and men, many false Philosophers crept in, and these under the name of Magicians,
heaping together through various sorts of errors and factions of false Religions, many cursed superstitions
and dangerous Rites, and many wicked Sacrileges, out of Orthodox Religion, even to the perfection of
nature, and destruction of men, and injury of God, set forth very many wicked, and unlawfull books, such
as we see carryed about in these dayes, to which they have by stealth prefixed the most honest name, and
title of Magick. They therefore by this sacred title of Magick, hoped to gain credit to their cursed and
detestable fooleries. Hence it is that this name of Magick, formerly honorable, is now in these dayes

become most odious to good and honest men, and accounted a Capital crime, if any one dare profess
himself to be a Magician, either in Doctrine or works, unless haply some certain old doting woman,
dwelling in the Country, would be believed to be skilful, and have a Divine power, that (as saith Apuleius)
she can throw down the Heaven, lift up the earth, harden fountains, wash away mountains, raise up Ghosts,
cast down the Gods, extinguish the Stars, illuminate hel [hell], or as Virgil sings,
She'l promise by her charms to cast great cares,

Or ease the minds of men, and make the Stars
For to go back, and rivers to stand still,
And raise the nightly ghosts even at her will,
To make the earth to groan, and trees to fall
From the mountains -----
Hence those things, which Lucan relates of Thessala the Magicianess, and Homer of the omnipotency of
Circe, whereof many I confess are as well of a fallacious opinion, as a superstitious diligence, &d
pernicious labor, as when they cannot come under a wicked Art, yet they presume they may be able to
cloak themselves under that venerable title of Magick. Since then these things are so, I wondered much,
and was not less angry, that as yet there hath been no man, who did challenge this sublime and sacred
discipline with the crime of impiety, or had delivered it purely and sincerely to us, since I have seen of our
modern writers Roger Bacon, Robert [of York,] an English man, Peter Apponus [i.e. Peter de Abano],
Albertus [Magnus] the Teutonich, Arnoldas de villa Nova, Anselme the Parmensian, Picatrix the Spaniard,
Cicclus Asculus of Florence, and many others, but writers of an obscure name, when they promised to treat
of Magick, do nothing but irrationall toies [toys], and superstitions unworthy of honest men. Hence my
spirit was moved, and by reason partly of admiration, and partly of indignation, I was willing to play the
Philosopher, supposing that I should do no discommendable work, who have been always from my youth a
curious, and undaunted searcher for wonderfull effects, and operations full of mysteries; if I should recover
that ancient Magick the discipline of all wise men from the errors of impiety, purifie [purify] and adorn it
with its proper lustre, and vindicate it from the injuries of calumniators; which thing, though I long
deliberated of it in my mind, yet never durst as yet undertake, but after some conference betwixt us of these
things at Herbipolis, your transcending knowledge, and learning, and your ardent adhortation put courage,
and boldness into me. There selecting the opinions of Philosophers of known credit, and purging the
introduction of the wicked (who dissemblingly, with a counterfeited knowledge did teach, that traditions of
Magicians must be learned from very reprobate books of darkness, as from institutions of wonderfull
operations) and removing all darkness, have at last composed three compendious books of Magick, and
titled them Of Occult Philosophy, being a title less offensive, which books I submit (you excelling in the
knowledge of these things) to your correction and censure, that if I have wrote any thing which may tend
either to the contumely of nature, offending God, or injury of Religion, you may condemn the error; but if
the scandal of impiety be dissolved and purged, you may defend the tradition of truth; and that you would
do so with these books, and Magick it self, that nothing may be concealed which may be profitable, and
nothing approved of which cannot but do hurt, by which means these three books having passed your
examination with approbation, may at length be thought worthy to come forth with good success in publike
[public], and may not be afraid to come under the censure of posterity.
Farewell, and pardon these my bold undertakings.

John Trithemius, Abbot of Saint James of Herbipolis, formerly of

Spanhemia, to his Henry Cornelius Agrippa of Nettesheim, health and
love.
Your work (most renowned Agrippa) Entituled Of Occult Phylosophy, which you have sent by this bearer,
to me to be examined, with how much pleasure I received it, no mortall tongue can express, nor the pen of
any write; I woundred [wondered] at your more then vulgar learning, That you being so yong should
penetrate into such secrets as have been hide from most learned men, and not only cleerly, and truly, but
also properly, and elegantly set them forth. Whence first I give you thanks for your good will to me, and if I
shall ever be able, I shall return you thanks to the utmost of my power; Your work, which no learned man
can sufficiently commend, I approve of. Now that you may proceed toward higher things, an you have
begun, and not suffer such excellent parts of wit to be idle, I do with as much earnestness as I can advise,
intreat, and beseech you, that you would exercise your self in laboring after better things, and demonstrate
the light of true wisdom to the ignorant, according as you your self are divinely enlightened; neither let the
consideration of idle vain fellows withdraw you from your purpose; I say of them, of whom it said, The
wearyed Ox treads hard, Whereas no man, to the judgement of the wise, can be truly learned, who is sworn
to the rudiments of one only faculty; But you hath God gifted with a large, and sublime wit, not that you
should imitate Oxen, but birds; neither think it sufficient that you stay about particulars, but bend your
minde confidently to universals; for by so much the more learned any one is thought, by how much fewer
things he is ignorant of. Moreover your wit is fully apt to all things, and to be rationally employed, not in a
few, or low things, but many, and sublimer. Yet this one rule I advise you to observe, that you
communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give
Hey [hay] to an Ox, Sugar to a Parret [parrot] only; understand my meaning, least you be trod under the
Oxens feet, as oftentimes it fals out. Farewell my happy friend, and if it lye in my power to serve you,
command me, and according to your pleasure it shall without delay be done; also, let our friendship
increase daily; write often to me, and send me some of your labors I earnestly pray you. Again farewell.
From our Monastery of Peapolis,

the 8. day of April, An. M.D.X.
In January, 1581, Agrippa wrote from Mechlin to Kermann of Wied, Archbishop of Cologne, to whom he
dedicated his Occult Philosophy. In this letter he says: "Behold! amongst such things as were closely laid up
-- the books Of Occult Philosophy, or of Magic" "a new work of most ancient and abstruse learning;" "a
doctrine of antiquity, by none, I dare say, hitherto attempted to be restored." "I shall be devotedly yours if
these studies of my youth shall by the authority of your greatness come into knowledge," "seeing many
things in them seemed to me, being older, as most profitable, so most necessary to be known. You have
therefore the work, not only of my youth but of my present age," "having added many things."

To the Reverend Father in Christ, and most Illustrious Prince,

Hermannus, Earl of Wyda, by the Grace of God Archbishop of the holy
Church of Colonia, Prince Elector of the holy Romane Empire, and
Chief Chancellor through Italy, Duke of Westphalia, and Angaria, and
descended of the Legate of the holy Church of Rome, one of the Vicar
Generals Court, Henry Cornelius Agrippa of Nettes-heym, sendeth
greeting.
Uch is the greatness of your renowned fame (most reverend, and Illustriuos Prince)
such is the greatness of your vertues, and splendor of learning, and frequent exercise of the best learning,
and grave oration, with solid prudence, and elegant readines of speaking, knowledge of many things,
constant Religion, and commendable conditions, with which you are endowed beyond the common custom
of others; I say nothing of those ancient monuments of your eminent nobility, the treasures of your riches,
both old, and new, the largness of your dominion, the ornaments of the sacred dignities, with the excellency
whereof you excel, together with the comely form, and strength of the body. Through all these things be
very great, yet I esteem you far greater then all these, for those your Heroick, and super-illustrious vertues,
by which you truly have caused that by how much the more any one is learned, & loves vertue, so much the
more he may desire to insinuate himself into your favor, whence I also am resolved that your favor shall be
obtained by me, but after the manner of the people of Parthia, i.e. not without a present, which custom of
saluting Princes, is indeed derived from the Ages of the Ancients, unto these very times, and still we see it
observed. And when I see certain other very learned men to furnish you with fair, and great presents of
their learning, least I only should be a neglecter of your worship and reverence, I durst not apply my self
with empty hands to your greatness. Now being thoughtfull, and looking about in my study to see what
present I should bestow upon such an Illustrious Prince, behold! amongst such things are were closely laid
up, the books Of Occult Philosophy, or of Magick, presently offered themselves, such as I attempted to

write whilest I was very yong, and now many yeers being past, as it were forgetting them, have neglected
to perfect them; I presently made hast as it were to pay my vows, to present them to your honor to compleat
them. Truly I was perswaded that I could give nothing more acceptable to you, then a new work of most
ancient and abstruse learning; I say a work of my curious youth, but a doctrine of antiquity, by none I dare
say hitherto attempted to be restored. Yet my works are not wrote to you, because they are worthy of you,
but that they might make a way open for me to gain your favor. I beseech you, if it may be, let them be
excused by you. I shall be devotedly yours, if these studies of my youth shall by the authority of your
greatness come into knowledge, envy being chased away by the power of your worthiness, there remain the
memory of them to me, as the fruit of a good conscience, seeing many things in them seemed to me, being
older, as most profitable, so most necessary to be known. You have therefore the work, not only of my
youth, but of my present Age, for I have corrected many Errataes of the work of my yuth, I have inserted
many things in many places, and have added many things to many Chapters, which may easily be perceived
by the inequality of the stile [style]; and so shall you know that I shall all my life be devoted to your
pleasure. Farewell most happy Prince of happy Colonia.
From Mechlinia, Anno M.D.XXXI. In the moneth of January.
⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗⊗
Here is the outside, and the inside of Philosophy; but the former without the latter is
but an empty flourish; yet with this alone most are satisfied. To have a bare notion of a Diety, to apprehend
some motions of the Celestials, together with the common operations thereof, and to conceive of some
Terrestial productions, is but what is superficiall, and vulgar; But this is true, this is sublime, but Occult
Philosophy; to understand the mysterious influences of the intellectuall world upon the Celestial, and of
both upon the Terrestiall; and to know how to dispose, and fit our selves so, as to be capable of receiving
those superiour operations, whereby we may be enabled to operate wonderfull things, which indeed seem
impossible, or at least unlawfull, when as indeed they may be effected by a naturall power, and without
either offence to God, or violation of Religion. To defend Kingdoms, to discover the secret counsels of
men, to overcome enemies, to redeem captives, to increase riches, to procure the favor of men, to expell
diseases, to preserve health, to prolong life, to renew youth, to foretell future events, to see and know things

done many miles off, and such like as these, by vertue of superior influences, may seem things incredible;
Yet read but the ensuing Treatise, and thou shalt see the possibility thereof confirmed both by reason, and
example. I speak now to the judicious, for as for others, they neither know, nor believe, nor will know any
thing, but what is vulgar, nay they think, that beyond this there is scarse any thing knowable; when as
indeed there are profound mysteries in all beings, even from God in the highest heavens, to the divels
[devils] in the lowest hell; Yea in very numbers, names, letters, characters, gestures, time. place, and such
like, all which are by this learned Author profoundly discussed. I cannot deny but in this his work there is
much superstition, and vanity. But remember that the best Gold must have the greatest allowance; consider
the time of darkness, and of his youth, when, the place where, and the things which he harh discovered and
wrote, and thou wilt rather admire his solidity, then condemn his vanity. Gold hath much blackness
adgearing to it assoon as it is taken out of the earth. Mysterious truths do not presently shine like rayes of
the Sun assoon as they are recovered from a long darkness, but are clouded with some obscurity. Nay I will
say but this Agrippa might obscure these mysteries like an Hermeticall Philosopher, on purpose, that only
the sons of Art might understand them. He perhaps might mix chaffe with his wheat, that quick-sighted
birds only might find it out, and not swine trample it underfoot.
From saying much as touching the excusing, or commending this Author, I am already prevented; For at
the beginning and ending of this book there are several Epistles of his own to others, wherein he excuseth
what may be excepted against him; and of others to him sufficiently commending what is praise worthy in
him; to which may be added that honorable testimony given to him by the author of that most witty, &
sublime The-anthroposophia Theo-magica, [Anthroposophia Theomagica by Thomas Vaughan] lately set
forth. All that I shall say to perswade thee to read this book, is but to desire thee to cast thine eye upon the
Index of the Chapters contained therein, which is at the end thereof: [Book 1, Book 2, Book 3] and thou
shalt therein see such variety of wonderful subjects, that at the sight thereof thou wilt be impatient till thou
hast read them. I shall crave leave now to speak one word for my self. If this my translation shall neither
answer the worth of the Author, or expectation of the reader; consider that the uncuothness of the Authors
stile [style] in many places, the manifold Errata's, as well literall, as those in respect of Grammatical
construction, may happily occasion some mistakes in this my translation. Yet notwithstanding, I hope I
have, though without much elegancy (which indeed the matter would not bear) put it into as intelligible an
English phrase as the original would afford. As for the terms of art, which are many, divers of them would
not bear any English expression, therefore I have expressed them in Latinisms or Grecisms, according as I
have found them. I hope an Artist will be able to understand them; as for Errata's, as I cursorily read over
the book, I observed these as you see mentioned. If thou shalt meet with any more, as it is possible thou
mayst, be thou candid, and impute them to the Printers mistake; for which, as also for taking in the best
sense, what here I present thee withall, thou shalt for ever oblige thy friend,
J. F.
[Errata omitted since they are incorporated into this edition.]

Three Books of Occult Philosophy, or of

Magick; Written by that Famous Man
Henry Cornelius Agrippa, Knight,

And Doctor of both Laws, Counsellor to
Cæsars Sacred Majesty, and Judge of the
Prerogative Court.
BOOK I.
Chap. i. How Magicians Collect vertues from the three-fold World, is

declared in these three Books.
eeing there is a three-fold World, Elementary, Celestiall, and Intellectual, and every
inferior is governed by its superior, and receiveth the influence of the vertues thereof, so that the very

original, and chief Worker of all doth by Angels, the Heavens, Stars, Elements, Animals, Plants, Metals,
and Stones convey from himself the vertues of his Omnipotency upon us, for whose service he made, and
created all these things: Wise men conceive it no way irrationall that it should be possible for us to ascend
by the same degrees through each World, to the same very originall World it self, the Maker of all things,
and first Cause, from whence all things are, and proceed; and also to enjoy not only these vertues, which
are already in the more excellent kind of things, but also besides these, to draw new vertues from above.
Hence it is that they seek after the vertues of the Elementary world, through the help of Physick
[=medicine], and Naturall Philosophy in the various mixtions of Naturall things, then of the Celestiall
world in the Rayes, and influences thereof, according to the rules of Astrologers, and the doctrines of
Mathematicians, joyning the Celestiall vertues to the former: Moreover, they ratifie and confirm all these
with the powers of divers Intelligencies, through the sacred Ceremonies of Religions. The order and
process of all these I shall endeavor to deliver in these three Books: Whereof the forst contains naturall
Magick, the second Celestiall, and the third Ceremoniall. But I know not whether it be an unpardonable
presumption in me, that I, a man of so little judgement and learning, should in my very youth so
confidently set upon a business so difficult, so hard, and intricate as this is. Wherefore, whatsoever things
have here already, and shall afterward be said by me, I would not have any one assent to them, nor shall I
my self, any further then they shall be approved of by the Universall Church, and the Congregation of the
Faithfull.
Chap. ii. What Magick is, What are the Parts thereof, and how the
Professors thereof must be Qualified.
Magick is a faculty of wonderfull vertue, full of most high mysteries, containing the most profound
Contemplation of most secret things, together with the nature, power, quality, substance, and vertues
thereof, as also the knowledge of whole nature, and it doth instruct us concerning the differing, and
agreement of things amongst themselves, whence it produceth its wonderfull effects, by uniting the vertues
of things through the application of them one to the other, and to their inferior sutable subjects, joyning and
knitting them together thoroughly by the powers, and vertues of the superior Bodies. This is the most
perfect and chief Science, that sacred and sublimer kind of Phylosophy [philosophy], and lastly the most
absolute perfection of all most excellent Philosophy. For seeing that all regulative Philosophy is divided
into Naturall, Mathematicall, and Theologicall: (Naturall Philosophy teacheth the nature of those things
which are in the world, searching and enquiring into their Causes, Effects, Times, Places, Fashions, Events,
their Whole, and Parts, also
The Number and the Nature of those things,

Cal'd Elements, what Fire, Earth, Aire forth brings:
From whence the Heavens their beginnings had;
Whence Tide, whence Rainbow, in gay colours clad.
What makes the Clouds that gathered are, and black,
To send forth Lightnings, and a Thundring crack;
What doth the Nightly Flames, and Comets make;
What makes the Earth to swell, and then to quake:

What is the seed of Metals, and of Gold

What Vertues, Wealth, doth Nature's Coffer hold.
All these things doth naturall Philosophy, the viewer of nature contain, teaching us according to Virgil's
Muse.
----------Whence all things flow,

Whence Mankind, Beast; whence Fire, whence Rain, and Snow,
Whence Earth-quakes are; why the whole Ocean beats
Over his Banks, and then again retreats;
Whence strength of Hearbs [herbs], whence Courage, rage of Bruits [brutes],
All kinds of Stone, of Creeping things, and Fruits.
But Mathematicall Philosophy teacheth us to know the quantity of naturall Bodies, as extended into three
dimensions, as also to conceive of the motion, and course of Celestiall Bodies.
----- As in great hast [haste],

What makes the golden Stars to march so fast;
What makes the Moon sometimes to mask her face,
The Sun also, as if in some disgrace.
And as Virgil sings,
How th' Sun doth rule with twelve Zodiack Signs,

The Orb thats measur'd round about with Lines,
It doth the Heavens Starry way make known,
And strange Eclipses of the Sun, and Moon.
Arcturus also, and the Stars of Rain,
The Seaven Stars likewise, and Charles his Wain,
Why Winter Suns make tow'rds the West so fast;
What makes the Nights so long ere they be past?
All which is understood by Mathematicall Philosophy.
----- Hence by the Heavens we may foreknow

The seasons all; times for to reap and sow,
And when 'tis fit to launch into the deep,
And when to War, and when in peace to sleep,
And when to dig up Trees, and them again
To set; that so they may bring forth amain.
Now Theologicall Philosophy, or Divinity, teacheth what God is, what the Mind, what an Intelligence,
what an Angel, what a Divell [devil], what the Soul, what Religion, what sacred Institutions, Rites,

Temples, Observations, and sacred Mysteries are: It instructs us also concerning Faith, Miracles, the
vertues of Words and Figures, the secret operations and mysteries of Seals, and as Apuleius saith, it
teacheth us rightly to understand, and to be skilled in the Ceremoniall Laws, the equity of Holy things and
rule of Religions. But to recollect my self) these three principall faculties Magick comprehends, unites, and
actuates; deservedly therefore was it by the Ancients esteemed as the highest, and most sacred Philosophy.
It was, as we find, brought to light by most sage Authours [authors], and most famous Writers; amongst
which principally Zamolxis and Zoroaster were so famous, that many believed they were the inventors of
this Science. Their track [footsteps] Abbaris the Hyperborean, Charmondas, Damigeron, Eudoxus,
Hermippus followed: there were also other eminent, choice men, as Mercurius Tresmegistus
[Trismegistus], Porphyrius [Porphyry], Iamblicus [Iamblichus], Plotinus, Proclus, Dardanus, Orpheus the
Thracian, Gog the Grecian, Germa the Babilonian [Babylonian], Apollonius of Tyana, Osthanes also wrote
excellently in this Art; whose Books being as it were lost, Democritus of Abdera recovered, and set forth
with his own Commentaries. Besides Pythagoras, Empedocles, Democritus, Plato, and many other
renowned Philosophers travelled far by Sea to learn this Art: and being returned, published it with
wonderfull devoutness, esteeming of it as a great secret. Also it is well known that Pythagoras, and Plato
went to the Prophets of Memphis to learn it, and travelled through almost all Syria, Egypt, Judea, and the
Schools of the Caldeans [Chaldaeans], that they might not be ignorant of the most sacred Memorials, and
Records of Magick, as also that they might be furnished with Divine things. Whosoever therefore is
desirous to study in this Faculty, if he be not skilled in naturall Philosophy, wherein are discovered the
qualities of things, and in which are found the occult properties of every Being, and if he be not skilful in
the Mathematicks, and in the Aspects, and Figures of the Stars, upon which depends the sublime vertue,
and property of every thing; and if he be not learned in Theologie [theology], wherein are manifested those
immateriall substances, which dispence [dispense], and minister all things, he cannot be possibly able to
understand the rationality of Magick. For there is no work that is done by meer Magick, nor any work that
is meerly Magicall, that doth not comprehend these three Faculties.
Chap. iii. Of the four Elements, their qualities, and mutuall mixtions.
There are four Elements, and originall grounds of all corporeall things, Fire, Earth, Water, Aire, of which
all elementated inferiour bodies are compounded; not by way of heaping them up together, but by
transmutation, and union; and when they are destroyed, they are resolved into Elements. For there is none
of the sensible Elements that is pure, but they are more or less mixed, and apt to be changed one into the
other: Even as Earth becoming dirty, and being dissolved, becomes Water, and the same being made thick
and hard, becometh Earth again; but being evaporated through heat, passeth into Aire, and that being
kindled, passeth into Fire, and this being extinguished, returns back again into Aire, but being cooled again
after its burning, becometh Earth, or Stone, or Sulphur, and this is manifested by Lightening [lightning]:
Plato also was of that opinion, that Earth was wholly changeable, and that the rest of the Elements are
changed, as into this, so into one another successively. But it is the opinion of the subtiller sort of
Philosophers, that Earth is not changed, but relented and mixed with other Elements, which do dissolve it,
and that it returns back into it self again. Now, every one of the Elements hath two specificall qualities, the
former whereof it retains as proper to it self, in the other, as a mean, it agrees with that which comes next
after it. For Fire is hot and dry, the Earth dry and cold, the Water cold and moist, the Aire moist and ot.
And so after this manner the Elements, according to two contrary qualities, are contrary one to the other, as

Fire to Water, and Earth to Aire. Moreover, the Elements are upon another account opposite one to the
other: For some are heavy, as Earth and Water, and others are light, as Aire and Fire. Wherefore the Stoicks
called the former passives, but the latter actives. And yet once again Plato distinguished them after another
manner, and assigns to every one of them three qualities, viz. to the Fire brightness, thinness and motion,
but to the Earth darkness, thickness and quietness. And according to these qualities the Elements of Fire
and Earth are contrary. But the other Elements borrow their qualities from these, so that the Aire receives
two qualities of the Fire, thinness and motion; and one of the Earth, viz. darkness. In like manner Water
receives two qualities of the Earth, darkness and thickness, and one of Fire, viz. motion. But Fire is twice
more thin then Aire, thrice more movable, and four times more bright: and the Aire is twice more bright,
thrice more thin, and four times more moveable then Water. Wherefore Water is twice more bright then
Earth, thrice more thin, and four times more movable. As therefore the Fire is to the Aire, so Aire is to the
Water, and Water to the Earth; and again, as the Earth is to the Water, so is the Water to the Aire, and the
Aire to the Fire. And this is the root and foundation of all bodies, natures, vertues, and wonderfull works;
and he which shall know these qualities of the Elements, and their mixtions, shall easily bring to pass such
things that are wonderfull, and astonishing, and shall be perfect in Magick.
Chap. iv. Of a three-fold consideration of the Elements.
There are then, as we have said, four Elements, without the perfect knowledge whereof we can effect
nothing in Magick. Now each of them is three-fold, that so the number of four may make up the number of
twelve; and by passing by the number of seven into the number of ten, there may be a progress to the
supream Unity, upon which all vertue and wonderfull operation depends. Of the first Order are the pure
Elements, which are neither compounded nor changed, nor admit of mixtion, but are incorruptible, and not
of which, but through which the vertues of all naturall things are brought forth into act. No man is able to
declare their vertues, because they can do all things upon all things. He which is ignorant of these, shall
never be able to bring to pass any wonderfull matter. Of the second Order are Elements that are
compounded, changeable, and impure, yet such as may by art be reduced to their pure simplicity, whose
vertue, when they are thus reduced to their simplicity, doth above all things perfect all occult, and common
operations of nature: and these are the foundation of the whole naturall Magick. Of the third Order are
those Elements, which originally and of themselves are not Elements, but are twice compounded, various,
and changeable one into the other. They are the infallible Medium, and therefore are called the middle
nature, or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. In them
is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever,
whether Naturall, Celestiall, or Supercelestiall; they are full of wonders, and mysteries, and are operative,
as in Magick Naturall, so Divine: For from these, through them, proceed the bindings, loosings, and
transmutations of all things, the knowing and foretelling of things to come, also the driving forth of evill,
and the gaining of good spirits. Let no man, therefore, without these three sorts of Elements, and the
knowledge thereof, be confident that he is able to work any thing in the occult Sciences of Magick, and
Nature. But whosoever shall know how to reduce those of one Order, into those of another, impure into
pure, compounded into simple, and shall know how to understand distinctly the nature, vertue, and power
of them in number, degrees, and order, without dividing the substance, he shall easily attain to the
knowledge, and perfect operation of all Naturall things, and Celestiall secrets.

Chap. v. Of the wonderfull Natures of Fire, and Earth.
There are two things (saith Hermes) viz. Fire and Earth, which are sufficient for the operation of all
wonderfull things: the former is active, the latter passive. Fire (as saith Dionysius) in all things, and through
all things, comes and goes away bright, it is in all things bright, and at the same time occult, and unknown;
When it is by it self (no other matter coming to it, in which it should manifest its proper action) it is
boundless, and invisible, of it self sufficient for every action that is proper to it, moveable, yielding it self
after a maner to all things that come next to it, renewing, guarding nature, enlightening, not comprehended
by lights that are vailed [veiled] over, clear, parted, leaping back, bending upwards, quick in motion, high,
alwayes raising motions, comprehending another, not Comprehended it self, not standing in need of
another, secretly increasing of it self, and manifesting its greatness to things that receive it; Active,
Powerfull, Invisibly present in all things at once; it will not be affronted or opposed, but as it were in a way
of revenge, it will reduce on a sudden things into obedience to it self; incomprehensible, impalpable, not
lessened, most rich in all disensations of it self. Fire (as saith Pliny) is the boundless, and mischievous part
of the nature of things, it being a question whether it destroys, or produceth most things. Fire it self is one,
and penetrates through all things (as say the Pythagorians) also spread abroad in the Heavens, and shining:
but in the infernall place streightened, dark, and tormenting, in the mid way it partakes of both. Fire
therefore in it self is one, but in that which receives it, manifold, and in differing subjects it is distributed in
a different manner, as Cleanthes witnesseth in Cicero. That fire then, which we use is fetched out of other
things. It is in stones, and is fetched out by the stroke of the steele; it is in Earth, and makes that, after
digging up, to smoake [smoke]: it is in Water, and heats springs, and wells: it is in the depth of the Sea, and
makes that, being tossed with winds, warm: it is in the Aire, and makes it (as we oftentimes see) to burn.
And all Animals, and living things whatsoever, as also all Vegetables are preserved by heat: and every
thing that lives, lives by reason of the inclosed heat. The properties of the Fire that is above, are heat,
making all things Fruitfull, and light, giving life to all things. The properties of the infernall Fire are a
parching heat, consuming all things, and darkness, making all things barren. The Celestiall, and bright Fire
drives away spirits of darkness; also this our Fire made with Wood drives away the same, in as much as it
hath an Analogy with, and is the vehiculum of that Superior light; as also of him, who saith, I am the Light
of the World, which is true Fire, the Father of lights, from whom every good thing that is given, Comes;
sending forth the light of his Fire, and communicating it first to the Sun, and the rest of the Celestiall
bodies, and by these, as by mediating instruments, conveying that light into our Fire. As, therefore the
spirits of darkness are stronger in the dark: so good spirits, which are Angels of Light, are augmented, not
only by that light, which is Divine, of the Sun, and Celestiall, but also by the light of our common Fire.
Hence it was that the first, and most wise 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. (Hence also was that 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
Corpses of the dead, and that they should not be removed untill the expiations were after a Holy manner
performed, and they buried. And the great Jehovah himself in the old Law Commanded that all his
Sacrifices should be offered with Fire, and that Fire should always be burning upon the Altar, which
Custome the Priests of the Altar did always observe, and keep amongst the Romanes. Now the Basis, and
foundation of all the Elements, is the Earth, for that is the object, subject, and receptacle of all Celestiall
rayes, and influencies; in it are contained the seeds, and Seminall vertues of all things; and therefore it is

said to be Animall, Vegetable, and Minerall. It being made fruitfull by the other Elements, and the
Heavens, brings forth all things of it self; It receives the abundance of all things, and is, as it were the first
fountain, from whence all things spring, it is the Center, foundation, and mother of all things. Take as much
of it as you please, seperated, washed, depurated, subtilized, if you let it lye [lie] in the open Aire a little
while, it will, being full, and abounding with Heavenly vertues, of it self bring forth Plants, Worms, and
other living things, also Stones, and bright sparks of Metals. In it are great secrets, if at any time it shall be
purified by the help of Fire, and reduced unto its simplicity by a convenient washing. It is the first matter of
our Creation, and the truest Medicine that can restore, and preserve us.
Chap. vi. Of the wonderfull Natures of Water, Aire, and Winds.
The other two Elements, viz. Water, and Aire, are not less efficacious then the former; neither is nature
wanting to work wonderfull things in them. There is so great a necessity of Water, that without it no living
thing can live. No Hearb [herb], nor Plant whatsoever, without the moistening of Water can branch forth. In
it is the Seminary vertue of all things, especially of Animals, whose seed is manifestly waterish. The seeds
also of Trees, and Plants, although they are earthy, must notwithstanding of necessity be rotted in Water,
before they can be fruitfull; whether they be imbibed with the moisture of the Earth, or with Dew, or Rain,
or any other Water that is on purpose put to them. For Moses writes, that only Earth, and Water bring forth
a living soul. But he ascribes a twofold production of things to Water, viz. of things swimming in the
Waters, and of things flying in the Aire above the Earth. And that those productions that are made in, and
upon the Earth, are partly attributed to the very Water, the same Scripture testifies, where it saith that the
Plants, and the Hearbs [herbs] did not grow, because God had not caused it to rain upon the Earth. Such is
the efficacy of this Element of Water, that Spirituall regeneration cannot be done without it, as Christ
himself testified to Nicodemus. Very great also is the vertue of it in the Religious Worship of God, in
expiations, and purifications; yea, the necessity of it is no less then that of Fire. Infinite are the benefits, and
divers are the uses thereof, as being that by vertue of which all things subsist, are generated, nourished and
increased. Thence 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. For, as Pliny saith, Waters swallow up the Earth, extinguish flames, ascend on high, and
by the stretching forth of the clouds, challenge the Heaven for their own: the same falling become the
Cause of all things that grow in the Earth. Very many are the wonders that are done by Waters, according
to the Writings of Pliny, Solinus, and many other Historians, of the wonderfull vertue whereof, Ovid also
makes mention in these Verses.
----- Hornd Hammons Waters at high noon

Are cold; hot at Sun-rise and setting Sun.
Wood, put in bub'ling Athemas is Fir'd,
The Moon then farthest from the Sun retir'd;
Circonian streams congeal his guts to Stone
That thereof drinks, and what therein is thrown.
Crathis and Sybaris (from the Mountains rol'd)
Color the hair like Amber or pure Gold.
Some fountains, of a more prodigious kinde,

Not only change the body but the minde.

Who hath not heard of obscene Salmacis?
Of th' Æthiopian lake? for, who of this
But only tast [taste], their wits no longer keep,
Or forthwith fall into a deadly sleep.
Who at Clitorius fountain thirst remove,
Loath Wine, and abstinent, meer Water love.
With streams oppos'd to these Lincestus flowes:
They reel, as drunk, who drink too much of those.
A Lake in fair Arcadia stands, of old
Call'd Pheneus; suspected, as twofold:
Fear, and forbear to drink thereof by night:
By night unwholesome, wholesome by day-light.
Josephus also makes relation of the wonderfull nature of a certain river betwixt Arcea, and Raphanea,
Cities of Syria: which runs with a full Channell all the Sabboth [Sabbath] Day, and then on a sudden
ceaseth, as if the springs were stopped, and all the six dayes you may pass over it dry-shod: but again, on
the seaventh day (no man knowing the reason of it) the Waters return again in abundance, as before.
Wherefore the inhabitants thereabout called it the Sabboth-day river, because of the Seaventh day, which
was holy to the Jews. The Gospel also testifies to a sheep-pool, into which whosoever stepped first, after
the Water was troubled by the Angel, was made whole of whatsoever disease he had. The same vertue, and
efficacy we read was in a spring of the Ionian Nymphs, which was in the territories belonging to the Town
of Elis, at a Village called Heraclea, neer the river Citheron: which whosoever stepped into, being
diseased, came forth whole, and cured of all his diseases. Pausanias also reports, that in Lyceus, a mountain
of Arcadia, there was a spring called Agria, to which, as often as the dryness of the Region threatned
[threatened] the destruction of fruits, Jupiters Priest of Lyceus went, and after the offering of Sacrifices,
devoutly praying to the Waters of the Spring, holding a Bough of an Oke [oak] in his hand, put it down to
the bottome of the hallowed Spring; Then the waters being troubled, a Vapour ascending from thence into
the Air was blown into Clouds, with which being joyned together, the whole Heaven was overspread:
which being a little after dissolved into rain, watered all the Country most wholsomly [wholesomely].
Moreover Ruffus a Physitian [physician] of Ephesus, besides many other Authours, wrote strange things
concerning the wonders of Waters, which, for ought I know, are found in no other Authour.
It remains that I speak of the Aire. This is a vitall spirit, passing through all Beings, giving life, and
subsistence to all things, binding, moving, and filling all things. Hence it is that the Hebrew Doctors reckon
it not amongst the Elements, but count it as a Medium or glew [glue], joyning things together, and as the
resounding spirit of the worlds instrument. It immediately receives into it self the influences of all Celestiall
bodies, and then communicates them to the other Elements, as also to all mixt [mixed] bodies: Also it
receives into it self, as it were a divine Looking-glass, the species of all things, as well naturall, as
artificiall, as also of all manner of speeches, and retains them; And carrying them with it, and entering into
the bodies of Men, and other Animals, through their pores, makes an Impression upon them, as well when
they sleep, as when they be awake, and affords matter for divers strange Dreams and Divinations. Hence
they say it is, that a man passing by a place where a man was slain, or the Carkase [carcass] newly hid, is
moved with fear and dread; because the Aire in that place being full of the dreadfull species of Man-

slaughter [manslaughter], doth, being breathed in, move and trouble the spirit of the man with the like
species, whence it is that be comes to be afraid. For every thing that makes a sudden impression,
astonisheth nature. Whence it is, that many Philosophers were of opinion that Aire is the cause of dreams,
and of many other impressions of the mind, through the prolonging of Images, or similitudes, or species
(which are fallen from things and speeches, multiplyed in the very Aire) untill they come to the senses, and
then to the phantasy, and soul of him that receives them, which being freed from cares, and no way hindred,
expecting to meet such kind of species, is informed by them. For the species of things, although of their
own proper nature they are carryed to the senses of men, and other animals in generall, may
notwithstanding get some impression from the Heaven, whilest they be in the Aire, by reason of which,
together with the aptness and disposition of him that receives them, they may be carryed to the sence
[sense] of one rather then of another. 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 time to signifie 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 24 hours; and I my self know how
to do it, and have often done it. The same also in time past did the Abbot Tritemius [Trithemius] both know
and do. Also, when certain appearances, not only spirituall, but also naturall do flow forth from things, that
is to say, by a certain kind of flowings forth of bodies from bodies, and do gather strength in the Air, they
offer, and shew themselves to us as well through light as motion, as well to the sight as to other senses, and
sometimes work wonderfull things upon us, as Plotinus proves and teacheth. And we see how by the South
wind the Air is condensed into thin clouds, in which, as in a Looking-glass are reflected representations at a
great distance of Castles, Mountains, Horses, and Men, and other things, which when the clouds are gone,
presently vanish. And Aristotle in his Meteors shews, that a Rainbow is conceived in a cloud of the Aire, as
in a Looking-glass. And Albertus saith, that the effigies of bodies may by the strength of nature, in a moist
Aire be easily represented, in the same manner as the representations of things are in things. And Aristotle
tels of a man, to whom it happened by reason of the weakness of his sight, that the Aire that was near to
him, became as it were a Looking-glass to him, and the optick beam did relect back upon himself, and
could not penetrate the Aire, so that whithersoever he went, he thought he saw his own image, with his face
towards him, go before him. In like manner, by the artificialnes of some certain Looking-glasses, may be
produced at a distance in the Aire, beside the Looking-glasses, what images we please; which when
ignorant men see, they think they see the appearances of spirits, or souls; when indeed they are nothing else
but semblances kin to themselves, and without life. 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 somewhere through a litle hole, a white paper, or plain
Looking-glass be set up against that light, that there may be seen upon them, whatsoever things are done
without, being shined upon by the Sun. And there is another sleight, or trick yet more wonderfull. 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, whose resemblances being multiplyed in the Aire, and caught upward, and reflected back
together with the beams of the Moon, any other 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 Towns, and Cities that are besieged, being a thing which Pythagoras long since did often do,
and which is not unknown to some in these dayes, I will not except my self. And all these, and many more,
and greater then these, are grounded in the very nature of the Aire, and have their reasons, and causes
declared in Mathematicks, and Opticks. And as these resemblances are reflected back to the sight, so also
sometimes to the hearing, as is manifest in the Echo. But there are more secret arts then these, and such
whereby any one may at a very remote distance hear, and understand what another speaks, or whispers

softly.
There are also from the airy Element Winds. For they are nothing else, but Air moved and stirred up. Of
these there are four that are principall, blowing from the four corners of the Heaven, viz. Notus from the
South, Boreas from the North, Zephyrus from the West, Eurus from the East, which Pontanus
comprehending in these verses, saith,
Cold Boreas from the top of 'lympus [Olympus] blows,

And from the bottom cloudy Notus flows.
From setting Phoebus fruitfull Zeph'rus flies,
And barren Eurus from the Suns up-rise.
Notus is the Southern Wind, cloudy, moist, warm, and sickly, which Hieronimus cals the butler of the rains.
Ovid describes it thus,
Out flies South-wind, with dropping wings, who shrowds

His fearful aspect in the pitchie clouds,
His white Haire stream's, his Beard big-swoln with showres [showers];
Mists binde his Brows, rain from his Bosome powres [pours].
But Boreas is contrary to Notus, and is the Northern Wind, fierce, and roaring, and discussing clouds,
makes the Aire serene, and binds the Water with Frost. Him doth Ovid thus bring in speaking of himself.
Force me befits: with this thick cloud I drive;

Toss the blew Billows, knotty Okes [oaks] up-rive;
Congeal soft Snow, and beat the Earth with haile;
When I my brethren in the Aire assaile,
(For thats our Field) we meet with such a shock,
That thundring Skies with our encounters rock
And cloud-struck lightning flashes from on high, When through the Crannies of the Earth I
flie,
And force her in her hollow Caves, I make
The Ghosts to tremble, and the ground to quake.
And Zephyrus, which is the Western Wind, is most soft, blowing from the West with a pleasant gale, it is
cold and moist, removing the effects of Winter, bringing forth Branches, and Flowers. To this Eurus is
contrary, which is the Eastern wind, and is called Apeliotes; it is waterish, cloudy, and ravenous. Of these
two Ovid sings thus:
To Persis and Sabea, Eurus flies;

Whose gums perfume the blushing Mornes up-rise:
Next to the Evening, and the Coast that glows
With setting Phoebus, flowry Zeph'rus blows:

In Scythia horrid Boreas holds his rain,

Beneath Boites, and the frozen Wain:
The land to this oppos'd doth Auster steep
With fruitfull showres, and clouds which ever weep.
Chap. vii. Of the kinds of Compounds, what relation they stand in to

the Elements, and what relation there is betwixt the Elements
themselves, and the soul, senses, and dispositions of men.
Next after the four simple Elements follow the four kinds of perfect Bodies compounded of them, and they
are Stones, Metals, Plants, and Animals: and although unto the generation of each of these all the Elements
meet together in the composition, yet every one of them follows, and resembles one of the Elements, which
is most predominant. For all Stones are earthy, for they are naturally heavy, and descend, and so hardened
with dryness, that they cannot be melted. But Metals are waterish, and may be melted, which Naturalists
confess, and Chymists [chemists] finde to be true, viz. that they are generated of a viscous Water, or
waterish argent vive. Plants have such an affinity with the Aire, that unless they be abroad in the open Aire,
they do neither bud, nor increase. So also all Animals
Have in their Natures a most fiery force,

And also spring from a Celestiall source.
And Fire is so naturall to them, that that being extinguished they presently dye [die]. And again every one
of those kinds is distinguished within it self by reason of degrees of the Elements. For amongst the Stones
they especially are called earthy that are dark, and more heavy; and those waterish, which are transparent,
and are compacted of water, as Crystall, Beryll, and Pearls in the shels [shells] of Fishes: and they are
called airy, which swim upon the Water, and are spongious [spongeous], as the Stones of a Sponge, the
pumice Stone, and the Stone Sophus: and they are called fiery, out of which fire is extracted, or which are
resolved into Fire, or which are produced of Fire: as Thunderbolts, Fire-stones, and the Stone Asbestus
[asbestos]. Also amongst Metals, Lead, and Silver are earthy; Quicksilver is waterish: Copper, and Tin are
airy: and Gold, and Iron are fiery. In Plants also, the roots resemble the Earth, by reason of their thickness:
and the leaves, Water, because of their juice: Flowers, the Aire, because of their subtility, and the Seeds the
Fire, by reason of their multiplying spirit. Besides, they are called some hot, wine cold, sonic moist, some
dry, borrowing their names from the qualifies of the Elements. Amongst Animals also, some are in
comparison of others earthy, and dwell in the bowels of the Earth, as Worms and Moles, and many other
small creeping Vermine; others are watery, as Fishes; others airy, which cannot live out of the Aire: others
also are fiery, living in the Fire, as Salamanders, and Crickets, such as are of a fiery heat, as Pigeons,
Estriches [ostriches], Lions, and such as the wise man cals beasts breathing Fire. Besides, in Animals the
Bones resemble the Earth, Flesh the Aire, the vital spirit the Fire, and the humors the Water. And these
humors also partake of the Elements, for yellow choller [choler] is instead of Fire, blood instead of Aire,
Flegme [phlegm] instead of Water, and black choller [choler], or melancholy instead of Earth. And lastly,

in the Soul it self, according to Austin [Augustine], the understanding resembles Fire, reason the Aire,
imagination the Water, and the senses the Earth. And these senses also are divided amongst themselves by
reason of the Elements, for the sight is fiery, neither can it perceive without Fire, and Light: the hearing is
airy, for a sound is made by the striking of the Aire; The smell, and tast [taste] resemble the Water, without
the moisture of which there is neither smell, nor tast [taste]; and lastly the feeling is wholly earthy, and
taketh gross bodies for its object. The actions also, and the operations of man are governed by the
Elements. The Earth signifies a slow, and firm motion; The water signifies fearfulness, & sluggishness, and
remisseness in working: Aire signifies chearfulness [cheerfulness], and an amiable disposition: but Fire a
fierce, quick and angry disposition. The Elements therefore are the first of all things, and all things are of,
and according to them, and they are in all things, and diffuse their vertues through all things.
Chap. viii. How the Elements are in the Heavens, in Stars, in Divels
[devils], in Angels, and lastly in God himself.
It is the unanimous consent of all Platonists, that as in the originall, and exemplary World, all things are in
all; so also in this corporeal world, all things are in all; so also the Elements are not only in these inferior
bodies, but also in the Heavens, in Stars, in Divels [devils], in Angels, and lastly in God, the maker and
originall example of all things. Now in these inferiour bodies the Elements are accompanied with much
gross matter; but in the Heavens the Elements are with their natures, and vertues, viz. after a Celestiall, and
more excellent manner, then in sublunary things. For the firmness of the Celestiall Earth is there without
the grossness of Water: and the agility of the Aire without running over its bounds; the heat of Fire without
burning, only shining, and giving life to all things by its heat. Amongst the Stars, also, some are fiery, as
Mars, and Sol; airy, as Jupiter, and Venus: watery, as Saturn, and Mercury: and earthy, such as inhabit the
eighth Orbe, and the Moon (which notwithstanding by many is accounted watery) seeing, as if it were
Earth, it attracts to it self the Celestiall waters, with which being imbibed, it doth by reason of its neerness
[nearness] to us power [pour] out, and communicate to us. There are also amongst the signes, some fiery,
some earthy, some airy, some watery: the Elements rule them also in the Heavens, distributing to them
these four threefold considerations Of every Element, viz. the beginning, middle, and end: so Aries
possesseth the beginning of Fire, Leo the progress, and increase, and Sagittarius the end. Taurus the
beginning of the Earth, Virgo the progress, Capricorn the end. Gemini the beginning of the Aire, Libra the
progress, Aquarius the end. Cancer the beginning of Water, Scorpius [Scorpio] the middle, and Pisces the
end. Of the mixtions therefore of these Planets and Signes, together with the Elements are all bodies made.
Moreover Divels [devils] also are upon this account distinguished the one from the other, so that some are
called fiery, some earthy, some airy, and some watery. Hence also those four Infernall Rivers, fiery
Phlegethon, airy Cocytus, watery Styx, earthy Acheron. Also in the Gospel we read of Hell Fire, and
eternall Fire, into which the Cursed shall be commanded to go: and in the Revelation we read of a Lake of
Fire, and Isaiah speaks of the damned, that the Lord will smite them with corrupt Aire. And in Job, They
shall skip from the Waters of the Snow to extremity of heat, and in the same we read, That the Earth is
dark, and covered with the darkness of death, and miserable darkness. Moreover also these Elements are
placed in the Angels in Heaven, and the blessed Intelligencies; there is in them a stability of their essence,
which is an earthly vertue, in which is the stedfast seat of God; also their mercy, and piety is a watery
cleansing vertue. Hence by the Psalmist they are called Waters, where he speaking of the Heavens, saith,

Who rulest the Waters that are higher then the Heavens [Ps148.4;] also in them their subtill [subtle] breath
is Aire, and their love is shining Fire. Hence they are called in Scripture the Wings of the Wind; and in
another place the Psalmist speaks of them, Who makest Angels thy Spirits, and thy Ministers a flaming fire.
Also according to orders of Angels, some are fiery, as Seraphin [Seraphim], and authorities, and powers;
earthy as Cherubin [Cherubim]; watery as Thrones, and Archangels: airy as Dominions, and Principalities.
Do we not also read of the original maker of all things, that the earth shall he opened and bring forth a
Saviour? Is it not spoken of the same, that he shall be a fountain of living Water, cleansing and
regenerating? Is not the same Spirit breathing the breath of life; and the same according to Moses, and
Pauls testimony, A consuming Fire? That Elements therefore are to be found every where, and in all things
after their manner, no man can deny: First in these inferiour bodies feculent and gross, and in Celestials
more pure, and clear; but in supercelestials living, and in all respects blessed. Elements therefore in the
exemplary world are Idea's of things to be produced, in Intelligencies are distributed powers, in Heavens
are vertues, and in inferiour bodies gross forms.
Chap. ix. Of the vertues of things Naturall, depending immediatly upon

Elements.
Of the naturall vertues of things, some are Elementary, as to heat, to cool, to moisten, to dry; and they are
called operations, or first qualities, and the second act: for these qualities only do wholly change the whole
substance, which none of the other qualities can do. And some are in things compounded of Elements, and
these are more then first qualities, and such are those that are maturating, digesting, resolving, mollifying,
hardening, restringing, absterging, corroding, burning, opening, evaporating, strengthening, mitigating,
conglutinating, obstructing, expelling, retaining, attracting, repercussing, stupifying [stupefying],
bestowing, lubrifying, and many more. Elementary qualities do many things in a mixt [mixed] body, which
they cannot do in the Elements themselves. And these operations are called secondary qualities, because
they follow the nature, and proportion of the mixtion of the first vertues, as largely it is treated of in
Physick [Medical] Books. As maturation, which is the operation of naturall heat, according to a certain
proportion in the substance of the matter. Induration is the operation of cold; so also is congelation, and so
of the rest. And these operations sometimes act upon a certain member, as such which provoke Urine, Milk,
the Menstrua, and they are called third qualities, which follow the second, as the second do the first.
According therefore to these first, second, and third qualities many diseases are both cured, and caused.
Many things also there are artificially made, which men much wonder at; as is Fire, which burns Water,
which they call the Greek Fire, of which Aristotle teacheth many compositions in his particular Treatise of
this subject. In like manner there is made a Fire that is extinguished with Oyl [oil], and is kindled with cold
Water, when it is sprinkled upon it; and a Fire which is kindled either with Rain, Wind, or the Sun; and
there is made a Fire, which is called burning Water, the Confection whereof is well known, and it consumes
nothing but it self: and also there are made Fires that cannot be quenched, and incombustible Oyles [oils],
and perpetuall Lamps, which can be extinguished neither with Wind, nor Water, nor any other way; which
seems utterly incredible, but that there had been such a most famous Lamp, which once did shine in the
Temple of Venus, in which the stone Asbestos did burn, which being once fired can never be extinguished.
Also on the contrary, Wood, or any other combustible matter may be so ordered, that it can receive no harm
from the Fire; and there are made certain Confections, with which the hands being anointed, we may carry

red hot Iron in them, or put them into melted Metall, or go with our whole bodies, being first anointed
therewith, into the Fire without any manner of harm, and such like things as these may be done. There is
also a kind of flax, which Pliny calls Asbestum, the Greeks call Ασβεζον, which is not consumed by Fire,
of which Anaxilaus saith, that a Tree compassed about with it, may be cut down with insensible blows, that
cannot be heard.
Chap. x. Of the Occult Vertues of things.
There are also other vertues in things, which are not from any Element, as to expell poyson [poison], to
drive away the noxious vapours of Minerals, to attract Iron, or any thing else; and these vertues are a
sequell of the species, and form of this or that thing; whence also they being little in quantity, are of great
efficacy; which is not granted to any Elementary quality. For these vertues having much form, and litle
matter, can do very much; but an Elementary vertue, because it hath more materiality, requires much matter
for its acting. And they are called occult qualities, because their Causes lie hid, and mans intellect cannot in
any way reach, and find them out. Wherefore Philosophers have attained to the greatest part of them by
long experience, rather then by the search of reason: for as in the Stomack [stomach] the meat is digested
by heat, which we know; so it is changed by a certain hidden vertue which we know not: for truly it is not
changed by heat, because then it should rather be changed by the Fire side, then in the Stomack [stomach].
So there are in things, besides the Elementary qualities which we know, other certain imbred vertues
created by nature, which we admire, and are amazed at, being such as we know not, and indeed seldom or
never have seen. As we read in Ovid of the Phoenix, one only Bird, which renews her self.
All Birds from others do derive their birth,

But yet one Fowle there is in all the Earth,
Call'd by th' Assyrians Phoenix, who the wain
Of age, repairs, and sows her self again.
And in another place,
Ægyptus came to see this wondrous sight:

And this rare Bird is welcom'd with delight.
Long since Metreas [Matreas] brought a very great wonderment upon the Greeks, and Romans concerning
himself. He said that he nourished, and bred a beast that did devour it self. Hence many to this day are
solicitous, what this beast of Matreas should be. Who would not wonder that Fishes should be digged out
of the Earth, of which Aristotle, Theophrastus, and Polybius the Historian makes mention? And those
things which Pausanius wrote concerning the singing Stones? All these are effects of occult vertues. So the
Estrich [ostrich] concocts cold, and most hard Iron, and digests it into nourishment for his body; whose
Stomack [stomach] they also report, cannot be hurt with red hot Iron. So that little Fish called Echeneis
doth so curb the violence of the Winds, and appease the rage of the Sea, that, let the Tempests be never so
imperious, and raging, the Sails also bearing a full Gale, it doth notwithstanding by its meer touch stay the
Ships, and makes them stand still, that by no means they can be moved. So Salamanders, and Crickets live

in the Fire; although they seem sometimes to burn, yet they are not hurt. The like is said of a kind of
Bitumen, with which the weapons of the Amazons were said to be smeared over, by which means they
could be spoiled neither with Sword nor Fire; with which also the Gates of Caspia, made of Brass, are
reported to be smeared over by Alexander the great. We read also that Noah's Ark was joyned together with
this Bitumen, and that it endured some thousands of years upon the Mountains of Armenia. There are many
such kind of wonderfull things, scarce credible, which notwithstanding are known by experience. Amongst
which Antiquity makes mention of Satyrs, which were Animals, in shape half men, and half bruits [brutes],
yet capable of speech, and reason; one whereof S. Hierome reporteth, spake once unto holy Antonius the
Hermite, and condemned the errour of the Gentiles, in worshipping such poor creatures as they were, and
desired him that he would pray unto the true God for him; also he affirms that there was one of them
shewed openly alive, and afterwards sent to Constantine the Emperour.
Chap. xi. How Occult Vertues are infused into the severall kinds of
things by Idea's, through the help of the Soul of the World, and rayes
of the Stars: and what things abound most with this Vertue.
Platonists say that all inferiour bodies are exemplified by the superiour Ideas. Now they define an Idea to
be a form, above bodies, souls, minds, and to be one, simple, pure, immutable, indivisible, incorporeal, and
eternall: and that the nature of all Idea's is the same. Now they place Idea's in the first place in very
goodness it self (i.e.) God, by way of cause; and that they are distinguished amongst themselves by some
relative considerations only, least whatsoever is in the world, should be but one thing without any variety,
and that they agree in essence, least God should be a compound substance. In the second place, they place
them in the very intelligible it self (i.e.) in the Soul of the world, differing the one from the other by
absolute forms, so that all the Idea's in God indeed are but one form: but in the Soul of the world they are
many. They are placed in the minds of all other things, whether they be joyned to the body, or separated
from the body, by a certain participation, and now by degrees are distinguished more, and more. They place
them in nature, as certain small seed of forms infused by the Idea's, and lastly they place them in matter, as
Shadows. Hereunto may be added, that in the Soul of the world there be as many Seminal Forms of things,
as Idea's in the mind of God, by which forms she did in the Heavens above the Stars frame to her self
shapes also, and stamped upon all these some properties; on these Stars therefore, shapes, and properties,
all vertues of inferiour species, as also their properties do depend; so that every species hath its Celestiall
shape, or figure that is sutable [suitable] to it from which also proceeds a wonderfull power of operating,
which proper gift it receives from its own Idea, through the Seminal forms of the Soul of the world. For
Idea's are not only essential causes of every species, but are also the causes of every vertue, which is in the
species: and this is that which many Philosophers say, that the properties which are in the nature of things
(which vertues indeed are the operations of the Idea's) are moved by certain vertues, viz. such as have a
certain, and sure foundation, not fortuitous, nor casuall, but efficacious, powerfull, and sufficient, doing
nothing in vain. Now these Vertues do not err in their actings, but by accident, viz. by reason of the
impurity, or inequality of the matter: For upon this account there are found things of the same species,
more, or less powerful, according to the purity, or indisposition of the matter; for all Celestial Influences
may be hindred by the indisposition, and insufficiency of the matter. Whence it was a Proverb amongst the
Platonists, That Celestial Vertues were infused according to the desert of the matter: Which also Virgil

makes mention of, when he sings,
Their natures fiery are, and from above,

And from gross bodies freed, divinely move.
Wherefore those things in which there is less of the Idea of the matter (i.e.) such things which have a
greater resemblance of things separated, have more powerfull vertues in operation, being like to the
operation of a separated Idea. We see then that the situation, and figure of Celestials is the cause of all
those excellent Vertues, that are in inferiour species.
Chap. xii. How it is that particular Vertues are infused into particular
Individuals, even of the same Species.
There are also in many Individuals, or particular things, peculiar gifts, as wonderfull, as in the species, and
these also are from the figure, and situation of Celestiall Stars. For every Individuall, when it begins to be
under a determined Horoscope, and Celestiall Constellation, Contracts together with its essence a certain
wonderfull vertue both of doing, and suffering something that is remarkable, even besides that which it
receives from its species, and this it doth partly by the influence of the Heaven, and partly through that
obedientialness of the matter of things to be generated, to the Soul of the World, which obedientialness
indeed is such as that of our bodies to our souls. For we perceive that there is this in us, that according to
our conceptions of things, our bodies are moved, and that cheerfully, as when we are afraid of, or fly from
any thing. So many times when the Celestiall souls conceive several things, then the matter is moved
obedientially to it: Also in Nature there appear divers prodigies, by reason of the imagination of superiour
motions. So also they conceive, & imagine divers vertues, not only things naturall, but also sometimes
things artificial, and this especially if the Soul of the operator be inclined towards the same. Whence Avicen
saith, that whatsoever things are done here, must have been before in the motions, and conceptions of the
Stars, and Orbes. So in things, various effects, inclinations, and dispositions are occasioned not only from
the matter variously disposed, as many suppose, but from a various influence, and diverse form; not truly
with a specifical difference, but peculiar, and proper. And the degrees of these are variously distributed by
the first Cause of all things, God himself, who being unchangeable, distributes to every one as he pleaseth,
with whom notwithstanding second Causes, Angelical and Celestial, cooperate, disposing of the Corporeal
matter, and other things that are committed to them. All vertues therefore are infused by God, through the
Soul of the World, yet by a particular power of resemblances, and intelligences over-ruling them, and
concourse of the rayes, and aspects of the Stars in a certain peculiar harmonious consent.
Chap. xiii. Whence the Occult Vertues of things proceed.
It is well known to all, that there is a Certain vertue in the Loadstone, by which it attracts Iron, and that the
Diamond doth by its presence take away that vertue of the Loadstone: so also Amber, and jeat [jet] rubbed,
and warmed draw a straw to them, and the Stone Asbestus [asbestos] being once fired is never, or scarce
extinguished: a Carbuncle shines in the dark, the Stone Aetites put above the young fruit of Women, or

Plants, strengthens them, but being put under, causeth abortion; the Jasper stencheth [stauncheth] blood; the
litle fish Echeneis stops the ships: Rhubarb expels choller [choler]; the liver of the Camelion [Chameleon]
burnt, raiseth showers, and thunders. The Stone Heliotrope dazles [dazzles] the sight, and makes him that
wears it to be invisible, the Stone Lyucurius takes away delusions from before the eyes, the perfume of the
Stone Lypparis cals forth all the beasts, the Stone Synochitis brings up infernal Ghosts, the Stone Anachitis
makes the images of the Gods appear. The Ennecis put under them that dream, causeth Oracles. There is an
Hearb [herb] in Æthiopia [Ethiopia], with which they report ponds, and lakes are dryed [dried] up, and all
things that are shut, to be opened; and we read of an Hearb [herb] called Latace which the Persian Kings
give to their Embassadours, that whithersoever they shall come, they shall abound with plenty of all things.
There is also a Scythian Hearb [herb], with which being tasted, or at least held in the mouth, they report the
Scythians will endure twelve dayes hunger, and thirst; and Apuleius saith, that he was taught by an Oracle
that there were many kinds of Hearbs [herbs], and Stones, with which men might prolong their lives for
ever, but that it was not lawfull for men to understand the knowledge of those things, because, whereas they
have but a short time to live, they study mischief with all their might, and attempt all manner of
wickedness; if they should be sure of a very long time, they would not spare the Gods themselves. But from
whence these vertues are, none of all these have shewed, who have set forth huge Volumes of the
properties of things, not Hermes, not Bochus, not Aaron, not Orpheus, not Theophrastus, not Thebith, not
Zenothemis, not Zoroaster, not Evax, not Dioscorides, not Isaaick the Jew, not Zacharias the Babilonian
[Babylonian], not Albertus, not Arnoldus; and yet all these have confessed the same, that Zacharias writes
to Mithridites, that great power, and humane destinies are couched in the vertues of Stones and Hearbs
[herbs]. But to know from whence these come, a higher speculation is required. Alexander the peripateticke
not going any further then his senses, and qualities, is of the opinion that these proceed from Elements, and
their qualities, which haply might be supposed to be true, if those were of the same species; but many of the
operations of the Stones agree neither in genere, nor specie. Therefore Plato, and his Schollers [scholars]
attribute these vertues to Idea's, the formers of things. But Avicen reduceth these kinds of operations to
Intelligencies, Hermes to the Stars, Albertus to the specificall forms of things. And although these Authors
seem to thwart one the other, yet none of them, if they be rightly understood, goes beside the truth: since all
their sayings are the same in effect in most things. For God in the first place is the end, and begining of all
Vertues, he gives the seal of the Idea's to his servants the Intelligencies; who as faithfull officers sign all
things intrusted [entrusted] to them with an Ideall Vertue, the Heavens, and Stars, as instruments, disposing
the matter in the mean while for the receiving of those forms which reside in Divine Majesty (as saith Plato
in Timeus) and to be conveyed by Stars; and the Giver of forms distributes them by the Ministry of his
Intelligencies, which he hath set as Rulers, and Controllers over his Works, to whom such a power is
intrusted in things committed to them, that so all Vertues of Stones, Hearbs [herbs], Metals, and all other
things may come from the Intelligencies, the Governours. The Form therefore, and Vertue of things comes
first from the Idea's, then from the ruling, and governing Intelligencies, then from the aspects of the
Heavens disposing, and lastly from the tempers of the Elements disposed, answering the influencies of the
Heavens, by which the Elements themselves are ordered, or disposed. These kinds of operations therefore
are performed in these inferiour things by express forms, and in the Heavens by disposing vertues, in
Intelligencies by mediating rules, in the original Cause by Idea's, and exemplary forms, all which must of
necessity agree in the execution of the effect, and vertue of every thing.
There is therefore a wonderfull vertue, and operation in every Hearb [herb] and Stone, but greater in a Star,
beyond which, even from the governing Intelligencies every thing receiveth, and obtains many things for it

self, especially from the Supream Cause, with whom all things do mutually, and exactly correspond,
agreeing in an harmonious consent, as it were in Hymnes, alwaies praising the highest Maker of all things,
as by the three Children in the fiery furnace were all things called upon to praise God with singings. Bless
ye the Lord all things that grow upon the Earth, and all things which move in the Waters, all fowls of the
Heavens, Beasts, and Cattle, together with the sons of men. There is therefore no other cause of the
necessity of effects, then the connexion [connection] of all things with the first Cause, and their
correspondency with those Divine patterns, and eternall Idea's, whence every thing hath its determinate,
and particular place in the exemplary world, from whence it lives, and receives its originall being; And
every vertue of Hearbs [herbs], Stones, Metals, Animals, Words, and Speeches, and all things that are of
God, is placed there. Now the first Cause, which is God, although he doth by Intelligencies, and the
Heavens work upon these inferiour things, doth sometimes (these Mediums being laid aside, or their
officiating being suspended) works those things immediatly by himself, which works then are called
Miracles: But whereas secondary causes, which Plato, and others call handmaids, 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, and appointment; then they are called the greatest Miracles of God.
So the fire in the Chaldeans furnace did not burn the Children: So also the Sun at the Command of Joshua
went back from its course the space of one whole day; so also at the prayer of Hezekiah it went back ten
degrees, or hours. So when Christ was Crucified the Sun was darkened, though at full Moon: And the
reasons these operations can by no rationall discourse, no Magick, or occult, or profound Science
whatsoever be found out, or understood, but are to be learned, and inquired into by Divine Oracles only.
Chap. xiv. Of the Spirit of the World, what it is, and how by way of
medium it unites occult Vertues to their subjects.
Democritus and Orpheus, and many Pythagorians having most diligently searched into the vertues of
Celestiall things, and natures of inferior things, said, That all things are full of God, and not without cause:
For there is nothing of such transcending vertues, which being destitute of Divine assistance, is content
with the nature of it self. Also they called those Divine Powers which are diffused in things, Gods: which
Zoroaster called Divine allurements, Synesius Symbolicall inticements, others called them Lives, and some
also Souls, saying, that the vertues of things did depend upon these; because it is the property of the Soul to
be from one matter extended into divers things, about which it operates: So is a man, who extends his
intellect unto intelligible things, and his imagination unto imaginable things; and this is that which they
understood, when they said, viz. That the Soul of one thing went out, and went into another thing, altering
it, and hindering the operations of it: As the Diamond hinders the operation of the Loadstone, that it cannot
attract Iron. Now seeing the Soul is the first thing that is moveable, and as they say, is moved of it self; but
the body, or the matter is of it self unable, and unfit for motion, and doth much degenerate from the Soul,
therefore they say there is need of a more excellent Medium, viz. Such a one that may be as it were no body,
but as it were a Soul, or as it were no Soul, but as it were a body, viz. by which the soul may be joyned to
the body. Now they conceive such a medium to be the spirit of the World, viz. that which we call the
quintessence: because it is not from the four Elements, but a certain first thing, having its being above, and
besides them. There is therefore such a kind of spirit required to be, as it were the medium, whereby

Celestiall Souls are joyned to gross bodies, and bestow upon them wonderfull gifts. This spirit is after the
same manner in the body of the world, as ours is in the body of man. For as the powers of our soul are
communicated to the members of the body by the spirit, so also the Vertue of the Soul of the World is
diffused through all things by the quintessence: For there is nothing found in the whole world, that hath not
a spark of the Vertue thereof. Yet it is more, nay most of all infused into those things which have received,
or taken in most of this spirit: Now this spirit is received or taken in by the rayes of the Stars, so far forth as
things render themselves conformable to them. By this spirit therefore every occult property is conveyed
into Hearbs [herbs], Stones, Metals, and Animals, through the Sun, Moon, Planets, and through Stars
higher then the Planets. Now this spirit may be more advantageous to us, if any one knew how to separate it
from the Elements: or at least to use those things chiefly, which do most abound with this spirit. For these
things, in which this spirit is less drowned in a body, and less checked by matter, do more powerfully, and
perfectly act, and also more readily generate their like: for in it are all generative, & seminary Vertues. For
which cause the Alchymists [alchemists] endeavour to separate this spirit from Gold, and Silver; which
being rightly separated, and extracted, if thou shalt afterward project upon any matter of the same kind (i.e.)
any Metall, presently will turn it into Gold, or Silver. And we know how to do that, and have seen it done:
but we could make no more Gold, then the weight of that was, out of which we extracted the spirit. For
seeing that is an extense form, and not intense, it cannot beyond its own bounds change and imperfect body
into a perfect: which I deny not, but may be done by another way.
Chap. xv. How we must find out, and examine the Vertues of things by
way of similitude.
It is now manifest that the occult properties in things are not from the nature of the Elements, but infused
from above, hid from our senses, and scarce at last known by our reason, which indeed come from the Life,
and the Spirit of the World, through the rayes of the Stars: and can no otherwise but by experience, and
conjecture be enquired into by us. Wherefore, he that desires to enter upon this study must consider, that
every thing moves, and turns it self to its like, and inclines that to it self with all its might, as well in
property, viz. Occult vertue, as in quality, viz. Elementary vertue. Sometimes also in substance it self, as we
see in Salt, for whatsoever hath long stood with Salt, becomes Salt: for every agent, when it hath begun to
act, doth not attempt to make a thing inferiour to it self, but as much as may be, like, and sutable [suitable]
to it self. Which also we manifestly see in sensible Animals, in which the nutritive Vertue doth not change
the meat into an Hearb [herb], or a Plant, but turns it into sensible flesh. In what things therefore there is an
excess of any quality, or property, as heat, cold, boldness, fear, sadness, anger, love, hatred, or any other
passion, or Vertue; whether it be in them by nature, or sometimes also by art, or chance, as boldness in a
harlot; these things do very much move, and provoke to such a quality, passion, or Vertue. So Fire moves
to Fire, and Water moves to Water, and be that is bold moves to boldness. And it is well known amongst
Physitians [physicians], that brain helps the brain, and lungs, the lungs. So also it is said, that the right eye
of a Frog helps the soreness of a mans right eye, and the left eye thereof helps the soreness of his left eye, if
they be hanged about his neck in a Cloth of its naturall Colour: The like is reported of the eyes of a Crab.
So the foot of a Tortoise helps them that have the Gout in their being applyed thus, as foot to foot, hand to
hand, right to right, left to left.

After this manner they say, that any Animall that is barren causeth another to be barren; and of the Animall,
especially the Testicles, Matrix [womb], or Urin [urine]. So they report that a woman shall not conceive, if
she drink every moneth of the Urin [urine] of a Mule, or any thing steeped in it. If therefore we would
obtain any property or Vertue, let us seek for such Animals, or such other things whatsoever, in which such
a property is in a more eminent manner then in any other thing, and in these let us take that part in which
such a property, or Vertue is most vigorous: as if at any time we would promote love, let us seek some
Animall which is most loving, of which kind are Pigeons, Turtles, Sparrows, Swallows, Wagtailes: and in
these take those members, or parts, in which the Venerall [venereal, i.e. sexual] appetite is most vigorous,
such as the heart, testicles, matrix [womb], yard [penis], sperme, and menstrues. And it must be done at that
time when these Animals have this affection most intense: for then they do provoke, and draw love. In like
manner to increase boldness, let us look for a Lyon [lion], or a Cock, and of these let us take the heart, eyes,
or forehead. And so we must understand that which Psellus the Platonist saith, viz. that Dogs, Crows, and
Cocks conduce much to watchfulness: also the Nightingale, and Bat, and horn Owle [horned owl], and in
these the heart, head, and eyes especially. Therefore it is said, if any shall carry the heart of a Crow, or a
Bat about him, he shall not sleep till he cast it away from him. The same doth the head of a Bat dryed
[dried], and bound to the right arme of him that is awake, for if it be put upon him when he is asleep, it is
said, that he shall not be awaked till it be taken off from him. After the same manner doth a Frog, and an
Owle make one talkative and of these specially the tongue, and heart; So the tongue also of a Water-frog
laid under the head, makes a man speak in his sleep, and the heart of a scrich-Owle [screech-owl] laid upon
the left breast of a woman that is asleep is said to make her utter all her secrets. The same also the heart of
the horn Owle [horned owl] is said to do, also the sewet [suet] of a Hare laid upon the breast of one that is
asleep. Upon the same account do Animals that are long lived, conduce to long life; and whatsoever things
have a power in themselves, to renew themselves, conduce to the renovation of our body, and restoring of
youth, which Physitians [physicians] have often professed they know to be true; as is manifest of the Viper,
and Snake. And it is known that Harts renew their old age by the eating of Snakes. After the same manner
the Phoenix is renewed by a fire which she makes for her self; and the like vertue there is in a Pellican
[pelican], whose right foot being put under warm dung, after three moneths [months] there is of that
generated a Pellican [pelican]. Therefore some Physitians [physicians] by some certain confections made of
Vipers, and Hellebor [hellebore], and the flesh of some such kind of Animals do restore youth, and indeed
do sometimes restore it so, as Medea restored old Pileas. It is also believed that the blood of a Bear, if it be
sucked out of her wound, doth increase strength of body, because that Animall is the strongest creature.
Chap. xvi. How the operations of several Vertues pass from one thing
into another, and are communicated one to the other.
Thou must know, that so great is the power of naturall things, that they not only work upon all things that
are neer them, by their Vertue, but also besides this, they infuse into them a like power, through which by
the same Vertue they also work upon other things, as we see in the Loadstone, which Stone indeed doth not
only draw Iron Rings, but also infuseth a Vertue into the Rings themselves, whereby they can do the same,
which Austin [Augustine] and Albertus [Magnus] say they saw. After this manner it is, as they say, that a
common harlot, grounded in boldness, and impudence doth infect all that are neer her, by this property,
whereby they are made like her self. Therefore they say that if any one shall put on the inward garment of

an Harlot, or shall have about him that looking glass, which she daily looks into, he shall thereby become
bold, confident, impudent, and wanton. In like manner they say, that a cloth that was about a dead Corpse
hath received from thence the property of sadness, and melancholy; and that the halter wherewith a man
was hanged hath certain wonderfull properties. The like story tels Pliny, if any shall put a green Lizard
made blind, together with Iron, or Gold Rings into a glass-vessel, putting under them some earth, and then
shutting the vessel, and when it appears that the Lizard hath received his sight, shall put him out of the
glass, that those Rings shall help sore eyes. The same may be done with Rings, and a Weesel [weasel],
whose eyes after they are with any kind of prick put out, it is certain are restored to sight again. Upon the
same account Rings are put for a certain time in the nest of Sparrows, or Swallows, which afterwards are
used to procure love, and favor.
Chap. xvii. How by enmity and friendship the vertues of things are to
be tryed, and found out.
In the next place it is requisite that we consider that all things have a friendliness, and enmity amongst
themselves, and every thing hath something that it fears & dreads, that is an enemy, and destructive to it;
and on the contrary something that it rejoyceth, and delighteth in, and is strengthened by. So in the
Elements, Fire is an enemy to Water, and Aire to Earth, but yet they agree amongst themselves. And again,
in Celestiall bodies, Mercury, Jupiter, the Sun, and Moon are friends to Saturn; Mars, and Venus enemies
to him, all the Planets besides Mars are friends to Jupiter, also all besides Venus hate Mars; Jupiter, and
Venus love the Sun, Mars, Mercury, and the Moon are enemies to him, all besides Saturne love Venus;
Jupiter, Venus, and Saturne are friends to Mercury, the Sun, Moon, and Mars his enemies. Jupiter, Venus,
Saturne are friends to the Moon, Mars, and Mercury her enemies. There is another kind of enmity amongst
the Stars, viz. when they have opposite houses; as Saturne to the Sun and Moon, Jupiter to Mercury, Mars
to Venus. And their enmity is stronger, whose exaltations are opposite: as of Saturne, and the Sun; of
Jupiter, and Mars; of Venus, and Mercury. But their friendship is the strongest, who agree in nature,
quality, substance, and power; as Mars with the Sun, as Venus with the Moon, as Jupiter with Venus, as
also their friendship whose exaltation is in the house of another, as that of Saturne with Venus, of Jupiter
with the Moon, of Mars with Saturn, of the Sun with Mars, of Venus with Jupiter, of the Moon with Venus.
And of what sort the friendships, and enmities of the superiours be, such are the inclinations of things
subjected to them in these inferiour. These dispositions therefore of friendship, and enmity are nothing else
but certain inclinations of things of the one to another, desiring such, and such a thing if it be absent, and to
move towards it, unless it be hindered, and to acquiess [acquiesce] in it when it is obtained, shunning the
contrary, and dreading the approach of it, and not resting in, or being contented with it. Heraclitus therefore
being guided by this opinion, professed that all things were made by enmity & friendship. Now the
inclinations of Friendship are such in Vegetables and Minerals, as is that attractive inclination, which the
Loadstone hath upon Iron, and the Emrald [emerald] upon riches, and favour; the Jasper upon the birth of
any thing, and the Stone Achates upon Eloquence; In like manner there is a kind of Bituminous Clay that
draws Fire, and leaps into it, wheresoever it sees it: Even so doth the root of the Hearb [herb] Aproxis draw
Fire from afar off. Also the same inclination there is betwixt the male palme, and female: whereof when the
bough of one shall touch the bough of the other, they fold themselves into mutual embraces, neither doth
the female bring forth fruit without the male. And the Almond tree, when she is alone is less fruitfull. The

Vines love the Elme, and the Olive-tree, and myrtle love one the other: also the Olive-tree, and Fig tree.
Now in Animals there is amity betwixt the Blackbird, and Thrush, betwixt the Crow, and Heron, betwixt
Peacocks, and Pigeons, Turtles, and Parrats [parrots]. Whence Sappho writes to Phaon.
To Birds unlike oftimes joyned are white Doves;

Also the Bird that's green, black Turtle loves.
Again, the Whale, and the little Fish his guide are friendly. Neither is this amity in Animals amongst
themselves, but also with other things, as with Metals, Stones, and Vegetables, so the Cat delights in the
Hearb [herb] Nip [catnip], by rubbing her self upon which she is said to conceive without a male; and there
be Mares in Cappadocia, that expose themselves to the blast of the wind, and by the attraction thereof
conceive. So Frogs, Toads, Snakes, and all manner of creeping poisonous things delight in the Plant called
Pas-flower, of whom, as the Physitians [physicians] say, if any one eat, he shall dye [die] with laughing.
The Tortoise also when he is hunted by the Adder, eats Origanum [origano], and is thereby strengthened:
and the Stork, when he hath eat Snakes, seeks for a remedy in Origanum [origano]: and the Weesell
[weasel], when he goes to fight with the Basilisk, eats Rue, whence we come to know that Origanum
[origano], and Rue are effectuall against poison. So in some Animals there is an imbred skil, and medicinall
art; for when the Toad is wounded with a bite or poison of another Animall, he is wont to go to Rue, or
Sage, and Rub the place wounded, and so escapes the danger of the poison. So men have learned many
excellent remedies of diseases, & vertues of things from bruits [brutes]; So Swallows have shewed us that
Sallendine is very medicinable for the sight, with which they cure the eyes of their young, and the pye
when she is sick, puts a Bay-leafe into her nest, and is recovered. In like maner, Cranes, Dawes [jackdaws],
Partriges [partridges], Blackbirds purge their nauseous stomacks [stomachs] with the same, with which also
Crows allay the poison of the Chameleon; and the Lyon [lion], if he be feavorish [feverish], is recovered by
eating of an Ape. The Lapwing being surfetted [surfeited] with eating of Grapes, cures himself with
Southernwood; so the Harts have taught us that the Hearb [herb] Ditany is very good to draw out Darts; for
they being wounded with an Arrow, cast it out by eating of this Hearb [herb]: the same do Goats in Candy.
So Hinds, a little before they bring forth, purge themselves with a certain Hearb [herb] called Mountain
Osier. Also they that are hurt with Spiders, seek a remedy by eating of Crabs: Swine also being hurt by
Snakes cure themselves by eating of them; and Crows when they perceive they are poisoned with a kinde
of French poison, seek for cure in the Oake; Elephants, when they have swallowed a Chameleon help
themselves with the wild olive. Bears being hurt with Mandrakes, escape the danger by eating of Pismires
[ants]. Geese, Ducks, and such like watery fowle, cure themselves with the Hearb [herb] called will-sage.
Pigeons, Turtles, Hens, with the Hearb [herb] called Pellitory of the wall. Cranes with Bull-rushes
[bulrushes]. Leopards cure themselves, being hurt, with the HEarb [herb] called Wolfes-bane, by mans
dung: Boars with Ivy, Hinds with the Hearb [herb] called Cinnara.
Title: Three books of occult philosophy [microform] /

written by Henry Cornelius Agrippa of Nettesheim ... ;

translated out of the Latin into the English tongue by J.F.

Library: MNCAT U of M Twin Cities
Authors: Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.
Uniform Title: De occulta philosophia. English
Published: London : Printed by R.W. for Gregory Moule ..., 1651.
Description: [28], 583, [12] p. : ill., port.
Series: Early English books, 1641-1700 ;
Subjects: Occultism. -- mn
Contributors: French, John, 1616-1657.
Notes: The translator is probably John French. Cf. DNB.
First edition in English.
Cf. Duveen, D.I. Bibliotheca alchemica et chemica. London, 1949, p. 7.
Errata: p. [24].

Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 2)
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Book I. (part 2)
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Heinrich Cornelius Agrippa: Of Occult Philosophy, Book I, (part 2)

Book I. (part 3)
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Giordano Bruno: De Magia
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This digital edition Copyright © 1996 by Joseph H. Peterson. All rights reserved.
Giordano Bruno's De Magia, written ca. 1590, deals explicitly with magic. It remained unpublished until
Tocco's 1891 edition.
For a translation, see Cause, Principle and Unity, ed. Blackwell et al.
DE MAGIA
Iordani Bruni Nolani
Antequam De magia, sicut antequam de quocunque subiecto disseratur, nomen in sua significata est
dividendum; totidem autem sunt significata magiae, quot et magi. Magus primo sumitur pro sapiente,
cuiusmodi erant Trimegisti apud Aegyptios, Druidae apud Gallos, Gymnosophistae apud Indos,
Cabalistae apud Hebraeos, Magi apud Persas (qui a Zoroastre), Sophi apud Graecos, Sapientes apud
Latinos. Secundo sumitur magus pro faciente mirabilia sola applicatione activorum et passivorum, ut est
medicina et chymia secundum genus; et haec est naturalis magia communiter dicta. Tertio magia est cum
huiusmodi adduntur circumstantiae, quibus apparent opera naturae vel intelligentiae superioris ad
concitandam admirationem per apparentia; et est ea species quae praestigiatoria appellatur. Quarto cum
ex antipathiae et sympathiae rerum virtute, ut per ea quae pellunt, transmutant et attrahunt, ut sunt
species magnetis et similium, quorum opera non ad qualitates activas et passivas reducuntur, sed omnia
ad spiritum seu animam in rebus existentem referuntur; et haec proprie vocatur magia naturalis. Quinto
cum his adduntur verba, cantus, rationes numerorum et temporum, imagines, figurae, sigilla, characteres
seu litterae; et haec etiam est magia media inter naturalem et extranaturalem vel supra, quae proprie
magia mathemathica inscriberetur, et nomine occultae philosophiae magis congrue inscriberetur. Sexto si
isti accessat cultus seu invocatio intelligentiarum et efficientum exteriorum seu superiorum, cum
orationibus, consecrationibus, fumigiis, sacrificiis, certis habitibus et ceremoniis ad Deos, daemones et
heroas, tunc vel fit ad finem contrahendi spiritus in se ipso, cuius ipse fiat vas et instrumentum, ut
appareat sapiens rerum, quam tamen sapientiam facile pharmaco unâ cum spiritu possit evacuare; et haec
est magia desperatorum, qui fiunt vasa malorum daemonum, quae per Artem notoriam exaucupatur: aut
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est ad finem imperandi et praecipiendi daemonibus inferioribus cum authoritate superiorum daemonum
principum, hos quidem colendo et alliciendo, illos vero coniurando et adiurando, constringendo; et haec
magia est transnaturalis seu metaphysica, et proprio nomine appellatur θεουργια. Septimo aut est
adiuratio seu invocatio, non ad daemonas et heroas, sed per istos ad hominum defunctorum animas
acciendas, per eorum cadavera vel cadaverum partes ad oraculum aliquod suscipiendum, divinandum,
cognoscendum de rebus absentibus et futuris; et haec species a materia et fine appellatur necromantia.
Quod si materia non accedat, sed ab ενεργουµεν∗ excantante facta spiritus in eius visceribus incubantis
invocatione oraculum perquiratur, tunc est magus, qui proprie Pythonicus appellatur; ita enim ab
Apolline Pythio in templo illius solebant 'inspiritari', ut ita dicam. Octavo aut incantationi utcunque
acceptae accedant rerum partes, indumenta, excrementa, superfluitates, vestigia et omnia quae tactu
communicationem aliquam concepisse creduntur: et tunc aut haec fiunt ad solvendum, ligandum et
infirmandum, tunc constituunt magum qui appellatur maleficus, si ad malum tendant, si ad bonum, ad
numerum medicorum referantur, iuxta certam speciem atque viam medicinae; aut ad ultimam perniciem
et exitium aspirant, tunc magos veneficos appellant. Nono magi dicuntur omnes qui ad divinandum
quacunque ratione de rebus absentibus et futuris accinguntur, et isti generaliter divini a fine appellantur,
quorum species primae aut sunt quatuor e principiis materialibus: igne, aëre, aqua et terra, unde dicuntur
pyromantia, hydromantia, geomantia; aut a tribus obiectis cognitionis: naturali, mathematico et divino, et
tunc sunt variae aliae species divinandi. A principiis enim naturalibus seu physicorum inspectione
divinant augures, aruspices et caeteri huiusmodi; a mathematicorum inspectione secundum genus sunt
geomantae, qui per numeros seu litteras seu lineas et figuras certas, item aspectus, irradiationes et situs
planetarum et similium, divinant; a divinorum usu, ut sacrorum nominum, occursibus locorum, brevibus
quibusdam rationibus et servatis circumstantiis, et hos ultimos nomine magorum nostrates non inscribunt,
apud quos pro indigna usurpatione magus male sonat, sed dicitur non magia, sed prophetia. Ultimo
sumitur magus et magia iuxta significationem indignam, ut inter istas non annumeretur neque
adnumerata habeatur, ut magus sit maleficus utcunque stultus, qui ex commercio cum cacodaemone et
pacto quodam pro facultate ad laedendum vel iuvandum est informatus; et iuxta hanc rationem sonat non
apud sapientes vel ipsos quidem grammaticos, sed a quibusdam usurpatur nomen magi bardocucullis,
qualis fuit ille qui fecit librum De malleo maleficarum, et ita hodie usurpatur ab omnibus huius generis
scriptoribus, ut legere licet apud postillas, catechismos ignorantum et somniantium presbyterorum.
Nomen ergo magi quando usurpatur, aut cum distinctione est capiendum antequam definiatur, aut si
absolute sumitur, tunc iuxta praeceptum logicorum et specialiter Aristotelis in V. Topicorum pro
potissimo et nobilissimo significatu est capiendum. A philosophis ut sumitur inter philosophos, tunc
magus significat hominem sapientem cum virtute agendi. Stat tamen quod simpliciter prolatum sumitur
pro eo quod communi voce significatur, et tunc alia communis vox est apud unum et aliud presbyterorum
genus, qui multum philosophantur de quodam cacodaemone qui appellatur Diabolus, aliter iuxta
communes mores diversarum gentium et credulitatis.
Hac praehabita distinctione generaliter magiam triplicem accipimus: divinam, physicam et

mathematicam. Primi et secundi generis magia est necessario de genere bonorum et optimorum, tertii
vero generis et bona est et mala, prout magi eadem bene et male utuntur. Quamvis in multis
operationibus atque praecipuis haec tria genera concurrant, malitia tamen, idololatria, scelus et idolatriae
crimen in tertio genere reperitur, ubi contingit errare et decipi, et per quod secundum genus per se bonum

ad malum usum convertitur. Hic mathematicum genus non denominatur a speciebus mathematices
communiter dictae, ut Geometriae, Arithmetices, Astronomiae, Optices, Musices etc., sed ab horum
similitudine et cognatione; habet enim similitudinem cum Geometria propter figuras et characterismum,
cum Musica propter incantationem, cum Arithmetica propter numeros, vices, cum Astronomia propter
tempora et motus, cum Optica propter fascinia, et universaliter cum universo Mathematices genere,
propter hoc quod vel mediat inter operationem divinam vel naturalem, vel participat de utraque, vel
deficit ab utraque, sicut quaedam media sunt propter utriusque extremi participationem, quaedam vero
propter utriusque exclusionem, secundum quem modum non tantum media dici potest, quantum tertium
quoddam genus, non tantum inter utrumque, quantum extra utrumque. Ex dictis autem speciebus
manifestum est quomodo divina, quomodo physica, quomodo alia ab his species est.
Ut autem ad particularia modo deveniamus, habent magi pro axiomate, in omni opere ante oculos
habendum, influere Deum in Deos, Deos in (corpora caelestia seu) astra, quae sunt corporea numina,
astra in daemonas, qui sunt cultores et incolae astrorum, quorum unum est tellus, daemones in elementa,
elementa in mixta, mixta in sensus, sensus in animum, animum in totum animal, et hic est descensus
scalae; mox ascendit animal per animum ad sensus, per sensus in mixta, per mixta in elementa, per haec
in daemones, per hos [in elementa, per haec] in astra, per ipsa in Deos incorporeos seu aethereae
substantiae seu corporeitatis, per hos in animam mundi seu spiritum universi, per hunc in
contemplationem unius simplicissimi optimi maximi incorporei, absoluti, sibi sufficientis. Sic a Deo est
descensus per mundum ad animal, animalis vero est ascensus per mundum ad Deum; ille est in cacumine
scalae, purus actus et activa potentia, lux purissima, in scalae vero radice est materia, tenebrae, pura
potentia passiva, sic potens omnia fieri ex imis, sicut ille potens omnia facere ex supernis. Inter infimum
et supremum gradum sunt species mediae, quarum superiores magis participant lucem et actum et
virtutem activam, inferiores vero magis tenebras, potentiam et virtutem passivam.
Unde omnis lux, quae est in inferioribus, cum ad ea per superiora perveniat, eminentius est in
superioribus; omnes quoque tenebrae, quae sunt in superioribus, fortius sunt in inferioribus. Non aequa
tamen ratio est atque efficacia tenebrarum et lucis; lux enim diffunditur et penetrat usque ad ima et
profunda tenebrarum, tenebrae vero non ita purissimum lucis orbem attingunt: itaque lux comprehendit
tenebras, vincit et superat per infinitum, tenebrae vero nedum non comprehendunt neque exuperant
neque exaequant lucem, sed mire deficiunt ab illius proportione.
Iuxta tres praedictos magiae gradus tres mundi intelliguntur: archetypus, physicus et rationalis. In
archetypo est amicitia et lis, in physico ignis et aqua, in mathematico lux et tenebrae. Lux et tenebrae
descendunt ab igne et aqua, ignis et aqua a concordia et discordia; itaque primus mundus producit tertium
per secundum, et tertius per secundum reflectitur ad primum. Praetermissis istis, quae ad eam, quae
superstitiosa habetur, magiam principia spectant, quae, qualiacunque sint, indigna sunt vulgo, ad eorum
tantum contemplationem convertemur, quae ad sapientiae supplementum conducunt, et melioribus
ingeniis sufficere possunt; tametsi nullum magiae genus noticia et cognitione sit indignum,
quandoquidem omnis scientia est de genere bonorum, sicut dicit Aristoteles in prooemio De anima, cui
Thomas cum aliis magis contemplativis theologis astipulatur, omnis tamen a profano et scelesto vulgo et
multitudine procul fieri oportet, quandoquidem nihil ita bonum est, quod per impium et sacrilegum et per
se scelerosum hominum genus in perniciem potius quam in utilitatem consortis generis convertatur.

In genere duplex est efficiens: natura et voluntas. Voluntas mox triplex est: homo, humana, daemonis et
divina. Natura in proposito est duplex: intrinseca et extrinseca. Intrinseca adhuc est duplex: materia seu
subiectum, et forma cum virtute naturali. Extrinseca quoque duplex: quae potius naturae effigies dicitur,
vestigium et umbra seu lux, et illa quae manet in re et in superficie subiecti, sicut lux et calor in sole et in
aliis calidis, et illa quae emanat et effluit e subiecto, sicut lux quae funditur a sole et reperitur in rebus
illuminatis, et calor qui cum luce in sole et reperitur in rebus calefactis. Ex istarum causarum numeri
contemplatione possumus descendere ad diffundendam virtutem seu producendos effectus a prima causa
per medias usque ad proximas et infimas, limitando causam universalem, quae non respicit plus hoc
subiectum quam illud, ad effectum particularem disponendo plus hoc subiectum quam sit dispositum,
quandoquidem stante eadem causa et virtute causae immutabili, pro diversa subiectione et
administratione materiae contrarii (non solum diversi) producuntur effectus, unde ex parte principii
efficientis sufficit unum et simplex illud, sicut unus sol, unus calor et una lux, conversione et aversione,
appropinquatione et elongatione, mediate et immediate facit hiemem, aestatem, diversas et contrarias
tempestatum et ordinum dispositiones. Ex eodem etiam materia, si credere volumus his qui vulgariter
nominata elementa invicem transmutabilia suspicantur, quorum princeps fuit Plato, qui aliquando una
materia et uno efficiente est contentus ad omnium productionem. Sed quicquid sit de operatione respectu
primi operatoris et universalis, sive unum sive plura assumat materialia principia, quicunque est in genere
secundarum causarum, sive homo sit sive daemon, est quod iuxta multitudinem et varietatem specierum
operabilium recognoscat materias plures, habentes actum seu formam, per quem possit subiectum
fundere aliquid extra se.
Virtutum seu formarum seu accidentium, quae de subiecto in subiectum deferuntur, aliae sunt
manifestae, ut quae sunt in genere activarum et passivarum qualitatum, et earum quae immediate
consequuntur eas, ut sunt calefacere frigefacere, humectare siccare, mollificare indurare, congregare
disgregare; aliae sunt occultiores iuxta occultos etiam effectus, ut exhilarare contristari, appetitum vel
taedium immittere, timorem et audaciam, ut sunt motiva ab extrinsecis speciebus per opus cogitativae in
homine et aestimativae in brutis appellant, quibus puer seu infans viso serpente et ovis viso lupo absque
alia experientia concipit imaginem inimicitiae seu timorem mortis seu destructionis suae, quorum ratio
refertur ad sensum internum, qui sane ex speciebus externis commovetur, mediate tamen. Natura enim ut
dedit esse speciebus, item et appetitum unicuique rei conservandi se in praesenti statu, ita etiam impressit
internum quendam spiritum, seu sensum dici mavis, rebus omnibus, quo maxime inimica ex quadam
superscriptione cognoscant et fugiant, quod non solum in exemplificatis speciebus esse videmus, sed
etiam in omnibus quae, emortua et manca esse videntur, in quibus nihilominus inest spiritus praesentem
speciem conservare concupiscens pro viribus omnibus; ipsum in guttis cadentibus, quae, ne decidant,
conglobantur, et in his quae ceciderunt, quae, ne diffluant et dispergantur, ad centrum adnituntur et ad
globum se suis partibus fulcire nituntur; item in paleis seu festucis in ignem iniectis et pelliculis seu
membranis, quae subsultant et quodammodo corruptionem suam refugiunt. Hic sensus quidam est in
rebus omnibus quidem insitus et vita, quem pro more vulgi non dicimus animalem, ad animam
particularem referendo, siquidem neque animalia istae partes possunt appellari, in ordine tamen universi,
quem spiritus unus undique diffusus, atque sensus ubique et undique pro captu rei sentit tales effectus et
passiones, in rebus omnibus licet contemplari. Sicut enim anima nostra ex toto corpore totum opus vitae
producit primo et universaliter, mox tamen quamvis tota est in toto et tota in qualibet parte, non tamen

ideo totum facit ex toto et totum ex qualibet parte, sed facit videre in oculo, audire in aure, gustare in ore
(quod si ubique esset oculus, undique videret, si ubique organa essent omnium sensuum, undique omnino
sentirent), ita et anima mundi in toto mundo, ubicunque talem est adepta materiam, ibi tale producit
subiectum et inde tales edit operationes. Quamvis ergo aequaliter sit ubique, non aequaliter ubique agit,
quia non aequaliter disposita ubique illi materia administratur. Sic ergo sicut anima tota est in toto
corpore, et in ossibus et in venis et in corde, non magis praesens uni quam alteri parti, nec minus
praesens uni quam omnibus et omnibus quam uni, tamen hic facit nervum esse nervum, ibi venam esse
venam, ibi sanguinem esse sanguinem, ibi cor esse cor. Et ut istis accidit immutari vel per efficientem
extrinsecum vel per intrinsecum principium passivum, ita et actum animae alium atque alium fieri
necesse est. Hoc est praecipuum principium et radix omnium principiorum, ad reddendam causam
omnium mirabilium quae sunt in natura, nempe quod ex parte principii activi, et spiritus seu animae
universalis, nihil est tam inchoatum, mancum et imperfectum, tandemque ad oculos opinionis
neglectissimum, quod non possit esse principium magnarum operationum; quin immo ut plurimum
resolutionem ad huiusmodi fieri oportet, ut novus quasi mundus generetur ex ipsis. Utut enim auro
similius sit aes quam cinis aeris, et illius perfectioni similius quam cinis ex aere, tamen in transmutatione
hic cinis aeris propinquior est formae auri quam aes, ut etiam videmus semina omnia, quae proxima sunt
producendae speciei, propius accedere ad hoc ut sint species ipsae, quam aliae species quantumlibet
adsimiles et proximae et cognatae. Qui aliter credit in aequo est atque aliquis existimans facilius simiam
formari posse in hominem, quam semen iniectum in matricem, quod proxime erat nutrimentum seu
panis. Nihilominus tamen similitudinem et eiusdem speciei formam in omni productione necessarium est
adesse, ut in artificialibus ab exemplari, quod est in mente artificis, fit domus et vestis, in productione
naturali ab exemplari, quod est proximius materiae formandae, producuntur et definiuntur rerum species;
ut videmus eandem nutrimenti speciem, idem caelum et aquam et domicilium converti in substantiam,
canis in cane, hominis in homine, felis in fele, et per idem canis generat canem, homo hominem; ubi
apertum est, quod tota discriminis causa est propter ideam, quae praesentatur ubique naturae generaliter
et postea limitatur ad hanc et illam speciem, ut haec est proximior vel illa. Ita et magus quicunque vult
perficere opera similia naturae, est quod praecipue cognoscat ideale principium, specificum quidem a
specie, moxque numerale ad numerum, seu individuale ad individuum. Hinc illa imaginum fabrica, et
materiae ita formatae portio, et non sine evidenti causa et virtute magi et philosophia confirmante
effectum, multi maleficia et medicinam exercent per destinatas quasdam figuras cum certis partibus, vel
his quae aliquam communicationem, participationem habent cum re maleficianda vel medenda, et ita
opus contrahitur et limitatur ad certum individuum.
Et ex harum rerum experientia, aliis pratermissis rationibus, manifestum est omnem animam et spiritum
habere quandam continuitatem cum spiritu universi, ut non solum ibi intelligatur esse et includi, ubi
sentit, ubi vivificat, sed etiam in immensum per suam essentiam et substantiam sit diffusus, ut multi
Platonicorum et Pythagoricorum senserunt. Hinc est quod species distantissimas visu apprehendit subito
absque motu, absque hoc videlicet quod progrediatur oculus vel aliquid oculi repente ad stellas, vel
repente a stellis ad oculum. Porro animus ipse cum sua virtute praesens est quodammodo universo,
utpote talis substantia, quae non est inclusa corpori per ipsam viventi, quamvis eidem obligata, adstricta.
Itaque certis remotis impedimentis, statim subitoque praesentes habet species remotissimas, quae non per
motum illi coniunguntur, ut nemo inficiabitur; ergo et per praesentiam quandam. Ipsum et experientia
docet in ipsis, qui abscisso naso novum sibi ex aliena carne succrescere fecerunt membrum; siquidem

obeunte diem illo cuius erat caro, iuxta modum quo putrescit corpus illius, etiam mutuatus nasus ille
putrescit. Hinc manifestum est animam plus se diffundere extra corpus, per totum horizontem suae
naturae. Hinc accidit ut non solum sua membra cognoscat, sed etiam omnia cum quibus aliquem usum et
participationem et communionem contraxit. Neque est argumentum quod stupidi adducunt, carentes vero
philosophiae principio, quod alio tacto aliud non sentit; quod sane uno modo est verum, distinguendo
speciem a specie, individuum ab individuo, falsum autem est distinguendo partem a parte. Sicut enim si
quis perstrinxerit digitum vel acu pupugerit unam corporis partem, totum subinde corpus turbabitur
secundum omnia membra, non secundum illam solum partem, licet ab illa parte solum; (XIV thes.) ita cum
animus cuiusque unius continuationem habeat cum anima universi, non sequitur ea impossibilitas, quae
fertur in corporibus, quae non se mutuo penetrent; siquidem in substantiis spiritalibus huiusmodi alia est
ratio, veluti si innumerae lampades sint accensae, quae concurrunt in virtutem unius luminis, non accidit
ut alia alius lumen impediat vel retundat vel excludat. Simile de multis vocibus simul per eundem aërem
diffusis, item de multis radiis visualibus, ut more vulgi loquamur, quia ad idem visibile totum
concipiendum explicantur, ubi omnes per idem medium penetrant, et alii oblique et recte, et non
propterea alii alios obtundunt: ita innumerabiles spiritus et animae per idem spacium diffusae non se
impediunt, ita ut diffusio unius diffusionem infinitarum aliarum impediat.
Talis virtus cum sit non solum animae, sed et accidentium quorundam, sicut vocis, lucis, visus, ea ratione
qua anima est tota in toto et qualibet parte corporis, et tota circa se extra corpus suum totas species longe
sepositas atque diversas apprehendit, signum est quod secundum actum primum et substantiam non est
inclusa corpori, non est videlicet circumscriptive in corpore, sed definitive tantum ad actus secundos in
ipso et secundum ipsum explicandos. Ecce principium quo innumerabilium effectuum, qui admirationem
faciunt, causa adducitur, ratio et virtus inquiritur; neque deterioris conditionis debet esse anima et
substantia haec divina, quam accidentia quae procedunt ab ipsa tanquam eius effectus, vestigia et
umbrae. Si inquam vox operatur extra proprium corpus, in quo enascitur, et est tota in innumerabilibus
auribus circumcirca, cur non tota debet esse in diversis locis et partibus ea substantia quae vocem
producit, et alligata certis membris?
Ad haec illud est quoque observandum, quod intelligentiae occultae non ad omnia idiomata aures
advertunt aut intelligentiam; voces enim, quae sunt ex institutione hominum, non ita attenduntur sicut
voces naturales. Propterea cantus, praecipue autem horum tragici (sicut notat Plotinus), in dubiis animae
maximam habent efficaciam. Similiter et omnes scripturae non sunt eius momenti, cuius sunt characteres
illi, qui certo ductu et figuratione res ipsas indicant, unde quaedam signa in invicem inclinata, se invicem
respicientia, amplectentia, constringentia ad amorem; adverse vero declinantes, disiectae ad odium et
divortium; concisae, mancae, disruptae ad perniciem; nodi ad vincula, explicati characteres ad
dissolutionem. Et haec non sunt in quadam certa et definita forma, sed quilibet, pro dictamine sui furoris
seu impetu sui spiritus, in ipsius operis patrationem, ut aliquid desiderat aut execratur, ita utcunque rem
quodam impetu nodis ipsis sibi designans et veluti praesenti numini experitur certas vires, quas nullo
eloquio et elaborata oratione vel scriptura experiretur. Tales erant litterae commodius definitae apud
Aegyptios, quae hieroglyphicae appellantur seu sacri characteres, penes quos pro singulis rebus
designandis certae erant imagines desumptae e rebus naturae vel earum partibus; tales scripturae et tales
voces usu veniebant, quibus Deorum colloquia ad mirabilium exequutionem captabant Aegyptii;
postquam per Teutum vel alium inventae sunt litterae secundum hoc genus quibus nos hodie utimur cum

alio industriae genere, maxima tum memoriae tum divinae scientiae et magiae iactura facta est. Itaque ad
illorum similitudinem quibusdam hodie fabrefactis imaginibus, descriptis characteribus et ceremoniis,
qui consistunt in quodam gestu et quodam cultu, quasi per certos nutus vota sua explicant Magi quae
intelligantur, et haec est illa Deorum lingua, quae aliis omnibus et quotidie millies immutatis semper
manet eadem, sicut species naturae manet eadem. Eadem ratione numina nos alloquuntur per visiones,
per insomnia, quae licet nobis aenigmata appellentur [tamen] propter desuetudinem et ignorantiam et
hebetudinem nostrae capacitatis, tamen sunt ipsissimae voces et ipsissimi termini rerum
repraesentabilium; sicut autem se habent istae voces ad nostrum captum, ita etiam se habent [se] nostrae
voces latinae, graecae, italicae, ut audiantur et intelligantur a numinibus aliquando superioribus et
aeviternis, qui differunt a nobis in specie, ita ut non facile nobis possit esse commercium cum illis, magis
quam aquilis cum hominibus. Et sicut homines unius generis cum hominibus alius generis sine
idiomatum communione non est conversatio neque contractio, nisi per nutus, ita et nobis cum certo
numinum genere, non nisi per definita quaedam signa, sigilla, figuras, characteres, gestus et alias
ceremonias, nulla potest esse participatio. Qui magiae ergo praesertim ea specie, quae theurgica est, sine
huiusmodi vocibus et scripturis vix quippiam poterit magus promovere.
De respectu ad communionem seu consortium rerum.
Inde credere et considerare licet causam, qua non solum actio est ad propinqua, sed etiam ad remota
secundum sensum; secundum rem enim, ut supra dictum est, per communionem spiritus universalis, qui
est totus in toto et qualibet mundi parte. Unde evenit, ut sicut diversa lumina simul in eodem spacio
concurrunt, ita et diversae secundum potentiam vel actum, secundum finitum sive secundum infinitum
numerum animae in universo consociantur, corpora non ita, quorum esse circumscriptive a propria
superficie seu peripheria definitur, quaeque secundum diversas partes etiam et innumerabiles in diversis
et innumerabilibus locis consistunt (ubi locum intelligimus spacium). Sic ergo corpus nullo pacto agere
potest in corpus, neque materia in materiam, neque eiusdem materiae partes et corporis in alias corporis
partes agere possunt, sed omnis actio est a qualitate, a forma et tandem ab anima. Haec primum immutat
dispositiones, ut deinde dispositiones mutent corpora. Sic corpus agit in corpus distans et in propinquum
et in propriis partibus per consensum quendam, copulam et unionem, quae est a forma; et quia propterea
omne corpus ab anima regitur seu spiritu quodam partes partibus connectente, ut accidit unam animam
agere in alteram ubique et undique sibi propinquam, ita etiam necessario evenit, ut agat in corpus,
ubicunque sit illud quod illi animae subministrat atque subest. Qui noverit ergo hanc animae
continuationem indissolubilem et eam corpori quadam necessitate astrictam, habebit non mediocre
principium, tum ad operandum, tum ad contemplandum verius circa rerum naturam. Et hinc prompta erit
ratio qua non datur vacuum, nempe spacium sine corpore; neque etenim corpus unum ab uno loco
recedit, nisi succedente altero. Anima enim corpus proprium in vita destituit, universum vero corpus ne
quidem destituere potest, vel si mavis dicere ab universo corpore destitui; relinquens enim unum simplex
seu compositum, in alterum seu compositum seu simplex deferetur, vel ab uno relicta corpore ab alio
praevenitur vel subvenitur. Itaque indissolubilem habet nexum ad universalem materiam; quapropter cum
ipsius natura sit ubique tota et continua, ubique materiam corpoream consistentem agnoscit. Hinc
sequitur conclusio vacuum non esse utpote quod sit spacium sine corpore, sed vacuum esse utpote
spacium in quo diversa corpora sibi succedant et moveantur. Hinc etiam continuus motus est partium
corporis unius versus partes corporis alterius, nempe per continuum spacium et non interruptum quasi

vacuo inter plenum et plenum mediante, nisi vacuum velimus appellare spacium in quo nullum corpus est
sensibile.
(XVIII thes.) Corpus vere continuum est corpus insensibile, spiritus nempe aëreus seu aethereus, et illud
est activissimum et efficacissimum, utpote animae coniunctissimum propter similitudinem, qua magis
recedit a crassitie hebetioris substantiae sensibilis compositorum. Esse corpora insensibilia et spiritualia
praedictae efficaciae; et a quibus vere in corporibus sensibilibus ipsis omnis est virtus, indicat aëreus ipse
spiritus, qui mare universum concutit et discutit, et invictissimus ventorum impetus, qui serenissimo
existente aëre purissimoque concutit terram, frangit arbores, diruit aedificia. Ut optime notat Lucretius,
hoc corpus spiritale est quod omnia operatur in ipsis sensibilibus, unde ipsum ab anima differre non
arbitrabantur plurimi philosophorum; unde illud poetae 'quantum ignes animaeque valent', hoc est aër.
Ignis quoque, qui non in crassa materia consistit, ut carbones, et unde dicuntur ignita corpora, ab aëre
non differre intelligitur nisi accidente quodam. Immo verus ignis est verus spiritus, qui in ignito est
consistens, torpens; extra ignita est existens, vegetans; in flamma est in media quadam dispositione,
veluti motu quodam. Per hunc spiritum diversimode formantur corpora diversa et animalia. Si non omnia
corpora composita sunt animalia, omnia tamen animata intelligere oportet, nempe in omnibus unius
generis animam, licet non unius et eiusdem actus, propter alias et alias materiae dispositiones et idearum
obiectus. Hinc accidit ut, cum diversae sint formae et contrariae, nec non ratione et differentia, quibus
alia cum aliis concurrant, ita etiam contraria sint loca appulsus et impetus, et alia fugiant ab aliis et alia
persequantur alia, quod totum a compositionis conditione proficiscitur.
Utque omnia in proprio esse conservari desiderant, ita et invita a loco propriae conservationis et
consistentiae divelluntur et non sine forti resistentia repugnant, quae adeo fortis est, ut non prius sol vel
ignis aquam ad se trahat per aëreum spacium, quam illam aëri assimilaverit, nempe in vaporis
consistentiam converterit; quod ubi factum fuerit, tunc illa substantia quae erat aqua non invita trahitur,
sed eodem appulsu quo allicitur, per se ipsum etiam veluti consentiendo contendit, itaque paulatim magis
atque magis ad ignis similitudinem accedens, fit tandem ipse ignis. E contra corpus, quod in forma ignis
subtilissimum a spiritu continetur, ordine contrario concrescens seu crassescens in aquae remigrabit
speciem. Sic ergo ab aqua ad vaporem, a vapore in aërem, ab aëre in tenuissimum et penetrativissimum
aethereum corpus eiusdem substantiae et materiae fit immutatio, quam Aegyptii, Moises, Diogenes
Apolloniates appellant spiritum, sed differunt, quia Moises spiritum ab anima non distinguit (ex editis
verbis; de sensu enim illius non iudicamus), illi vero distinxerunt. Alia substantia est arida seu atomi,
quae sunt corpora indissolubilia, solidissima, per se nullam continuitatem habentia neque divisibilitatem,
et propterea convertibilia non sunt in aliud corpus; substantia enim aquae seu spiritus seu aëris, quae
eadem est, nunquam in substantiam atomorum seu aridae commigrabit, neque e converso.
Summa et divina et vera, utpote maxime naturae consona, philosophia est, quae rerum principia posuit
aquam, seu abyssum seu stygem, item aridam seu atomos seu terram (non inquam tellurem), item
spiritum seu aërem seu animam, et quartum lucem; haec enim ita sunt ab invicem distincta, ut unum non
possit unquam in alterius naturam transformari, sed bene concurrunt haec et associantur, ubi magis, ubi
minus, ubi omnia, ubi quaedam.

De motu rerum duplici et attractione.
Duplex est rerum motus: naturalis et praeternaturalis; naturalis qui est a principio intrinseco,
praeternaturalis qui a principio extrinseco; item naturalis qui est conveniens naturae, consistentiae vel
generationi, praeternaturalis qui non. Et hic est duplex: violentus, qui est contra naturam; et ordinatus seu
coordinabilis, qui non repugnat naturae. Motus naturalis communiter loquendo secundum omnia genera
seu omnes categorias habetur, non discernentibus inter motum et mutationem. In praesentiarum omnibus
aliis motibus et eorum speciebus omissis, de motu secundum locum naturali considerantes dicimus ipsum
esse duplicem: alterum rerum naturaliter constitutarum et in proprio loco degentium, et hic motus aut est
circularis, aut circularem motum imitatur; alius est rerum naturalium non naturaliter constitutarum, et hic
motus est rectus. Recta enim aër movetur ad vacuum complendum; rectâ lapis per aërem, et corpora
graviora per aquam penetrando deferuntur, ut locum, in quo vel naturaliter quiescant vel moveantur,
habeant; rectâ, quantum possibile est, contrarium fugit a contrario, ut fumus, vapor, aqua ab igne (per
eam enim lineam citius ad distantiora perducitur); rectâ etiam simile tendit ad simile et conveniens sibi,
ut palea ad ambram, ferrum ad magnetem, ut melius et satius conquiescant vel commoveantur. Est tertia
species motus, qui est partium omnium et fluxus et influxus ab omnibus corporibus naturalibus, quae
circum undique aliquid secundum multiplicem rationem a se ipsis eiaculantur; et hic motus in
praesentiarum appelletur sphaericus. Non enim est secundum unam lineam rectam vel ut a medio, vel ut
ad medium, vel circa medium, sed secundum infinitas lineas velut ab eodem centro, quandoquidem a toto
convexo perimetro seu superficie ab interno aliquid corpora omnia excutiunt et emittunt, rursum etiam in
se ipsa recipiunt et immittunt; adolescunt autem atque vigorantur, quando convenientiorum influxus
superat effluxum, e contra vero senescunt, decrescunt, torpent, quando extraneorum influxus et
naturalium effluxus fit maior, tandemque ex ista causa corruptio inest rebus et mutatio, quae mutatio
omnis seu alteratio et dissolutio * * *. De duobus primi generis motibus nulla est controversia secundum
sensum, ut eorum consideratio et enumeratio est vulgata; penitius vero consideranti tertius non modo
verus atque conveniens, sed etiam necessarius invenietur. Ille sensibilis est maxime in illis, quae maxime
sensibiles habent qualitates, ut in igne, qui non ad unum latus seu unam partem calefacit, sed circum
undique, ubi repente exuscitatur, circum undique inflammat, illuminat; ita et vox, sonus, medio circum
undique aequaliter disposito, circum undique aequaliter penetrat. Item secundum sensum olfactus est
manifestum a rebus odoriferis continuo partes aliquas effluere; neque enim accidens illud sine certis
partibus vel certa substantia diffluente compositum circumprogreditur. Similiter cum specie, simulacro et
huiusmodi sensibilibus accidentibus innumerabilia alia accidentia cum certis quibusdam partibus
effunduntur, quae sane partes mirum in modum remotae a minimis illis sensibilibus, ut est manifestum
etiam in quibusdam quae per multos annos redolent, quantumlibet modicae quantitatis. Ultra
huiuscemodi sensibiles qualitates seu virtutes, quae circum sphaeraliter a corporibus transmittuntur, sunt
et aliae, spiritaliores et hebetiores, quae agunt non solum in corpus et in sensum, sed etiam in penitiorem
spiritum, et profundiores animae facultates attingunt incutiendo certos affectus et passiones, ut vulgatum
est de virtute multorum lapidum, radicum, mineralium. Patet item in fascinationibus et in his, quae per
oculi iactus perficiuntur active atque passive, ut regulus vel a longinquo homine prospecto visus acie
perimit.
Quomodo magnes trahat ferrum, corallium sanguinem etc.

(XXII.) Ex istis sequitur ratio, qua magnes secundum genus attrahit. Porro attractio est duplex: quaedam
ex consensu, ut quando partes moventur ad suum totum, locata ad suum locum, similia rapiuntur a
similibus, et convenientia a convenientibus; alia est sine consensu, ut quando contrarium trahitur a
contrario propter victoriam illius, quod non potest effugere, ut quando ab igne raptatur humor, ut patet in
pelvi ignita superposita super pelvi aquam continente, quae virtute caloris sorbetur, ut raptim sursum
ascendat. Idem est manifestum in vorticibus et turbinibus qui in mari accidunt, ut interdum ipsae naves
cum undis in sublime ad multam distantiam rapiantur. Sic vero rapi contingit tripliciter. Uno pacto per
rationes sensibiles, ut in istis modo numeratis, et etiam ut ubi cum aëris attractione et absorptione ea quae
in aëre sunt etiam attrahuntur; et est manifestum etiam in fistulis, per quas aqua sorbetur, ad omnis loci
differentias ascendendo, progrediendo per dictam rationem; quia, aëre in fistula contento attracto, cum
alius aër loco illius succedere non possit, succedat aqua vel terra vel aliud quod locum impleat. Quod si
nihil succedere possit, aër ipsa spatii vi revocatur et retinetur, ut patet interdum exugentibus vel
ebibentibus orificio obstructo, quorum lingua vel labra virtute mediantis aëris atque compressi
tenacissime orificio agglutinantur et vice versa exuguntur, ut ex eorum poris eliciatur spiritus ad
instaurandum seu refovendum quod fuerat abstractum a loco seu spacio.
Est et alia attractionis species insensibilis, qua magnes trahit ferrum, cuius rationem non possumus
referre ad vacuum vel huiusmodi, sed tantum ad effluxionem partium ab universis corporibus seu
atomorum. Evenit enim ut ubi atomi unius generis ad atomos similis vel affinis congenei, vel genitabilis
speciei, pervenerint mutuoque occurrerint, tunc accendatur appetitus et appulsus unius corporis ad
alterum, ut subinde totum quod fuerit devictum ad potentius totum moveatur; ad quod enim omnes partes
appulsum habent, et totum appellere necesse est. Hoc sensibiliter elucescit in lampadibus accensis,
quarum si proxima inferior extinguatur, per ipsius fumum seu spiritus illos effluentes (qui in proxima
sunt dispositione, ut sint flammei vel pabulum ignis) flamma descendet tanquam rapta deorsum ad
accendendam inferiorem facem. Ita etiam videtur in facis flammulis, quae ne perimantur absumpto
humore in proprio subiecto, manifeste adnituntur ad materiam proxime dispositam, nempe ad locum
maioris flammae, rectâ vel per transversum transcendendo vel progrediendo, proficiscuntur. Ita accidit
devictis partibus ferri, quae ad magnetem quaquaversum discurrunt, per aliud genus virtutis seu qualitatis
attractae (neque etenim omnis operatio in rebus naturalibus et huiusmodi mixtis ad qualitates duntaxat
activas et passivas est referenda), licet interdum concurrant etiam necessario, non tamen principaliter.
Quod vero per effluxum partium, qui fit ab huiusmodi subiectis, haec attractio proveniat, illud indicat,
quod magnes perfrictus et ambra paleam trahendo et ferrum tanto amplius roborantur; calor enim ille
maiorem partium effluxum inducit, in cuius virtute est poros aperire et corpus rarefacere.
Manifestum hinc est quoque simile iudicium quo modo suo rhabarbarum trahit choleram ab
extremitatibus seu a partibus circumferentialibus animalis ad intestina, quando sufficientis fuerit virtutis,
non inquam tantae ut quamprimum a natura expellatur antequam operetur, nec tam remisse, ut moveat
tantum humorem et non attrahat. Quod etiam in magnete et similibus virtus et efficacia attractiva non sit
a qualitate passiva vel activa, secundum vulgatum genus actionis vel passionis, veluti reperitur in quatuor
elementorum formis, signum est quod et ipsum ferrum, quod fuerit a magnete contactum, imbuit vim
eandem trahendi aliud ferrum. Quod si esset a qualitate elementari, non accideret hoc; calor enim et
frigus accidentaliter advenientia subiectis cum ipsius calefacientis absentia evanescunt. Oportet igitur ad

effluxum partium hoc referre, quae a magnete effluentes in ferrum influxere, spiritalis substantia. Aliam
rationem horum effectuum vel verisimilem difficile est effingere, et hac perspecta, quae undique sibi
constat, varias chymaeras et somnia, quibus alii huius attractionis causas sunt commenti, facile est
examinare.
Ad idem iudicium refertur atque causam, quod adamas dicitur impedire hanc attractionem, similiter et
varia varias alias, quae propria effluente virtute quadam nata sunt, hebetare alienam virtutem, sicut et alia
quaedam intendere et acuere, ut fertur adamanta magnanimitatem animo deferentis inprimere.
(XXIII.) De attractione vero magnetis a polo, non facile est causam adducere, si non verum est illud quod
aiunt, ad illam regionem montes similis speciei reperiri quamplurimos et magnos, quod tamen est
difficilis persuasionis. Esto enim illud: quaeritur, quare ad omnem distantiam talis attractio fiat. Neque
enim hic loquimur de attractione magnetis non activa sed passiva; num vero magnes magnetem trahat,
hoc nondum sum expertus. Tales quoque montes si sunt et ad tantam distantiam virtutem habent, certe si
a zona torrida trahunt acum vel tropicis, a nostris regionibus deberent trahere homines armatos; sed hoc
omnino ludicrum videtur. Mitte quod magnes trahit ferrum, quando nihil intermediat praeter aërem, atque
per lineam rectam, modo a regionibus nostris ad illas partes, ubi sunt montes et scopuli magnetis, ultra
mare septentrionale, magnus terrae tumor intercedit. Traheret ergo magnes ferrum vel (si ratione
similitudinis traheret) magnetem, si magnete nostra existente in A, montes essent in D; modo in B vel in
C necessario reperiuntur, ita ut manifeste intercedat tum magna distantia
recta AB vel AC notata, tum etiam tumor terrae ingens per arcum AB et AC notatum. Apparet ergo

multis modis absoluta vulgata illa atque famosa ratio. Atque dictis rationibus hanc quoque annectimus
quod montes isti magnetis non habent virtutem attrahendae magnetis ratione similitudinis; id enim si
esset, multam magnetem videremus attrahere magnetis portiunculam. Huius ergo effectus non rationem
damus attractionem aliquam, quia, ut dictum est, rationabilius ferrum inde attraheretur, sed potius fugam
ex antipathia; contrarii quippe natura est istius mineralis atque ferri, quae sunt foetus terrae atque
terrestres frigidae consistentiae. Unde contra evenit illis atque floribus fere universis, qui convertuntur ad
solem et per viam solis ipsum respiciendo insequuntur, ut non modo videre licet in hac ratione dicta de
heliotropio, sed in narcissi flore, croco et innumerabilibus aliis. Haec ergo, tanquam inimica soli atque
calori, tuto dicemus ad partes adversas illis atque maxime oppositas converti seque proripere.
Epilogus motorum quibus aliqua moventur.
Localiter ergo moveri pluribus invenimus rationibus accidere: primo ad vitae consistentiam et
conservationem, quae est per motum (virtute enim animae et spiritus nativi res in suo loco circulariter
moventur, ut supra dictum est); secundo per fugam contrarii; tertio per adsectationem convenientis seu
boni; quarto per expulsionem seu extrusionem a pellente contrario; quinto per violentam attractionem
etiam contrarii indigentis seu appetentis ipsam materiam convertibilem in se ipsum; sexto per animalem
electionem concurrentem cum consensu naturalis potentiae; ultimo per violentiam, quae arte vel quoque
studio naturae vires impedit et retorquet alio, vel etiam ipsius naturae, quae dum fortis est in una parte ad
aliquid movendum, naturam alterius mobilis minoris virtutis impedit et retundit, ut fere ubique accidit; a
naturali enim fluxu aquae unius occurrente fluxus alterius impeditur, ut accidit in fluminibus ad
Oceanum mare defluentibus, quae a maris fluxu patiuntur ut per multa milliaria versus fontes suos et ipsa
refluant.
De vinculis spirituum.
Supra dictum est spiritus alios crassiorem, alios subtiliorem incolere materiam, alios in compositis, alios
in simplicioribus corporibus consistere, alios sensibilia, alios insensibilia; unde operationes animae aliis
sunt promptiores, aliis difficiliores, aliis hebetatae, aliis aptatae, aliis ablatae. Alii item secundum genus
unum, alii secundum aliud genus potentius operantur; unde hominibus datae sunt quaedam operationes et
actus et voluptates quibus privantur daemones, et e contra. Illis autem promptior est penetratio circa
corpora et immissio cogitationum, quandoquidem usque adeo sensibus internis impressiones quasdam
obtrudunt, ut ea quae ipsi suggerunt, per nosmet ipsos excogitare videamur interdum. Proportionaliter
enim videtur se habere eorum informatio, atque analogia quaedam est, ad hoc quod quispiam velit
sensum aliquem exuscitare et loco distantiore, opus est clamore, ut per auditum ad sensum internum
conceptiones alicuius perducantur, propinquo ergo clamore non est opus sed submissiore voce, proximo
sufficit auribus insusurrare; daemoni vero ne auribus ipsis quidem opus est, neque voce, neque susurru,
sed sensum ipsum internum ita penetrat, ut dictum est. Sic immittunt somnia non solum et faciunt voces
exaudiri et quaecunque videri, sed etiam vigilantibus certas cogitationes, quas ab alio vix esse
cognoscantur, interdum per aenigmata, interdum expressioribus sensibus veritatem inculcantes, interdum
fortasse decipientes; atqui non omnibus omnia licent, quandoquidem certa serie atque ordine peraguntur
universa.

Neque spiritibus seu daemonibus omnibus aeque omnia constant atque licent et sunt perspecta; longe
enim plures species eorum esse comperimus, quam possint esse rerum sensibilium. Unde et ex ipsis bruta
quaedam sunt animalia et sine ratione nocentia, ut multum degant infra humanam sapientiam, hominibus
tamen nocere possunt aeque atque perniciosa animalia atque venena. Tale genus illud quod appellat
Marcus surdum et mutum, hoc est sine ratione, quod nullum cognoscit imperium, nullas minas, nullas
preces exaudit et percipit; et ideo impotentes protestabantur se ad eos eiiciendos, sed aiebant illud genus
per ieiunium seu abstinentiam, et orationem seu mentis elevationem, et sensus energiam superari posse
atque vinci. Et hoc est physicum, quandoquidem crassi illius generis, veluti pabulum et illecebrae, sunt
humores crassioris et terrestrioris melancholiae, quae per inediam extenuanda vel per accommodata
pharmaca prudenter depellenda medico committuntur.
Est et aliud genus timidum, suspiciosum, credulum, quod voces exaudit et intelligit, inter possibile vero
et impossibile, conveniens et inconveniens non distinguit, more hominum somniantum et eorum quorum
perturbata est phantasia; et hoc genus minis ipsis mortis, carceris, ignis et similium solet a corporibus
fugari.
Sunt et alii prudentiores, quorum magis aërea est substantia illa simplex, qui nullo cultu, nulla religione,
nullis orationibus moventur, sed haec omnia pro arbitrio fingunt, et hominibus illudentes timorem, iram,
religionem et similia simulant, callent linguas et scientias, sed nihil constanter asseverant, utpote genus
invidiosum, quod confusionem et dubia mentibus et sensibus hominum immittant.
Aethereum vero, purum lucidumque genus, omnes conveniunt in eo quod sit omnino bonum et
hominibus probis amicum, nullis vero inimicum, sicut ex aëreis alii aliis sunt amici, aliis vero inimici et
infensi.
Aquei vero et terrestres aut inimici sunt aut non amici, utpote minus rationales et propterea timidiores, et
iuxta illud 'quem metuunt, oderunt' et libenter laedunt.
Ignei vero, qui proprius Dii appellantur et heroes, dicuntur Dei ministri, quos Cabalistae appellant
Fissim, Seraphim, Cherubim, de quibus dixit Psaltes propheta 'qui facit angelos eius spiritus, et ministros
eius flammam ignis'; unde recte colligunt Basilius et Origenes angelos non esse omnino incorporeos, sed
spiritales substantias, hoc est subtilissimi corporis animalia, quos per ignes et flammas ignis significat
divina revelatio.
In omni ordine spirituum sunt praesides et principes, pastores, duces, rectores, gradus, penes quos
sapientiores et potentiores imbecillioribus et rudioribus dominantur et praecipiunt; et haec imperia non
sunt aeterna, neque ita brevis consistentiae sicut humana, quandoquidem vitae illorum sunt multis
rationibus vitae nostrae incomparabiles, utpote facilius est animam conciliare sibi corpus simplex, quam
ex contrariis compositum, quale nostrum; illorum corpora facillime passibilia esse facile defendunt,
quemadmodum passibile est aër, aqua magis quam composita quaedam corpora. Porro eadem facilitate
reficiuntur, sicut aër discissus facillime reintegratur, et partes aquae coëunt postquam fuerint penetratae;
et non est ludicrum et poeticum figmentum quod Virgilius Aeneam stricto gladio permeantem loca

umbrarum eas perterruisse asserit.
Alii spiritus humana, alii aliorum animalium incolunt corpora, alii plantas, alii lapides et mineralia, et
omnino nihil est spiritu destitutum et intellectu, et nusquam spiritus aeternam sedem sibi destinatam
comparavit, sed fluctuat materia de uno in alium spiritum et naturam seu compositionem, fluctuat spiritus
de una in aliam materiam; et hoc est alteratio, mutatio, passio et tandem corruptio, nempe partium
certarum et a certis partibus segregatio et cum certis compositio; nam mors aliud non est praeterquam
dissolutio. Atqui neque spiritus ullus neque corpus ullum interit, sed complexionum tantum et actuum
mutatio est continua.
Iuxta autem varios actus, qui a compositione varia proficiscuntur, varii sunt amores et odia,
quandoquidem universa, sicut dictum est, in praesenti esse consistere cupiunt, quandoquidem alius status
et novi esse aut nihil intelligunt aut ambigunt; ideo generale quoddam vinculum est amoris reciproce
animae ad proprium corpus et (modo suo) proprii corporis ad animam. Hinc pendet ex diversitate
naturarum et appulsuum vinculorum, quibus tum spiritus tum corpora obligantur, diversitas, de quibus
mox erit disserendum, postquam de analogia spirituum et compositorum definierimus.
De analogia spirituum.
Porphyrius, Plotinus et alii Platonici ita spiritibus corpora distribuunt, ut purissimi et optimi, qui etiam
Deorum nomine inscribantur, sint igneae substantiae quoad corpus, eamque simplicissimam esse et
purissimam; hi vero, qui aliis constant elementis crassioribus, non sine subtilioris elementi participatione
consistunt, ut aërei habeant aërem cum igne commixtum, aquei cum igne aërem, terrestres cum igne
aërem et aquam. Invisibiles vero substantiae sunt propter corporis eorum tenuitatem. Porro terrestres et
aquei ad libitum concreto et inspissato vapore interdum visibiles redduntur, et in regionibus purioribus
aëre sereniore et tranquilliore etiam apparent. Et mihi contigit eos vidisse ad montes Liberi et Lauri, nec
mihi soli, sed frequenter apparent incolis loci illius, quibus interdum sunt (mediocriter tamen) infensi,
bestias abducentes et occultantes, quas iterum post aliquot dies reducant ad propria stabula. In aurifodinis
et aliis subterraneis locis, ut in montibus Gebennae, satis est vulgatum et compertum frequentissime
occurrere fossoribus, quibus interdum sint tum molesti, tum adiutores, tum significatores casuum. Ad hoc
genus referuntur hi, quos circa Nolam ad templum Porti in loco solitario, et etiam sub quadam rupe ad
radices montis Cicadum, quod fuit olim coemeterium pestiferatorum, et ipse et multi expertus sum et
experiuntur nocturnis illae temporibus praetereundo multis lapidibus impetitus, qui minimo intervallo
plurimi a capite et aliis corporis partibus magno cum impetu dissilientes importune insectando ad non
mediocre intervallum, nunquam tamen laesionem ullam corporis intulerunt tum mihi tum aliis omnibus
qui idem testificantur. De his Psellus in libro De daemonibus meminit, appellans eos lucifugos, iactores
lapidum, quorum tamen iactus sint inanes.
Esse daemones subterraneos non solum sensus, experientia et ratio, sed etiam et divina quaedam
authoritas confirmat apud sapientissimum et multae philosophiae ac profundissimae librum Iobi. Ille
maledicens diei in qua natus est, his verbis utitur, ubi ait 'pereat dies in qua natus sum' etc., ubi post
paucas sententias infert 'quare misero data est lux, et vita his qui in amaritudine animae sunt?' 'cur

egressus ex utero non statim perii?', 'aut sicut abortivum absconditur, non substiti?', 'nunc enim dormiens
silerem, et in somno irrequiescerem cum regibus et principibus terrae, qui aedificant sibi solitudines et
replent domos suas argento'; quibus vero ex ore ipsius Iobi prolatis verbis nihil expressius ad propositum.
Sic etiam, ut supra dictum est, alii spiritus aliis corporibus sunt inclusi, certo quodam ordine et iustitia
gradus istos distribuente, et Origenes, Pythagoras et Platonici homines inter daemones annumerant,
hosque non bonos, sed qui boni fieri possint atque peiores, unde ad meliorem vitam disponantur atque
deteriorem. Quapropter vitam istam tum theologi christiani tum et meliores philosophorum sectae viam
quandam atque transitum, peregrinationem atque militiam appellant. Simile iudicium de aliis generibus
consistentiae. Porro in optima harum ad quam cum devenerit anima seu spiritus, in ea intelligitur
diutissime perseverare; et hoc est quod a principio dicebamus, omnem substantiam spiritalem reduci ad
unum, omnem materialem ad tria, animam esse unum, suum Deum, et primam mentem esse unam supra
omnia, animam universi esse unam.
Ad haec valde verisimile est morbos omnes esse malos daemones, unde et cantu et prece et
contemplatione et animae extasi depelluntur, et contrariis provocantur. Neque est negandum hominibus
certis esse quosdam spiritus dominatores, quorum virtute certae morborum species dissipentur, ut aiunt
de Cyro et aliis Persarum regibus, qui tactu pollicis lienosos curabant. Vulgatum atque satis compertum
est idem in Galliarum regibus, qui pollicis tactu scrophulas curant; idem saliva dicitur efficere posse
septimus ex eodem parente natus absque femina mediante.
Daemones proinde esse corporeos et iuxta varia atque diversa corporum genera varios atque diversos,
illud argumento est, quod affectus habent, libidines, iras, zelum, similia affectibus humanis et
compositorum animalium crassioris sensibilisque materiae; ab his enim inventa sunt sacrificia et caedes
animalium, quorum apparatu et fumo summopere delectari protestati sunt; et istos oportet esse
complexionis valde affinis nostrae, e quibus [sunt] alii ad alias gentes et nationes sunt affecti, caeteras
omnes detestantes et abominantes. Horum alii sunt nominati, famosi et potentiores, alii vero magis
plebeii, quos Romani patellares Deos appellabant, nempe quibus non essent definita sacrificia et
oblationes. Talia vero fercula non est credibile illis tam necessaria esse quam iocunda (possunt enim sibi
ipsi per se quae sunt necessaria comparare), tamen haec ad eorum luxum sunt superinventa, quae sine
hominum administratione sibi minime adcompararent; etsi enim multa melius quam nos novere, non
tamen aeque ac nos multa movere et alterare possunt per se spiritualioris et nobilioris et mitioris
complexionis. Sunt qui magis fumigiis delectantur, quibus thure, croco, musco, ambra et odoriferis
floribus olim adsistere sufficiebant.
Nobilioris et eminentioris conditionis illi perhibentur, quibus hymni, cantus atque musicalia instrumenta
arrident.
Super horum conditionem est Deorum conditio, quorum natura 'non est indiga nostri, nec bene pro
meritis capitur neque tangitur ira'; male enim affici a nobis atque bene eorum est, quae aliquo pacto a
nobis requirere et accipere possunt ut melius et iucundius habeant; id vero in felicissimo statu constitutis
minime convenire videtur.

In fine illud est firmiter asserendum et mente tenendum, quod spiritu, anima, numine, Deo seu divinitate
omnia sunt plena, et intellectus et anima ubique totus et tota est, sed non ubique facit omnia. Hoc
insinuavit poeta ex dogmate Pythagorico:
Principio caelum et terras camposque liquentes

Lucentemque globum Lunae Titaniaque astra
Spiritus intus alit, totamque infusa per artus
Mens agitat molem, et totus se corpore miscet.
Hinc hominum pecudumque genus vitaeque volantum
Et quae marmoreo fert monstra sub aequore pontus.
Idem dicit sensus sacrorum arcanorum ab omni vulgo receptus, ut in Psalmo et in libro Sapientiae
'spiritus domini replevit orbem terrarum et hoc quod continet omnia', et alibi 'caelum et terram ego
impleo'.
Differt autem corporea substantia ab huiusmodi substantia mentis, animae atque sublimis spiritus, quod
universum corpus est totum in toto et universo, ipsa vero est tota in qualibet parte, ubique videlicet totum
quoddam constituens et totius imaginem referens, ubi clarius, ubi obscurius, ubi singularius, ubi
multipliciter, ut eiusdem ideae species atque lucis ab omnibus materiae particulis tota refertur, sicut etiam
tota a tota materia, quod sane in magno speculo licet contemplari, quod unam unius rei refert imaginem,
idemque rursum in mille frusta contritum ex omnibus partibus integrum nihilominus refert imaginem. Sic
etiam diversae aquae partes et hypostases, avulsae a toto Amphitrite seu universali Oceano, diversa
recipiunt nomina et proprietates, quae omnes, in unum subinde confluentes Oceanum, unum habent
nomen et proprietatem; ita si omnes spiritus et aëris partes in unum Oceanum confluerent, unam animam
efficerent, quae alioqui multae sunt et innumerae. Hinc secundum primaevam consistentiam unam
philosophi dicunt materiam, unum spiritum, unam lucem, unam animam, unum intellectum.
Iam ad multiplex spirituum vinculum referendum convertamur, ubi omnis magiae doctrina continebitur.
(iuxta III §) Primum vinculum, quo spiritus alligantur, est generale, quo metaphorice Triviae triceps
Cerberus, ostiarius inferni, alligatus fingitur; est triplex facultas, quae requiritur in vinciente seu mago:
physica, mathematica et metaphysica. In prima est fundamentum, in secunda gradus, in tertia cacumen
scalae: prima habet rationem principiorum activorum et passivorum secundum genus; secunda
temporum, locorum et numerorum; tertia universalium principiorum et causarum. Hic est funiculus
triplex, qui difficile rumpitur.
(§ V) Secundum vinculum triplex est, quod requiritur tum in operante, tum in operato, tum in eo circa
quem est operatio, et est fide seu credulitate constans, item invocatione, item amore et ardenti affectu
cum activorum ad passiva applicatione; animae enim est effective immutare corpora seu compositum,
corporis vero materialiter est immutare animam. Haec nisi accesserint seu adsint praesertim, curando,
movendo et agitando nihil fiet; unde fortunatissimus magus est cui multi credunt, multae est persuasionis.

(§ XI) III. vinculum, quod habetur efficiens, est numerus principum, qui iuxta cardines universi quatuor
distribuuntur ad ea opera, quae a caelo perquiruntur et a natura. Praeter hos pro effectibus voluntariis et
extranaturalibus sunt principes determinatum locum non habentes.
(§ XII) IV. vinculum est anima mundi seu spiritus universi, qui omnia copulat unitque omnibus; unde ab
omnibus datur aditus ad omnia, sicut dictum est in superioribus.
(§ XIII) V. vinculum sunt animae astrorum et principes locorum, ventorum, elementorum.
(§ XIII) VI. Animae seu daemones praesidentes temporibus, diebus, tempestatibus et ipsis elementis.
(§ XIV et XXV) VII. Animae hominum tyrannorum, principum et eorum qui aliqua celebritate insignes
extiterunt, unde in numina evasere.
(§ XV) VII. Divina nomina et divinorum ordinum nomina.
(§ XVI) IX. Characteres et sigilla.
(§ XVII) X. Obtestationes, coniurationes, quae fiunt virtute superiorum in inferiora, ut qui per bonos
daemones malos eiiciunt, alii per superiores, malos inferiores. Item alliciuntur per sacrificia, holocausta,
terrentur per minas, provocantur per virtutes radiorum et influxuum.
(§ XVIII) XI. Per triplicis mundi virtutem: elementaris, caelestis et intellectualis.
(§ XIX) XII. Dispositio petentis bona a bonis, castitas, honestas, purgatio, abstinentia.
(§ XX) XIII. Item adiectio cultuum et rerum naturalium, in quibus latent spiritus hi qui analogiam habent
ad eos quorum opera perquiruntur.
(iuxta XXI §) XIV. Rationes cultuum secundum eorum differentias.
(§ XXII) XV. Consecrationum vis ex parte conservantis, ex parte orationis et ex parte ritus.
(§ XXIII) XVI. Feriarum, infastorum et fastorum dierum et horarum cognitio.
(§ XXIV et XXVII) XVII. Religiosarum observationum, quae consistant in puritate locorum, lotionibus,
contactibus, suspensionibus, indumentis, fumigiis, sacrificiis, iuxta rerum et mediorum differentias.
(§ XXVII) XVIII. Applicatio activorum et passivorum, ut elementorum primorum vel proximorum,

subinde lapidum, metallorum, plantarum et animalium iuxta conditiones quatuordecim.

(§ XXVIII) XIX. Annuli.
(§ XXIX) XX. Artificia fascinationum.
Praeter haec generalia vincula sunt quae in septemdecim articulis ex Alberti doctrina colliguntur, quorum
quaedam sunt relata, quaedam referenda supersunt.
De vinculis spirituum,
et primum de eo quod est ex triplici ratione agentis, materiae et
applicationis.
(§ XXIV) Ad hoc, ut actiones in rebus perficiantur, tria requiruntur: potentia activa in agente, potentia
passiva in subiecto seu patiente seu dispositio, quae est aptitudo quaedam vel non repugnantia seu
impotentia resistendi (quae omnia ad unum terminum reducuntur, nempe potentiam materiae), et debita
applicatio, quae est per circumstantias temporis, loci et reliquorum concurrentium; omnia ut uno verbo
dicam, ad agentem, materiam et applicationem. Ex defectu horum trium perpetuo impeditur omnis actio,
simpliciter loquendo, quandoquidem etiamsi perfectus sit tibicen, per tibiae imperfectionem impeditur, et
applicatio unius ad alterum est inanis. Itaque impotentia materiae ponit impotentiam in efficiente et
inconvenientiam in applicatione. Hoc est quod dicimus ex defectu trium perpetuo impediri actionem,
absolute loquendo; proprie vero inspiciendo, potest defectus provenire rursum a duobus tantum vel ab
uno duntaxat, non autem ab uno definite, sed sigillatim intelligendo de omnibus, ut cum tibicen est
perfectus et applicatio, tibia vero deficit, aut cum tibicen et tibia, applicatio vero impeditur. Ubi vero tota
ratio efficientiae consistit in applicatione, tunc prima ratio concurrit cum tertia; efficiens enim nihil aliud
est interdum quam applicator, et efficere nihil aliud est quam applicare.
(XXV. XXVI) Non omne natum est pati ab omni, neque agere in omne, sed, sicut dictum est in Physicis,
passio omnis est a contrario et actio omnis in contrario, neque semper, sed dispositum, unde vulgatum
illud 'actiones activorum in patiente bene disposito'. Hinc patet ratio qua aqua aquae admiscetur et aqua
per aquam contemperatur propter similitudinem seu cognitionem seu symbolum, unde postquam facta
fuerit unio, nullo artificio altera ab altera separatur, vinum vero purum seu merum facile recipitur ab aqua
et recipit aquam, ut fiat commixtio, sed quia partes vini habent in se aliquid caloris et aëris et spiritus,
non omnimodum habent symbolum, et ideo secundum minima non admiscentur, sed secundum adeo
notabilem molem distincte servantur in heterogeneo composito, ut certa arte iterum possint segregari,
sicut etiam accidit in aqua maritima, quae certo modo sublimata dulcem aquam exprimit, item per vasa
cerea colata, quod, si mixtio esset perfecta, non accideret. Oleum vero cum aqua nunquam admiscetur,
quia partes olei quasi amatae invicem cohaerent et agglutinantur, unde neque penetrant neque penetrantur
a partibus aquae. Multum est ergo attendendum in conditione partium attentanti admixtionem corporum
cum corporibus; neque etenim omnia omnibus sunt miscibilia.
(XXVII) Attendendum igitur est ad partium situm, compositionem et differentiam, quandoquidem totum

toti per unum latus penetrabile est, per alterum vero non; ita enim est in omnibus, sicut patet in lapidibus
et lignis et in ipsa carne, quae sunt penetrabilia vel penetrabiliora per unam partem seu latus quam per
alteram, ut patet in effluxu humorum pulsorum per longum fibrarum, quia facilius ligna scinduntur per
longum; ab humore vero penetrantur facilius per latum quam per longum, quandoquidem pori inter fibras
iniecti eo ordine fistulas seu meatus admittunt.
(XXVIII) Non ergo tantum inspicienda est partium qualitas atque situs, sed etiam conditio formae totius;
sunt enim quaedam passiones aptae natae recipi ab uno subiecto quae non recipiantur ab alio, sicut stupor
a torpedine causatur in manu piscatoris, non in reticulis, et, ut ludere solebat comicus quidam, ignes
amoris torrent praecordia, urunt cor, pectore existente crudo atque frigido.
(XXIX) Item accidit in tonitruis, quae interdum liquefaciunt ensem seu chalybem vagina nihilo alterata;
ita etiam accidit mirum Neapoli in quadam nobili puella et pulcherrimae speciei, cuius tantummodo pilos
cira vulvam combussit; ita referunt, combusto ligno dolii, vinum relinquere consistens seu congelatum
forinsecus. Et pleraque huiusmodi eveniunt propter occultam rationem ultimam quae est in atomis
illiusmodi ignis, qui ita est activus in uno ne sit activus in alio. Referunt etiam laurum ideo imperatorum
et poetarum insignia esse et aquilam, quia haec fulgure nunquam attinguntur, tanquam ita Apollini et Iovi
amica atque principes atque poetae.
Quod attinet vero ad homines, quibus omnibus non item accidit quod illi puellae, stat ratio in eo quod
non omnes sunt eiusdem complexionis et temperamenti, et eandem spiritus qualitatem admittunt; ut
etiam in quibusdam talis animus etiam existit, ut et pluvias impediant, imperent ventis et aliis
tempestatibus. Ita etiam ad complexionem quandam referenda sunt mira quae accidunt in corporibus, ubi
quaedam sunt ex privilegio totius speciei, quaedam vero ex certa particularium praerogativa, propter
differentias innumerabiles quae sunt in illis.
In talibus ergo tum speciebus tum individuis contemplantur magi ut virtutum effectus emendicent, et
providi imperatores non nobiles, amicos, commendatos praeponunt exercitibus et militiae ministros
asciscunt, sed fortunatiores, eosque qui talia pericula consueverunt fortunatius evadere. Pariter a
quibusdam plantis et mineralibus per suspensionem et gestationem et aliusmodi applicationem existimant
certas praerogativas virtutum sibi conciliare quasi quodam mediante contactu, ut imperatores laurea
corona muniti a fulgure non formidant.
(XXX) Huc spectat quod quaedam certis animalibus sunt venena, sicut generaliter homini cicuta, quae
generaliter capere est iocundissimum alimentum, ut facile omnia ex ea pinguefiant. Similiter in
differentiis nutrimentorum, venenorum et antidotorum pro variis speciebus est speculandum. Unde non
modicum principium est magiae et medicinae ad distinguendum de differentiis complexionum et
rationibus morborum et sanitatis et principiis mutandorum habituum seu dispositionum, vel eorundem
servandorum, per applicationem extrinsecorum. Novit etiam chymicus ut aqua fortis agat in res duras, ut
in ferrum, argentum, aes; in aurum vero et plumbum minime; rursum quomodo vivum argentum ocissime
sorbeat oleum, quod ab auro omnino repudiatur et abiicitur. Proinde verbenae semini vel succo
praesentanea potentia est ad frangendum lapidem in vesica, quae tamen carni et ossi et membranae et

aliis corporis partibus minime videtur esse violenta.
(XXXII) Sunt qui horum rationes referant ad laxitatem vel angustiam foraminum, quod quidem in
quibusdam facile concesserim, sed in praecipuis et pluribus minime verum est, sicut in enumeratis
omnibus. Neque enim ratio est, qua aqua fortis potius penetret unum quam alterum propter maiorem
laxitudinem foraminum; similiter et verbenae spiritus ille, qui adversatur calculo, non autem ossibus et
carni, quamvis magis laxatorum sint pororum. Et quid dicet de adamante, quod quidem a subtilissimo
corporum et penetrativissimo ignis spiritu non discinditur, quod tamen ab hircino sanguine penetratur?
Manendum igitur est in ea generali ratione, quod non omnia patiuntur ab omnibus, neque omnes affectus
secundum easdem differentias omnibus conveniunt; et horum ratio ab ipsis effectibus et casibus est
desumenda, cum propria requiritur. Differentiis vero istis occultis seu formis nomina non sunt imposita,
neque sensibiles sunt ut ad oculum vel tactum veniant, neque ratiocinabiles quae ab oculorum et tactuum
differentiis atque origine definite eliciantur, ut de istis possimus dicere aliud quam quod sint; propter
quid vero ne ipsis quidem daemonibus facile esse disserere iudicamus, si nobiscum nostris verbis et
sensibus quae per nostra verba significantur velint definire.
Secundum vinculum ex voce et cantu.
(XXXIII) Secunda vinculi ratio est a conformitate numerorum ad numeros, mensurae ad mensuram,
momenti ad momentum; unde illi rhythmi atque cantus qui maximam habere efficaciam perhibentur.
Proinde quidam magis afficiuntur tragica quadam, quidam vero comica harmonia, aliqui generaliter ad
omnem sunt affecti, nonnulli sicut de quodam barbaro imperatore recitant, qui musicis auditis
artificiosissime tractatis instrumentis malle inquit se equi hinnitum audire; qui plane humana effigie
indignus et iniuria praeditus hoc ipso convincitur.
De cantu vero non tantum harmonico, sed sub generaliore quadam significatione intelligimus, siquidem
potentissimae, quod quidam experti sunt, cantiones seu carmina plus videntur habere dissonantiae quam
consonantiae, et fere talis erat anima illius semiferi hominis, qualem numeri hinnitus equini facilius
flectere potuissent; sicut etiam ad oculorum sensibilem harmoniam quod spectat, aliis numeris vincitur ad
amorem equinus, aliis humanus, aliis caninus animus, ut pro singularum specierum conditione variae
sunt pulchritudinis differentiae. Sicut ergo in proverbio est de asino ad lyram, non omnes cantus omnibus
sunt accommodi, et ut varias animas harmonici varii, ita etiam varii magici varios spiritus devinciunt.
(XXXIV) Haec autem vincula non solum hoc ipso sunt tenacia, quod per auditum percipiuntur seu aditum
nanciscuntur in anima, sicut Marsi et Psylli vox potentissima vox est in serpente; verum etiam et occulto
susurro etiam ad rem vinciendam non perveniente, per analogiam spiritus ad spiritum, vincientis ad
vinciendum, effectus vinculorum perficitur; neque etenim semper incantati incantantium voces excipiunt,
vel exceptis sensibiliter afficiuntur et statim.
(XXXV) Huc spectat quod numeri unius vocis vel aspectus alterius vocis numeros confundunt et
obtundunt; unde lupo, quem cervarium vulgo appellant, quidam viso vocem amittunt devincti eo spiritu,

neque facile verba formare possunt. Et referunt instrumentum ex agnina pelle cum typano ex pelle lupina
prorsus amittere sonum, quamlibet alioqui sonorum et fortius ictibus impetitum, quandoquidem spiritus,
qui aliqualis est in emortui pelle, potens est vincere et compescere spiritum per eam participationem
antipathiae et praedominii, quae erat in viventibus. Hoc quod referunt an ita sit non sum expertus, tamen
verisimilitudinem habet et rationem, quae tamen non omnino est a ratione vitae ad vitam et speciei ad
speciem, quandoquidem et asinus lupum timet nihilo fortasse minus quam ovis, pariter et illius insidiis
obnoxius, tympanum tamen ex eius pelle confectum, aequis fortassis pulsibus tympanum lupi nisi
compescat, pro maiori tamen spissitudine superabit.
(XXXVI) Huc etiam spectat de fidibus ex nervis ovium et nervis lupinis nunquam consonantibus.
Vulgatum quoque est apud multos, quemadmodum duae citharae vel lyrae aequaliter temperatae si
fuerint, quarum altera propior alteri pulsetur, harmonia unius in alterius chordas non solum consonantes,
sed et aequaliter motas commigrabit; et hoc valde rationabile est. Unde etiam accidit et voce quadam et
gestu vel simili quadam specie animum unius affici praesentia alterius, ut indissolubiles oriantur
amicitiae. Sunt quos visos temere odimus, sicut etiam sine causa amamus; et hoc odium et amor interdum
sunt reciproca, interdum vero non, quod accidit a praedominio quodam unius in alterum secundum unam
affectus speciem, quae impeditur ab alia affectus specie quae est in altero, sicut et specie unius catelli et
aviculae amoris quodam affectu pertrahimur in illas, quae tamen timore percussae nos fugiunt et oderunt.
(XL) Ad hoc genus pertinent preces et orationes, quibus pares aut principes quidam sollicitant, (ubi)
nullum habeant effectum neque rationes vel honestatis et iustitiae praetextus allegati; quibus interdum
plus possunt unius morionis et scurrae proposita, ut interdum prudentiores per eiusmodi voces tanquam
magis accommoda vincula principum animos soleant irretire, ut in Iulio III. Pontifice compertum, qui
orantes, deprecantes, lacrimantes abolebat, abiiciebat; si quis vero uno scommate vel alio lepide post
pedum oscula accessisset, is quaecunque exoptabat impetrare ab illo poterat.
Ad incantationis ergo artem spectat et eam vinculi spiritus speciem, quae est per cantus seu carmina,
quicquid tractant oratores faciens ad persuadendum et dissuadendum seu ad movendos affectus; cuius
quidem artis alteram partem praetermiserunt et in sinu magorum seu philosophorum seu versutiorum
politicorum latentem esse sinunt, quam tamen Aristoteles in Rhetorica ad Alexandrum magna ex parte
complexus est, quaeque ad duo capita considerationis reducitur, alterum quod consideret incantator quid
deceat se et quid sibi conveniat, alterum quid incantando seu vinciendo placeat, arrideat, eius scilicet
moribus consideratis, statu, complexione, usu, quae omnia in praesentiarum retexere et adducere non est
locus.
Tertium vinculorum genus ex visu.
(XLI) Per visum etiam vincitur spiritus, ut passim quoque superius est attactum, dum formae aliter atque
aliter ante oculos obversantur. Hinc fascinationes activae et passivae ab oculis proficiscuntur et per
oculos ingrediuntur; unde illud 'Nescio quis oculis teneros mihi fascinat agnos'.
Pulchri quoque species affectum amoris excutit; contrarii abominationis et odii. Et per affectiones animae

ac spiritus aliquid insuper in corpus ipsum, quod sub animae gubernaculo et spiritus contemperamento
consistit, transfunditur. Sunt quoque aliae affectuum species, quae etiam per oculos accipiuntur atque
statim corpus ipsum aliqua ratione afficiunt; tristibus enim quibusdam vultibus ad tristitiam et
compassionem vel moerorem concitamur, tanquam ex causis manifestis.
Sunt alii qui etiam peiores animo atque corpori ingerunt impressiones per oculos, sed non evidenter per
ea quae nos possimus iudicare, efficacissime tamen movent per aliqua quae sunt in nobis, nempe per
multiplicem spiritum et animam; quandoquidem tametsi una anima in toto corpore vigeat, et uni
praecipue omnia membra subministrent, tamen quia spiritu quodam toto totum et anima tota et universi
partes vivificantur, ratio multarum affectionum spiritualium referenda est ad aliquid aliud quod cognoscit
in nobis et vivit, quod iis rebus afficitur et perturbatur, quibus minime nos perturbamur et afficimur. Et
interdum nocentius tangimur et laedimur ab his quorum ictus non sentimus, quam quorum sentimus; ita
et multa visa et per oculum ingestae species perturbationis sensum non faciunt in apertis et extrinsecis
potentiis sensitivis, quae tamen profundius immersae letaliter etiam afficiunt, quorum sensus immediatus
ad internum spiritum, quasi alium sensum et animal, referuntur. Unde non tam leviter refragabimur
quibusdam Platonicis et omnibus Pythagoricis, qui unum hominem multa statuunt animalia veluti per se
viventia, quorum interdum uno perempto, seu primario, diu alia supervivunt.
(XLII) Iudicare ergo eorum tantum nos laedi vel affici speciebus visibilibus, quae solum manifestam
sensus et animi perturbationem inducunt, manifesta est stupiditas, non aliter ac si quispiam iis tantum
ictibus vel magis laedi existimat qui sentiuntur vel magis sentiuntur, cum tamen experti simus plures
molestiae et tormenti inferre puncturam acus vel spinae circa pellem vellicantis, quam ensis adacti ex uno
latere in aliud, cuius gravior effectus tandem sentitur, sine sensu tamen laesionis eo quo corporis partes
penetrat momento. Ita nimirum multa furtim per oculum ad animae exitium usque spiritus captivant et
inculcant, licet eam perturbationem non inducant quam leviora obiecta; sicut videntes certos gestus vel
affectus vel motus compellimur ad lacrimas, alienum quoque sanguinem perfundi aspicientes quidam vel
cadaveris incisionem usque ad animae deliquium compelluntur; cuius rei nulla alia causa est praeterquam
affectio per oculos devinciens.
Quartum vinculum est ex phantasia.
(XLVII, XLVIII) Cuius quidem munus est recipere species a sensibus delatas et continere, et componere
eas et dividere, quod quidem accidit dupliciter: uno pacto ex arbitrio vel electione imaginantis, quale est
poëtarum et pictorum munus, et eorum qui apologos componunt, et universaliter omnis cum ratione
species componentis; alio pacto extra arbitrium et electionem. Et ita dupliciter: vel per causam etiam
eligentem et voluntariam, vel ab extrinsecus moventem. Et hac duplici: vel mediata, ut homine qui per
voces vel per spectra, per visum vel per auditum perturbationes inducit; vel immediata, ut spirituali,
rationali, seu daemone qui agit in phantasiam per somnia vel etiam per vigilias, ita internas species
commovens, ut aliquid sensus externi apprehendi videatur. Unde energumeni quidam videre sibi videntur
quaedam spectacula et audire quasdam voces et sententias, quas putant vere ab externis subiectis
insinuari, unde importunissime et constantissime asseverant se vera vidisse et vera audisse, ubi nimirum
non sensus eorum decipitur, sed ratio; quae enim audiunt, audiunt, quae vident, vident, tamen quod

interno sensu per speciem phantasiabilem illis obiicitur, idem per sonum externum, per aures et formam
externam per visum ingestam se videre arbitrantur, et intentiones sensuum internorum res ipsas esse
autumant. Ita accidit ut ne quidem a circumstantibus nolint ad saniorem sensum revocari, quos potius ad
propriam imaginationem malint promovere, quos vere existiment surdos et mutos; et medici haec ipsa
referunt ad maniam et melancholiam, quae ab iisdem somnia vigilantum appellantur.
(XLIX) Porro in hoc vinculo neque purum est materiale illud principium, quod crassissima et
importunissima pertinacia quorumdam vulgarium medicorum opinatur, neque purum illud efficiens
daemoniaci seu diabolici generis, quod pro sua parte tuentur quidam Theologi; sed utrumque concurrit,
materialiter quidem humor melancholicus, quem saturnalium daemoniorum popinam seu balneum
appellamus, sed etiam pro causa movente et efficiente spiritus ipse daemoniacus, qui cum non sit omnino
substantia incorporea, quandoquidem multis affectibus animalibus iisque gravissimis praediti videntur
daemones, quamvis substantia spiritualis, cui subtilius et minus sensibus pervium corpus est a natura
tributum, in quo genere animalium dictum est non pauciores reperiri species, quam sint viventium,
compositorum et sensibilium. Sicut ergo ad definitum semen in definito loco congrue expositum definita
veluti accurrit anima, aut ex ipso velut emergens certam animalis formam vel viventis producit et
emergere facit, ut ex hoc semine nascatur oliva, ex illo canis, ex illo homo, item in hoc corpore ita vel ita
complexionato commodius nascuntur haec, commodius vero illa, unde poeta 'Hic segetes, illic veniunt
felicius uvae'; ita ex certa cordis vel cerebri vel spiritus animalis temperie et complexione, intemperie vel
perturbatione, quasi in proprio campo et ex proprio semine, boni vel mali spiritus et principia
intentionum enascuntur. Unde mutua quaedam consequentia est, ut talia corpora tales animas, tales
animae talia corpora in consistentiam producant, iuxta substantialem, quam appellant, et specificam
differentiam atque subsistentiam; ita et advenientes et accedentes alii spiritus propter accidentales
quasdam complexiones vel subiecta corpori adiecta sequitur praedominium illud furiosi spiritus, quod
sane e medio tolli potest, tum incantatione, nempe rhetorica illa, et amica et medica quadam persuasione
spiritum obsessum reficiendo, tum evacuatione seu expulsione noxiae materiae per purgativa pharmaca,
tum per commoda Iovialia, Solaria et alia vitae humanae congruentia nutrimenta, quae materiam
meliorem spiritui subiiciant, vel deteriorem illam, quae in complexionem interdum transit, mitigent et
contemperent. Sic neque spiritus opera haec vitalia et animalia persequitur, neque sine spiritu corpus
assumit; ad haec igitur sive bene sive male sive pro ratione speciei sive extra speciei rationem
constituenda principium materiale requiritur, et secundum genus formale seu efficiens. Interim satis
rationabile est, ut ad curationem perturbatae phantasiae et ad solutionem interni sensus hoc pacto devincti
simplex humorum purgatio simplexque victus ratio sufficiat; non propterea tamen concluditur, ut
concludit quidam pinguissimae Minervae medicus, qui sub titulo De occultis naturae miraculis plures
protulit ineptias quam potuit litteras et syllabas exarare, qui ex eo quod per secessum et humorum
vacuationem tales spiritus cum eiusmodi miris intentionibus liberis et ordinatis expelluntur et
extruduntur, concludit eos nihil aliud esse quam humores; unde aeque possemus dicere suam
excellentiam, quae plurium animas per secessum e corpore abire coëgerit, ut et animam ipsam etiam
humorem seu excrementum existimet, aut si penuria cibi atque potus cogatur ipse suam domum et
patriam deserere propter medicinae ignorantiam et apertorum naturae colorum atque vocum, existimemus
eum nihil aliud esse quam de genere eorum quae illum expellunt.
Omnibus hisce modis cum contingat vinciri et obligari sensum, medico seu mago maxime insistendum

est circa opus phantasiae; hoc enim est porta et praecipuus aditus ad actiones et passiones affectusque
universos, qui sunt in animali; et ex hac alligatione sequitur alligatio profundioris potentiae, quae est
cogitativa.
De vinculo quinto, quod est ex cogitativa.
(L, LI) Vinculum phantasiae leve per se est, si vinculum cogitativae vires non con duplicet. Ea enim
spectra, quae idiotae, stulti, creduli et superstiosuli ingenii animum devinciunt et obligant, deridentur,
contemnuntur et veluti inanes umbrae a sobrio et bene nato et disciplinato ingenio. Unde omnes
operatores sive magi sive medici sive prophetae sine fide praevia nihil efficiunt, et iuxta fidei praeviae
numeros operantur. -- Hic nos accipimus fidem iuxta magis universalem rationem, quam a singulis
istorum capiatur et ab omnibus. --
(LII) Haec in quibusdam commovetur tanquam praeviis potentiis bene dispositis et ordinatis, a quibusdam
vero tanquam perturbatis; multum vero faciunt ligamenta quae sunt ex ore diserti, ex specie unde certa
dispositio oriatur et foveatur in imaginatione, quae est sola porta omnium affectuum internorum et est
vinculum vinculorum. Hinc Hippocratis vulgata est sententia, 'efficacissimum medicorum esse illum cui
plurimi credunt', et hoc est quia plurimos vincit aut eloquio aut praesentia aut fama; et non solum de
medico, sed quocunque magiae genere vel alius sub alio titulo potestatis, si in operante vinciendi
iniciendae imaginationis vix quippiam aliis mediis poterit promoveri.
(LIII) Et credunt theologi et concedunt et concionantur de eo qui per se potest omnia facere, quod non
poterat curare eos qui illi non credebant, cuius impotentiae tota ratio refertur ad imaginationem, quam
non potuit vincire; compatrueles enim, qui noverant humile illius genus et educationem, spernebant et
irridebant medicum et divinum; unde illud vulgatum 'nemo propheta acceptus in patria'. Facilius ergo
quibusdam vincire est eos, apud quos minus est notus, ut ex opinione et apparatu fidei, cuius quidem
potentia animae quodammodo se disponit, aperit, explicat, ac si fenestras aperiat ad solem concipiendum,
quas alioqui occlusas teneret, datur aditus ad eas impressiones quas ligatoris ars exquirit, incutiendo
subsequentia vincula, quae sunt spes, compassio, timor, amor, odium, indignatio, ira, gaudium, patientia,
contemptus vitae, mortis, fortunae, et omnia quorum vires ex animo in corpus alterandum transmigrant.
Quomodo vero reliquae istae enumeratae vinculorum species, quae fidem et opinionem subsequuntur,
alterent considerare non est valde profundae speculationis. Iam quod attinet ad magis spiritales potentias
animae quae sequuntur, nempe ad memoriam, rationem, experientiam, intellectum et mentem, non est
operae praesentis speculationis persequi, siquidem actus illarum potentiarum non redundant in corpus
neque alterant, sed tota immutatio originaliter est in potentiis ante cogitativam, effective autem et
principaliter a cogitativa. Inde omnis vis magica activa et passiva, et vinculis magicis species eousque
subiiciuntur, et, ut etiam asserit Plotinus, tum sapientes tum insipientes per principia naturalia
consistentia in ea possunt vinciri, nisi extet aliquod principium in subiecto quod valeat repercutere seu
excutere magicas eiaculationes; quandoquidem, ut dictum est supra, non omnia penetrant in omnia neque
admiscentur omnia cum omnibus, sicut oleum cum aqua non admiscetur. Sic testatur Plotinus de se ipso
et confirmat Porphyrius in Vita Plotini, quod maleficia cuiusdam Aegyptii, quibus nitebatur vincire et

maleficiare Plotinum, in ipsum authorem sunt conversa. Et haec De vinculis in genere dicta sint.
FINIS
Author: Bruno, Giordano, 1548-1600.

Title: De Magia / by Giordano Bruno.
Edition: F. Tocco et al., eds.,
Jordani Bruni Nolani
opera latine conscriptapta publicis
sumptibus edita...
Published: Neapoli : D. Morano, 1879-91.
Description: 3 v : ill. ; 23 cm.

3. Magic -- Early works to 1850.
I. Title.
193B83 IF
V. 3.
Twilit Grotto -- Esoteric Archives Contents Prev De Magia Next timeline

Twilit Grotto -- Esoteric Archives: What's New
Twilit Grotto -- Esoteric Archives Contents Prev whatsnew.htm Next timeline
What's new:
● May 13, 2001: Added Giovanni Pico della Mirandola: Conclusiones sive Theses DCCCC.
● May 8, 2001: Completed Giordano Bruno: De Vinculis in Genere.
● April 29, 2001: Added A. W. Greenup: Sefer ha-Levanah -- The Book of the Moon to CD.
● March 3, 2001: Added Giovanni Pico della Mirandola: Of Being and Unity
● January 4, 2001: Added Heinrich Cornelius Agrippa: Third Book of Occult Philosophy
(Ceremonial Magick)
● January 3, 2001: Added Heinrich Cornelius Agrippa: Second Book of Occult Philosophy
(Celestial Magick)
● December 4, 2000: Moved to esotericarchives.com domain.
● October 28, 2000: Added Heinrich Cornelius Agrippa: First Book of Occult Philosophy
● August 29, 2000: Corrected Kircher's explanation of Sigillum Dei Aemeth and rescanned gifs.
● August 29, 2000: Added Heinrich Cornelius Agrippa: Fourth Book of Occult Philosophy
● 07/08/2000: Added Iamblichus: On the Mysteries of Egypt
● 06/09/2000: Added Giordano Bruno: Cantus Circaeus.
● 04/15/2000: Added Johann Weyer: Pseudomonarchia daemonum.
● 03/18/2000: Added Ebenezer Sibly's A New and Complete Illustration of the Occult Sciences,
Book 4 (1796)
● 02/16/2000: Added introduction and Hebrew text of the Sword of Moses to the CD.
● 12/31/1999: Added The Grimoire of Pope Honorius (French, 1760) to the CD.
● 12/27/1999: Added John Dee's Tuba Veneris ('The Trumpet of Venus') to the CD (Latin 1580).
● 12/25/1999: Added English translation of the Grimorium Verum to the CD.
● 12/24/1999: Added L'Art de commander les esprites ... suivi du Grand Grimoire (French 1750) to
the CD.
● 11/06/99: Added Grimorium Verum (French edition) to the CD.
● 09/08/99: Added John Dee's Compendium Heptarchiae Mysticae
● 09/03/99: Added a summary of the Picatrix (The Goal of the Wise) of pseudo-Majriti.
● 08/31/99: Completed Steganographia Book 2.
● 08/31/99: Corrected some typos and HTML tag error in Heptarchia Mystica.
● 08/27/99: Added parallel modernized spelling to The Key of Knowledge
● 08/24/99: Added first 17 chapters of Steganographia Book 2
● 08/23/99: Added The Key of Knowledge A Sixteenth-Century English translation of the Key of
Solomon.
● 08/19/99: Added additional magical symbols to the archive of downloadable esoteric gifs
● 08/13/99: Added search engine
● 07/29/99: Added Le Grimoire du Pape Honorius to the CD. and a few of the drawings to the web
http://www.esotericarchives.com/whatsnew.htm (1 of 3) [23.07.2001 01:08:22]

version.
● 07/28/99: Incorporated corrections by Tommaso Braccini into the Grimorium Verum.
● 06/14/99: Added Mathers' edition of the Key of Solomon;
Updated Angel Registry to include data from the Book of Enoch, Grimorium Verum, Testament of
Solomon, and the Key of Solomon.
● 06/13/99: Added Sigillum Dei Aemeth from Sl.3853, as well as additional details and English
translations from that edition of the Sworn Book of Honorius (Liber Juratus)
● 06/03/99: Added Giordano Bruno: Ars Memoriae
● 05/30/99: Added an introduction to the Lemegeton, and some footnotes to the Goetia.
● 05/09/99: Added Testament of Solomon.
● 04/21/99: Added Trithemius: The art of drawing spirits into crystals
● 04/21/99: Added John Dee's A Letter Containing a most briefe Discourse Apologeticall
● 03/27/99: Added Reginald Scot's collection of magical texts
● 03/23/99: Added archive of downloadable esoteric gifs
● 03/18/99: Added The Sphere of Sacrobosco
● 02/24/99: Added Chaldaean Oracles of Zoroaster
● 02/12/99: Added Giordano Bruno: Theses De Magia
● 02/12/99: Added Giordano Bruno: Magia Mathematica
● 02/11/99: Added Giordano Bruno: De Magia
● 12/17/98: Added chapters 18-19 to Steganographia.
● 11/29/98: Updated Angel Registry:.
● 11/25/98: Added Peter de Abano, Heptameron, or Magical Elements
● 11/13/98: Added Sword of Moses.
● 11/07/98: Completed Hermann Gollancz: Sefer Mafteah Shelomoh / Hebrew Key of Solomon
● 10/30/98: Added Arbatel of Magick
● 09/13/98: Added Lemegeton: Goetia Theurgia Goetia Ars Paulina Ars Almadel
● 09/11/98: Added Angel Registry: Index of Angel names, magical words, and names of God
● 08/06/98: Added SOLOMON AND THE ARS NOTORIA from Lynn Thorndike, MAGIC AND
EXPERIMENTAL SCIENCE
● 07/13/98: Updated Liber Juratus to include comments by Lynn Thorndike.
● 07/13/98: Added Apollonius tells your future.
● 07/12/98: Updated Lovecraft's use of the Necronomicon.
● 07/12/98: Added Excerpts from Josten's. edition of John Dee: Monas Hieroglyphica.
● 07/12/98: Added Ars Notoria.
● 07/12/98: Added Liber Juratus.

● 06/30/98: Added Dee's Holy Table.

● 06/04/97: Added Bruno: Umbris Idearum.
Twilit Grotto -- Esoteric Archives Contents Prev whatsnew.htm Next timeline

Writings of Heinrich Cornelius Agrippa (1486-1535)
Twilit Grotto -- Esoteric Archives Contents Prev H. C. Agrippa Next Timeline
Writings of Heinrich
Cornelius Agrippa (1486-
1535)
Heinrich Cornelius Agrippa (1486-1535) is
the most influential writer of renaissance
esoterica. His de occulta philosophia
appeared in three books. Written from 1509
to 1510 (he would have been 23 at the time),
it circulated widely in manuscript form, and
was eventually printed in 1533. It is a "systematic exposition of ...
Ficinian spiritual magic and Trithemian demonic magic (and) ...
treatised in practical magic" (I. P. Couliano in Hidden Truths 1987, p.
114).
Without doubt, this book should be at the top of any required reading
list for those interested in Western magic and esoteric traditions.
Selected writings:
● Of Occult Philosophy or Magic ('de occulta philosophia')

❍ Book I. Natural Magic Part 1. Part 2. Part 3. Part 4.
❍ Book II. Celestial Magic Part 1. Part 2. Part 3. Part 4.
❍ Book III. Ceremonial Magic Part 1. Part 2. Part 3. Part 4. Part 5.
❍ Book IV. Of Magical Ceremonies (spurious?)
Books in Print:
● Amazon.com
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Writings of Heinrich Cornelius Agrippa (1486-1535)
Other links
● Digital Sources Center

● Heinrich Cornelius Agrippa von Nettesheim
Twilit Grotto -- Esoteric Archives Contents Prev H. C. Agrippa Next Timeline
http://www.esotericarchives.com/agrippa/home.htm (2 of 2) [23.07.2001 01:08:23]

Writings of Giordano Bruno
Twilit Grotto -- Esoteric Archives Contents Prev Giordano Bruno Next Timeline
Writings of Giordano
Bruno (1548-1600)
Italian Philosopher Giordano Bruno ("the
Nolan") was one of the most original and
colorful thinkers of the Renaissance. The
Inquisition considered him a dangerous heretic,
and had him burned at the stake in 1600.
Selected writings:
● De Umbris Idearum ('The Shadow of Ideas') (1582) (Latin)
Bruno became a noted expert in the art of memory while still a Dominican monk.
He repeatedly demonstrated his memory techniques, including to Pope Pius V.
Bruno carried the traditional mnemonic training well beyond the Dominican
traditions.
This is Bruno's first book on memory, and presents a rich system which integrates
mnemonics, psychology (ala Ficino), and hermetic magic. This work is dealt with at
some length by Frances A. Yates in her Giordano Bruno and the Hermetic
Tradition (1964).
● Ars Memoriae ('The Art of Memory') (1582) (Latin)
● Cantus Circaeus ("Incantations of Circe") (1582) (Latin)
An early work by Bruno on the art of memory with strong magical elements. It is
written in the form of a dialogue between the great sorceress Circe and her assistant
or apprentice Moeris.
● Ars Reminiscendi -- Triginta Sigilli (1583) (Latin)
● Explicatio triginti sigillorum (1583) (Latin)
● The Heroic Frenzies... ('De Gli Eroici Furori') (English)
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Another major work of Bruno's, almost impossible to find, dealing with the
philosophy of love and love as a means of mystical ascent.
One of the very few of Bruno's books to deal explicitly with magic. It remained
unpublished until Tocco's edition of 1891. I consider this text of equal importance
with Agrippa's Occult Philosophy. For a translation, see Cause, Principle and Unity,
ed. Blackwell et al.
By "mathematical magic" Bruno means magical practices that use characters, seals,
and figures.
● De vinculis in genere (Latin)
This is Bruno's other great book on magic, dealing with "bonding in general."
Couliano characterizes it as "one of those little-known works whose importance in
the history of ideas far outstrips that of more famous ones." (E&M p. 89) It explains
how the masses can be manipulated with psychological and magical bonds, and
how one can escape these snares.
Books in Print:
● The Ash Wednesday Supper

● Cause, Principle and Unity and Essays on Magic
● Expulsion of the Triumphant Beast
● The Candlebearer
Published by Dovehouse Editions Inc. 1890 Fairmeadow Cres. Ottawa Canada,

K1H 7B9 Tel (613) 731-7601
Cost is $10 + $2 postage.
Twilit Grotto -- Esoteric Archives Contents Prev Giordano Bruno Next Timeline


Twilit Grotto Links
Twilit Grotto -- Esoteric Archives Contents Prev links Next
Copyright
● Electronic Text Center - Conditions of Use

● U.Va Text Archives - Copyright Policy and Law
● Copyright Policy and the Law - U.Va
● U.S. Copyright Office
● Who Owns digital Works? A good overview of Internet copyright issues.
Digital Archives
● Digital Scriptorium
● Renascence Editions
● Luminarium
Religion
● American Academy of Religion

● Labyrinth Library: Latin Texts
● Latin Vulgate Bible
● Mandaean
● Swezey's Christian Minimalist Web Site Sometimes less is more!
● Religious and Sacred Texts
● TELA: Scholars Press
● Sunrise and Sunset calculator
Esoterica & philosophy
● American Folklore Society

● My Brother Bob's Web page, including his book on Out-of-Body experiences
● Alchemy Home Page
● Giordano Bruno
● Engelen en Contactees
● Jim Reeds
● John Dee's Mystical Experiments
● Ramon Llull
● Magus Books
http://www.esotericarchives.com/links.htm (1 of 3) [23.07.2001 01:08:24]

Twilit Grotto Links
● Margaret Magnus
● Minnesota MUFON -- UFO Investigations
● Giovanni Pico della Mirandola
● (Oratio)
● Plotinus
● Samuel Weiser
● Societas Magica
● UFO Field Investigation
● White Dragon
Latin
● Latin dictionary and Grammar Aid

● Latin dictionary
● Lingua Latina (freeware)
Research Libraries (a few of the places I love to haunt)
● Bibliothèque nationale de France

● Bodleian / Oxford Libraries
● The British Library
● The British Library Manuscripts Catalogue
● Cambridge University Library
● Center for Research Libraries
● Ohio State University Libraries
● Oriental Institute - University of Chicago
● University of Minnesota Libraries
● University of Wisconsin - Madison Memorial Library
● Wellcome Library
"Why, I say, do so few understand and apprehend the internal power?

... He who in himself sees all things, is all things"
-- Giordano Bruno

Twilit Grotto Links
Twilit Grotto -- Esoteric Archives Contents Prev links Next

Search
Search the esotericarchives.com web

site
Find
http://www.esotericarchives.com/search.htm [23.07.2001 01:08:29]

Book announcement
Twilit Grotto -- Esoteric Archives Contents Prev books Next timeline
Book announcement
My new book The Lesser Key of Solomon is now available in bookstores. The printed
edition includes corrections, critical apparatus, new expanded introduction,
appendices, index, and examples of drawings (including notae) from other manuscripts
and printed sources. The publisher, Red Wheel/Weiser, did a fantastic job on this
edition, with high quality embossed binding and alkaline paper.
Available from Magus Books and other book sellers.
Twilit Grotto -- Esoteric Archives Contents Prev books Next timeline
http://www.esotericarchives.com/books.htm [23.07.2001 01:08:30]

Twilit Grotto: Esoteric Archives on CD
Twilit Grotto: Esoteric Archives on

CD
This CD contains all of the documents from the Twilit Grotto Esoteric Archives, plus many bonus
documents and graphics which are too large to put on the web site. Most of them are unavailable
anywhere else. Order Form
Includes 48 complete books. 29 complete grimoires.
Highlighted items are Bonus items (only available on CD)
Other rare esoteric books

Classic Grimoires
(full length)
● Arbatel of Magic ● Heinrich Cornelius Agrippa: Of Occult
● Agrippa's Fourth Book of Occult Philosophy Book 1: Natural Magic; Book
Philosophy 2: Celestial Magic; Book 3: Ceremonial
● Ars Notoria, or The Notary Art of Solomon Magic (English)
● Compendium Heptarchiae Mysticae, An ● Giordano Bruno: Umbris Idearum (Shadow
early version of John Dee's primary magical text. of Ideas). The magical art of memory was at the
Not available elsewhere. heart of Bruno's life, and his death at the hands of
● Heptameron or Elements of Magic, by Peter de the Inquisition (Latin)
Abano ● Bruno: Ars Memoriae (Latin)
● Heptarchia Mystica, John Dee's summary of ● Bruno: Cantus Circaeus ("Incantations of
his techniques for conjuring angels Circe") (Latin)
Bruno: Heroic Frenzies. Love as a path to
● Key of Solomon Mathers' English ●
mystical ascent (English)

edition. The most famous handbook of magic (text
● Bruno: De Magia. One of Bruno's few books
only)
explicitly dealing with Magic (Latin)
● The Key of Knowledge: A Sixteenth-
● Bruno: Magia Mathematica. Magic of
Century English translation of the Key of
characters, seals, and figures (Latin)
Solomon.
● Bruno: Theses De Magia (Latin)
● Sefer Maphteah ● Bruno: De Vinculis in Genera (Latin)
● Chaldaean Oracles of Zoroaster (two
Shelomoh, complete reproduction of the editions: ed. Westcott, and ed. Stanley) Considered
the Hebrew manuscript of the Key of Solomon, essential by Crowley and the GD
http://www.esotericarchives.com/cd.htm (1 of 4) [23.07.2001 01:08:31]

including dozens of drawings. Highly sought after.

● John Dee: Liber Loagaeth:
● Mafteah Shelomoh, Key of Complete text. Also known as Mysteriorum Liber
Solomon Hebrew manuscript described (Gollancz, Sextus et Sanctus and as the Book of Enoch. This is
1905) the book at the center of the Enochian magic of
John Dee and Edward Kelley. Delivered by the
● Lemegeton, or the Lesser Key of angels, and said to usher in the New Age. (2
Solomon. Four books: Goetia, Theurgia Goetia, complete versions included: one with Roman font
Ars Paulina, Ars Almadel. (Ars Notoria see above). and one with Enochian font)
All the hundreds of seals and diagrams are
included in the CD version.
● The Hieroglyphic
John Dee:
● Reginald Scot's collection of magical texts Monad: Written in twelve days while
(Discoverie of Witchcraft, Book 16)
in a peak (mystical) state, Dee claimed this
● Sefer ha-
A. W. Greenup: highly esoteric work would revolutionize
astronomy, alchemy, mathematics,
Levanah -- The Book of linguistics, mechanics, music, optics,
magic, and adeptship.
the Moon (Hebrew) ● John Dee: A Letter Containing a most
● Ebenezer Sibly, A New and Complete briefe Discourse Apologeticall
Illustration of the Occult Sciences, Book ● Iamblichus: Theurgia, or the Mysteries of
4. (1795?) the Egyptians
● Sword of Moses. 10th century Hebrew ● Giovanni Pico della Mirandola: Of Being
handbook of Magic, Hebrew with English
and Unity
translation, plus an index of Mystical Names.
● Giovanni Pico della Mirandola:
● Sworn Book of Honorius (Liber Juratus)
Conclusiones sive Theses DCCCC (Latin)
(English and Latin)
● Tabula bonorum angelorum invocationes,
● Johann Trithemius: Seven Secondary
by Dr. John Dee (Latin)
Intelligences (De Septem Secundeis)
● Testament of Solomon. Oldest magical
handbook attributed to Solomon
● Trithemius: Steganographia (all 3 Books).
Trithemius' most notorious work. On the surface it
● The art of drawing spirits into crystals, by is a system of angel magic, but within is a highly
Johann Trithemius sophisticated system of cryptography. (Latin)
● Tuba Veneris ('The Trumpet of
Venus'), a pre-Enochian magical text by Dr. John
Dee (1580, Latin)
Other bonus items and

Black Magic Grimoires
articles

● Grimorium Verum (1817 French ● Search Engine (Windows only) Find

edition with Engl. transl.) what you're looking for instantly -- and in context.
● La Clavicola del Re ● Expanded graphics

Solomone Tessoro delle library, now with over 1000 gifs, jpegs, and
bmps.
Scienze Occulte (1880 Italian
edition of Grimorium Verum)
● Le Grand Grimoire, one of the

most famous and outrageous handbooks of black ● John Dee: Mysteriorum Libri Quinque or
magic. (1845 French with English translation) Five Books of Mystical Exercises. (Contents and
preface only)
● Le Grand Grimoire, (1750 ● "Angelic Language" Index Verborum from
French edition) Liber Loagaeth
The Holy Table engraving from Casaubon's True
● Le Grimoire du Pape ●
and Faithful Relation

Honorius, "perhaps the most frankly ● Angel Registry: Index of Angel names, magical
words, and names of God
diabolical of the Rituals connected with Black
● Athanasius Kircher: Oedipus Aegyptiacus
Magic." (1670 French edition)
(1652) Kircher's discussion of Sigillum Dei
● Le Grimoire du Pape Aemeth (Latin)
● Paracelsus Archidoxes of Magic (excerpts)
Honorius, (1760 French edition) ● Picatrix (detailed summary)
● Solomon and the Ars Notoria: From Lynn
● Le Grimoire du Pape Thorndike, Magic and Experimental
Honorius, (1800 French edition) Science
● A word about Lovecraft and the
● Johann Weyer: Pseudomonarchia Necronomicon
Daemonum (Latin with English translation) ● "Apollonius of Tyana reads your future"
● Verus Jesuitarum From the Circus of Dr. Lao
Libellus ('The True Book of the Jesuits')

(Latin with English transl.)
Upgrade policy:
All CD's may be upgraded once at no charge. Just send back the original CD within one year of purchase
for your upgrade.
International customers:

I can now accept bank drafts in foreign currency. Please use Yahoo! Finance - Currency Conversion to
determine current exchange rate.
Order form
Sorry, I cannot accept credit card orders, but you can use your credit card to order through Magus
Books.

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The Corpus Hermeticum
THE GNOSTIC SOCIETY LIBRARY
Archive Notes
The Hermetic tradition represents a non-Christian lineage of Hellenistic Gnosticism. The

central texts of the tradition, the Corpus Hermeticum were lost to the West in classical
times. Their rediscovery and translation during the late-fifteenth century by the
Renaissance court of Cosimo de Medici, provided a seminal force in the development of
Renaissance thought and culture. The complete Corpus Hermeticum is comprised of 18
tracts. Only the first and primary thirteen of these are presently contained in our library.
The texts presented here are taken from the very fine translation of G.R.S. Mead, Thrice
Great Hermes: Studies in Hellenistic Theosophy and Gnosis, Volume II (London:
Theosophical Publishing Society, 1906).
For an excellent introduction to this material, the Archive offers a lecture by Dr. Stephan
Hoeller, on Hermes: The Thrice Great Hierophant of Gnosis. (This lecture is in RealAudio
format and runs about 80 minutes).
I. Poemandres, the Shepherd of Men
http://www.webcom.com/~gnosis/library/hermet.htm (1 of 2) [23.07.2001 01:08:39]

II. To Asclepius
III. The Sacred Sermon
IV. The Cup or Monad
V. Though Unmanifest God Is Most Manifest
VI. In God Alone Is Good And Elsewhere Nowhere
VII. The Greatest Ill Among Men is Ignorance of God
VIII. That No One of Existing Things doth Perish, but Men in Error Speak of Their
Changes as Destructions and as Deaths
IX. On Thought and Sense
X. The Key
XI. Mind Unto Hermes
XII. About the Common Mind
XIII. The Secret Sermon on the Mountain
| GNOSIS ARCHIVE | GNOSTIC SOCIETY LIBRARY |
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SpiritWeb: Plotinus Six Enneads
Library : Christian Rationalism · Spirit Teachings · Plotinus Six Enneads · Plato Spiritual Classic Works ·
The Key to Theosophy · The Ocean of Theosophy · The Teaching · The Keys To Kabbalah · The
Bhagavad Gita · The Bible · The Quran · The Book Of Mormon
SpiritWeb: Neoplatonic Mysticism Classic: The Six Enneads
translated by Stephen MacKenna and B. S. Page
In Ennead IV: Eighth tractate: The soul's descent into body Plotinus
speaks as follows:
Many times it has happened: Lifted out of the body into

myself; becoming external to all other things and self-
encentered; beholding a marvellous beauty; then, more
than ever, assured of community with the loftiest order;
enacting the noblest life, acquiring identity with the divine;
stationing within It by having attained that activity; poised
above whatsoever within the Intellectual is less than the
Supreme: yet, there comes the moment of descent from
intellection to reasoning, and after that sojourn in the
divine, I ask myself how it happens that I can now be
descending, and how did the soul ever enter into my body,
the soul which, even within the body, is the high thing it
has shown itself to be.
Heraclitus, who urges the examination of this matter, tells

of compulsory alternation from contrary to contrary, speaks
of ascent and descent, says that "change reposes," and
that "it is weariness to keep toiling at the same things and
always beginning again"; but he seems to teach by
metaphor, not concerning himself about making his
doctrine clear to us, probably with the idea that it is for us
to seek within ourselves as he sought for himself and
found.
Empedocles- where he says that it is law for faulty souls to

descend to this sphere, and that he himself was here
because he turned a deserter, wandered from God, in
slavery to a raving discord- reveals neither more nor less
than Pythagoras and his school seem to me to convey on
this as on many other matters; but in his case, versification
http://www.spiritweb.org/Plotinus/index.html (1 of 4) [23.07.2001 01:08:50]

has some part in the obscurity.
We have to fall back on the illustrious Plato, who uttered

many noble sayings about the soul, and has in many
places dwelt upon its entry into body so that we may well
hope to get some light from him. ...
This is a wonderful mystic way Plotinus relates his own personal

experiences to the teachings he was taught, trying to complete and add
some of his views in respect to the given insights.
THE FIRST ENNEAD.
● I: The animate and the man

● II: On virtue
● III: On dialectic [the upward way]
● IV: On true happiness
● V: Happiness and extension of time
● VI: Beauty
● VII: On the primal good and secondary forms of good [otherwise, on happiness]
● VIII: On the nature and source of evil
● IX: The reasoned dismissal
THE SECOND ENNEAD.
● I: On the kosmos or on the heavenly system

● II: The heavenly circuit
● III: Are the stars causes
● IV: Matter in its two kinds
● V: On potentiality and actuality
● VI: Quality and form-idea
● VII: On complete transfusion
● VIII: Why distant objects appear small
● IX: Against those that affirm the creator of the kosmos and the kosmos itself to be
evil: [generally quoted as against the gnostics]
THE THIRD ENNEAD.
● I: Fate
● II: On providence (1)
● III: On providence (2)

● IV: Our tutelary spirit

● V: On love
● VI: The impassivity of the unembodied
● VII: Time and eternity
● VIII: Nature contemplation and the one
● IX: Detached considerations
THE FOURTH ENNEAD.
● I: On the essence of the soul (1)

● II: On the essence of the soul (2)
● III: Problems of the soul (1)
● IV: Problems of the soul (2)
● V: Problems of the soul (3). [also entitled on sight]
● VI: Perception and memory
● VII: The immortality of the soul
● VIII: The soul's descent into body
● IX: Are all souls one?
THE FIFTH ENNEAD.
● I: The three initial hypostases

● II: The origin and order of the beings. following on the first
● III: The knowing hypostases and the transcendent
● IV: How the secondaries rise from the first: and on the one
● V: That the intellectual beings are not outside the intellectual-principle: and on the
nature of the good
● VI: That the principle transcending being has no intellectual act. what being has
intellection primally and what being has it secondarily
● VII: Is there an ideal archetype of particular beings
● VIII: On the intellectual beauty
● IX: The intellectual-principle, the ideas, and the authentic existence
THE SIXTH ENNEAD.
● I: On the kinds of being- (1)

● II: On the kinds of being (2)
● III: On the kinds of being (3)
● IV: On the integral omnipresence of the authentic existent (1)
● V: On the integral omnipresence of the authentic existent (2)

● VI: On numbers
● VII: How the multiplicity of the ideal-forms came into being: and upon the good
● VIII: On free-will and the will of the one
● IX: On the good, or the one
Some spiritual inclined dialogues you find in Plato Spiritual Classic Works.
Download Plotinus Six Enneads in raw text-format (gziped 600K).
32,356
Library : Christian Rationalism · Spirit Teachings · Plotinus Six Enneads · Plato Spiritual Classic Works ·
The Key to Theosophy · The Ocean of Theosophy · The Teaching · The Keys To Kabbalah · The
Bhagavad Gita · The Bible · The Quran · The Book Of Mormon
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Twilit Grotto Esoteric Archives -- occult symbols and original .GIFs
Twilit Grotto -- Esoteric Archives Contents Prev Gifs Next timeline
Twilit Grotto Esoteric Archives -- Occult symbols and

original .GIFs
Note: Hundreds of additional esoteric gifs are available on our CD.
● Alchemy
● Angels
● Astrology
● Conjurers
● Devils
● Magic
● Runes
● Woodcuts
Alchemy
Ounce Dram Gold Tin Silver Copper Iron Lead Mercury
aqua aer ignis terra
Note, formulae given in apothacary symbols have the following meaning: "Roman numerals (lower case) are always used following a
symbol to designate the number of units read, but if the abbreviation is used, Arabic numerals are used and preceed the abbreviation;
for example 3iv or 4dr. For less that one unit, ½ may be designated by "ss" following the symbol, but other fractions must be
designated by Arabic numeral fractions." [Merck Index, and Encyclopedia of Chemicals and Drugs, Merck & Co., Inc., New Jersey,
10th Edition, 1983, p. MISC-71.]
Angels
Seals of the angels
of Saturn
of Jupiter
http://www.esotericarchives.com/gifs/gifs.htm (1 of 7) [23.07.2001 01:09:00]

of Mars
of the Sun
of Venus
of Mercury
of the Moon
Aratron Bethor Phaleg Och Hagith Ophiel Phul
Astrology
Planets
Saturn. Jupiter. Mars. Sol. Venus. Mercury. Luna.
The five Planetary Aspects.

Conjunction. Sextile. Quadrat. Trine. Opposition.

Signs of the Zodiac.

Aries. Taurus. Gemini. Cancer. Leo. Virgo.
Libra. Scorpio. Sagittarius. Capricornus. Aquarius. Pisces.
Conjurers
conjurer2, conjurer3, conjurer4, conjurer5, conjurer6, conjurer7
Devils
From Maphteah Shelomoh (the Hebrew Key of Solomon).

Goetic:
Bael Agares Vassago Gamigin Marbas
6. Valefar 7. Amon 8. Barbatos 9. Paimon 10. Buer 11. Gusoin 12. Sitri 13. Beleth 14. Leraye 15. Eligor 16. Zepar 17. Botis 18. Bathin 19. Saleos 20. Purson
21. Morax 22. Ipos 23. Aim 24. Naberius 25. Glasya Labolas 26. Bune 27. Ronove 28. Berith 29. Astaroth 30. Forneus 31. Foras 32. Asmoday 33. Gaap 34.
Furtur 35. Marchosias 36. Stolas 37. Phoenix 38. Halphas 39. Malphas 40. Raum 41. Focalor 42. Vepar 43. Sabnach 44. Shax 45. Vine 46. Bifrons 47. Vual
48. Haagenti 49. Procel 50. Furcas 51. Balam 52. Alloces 53. Caim 54. Murmur 55. Orobas 56. Gemory 57. Ose 58. Amy 59. Orias 60. Vapula 61. Zagan 62.
Valac 63. Andras 64. Flauros 65. Andrealphus 66. Cimeies 67. Amduscias 68. Belial 69. Decarabia 70. Seere 71. Dantalion 72. Andromalius
Magic
Triangle Pentacle
Sigils of the seven planets (Magical calendar, A.D 1620)

Magic circle (Key of Solomon, Lans. 1202) * Magic circle (Key of Solomon, Sloane. 3645) * Magic circle (Goetia) * Magic circle (Heptam) * Magic circle
(Mafteah Shelomoh) * Magic triangle (Goetia) * Hexagonal figure (Goetia) * Hexag/Lamin (Heptam) * Hexag/Lamin (Mafteah Shelomoh) * Pentagonal
figure (Goetia) * Ring of Solomon (Goetia) * Seal of Solomon (Key of Solomon, Lans. 1203) * Seal of Solomon (Goetia) * Brass vessel (Goetia) * Almadel
(Holy Table/Lem.) * Almadel (Mafteah Shelomoh) * Holy table (Dee)
Runes
From Sloane MS. 3854 (From Charles Burnett, Magic and Divination in the Middle Ages,Variorum, 1996, p. 426.
Constellation
Constellation
Latin Sign of name (2nd Old Norse
name (first Rune name Rune figure Rune nature
letter zodiac and 3rd rune name
occurrence)
occurrence)
a Salmadys Salmadys Ay ár
b Bietke bjarkan
c Lachlym Lachlim Kon (kaun)
d Gostarigen Týr stunginn
e Celech Scecelech Ystingen iss stunginn
f Forpa fé
g Rohos Rops Luen (Iuen) kaun stunginn
h Hagel hagall
i Ayheyl Eyleyl Lis (Iis) íss

k Barke kaun
l Alpos Lyale Lâg logr
m Mâg maðr
n Affoguil Affoguil Noch nauð
o Och óss
p Kalcharie Alcharie Bierbe stuncken bjarkan stunginn
q Bierbe blesena (bjarkan ...)
r Harapel Hanape Rether reið
s Sol sól
t Hahoel Allioes Tyr Týr
u Ue úr
x Gariofel Fariopel Xere
y Yois
z Nimbel Rymbel / Kicubel Zaziyr / Zatzir
Woodcuts

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John Dee: Tabula bonorum angelorum invocationes
Twilit Grotto -- Esoteric Archives Contents Prev invocat Next Timeline
Tabula bonorum angelorum

invocationes
of Dr. John Dee
Editor's Note
This book is one of four books of John Dee's detailed instructions for communicating with angels bound in Sloane
MSS. 3191. It consists of excerpts, in Grimoire form, from Dr. Dee's detailed records of his "mystical exercises".
The original manuscript bears no title, but is commonly referred to by the descriptive title "Tabula bonorum
angelorum invocationes", used by Elias Ashmole. It is also referred to as Booke of invocations or Calls and as The
Book of Supplications or Invocations.
http://www.esotericarchives.com/dee/invocat.htm (1 of 41) [23.07.2001 01:09:47]


Die 20 Aprilis, 1587.

thus reformed by Raphael.





Quater Tria, Nomina Dei, (ex quatuor lineis Spiritus Sancti extracts) quae, omnes Super Terra, Creaturas

gubernant, (tam Invisibiles, quam visibiles) Duodecim gestata Vexillis ...
Fundamentalis ad DEVM Supplicatio, et Obtestatio pro Angelorum Bonorum, benigno, habendo Ministerio
O IEOVA ZEBAOTH, Diuinam tuam Potentiam, Sapientiam, et Bonitatem, enixissime Invoco et Imploro (Ego
Ioannes Dee, Seruulus tuus indignus) et mihi semper fauorabilem, assistentemq esse, humillime, et fideliter peto: in
omnibus meis factis, verbis et Cogitationibus, laudem, honorem et gloriam tuam concernentibus, promouentibus vel
procurantibus: Et per haec 12 Mystica Nomina tua, ORO, IBAH, AOZPI, MOR, DIAL, HCTGA, OIP, TEAA,

PDOCE, MPH, ARSL, GAIOL, Diuinam et Omnipotentem Maiestatem tuam ardentissime Obtestor et Obsecro: Vt
fideles omnes tui Spiritus Angelici (quorum Mystica Nomina, hoc libro continentur expressa, breuissimeq notantur
Officia,) in quibuscunq Mundi partibus fuerint, et quocunq posthac tempore vitae meae, a me (praedicto Ioanne) per
peculiaria illis Dominamtia, siue Imperitantia Sancta tua Nomina (hoc itidem libro contenta) fuerint VOCATI, VT
citissime ad me (praedictum Ioannem) veniant: visibiles, affabiles, placidiq mihi appareant: ac mecum, iuxta
voluntatem meam, visibiles morentur: et ut a me, et ex aspectu meo, per me rogati recedant: ET propter te, et illam
quam tibi, in 12 illis Mysticis, supra expressis, Nominibus, debent Reuerentiam et Obedientiam; Vt mihi etiam
(Joanni praefato) amice SATISFACIANT, omni et quocunq tempore vitae meae, In Omnibus et Singulis, ad eos,
(Omnes, aliquos, vel aliquem eorum) factis vel faciendis Petitionibus meis, quibuscunq: Cito, bene, plene, perfecteq
praestandis perficiendis et complendis, iuxta eorum virtutes, ac potentias, tam generales, quam proprias, propriaq
illis a te (O DEVS) iniuncta commissaq Officia et Ministeria. AMEN
Per te, IESV CHRISTE,
AMEN
*
***
*
*
VIGINTI QVATVOR SENIORVM (de quibus in Apocalypsi Beati Ioannis est mentio) ex Patris, Filij et Spiritus
Sancti lineis, collect Nomina: Istorum Bonorum Angelorum Munus est, Homnibus, Rerum humanarum Scientiam,
Iudiciumq impertire, &c.
-------------------------------------------------
Numen Diuinum BATAIVA, siue BATAIVH.
-------------------------------------------------
Abioro, siue Habioro
Aaoxaif
ORIENS Htmorda
Haozpi, siue Ahaozpi
Hipotga
Autotar
-------------------------------------------------
Numen Diuinum ICZHHCA, siue ICZHHCL
-------------------------------------------------
Aidrom, siue Laidrom
Aczinor
MERIDIES Lzinopo
Lhctga, siue Alhctga
Lhiansa
Acmlicu
b
-------------------------------------------------
Numen Diuinum RAAGIOS, siue RAAGIOL
-------------------------------------------------
Srahpm, siue Lsrahpm

Sailnou
OCCIDENS Laoaxrp
Lgaiol, siue Slgaiol
Ligdisa ch
Soaixnt
-------------------------------------------------
Numen Diuinum EDLPRNA, siue EDLPRNA~
Aetpio, siue AAetpio
Adoeoet
Alndood
SEPTENT. Apdoce, siue Aapdoce
Arinnap
Anodoin
-------------------------------------------------
SEX SENIORVM Orientalium Invitatio
O vos Sex SENIORES, Orientales, praepotentes, fidelesq Omnipotentis DEI nostri Ministri, In Nomine eiusdem
DEI, (Vnius et Trini) O vos (inquam) ABIORO, siue AHABIORO, AAOXAIF, HTMORDA, HAOZPI, siue
AHAOZPI, HIPOTGA et AVTOTAR, per vobis peculiariter praedominans Diumum Numen, Nomenq Angelicum
BATAIVA, siue BATAIVH, Ego Ioannes Dee, fidelis euisdem Omnipotentis Dei Scruulus, a vobis omnibus,
coniunctim, et quomodocunq diuisim, amice, vehementer, et confidenter requiro et Peto, VT posthac, quocunq
tempore voluero, per reliquum totius vitae meae cursum, vel omnes vos, vel ex vobis, illi quos ego nominauero
(perpraedictum Mysticum Diuinumq Nomen BATAIVA siue BATAIVH, a me, praefato Joanne, Vocati, Invocati,
siue requisiti) statim et sine mora, mihi, praedicto Ioanni, Adesse, visibiles, affabiles ac placidi Praeterea adeo
Fauorabiles mihi esse velitis, VT Petitiones meas omnes et quascunq, DE RERVM HVMANARVM SCIENTIA ET
IVDICIO, alijsq rebus, vestro, Diuinitus assignatis, pertinentibusq Officio, siue Ministerio (vobis omnibus, vni, vel
pluribus), factas faciendasq, Cito, bene, vere, plane, plene, perfecteci praestare, perficere et complere velitis: iuxta
vestrarum virtutum, potentiarum, Officiorumq siue Ministeriorum vestrorum Mensuram, a DEO (Omipotente vobis
concreditam et commissam. AMEN
Per Sanctum Dei Nomen, BATAIVA, siue BATAIVH

AMEN
*
***
*
*
*
SEX SENIORVM Meridionalium, Invitatio
O vos Sex SENIORES Meridionales, praepotentes, fidelesq Omnipotentis DEI nostri Ministri: In Nomine euisdem
Dei (vnius et Trini) O vos, (inquam,) AIDROM, siue LAIDROM, ACZINOR, LZINOPO, Lhctga, siue ALHCTGA,
LHIANSA, et ACMLICV per vobis peculiariter praedominans Diuinum Numen Nomenq Angelicum ICZHHCA
siue ICZHHCL, Ego Ioannes Dee, fidelis eiusdem Omnipotentis DEI Seruulus, a vobis Omnibus, (coniunctim, et
quomodocunq diuisim,) amice, vehementer et confidenter requiro et Peto, VT posthac, quocunq tempore voluero,
(per reliquum totius vitae meae cursum,) vel omnes vos, vel ex vobis, illi, quos ego Nominauero, (per praedictum

Mysticum Diuinumq Nomen ICZHHCA siue ICZHHCL, a me, praefato Ioanne, VOCATI, Invocati, siue requisiti)
Statim et sine mora, mihi, praedicto Ioanni, Adesse, visibiles, affabiles ac placidi: Praeterea adeo mihi Fauorabiles
esse velitis, VT Petitiones meas omnes et quascunq, DE RERVM HVMANARVM SCIENTIA, ET IVDICIO, alijsg
rebus, vestro, diuinitus assignatis, pertinentibusq Officio, siue Ministerio, (vobis Omnibus vni, vel pluribus) factas
faciendasq, Cito, bene, vere, plane, plenr perfecteq praestare, perficere, et complere velitis: iuxta vestrarum virtutum,
Potentiarum Officiorumq siue Ministeriorum vestrorum Mensuram, a DEO Omnipotente, vobis concreditam, et
commissam
AMEN
Per sanctum DEI Nomen
ICZHHCA, siue ICZHHCL
AMEN
*
***
*
*
*
SEX SENIORVM Occidentalium Invitatio
O vos Sex SENIORES Occidentales, praepotentes, fidelesq Omnipotentis DEI nostri Ministri: In Nomine eiusdem
Dei, (vnius et Trini) O vos, (inquam) SRAHPM, siue LSRAHPM SAIINOV, LAOAXRP, LGAIOL siue SLGAIOL,
LIGDISA, SOAIXNT per vobis peculiariter praedominans Diuinum Numen Nomenq Angelicum RAAGIOS, siue
RAAGIOL, Ego Ioannes Dee, fidelis eiusdem Omnipotentis DEI Seruulus, a vobis omnibus, (coniunctim et
quomodocunq diuisim) amice vehementer et confidenter requiro et Peto, VT posthac, quocunq tempore voluero, (per
reliquum totius vitae meae cursum) vel omnes vos, vel ex vobis, illi, quos ego Nominauero (per praedictum
Mysticum, Diuinumq Nomen RAAGIOS siue RAAGIOL a me, praefato Ioanne, VOCATI, Invocati, siue requisiti)
statim et sine mora, mihi, praedicto Ioanni, Adesse, Visibiles, affabiles ac placidi: Praterea adeo mihi Fauorabiles
esse velitis, VT Petitiones meas omnes et quascunq DE RERVM HVMANARVM SCIENTIA ET IVDICIO, alijsq
rebus, vestro diumitus assignatis pertinentibusq Officio siue Ministerio, (vobis omnibus, vni vel vestrum pluribus)
factas faciendasq, Cito, bene, vere, plane, plene, perfecteq praestare perficere et complere velitis: iuxta vestrarum
virtutum, Potentiarum, Officiorumq siue Ministeriorum vestrorum Mensuram, a DEO Omnipotente vobis
concreditam et commissam.
AMEN
Per Sanctum DEI Nomen
RAAGIOS, siue RAAGIOL
AMEN

*
***
*
*
*
SEX SENIORVM Septentrionalium Invitatio
O vos Sex SENIORES Septentrionales, Praepotentes, fidelesq Omnipotentis DEI nostri Ministri: In Nomine eiusdem
DEI (vnius et Trini) O vos, (inquam,) AETPIO, siue AAETPIO, ADOEOET, ALNDOOD, APDOCE, siue
AAPDOCE, ARINNAP et ANODOIN per vobis peculiariter praedominans Diuinum Numen, Nomenq Angelicum
EDLPRNA, siue EILPRNA~, Ego Ioannes Dee fidelis eiusdem Omnipotentis DEI Servulus, a vobis omnibus,
(coniunctim, et quomodocunq diuisim,) amice, vehementer et confidenter requiro et Peto, VT posthac, quocunq
tempore voluero, per reliquum totius meae vitae cursum, vel omnes vos, vel ex vobis, illi, quos Ego nominauero (Per
praedictum Mysticum, Diuinumq Nomen EDLPRNA siue EDLPRNA~ a me, praefato Ioanne, VOCATI, Invocati,
siue requisiti) Statim, et sine mora mihi (praedicto Ioanni) Adesse, visibiles, affabiles, ac placidi; praeterea adeo
Fauorabiles mihi velitis esse, VT Petitiones meas omnes et quascunq DE RERVM HVMANARVM SCIENTIA ET
IVDICO alijsq rebus, vestro, diuinitus assignatis pertinentibusq Officio siue Ministerio (vobis omnibus, vni vel
pluribus vestrum) factas, faciendasq, Cito, bene, vere, plane, plene, perfecteq praestare, perficere et complere velitis
iuxta vestrarum virtutum, Potentiarum Officiorumq siue Ministeriorum vestrorum Mensuram a DEO Omnipotente,
vobis concreditam & commissam:
AMEN
Per Sanctum DEI Nomen
EDLPRNA siue EDLPRNA~
AMEN
*
***
*
*
*
NOMINA SEDECIM BONORVM ANGELORVM
Peritissimorum & Potentium in MEDICINA
Curisq Morborum: Annexis sedecim Cacodaemonum nominibus, qui morbos inferre possunt: &c.
--------------------------------------------------------
Nomina Diuina IDOIGO ARDZA
--------------------------------------------------------
ORIENS Czns, siue Czons Xcz OGIODO

Tott, siue Toitt Ato AZDRA

Sias, siue Sigas Rsi
Finnd, siue Finond Pfm
--------------------------------------------------------
Nomina Diuina ANGPOI VNNAX
--------------------------------------------------------
MERIDIES Aira, siue Aigra Xai IOPGNA
Ormn, siue Orpmn Aor XANNV
Rsni, siue Rsoni Rrs
Iznr, siue Izinr Piz
--------------------------------------------------------
Nomina Diuina OBGOTA AABCO (Olgota Oalco?)
--------------------------------------------------------
OCCIDENS Toca, siue Togco (Taco, siue Tagco?) ATOGBO
Mto
Nhdd, siue Nhodd Onh OCBAA
OCCIDENS Paax, siue Patax (Faax, siue Fatax?)
Cpa (Cfa?)
Saix, siue Saaix (Saiz, siue Saaiz?)
Hsa
--------------------------------------------------------
Nomina Diuina NOALMR OLOAG
--------------------------------------------------------
SEPTENTRIO Opmn, siue Opamn Mop RMLAON
Apst, siue Aplst Oap GAOLO
Scio, siue Scmio Csc
Vasg, siue Varsq Hua
--------------------------------------------------------
QVATOR BONORVM ANGELORVM Orientalium in MEDICINA
et Curis Morborum peritissimorum et Potentium Invitatio
O vos Quatuor Angeli Lucis, CZNS, siue CZONS, TOTT siue TOITT, Sias siue SIGAS, FMND, siue FMOND, in
Orientali Mundi parte, Medicinalium DEI Virtutum Sanitatum et Curationum Dispositores et Ministri Potentes:
In Nomine Omnipotentis, Viui et Veri Dei, Ego Ioannes Dee (euisdem DEI gratia, Caelestis Hierusalem futurus
Ciuis) PER reuerentiam et Obedientiam, quam eidem DEO nostro debetis, et per haec Diuina illius, ac Mystica
Nomina, IDOIGO et ARDZA, a vobis omnibus et singulis, serio, vehementer et confidenter requiro et Peto, VT
mihi, (Ioanni praedicto) posthac, quocunq temporis momento voluero, durante vita mea naturali, Adesse, ac mihi
placidi, visibiles, et FAVORABILES esse velitis, in Omnibus meis Petitionibus quam citissime, perfectissime,
plenissimeq perficiendis et complendis: quas a vobis, omnibus vel vestrorum aliquibus vel aliquo, per haec DEI
Nomina (praefata), IDOIGO et ARDZA Petiuero: et guas per vestram virtutem, Potentiam, peculiaremq vestrorum
Officiorum siue Ministeriorum Medicinalium quorumcunq tenorem, ac rationem, citissime perfectissime, plenissime,
placidissimeq praestare, perficere complereq poteritis: AMEN
Per haec praedicta Sacrosancta

DEI Nomina
IDOIGO et ARDZA
AMEN
*
***
*
*
*
QVATVOR BONORVM ANGELORVM Meridionalium, in MEDICINA
et Curis Morborum Peritissimorum et Potentium Invitatio:
O vos Quatuor Angeli Lucis AIRA, siue AIGRA, ORMN, siue ORPMN, RSNI, siue RSONI, IZNR siue IZINR, in
Meridionali Mundi parte, Medicinalium DEI Virtutum, Sanitatum, et Curationum Dispositores et Ministri Potentes:
In Nomine Omnipotentis, viui et veri DEI, Ego Ioannes Dee (eiusdem Dei gratia, Caelestis Hierusalem futurus Ciuis)
Per Reuerentiam et Obedientiam quam eidem DEO nostro debetis: Et per haec Diuina illius ac Mystica Nomina
ANGPOI et VNNAX, a vobis omnibus et singulis, serio, vehementer et confidenter requiro et Peto, VT mihi (Ioanni
praedicto) posthac, quocunq temporis momento voluero, durante vita mea naturali, Adesse, ac mihi placidi visibiles,
et FAVORABILES esse velitis, in omnibus meis Petitionibus quam citissime, perfectissime, plenissimeq perficiendis
et Complendis: quas a vobis, omnibus, vel vestrorum aliquibus vel aliquo, per haec DEI Nomina praefata ANGPOI
et VNNAX Petiuero: et quas per vestram virtutem, Potentiam, peculia remq vestrorum Officiorum, siue
Ministeriorum Medicinalium quorumcunq tenorem ac rationem, citissime, perfectissime, plenissime, placidissimeq
praestare, perficere, complereq poteritis. AMEN
Per haec sacrosancta Dei Nomina
ANGPOI et VNNAX
AMEN
*
***
*
*
*
QVATVOR BONORVM ANGELORVM Occidentalium in MEDICINA
et Curis Morborum, Peritissimorum et Potentium, Invitatio.
O vos quatuor Angeli Lucis TOCO, siue TOGCO, NHDD, siue NHODD, PAAX, siue PATAX, SAIX siue SAAIX

in Occidentali Mundi parte, Medicinalium DEI virtutum, Sanitatum, et Curationum Dispositores et Ministri potentes:
In Nomine Omnipotentis, viui et veri DEI, Ego Ioannes Dee (eiusdem DEI gratia, Caelestis Hierusalem futurus
Ciuis) Per Reuerentiam et Obedientiam, quam eidem DEO nostro debetis: et per haec Diuina illius ac Mystica
Nomina OBGOTA, et AABCO, a vobis omnibus et singulis, serio, vehementer, constanter, et confidenter requiro et
Peto, VT mihi (Ioanni praedicto) posthac, quocunq temporis momento voluero, durante vita mea naturali, Adesse, ac
mihi placidi, visibiles, affabiles, et FAVORABILES esse velitis, in omnibus meis Petitionibus quam citissime,
perfectissime, plenissimeq perficiendis et Complendisi quam a vobis, (omnibus, vel vestrorum aliquibus, vel aliquo)
per haec DEI Nomina (praefata) OBGOTA et AABCO petiuero: et quas per vestram virtutem, potentiam,
peculiaremq vestrorum Officiorum, siue Ministeriorum Medicinalium quorumcunq tenorem ac rationem, citissime,
perfectissime, plenissime, placidissimeq praestare, perficere, complereq poteritis. AMEN
Per haec sacrosancta DEI Nomina
OBGOTA, et AABCO
AMEN
*
***
*
*
*
QVATVOR BONORVM ANGELORVM Septentrionalium, in MEDICINA
et Curis Morborum Peritissimorum et Potentium, Invitatio.
O vos Quatuor Angeli Lucis OPMN siue OPAMN, APST siue APLST, SCIO, siue SCMIO, VASG siue VARSG, in
Septentrionali Mundi parte, Medicinalium DEI Virtutum, sanitatum et Curationum Dispositores et Ministri Potentes:
In Nomine Omnipotentis, viui et veri DEI, Ego Ioannes Dee (eiusdem Dei gratia, Caelestis Hierusalem futurus Ciuis)
Per Reuerentiam et Obedientiam, quam eidem DEO nostro debetis, et Per haec Diuina illius ac Mystica Nomina
NOALMR et QLOAG, a vobis omnibus et singulis, serio, vehementer, constanter et confidenter requiro et Peto, VT
mihi (Ioanni praedicto) posthac, quocunq temporis momento voluero, durante vita mea naturali, Adesse, ac mihi
placidi, visibiles, affabiles, et FAVORABILES esse velitis, in omnibus meis Petitionibus quam citissime,
perfectissime plenissimeq praestandis, perficiendis et Complendis, quas a vobis, (omnibus, vel vestrorum aliquibus,
vel aliquo) per haec Dei Nomina (praefata) NOALMR et OLOAG petiuero:
et quas per vestram virtutem, Potentiam, peculiaremq vestrorum Officiorum, siue Ministeriorum Medicinalium
quorumcunq tenorem ac rationem, citissime, perfectissime, plenissime, placidissimeq praestare, perficere,
Complereq poteritis. AMEN
Per haec sacrosancta DEI Nomina,
NOALMR et OLOAG
AMEN

*
***
*
*
*
NOMINA SEDECIM BONORVM ANGELORVM Qui in METALLORVM

Inventione,
Collectione, vsu et virtute: ac etiam in LAPIDVM Coagulatione, virtuteq periti, et Potentes sunt: &c
--------------------------------------------------------
Nomina Diuina LLACZA PALAM
--------------------------------------------------------
ORIENS Oyub, siue Oyaub Xoy AZCALL
Paoc, siue Pacoc Apa MALAP
Rbnh, siue Rbznh Rrb
Diri, siue Diari Pdi
--------------------------------------------------------
Nomina Diuina ANAEEM SONDN
--------------------------------------------------------
MERIDIES Omgg, siue Omagg Xom MEEANA
Gbal, siue Gbeal Agb MDNOS
Rlmu, siue Rlemu Rrl
Iahi, siue Iamhl Pia
--------------------------------------------------------
Nomina Diuina NELAPR OMEBB
--------------------------------------------------------
OCCIDENS Magm, siue Malgm Mma RPALEN
Leoc, siue Leaoc Ole BBEMO
Vssn, siue Vspsn Cus
Ruoi, siue Ruroi Hru
--------------------------------------------------------
Nomina Diuina VADALI OBAVA
--------------------------------------------------------
SEPTENTRIO Gmnm, siue Gmdnm Mgm ILADAV
Ecop, siue Ecaop Oec AVABO
Amox, siue Amlox Cam
Brap, siue Briap Hbr
--------------------------------------------------------
Orientalium QVATVOR BONORVM ANGELORVM, in METALLIS,
et LAPIDIBVS Peritorum, & Potentium, Invitatio.
O vos QVATVOR ANGELI LVCIS, fideles DEI (Creatoris nostri) Ministri: O vos (inquam) OYVB siue OYAVB

PAOC siue PACOC, RBNH, siue RBZNH, et DIRI siue DAIRI, in Mundi parte Orientali Dominantes, ac (ex DEI
dispensatione et Dono peculiari in Metallicarum venarum siue Metallorum Inventione, Materiae Metallicae
Collectione, siue Coaceruatione, Metallorum vsu et virtute: Nec non in LAPIDVM Coagulatione et virtute, alijsq
multis (de Metallorum Lapidum loco collectione Natura, proprietate, virtute et vsu Secretis et Arcanis, Peritissimi et
Potentissimi: Ego Ioannes Dee, Omnipotentis, viui, et veri DEI (ipsius IEOVA ZEBAOTH) humilis et deuotus
Servulus in Nomine eiusdem Dei nostri, et Per inevitabilem, quam eidem DEO nostro, in nominibus istis, Notificato,
videlicet, LLACZA et PALAM, debetis Reuerentiam et Obedientiam, a vobis omnibus et Singulis, vehementer et
confidenter requiro et Peto, VT mihi, (praedicto Ioanni) totius meae reliquae vitae, quocunq voluero tempore,
Benigni, placidi, visibiles, affabilesq Adesse velitis: Adeoq mihi (eidem Ioanni) FAVORABILES esse dignemini,
VT Petitiones meas omnes et quascunq, vobis, omnibus, quibuscunq, vel cuicunq vestrum, propositas factasve, et
proponendas, faciendasve, Citissime, euidentissime, certissime, perfecte, pleneq perficere, et perimplere velitis: Sub
hac tamen arctari Conditione contentus sum, quod dictae Petitiones meae, totaliter, vel maxima ex parte, vel aliquo
saltem modo, peculiarem vestram (supra expressam) circa Metalla vel Lapides peritiam virtutem, Potentiam,
facultatemve respiciant: Ac etiam cum debita Contestatione dictorum Diuinorum Nominum LLACZA et PALAM
per me (praedictu Ioannem) a vobis, vestrum aliquibus, vel aliquo, requirantur siue petantur: AMEN
Per dicta sancta et Mystica DEI Nomina
LLACZA et PALAM
AMEN
*
***
*
*
*
Meridionalium QVATVOR BONORVM ANGELORVM in METALLIS
et LAPIDIBVS Peritorum & Potentium Invitatio
O vos QVATVOR ANGELI LVCIS, fideles, DEI (nostri Creatoris) Ministri: O vos (inquam) OMGG siue OMAGG
GBAL siue GBEAL, RLMV, stue RLEMV, et IAHL, siue IAMHL in Mundi parte Meridionali Dominantes, ac (ex
DEI dispensatione et dono peculiari) in Metallicarum venarum siue Metallorum Inventione Materiae Metallicae
collectione siue Coaceruatione, Metallorum vsu, et virtute: Nec non in LAPIDVM COAGVLATIONE et virtute:
alijsq multis De Metallorum Lapidum loco collectione natura proprietate. virtute et vsu, Secretis et Arcanis
Peritissimi et Potentissimi: Ego Ioannes Dee, Omnipotentis, viui et veri Dei (ipsius IEOVA ZEBAOTH) humilis et
deuotus Servulus, In Nomine eiusdem DEI nostri, et Per inevitabilem, quam eidem DEO nostro (in nominibus istis
Notificato) videlicet, ANAEEM et SONDN, debetis Reuerentiam et Obedientiam, a vobis, omnibus et singulis,
vehementer, constanter et confidenter requiro et peto, VT mihi (praedicto Ioanni) totius meae reliquae vitae, quocunq
voluero tempore, benigni, placidi, visibiles, Affabilesq Adesse velitis: Adeoq mihi (eidem Ioanni) FAVORABILES
esse dignemini, VT Petitiones meas omnes, et quascunq, vobis, omnibus, quibuscunq vel cuicunq vestrum,
propositas, factasve, et proponendas, faciendasve, Citissime, euidentissime, certissi me, perfecte, pleneq praestare,
perficere et perimplere velitisi Sub hac tamen conditione arctari contentus sum: Quod dictae Petitiones meae,
totaliter, vel maxima ex parte, vel aliquo saltem modo, peculiarem vestram (supra expressam) circa Metalla vel
lapides peritiam virtutem, potentiam, facultatemve respiciant: Ac etiam cum debita Contestatione dictorum

Diuinorum Nominum ANAEEM et SONDN, per me (praedictum Ioannem) a vobis, vestrum aliquibus, vel aliquo
requirantur, siue Petantur: AMEN
Per dicta Sancta et Mystica DEI Nomina
ANAEEM et SONDN
AMEN
*
***
*
*
*
Occidentalium QVATVOR BONORVM ANGELORVM in METALLIS et

LAPIDIBVS
Peritorum & Potentium, Invitatio
O vos QVATVOR ANGELI LVCIS, fideles, DEI (nostri Creatoris) Ministri O vos (inquam) MAGM siue MALGM,
LEOC, siue LEAOC, VSSN siue VSPSN, et RVOI, siue RVROI, in Mundi parte Occidentali Dominantes ac ex DEI
dispensatione et dono peculiari) in Metallicarum venarum, siue Metallorum Inventione, Materiae Metallicae
Collectione, siue Coaceruatione, Metallorum vsu, et virtute: Necnon in LAPIDVM COAGVLATIONE et virtute:
alijsq multis (De Metallorum Lapidumq Loco, collectione, natura, proprietate, virtute, et vsu) Secretis et Arcanis
Peritissimi et Potentissimi: Ego, Ioannes Dee, Omnipotentis, viui et veri DEI (ipsius IEOVA ZEBAOTH) humilis et
deuotus Servulus: IN NOMINE eiusdem DEI nostri, ET Per inevitabilem, quam eidem DEO nostro (in nominibus
istis Notificato) videlicet NELAPR et OEEBB debetis Reuerentiam et Obedientiam, a vobis, omnibus et singulus,
vehementer, constanter, et confidenter requiro et Peto, VT mihi, (praedicto Ioanni) totius meae reliqua vitae,
quocunq voluero, tempore, benigni, placidi, visibiles, Affabilesq Adesse velitisi Adeoq mihi (eidem Ioanni)
FAVORABILES esse dignemim, VT Petitiones meas omnes et quascunq, vobis, omnibus, quibuscunq vel cuicunq
vestrum propositas, factasve, et proponendas faciendasve (aliquo modo peculiarem vestram, supra expositam; circa
Metalla vel Lapides, peritiam, virtutem, Potentiam facultatemve respicientes aut concernentes: ac etiam cum debita
contestatione dictorum Diuinorum Nominum NELAPR et OMEBB requisitas vel petitas) Citissime, euidentissime,
certissime, perfecte, pleneq praestare, perficere, et perimplere velitis: AMEN
Per dicta sancta et Mystica Dei Nomina
NELAPH et OMEBB
AMEN
*
***
*
*

Septentrionalium QVATVOR BONORVM ANGELORVM in METALLIS, et

LAPIDIBVS,
Peritorum, & Potentium, Invitatio * * *
O vos QVATVOR ANGELI LVCIS, fideles, DEI (nostri Creatoris) Ministri, O vos (inquam) GMNM, siue
GMDNM, ECOP, siue ECAOP, AMOX, siue AMLOX, et BRAP siue BRIAP, in Mundi parte Septentrionali
Dominantes: ac (ex Dei dispensatione et dono peculiari in Metallicarum venarum siue Metallorum Inventione,
Materiae Metallicae collectione siue Coaceruatione, Metallorum vsu et virtute: Necnon in Lapidum Coagulatione, et
virtute: alijsq multis de Metallorum Lapidumq Loco, collectione, natura, proprietate, virtute, et vsu) Secretis et
Arcanis, Feritissime et Potentissimi Ego Ioannes Dee, Omnipotentis, viui et veri DEI (ipsius IEOVA ZEBAOTH)
humilis et deuotus Servulus: IN NOMINE eiusdem DEI nostri: Et Per inevitabilem, quam eidem DEO nostro (in
Nominibus istis Notificato) videlicet VADALI et OBAVA, debetis Reuerentiam et Obedientiam, a vobis, omnibus et
singulis, vehementer, constanter et confidenter requiro et Peto, VT mihi (praedicto Ioanni) totius meae reliquae vitae,
quocunq voluero tempore, Benigni, placidi, visibiles, Affabilesq adesse velitis; adeoq mihi (eidem Ioanni)
FAVORABILES esse dignemini, VT Petitiones meas omnes et quascunq, vobis, omnibus, quibuscunq vel cuicunq
vestrum propositas factasve, et proponendas faciendasve, (aliquo modo, peculiarem vestram, supra expressam, circa
Metalla, vel Lapides, peritiam, virtutem, potentiam, faculiatemve, respicientes, aut concernentes: et cum debita
Contestatione dictorum Diuinorum Nominum VADALI et OBAVA requisitas vel Petitas) Citissime, euidentissime,
certissime, perfecte, pleneq praestare, perficere, et perimplere velitis, AMEN
Per dicta Sancta, et Mystica Dei Nomina, VADALI et OBAVA
AMEN
*
***
*
*
*
NOMINA SEDECIM BONORVM ANGELORVM qui in TRANSFORMATIONE Periti, et Potentes sunt: Sedecim
etiam Cacodaemonum manifestatis Nominibus *
--------------------------------------------------------
Nomina Diuina AIAOAI OIIIT
--------------------------------------------------------
ORIENS Abmo, siue Abamo Cab
Naco, siue Naoco Ona
Ocnm, siue Ocanm Moc
Shal, siue Shial Ash
--------------------------------------------------------
Nomina Diuina CBALPT ARBIZ
--------------------------------------------------------

MERIDIES Opna, siue Opana Cop

Doop, siue Dolop Odo
Rxao, siue Rxpao Mrx
Axir, siue Axtir Aax
--------------------------------------------------------
Nomina Diuina MALADI OLAAD
--------------------------------------------------------
OCCIDENS Paco, siue Palco Rpa
Ndzn, siue Ndazn And
Iipo, siue Iidpo Xii
Xrnh, siue Xrinh Exr
--------------------------------------------------------
Nomina Diuina VOLXDO SIODA
--------------------------------------------------------
SEPTENTR. Datt, siue Daltt Rda
Diom, siue Dixom Adi
Oopz, siue Oodpz Xoo
Rgan, siue Rgoan Erg
--------------------------------------------------------
Orientalium QVATVOR BONORVM ANGELORVM in TRANSFORMATIONE
Peritorum, & Potentium, Invitatio.
O vos QVATVOR Boni, veracesq, DEI (Creatoris nostri) ANGELI ABMO, siue ABAMO, NACO, siue NAOCO,
OCNM siue OCANM, et SHAL, siue SHIAL, qui in Mundi Orientali parte Dominantes, peculiare virtutem,
Scientiam veram, Potentiamq perfectam et absolutam TRANSFORMATIONVM, in Creatione vestra, ab eodem
(Creatore nostro, et vestro) recepistisi tanquam Munun et Officium quoddam: Vt hominibus (ab eodem DEO nostro
praeordinatis) per vos, eadem tall vestra Scientia vera, et Potentia perfecta, manifesta fieret, et impertiretur: propter
eiusdem Creatoris nostris laudem, honorem et Gloriam: Propterea, Ego Ioannes Dee, eiusdem Creatoris et Dei nostri
deuotus Servulus, valde Cupiens Dei nostri laudes, honorem, et gloriam vere, diligenter, et fideliter, per hanc vestram
(supradictam) Scientiam, et eiusdem verum vsum, inter homines promouere et amplificare PER eundem DEVM
Creatorem nostrum, et per haec (vobis peculiariter praeeminentia et praedominantia) DEI nostri Mystica Nomina
AIAOAI et OIIIT, a vobis, omnibus, et singulis, vehementer requiro, et confidenter Peto, VT quocunq temporis
momento, et quotiescunq, per totius vitae meae residuum tempus, Ego (dictus Ioannes) voluero, eodem etiam
temporis Momento, et toties, Benigni, placidi, visibilesq mihi (dicto Ioanni) Adesse velitis: et adeo Amici,
Fauorabilesq mihi (dicto Ioanni) esse dignemini, VT omnes et quascunq Petitiones meas, quocunq modo, quamcumq
vestram TRANSFORMATIONVM peritiam, scientiam, potentiamq concernentes vel respicientes et per me (dictum
Ioannem) a vobis, vestrum aliquibus, vel aliquo, (per haec iam memorata Dei nostri Nomina, AIAOAI, & OIIIT)
requisitas, siue petitas, requirendas siue petendas, quocunq posthac tempore; Easdem, statim, siue mora, (vel saltem,
quam cito fieri vllo modo poterint) vere, perfecte, manifeste, plane, pleneq facere, praestare, complere et perficere
velitis, AMEN
Per haec sancta, Mysticaq Dei Nomina
AIAOAI et OIIIT

AMEN
*
***
*
*
*
Meridionalium QVATVOR Bonorum ANGELORVM In TRANSFORMATIONE

Peritorum & Potentium Invitatio
O vos QVATVOR Boni veracesq Dei (Creatoris nostris) ANGELI OPNA, siue OPANA, DOOP, siue DOLOP,
RXAO, siue RXPAO et AXIR, siue AXTIR, qui in Mundi Meridionali parte, Dominantes, peculiarem virtutem,
Scientiam veram, et Potentiam perfectam ac absolutam TRANSFORMATIONVM, in Creatione vestra, ab eodem,
(Creatore nostro et vro) recepistis, tanq Munus et Officium quoddam: Vt hominibus (ab eodem praeordinatis) per
vos, eadem tali vram Scientia vera, et Potentia perfecta, manifesta fieret et impertiretur: propter eiusdem Creatoris
nostris laudem, honorem et gloriam: Propterea, Ego Ioannes Dee, eiusdem Creatoris et DEI nostri deuotus Servulus,
valde cupiens Dei nostri laudes, honorem et gioriam, vere, diligenter et fideliter, per hanc vestram (supradictam)
Scientiam, et eiusdem verum vsum, inter homines promouere et amplificare: PER eundem DEVM Creatorem
nostrum, et per haec (vobis peculiariter praeeminentia et praedominantia) DEI nostri Mystica Nomina CBALPT et
ARBIZ a vobis, omnibus et singulis, vehementer requiro, et confidenter Peto, VT quocunq temporis momento, et
quotiescunq, per totius vitae meae residuum tempus, Ego, (dictus Ioannes) voluero, eodem etiam temporis momento,
et toties, Benigni, Placidi, visibilesq mihi (dicto Ioanni) Adesse Velitis: et adeo Amici, Fauorabilesq mihi (dicto
Ioanni) esse dignemini, VT omnes et quascunq Petitiones meas, quocunq modo, quamcunq vestram
TRANSFORMATIONVM peritiam, Scientiam, Potentiamq concernentes, vel respicientes, et per me (dictum
Ioannem) a vobis vestrum aliquibus, vel aliquo (per haec iam memorata Dei nostri Nomina CBALPT et ARBIZ)
requisitas, siue Petitas, requirendas, siue Petendas, quocunq posthac tempore, Easdem statim, siue mora, (vel saltem,
quam cito fieri, vllo modo poterint) vere, perfecte, manifeste, plane, pleneq facere, praestare, complere et perficere
velitis: AMEN
Per haec Sancta et Mystica Dei Nomina
CBALPT et ARBIZ
AMEN
*
***
*
*
*
Occidentalium QVATVOR Bonorum ANGELORVM, in TRANSFORMATIONE,

Peritorum,
& Potentium, Invitatio

O vos QVATVOR Boni, veracesq DEI (creatoris nostri) ANGELI PACO, siue PALCO; Ndzn, siue NDAZN: IIPO,
siue IIDPO: et XRNH siue XRINH, qui in Mundi Occodentali parte Dominantes, peculiarem virtutem, Scientiam
veram, Potentiam perfectam et absolutam TRANSFORMATIONVM,_In_Creatione vestra, ab eodem (Creatore
nostro et vestro recepistis: tanquam Munus et Officium quoddam: Vt hominibus ab eodem Deo nostro praeordinatis)
per vos, eadem talis Scientia vestram, vera, et Potentia, perfecta, manifesta fieret, et impertiretur; propter eiusdem
Creatotis nostri laudem, honorem et Gloriam: Propterea, Ego Ioannes Dee, eiusdem, Creatoris, et Dei nostri, deuotus
Servulus, valde cupiens DEI nostri laudes, honorem et Gloriam, vere, diligenter et fideliter, per hanc vestram (supra
dictam) Scientiam, et eiusdem verum vsum, inter homines promovere et amplificare: Per eundem DEVM, Creatorem
nostrum, et per haec (vobis peculiariter praeeminentia et Praedominantia) DEI nostri Mystica Nomina, MALADI et
OLAAD, a vobis, omnibus et singulis, vehementer requiro, et confidenter Peto, VT quocunq temporis momento, et
quotiescunq, per totius vitae meae residuum tempus, Ego (dictus Ioannes) voluero; eodem etiam temporis momento,
et toties, Benigni, Placidi, visibilesq mihi (dicto Ioanni) Adesse velitis: et adeo Amici Fauorabilesq mihi (dicto
Ioanni) esse dignemini, VT omnes et quascunq Petitiones meas, quocunq modo, quamcunq vestram
TRANSFORMATIONVM peritiam, Scientiam, potentiamq concernentes vel respicientes: et per me (dictum
Ioannem) a vobis, vestrum aliquibus, vel aliquo (per haec, iam memorata Dei nostri Nomina, MALADI et OLAAD,)
requisitas siue Petitas: requirendas, siue Petendas, quocunq posthac tempore: Easdem statim, sine mora (vel saltem,
quam cito fieri vllo modo poterint) vere, perfecte, manifeste, plane, pleneq facere, praestare, complere et perficere
velitis: A M E N
Per haec Sancta et Mystica Dei Nomina
MALADI et OLAAD
AMEN
*
***
*
*
*
Septentrionalium QVATVOR Bonorum ANGELORVM, in

TRANSFORMATIONE Peritorum,
et Potentium, Inuitatio
O vos QVATVOR Boni, veracesq DEI (creatoris nostri) ANGELI, DATT, siue DALTT: DIOM, siue DIXOM:
OOPZ, siue OODPZ et RGAN, siue RGOAN, qui, in Mundi Septentrionali parte Doininantes, peculiarem virtutem,
Scientiam veram, Potentiamq perfectam et absolutam TRANSFORMATIONVM, in Creatione vra , ab eodem
(Creatore nostro, et vestro) receptis: tanquam Munus, et Officium quoddam: vt, hominibus (ab eodem Deo nostro
praeordinatis) per vos, eadem talis vra Scientia, et Potentia perfecta, manifesta fieret et impertiretura propter eiusdem
Creatoris nostri laudem, honorem, et Gloriam: Propterea, Ego, Ioannes Dee, eiusdem Creatoris, et DEI nostri,
devotus Servulus, valde cupiens Dei nostri laudes, honorem, et gloriam, vere, diligenter, et fideliter per hanc vestram
(supradictam) Scientiam, et eiusdem verum vsum, inter homines promovere et amplificare: Per eundem DEVM,
Creatorem nostram, et per haec (vobis peculiariter praeeminentia et praedominantia) DEI Mystica Nomina,

VOLXDO et SIODA, a vobis omnibus et singulis, vehementer requiro, et confidenter Peto, VT, quocunq temporis
momento, et quotiescunq, per totius vitae meae residuum tempus, Ego (dictus Ioannes) voluero, eodem etiam
temporis momento, et toties, Benigni, Placidi, visibilesq mihi (dicto Ioanni) Adesse velitisi et adeo Amici,
Fauorabilesq mihi (dicto Ioanni) esse dignemini, VT omnes et quascunq Petitiones meas, quocunq modo, quamcunq
vestram TRANSFORMATIONVM peritiam, Scientiam Potentiamq concernentes vel respicientes: et per haec, iam
memorata Dei nostri Nomina VOLXDO et SIODA, a vobis, vestrum aliquibus vel aliquo, per me (dictum Ioanne)
requisitas, siue petitas: requirendas, siue Petendas, quocunq posthac, tempore, Easdem statim, sine mora, (vel saltem,
quam cito fieri vllo modo poterint) vere perfecte, manifeste, plane, pleneq facere, praestare, Complere, et perficere
velitis. AMEN
Per haec Sancta, et Mystica DEI Nominam
VOLXDO et SIODA,
AMEN
*
***
*
*
*
NOMINA SEDECIM BONORVM ANGELORVM Qui Omni in 4 ELEMENTIS VIVENTIVM,
et Species et vsus cognoscunt: Expressis etiam, Sedecim Cacodaemonum Nominibus
--------------------------------------------------------
Nomina Diuina AOVREZ ALOAI
--------------------------------------------------------
ORIENS Acca, siue Acuca Aeris Cac ZRRVOA
Npat, siue Nprat Aquae Onp IAOLA
Otoi, siue Otroi Terrae Mot
Pmox, siue Pmzox Ignis Ast
--------------------------------------------------------
Nomina Diuina SPMNIR LLPIZ
--------------------------------------------------------
MERIDIES Msal, siue Msmal Aeris Cms RINMPS
Iaba, siue Ianba Aquae Oia ZIPLL
Izxp, siue Izixp Terrae Miz
Stim, siue Strim Ignis Ast
--------------------------------------------------------
Nomina Diuina IAAASD ATAPA
--------------------------------------------------------
OCCIDENS Xpcn, siue Xpacn Aeris Rxp DSAAAI
Vasa, siue Vaasa Aquae Aua APATA
Dapi, siue Daspi Terrae Xda
Rnil, siue Rndil Ignis Ern

--------------------------------------------------------
Nomina Diuina RZIONR NRZFM
--------------------------------------------------------
SEPTENTR Adre, siue Adire Aeris Rad RNOIZR
Sisp, siue Siosp Aquae Asi MFZRN
Pali, siue Panli Terrae Xpa
Acar, siue Acrar Ignis Eac
--------------------------------------------------------
Orientalium QVATVOR Bonorum ANGELORVM Invitatio: quorum vnusquisq, vnius ELEMENTI VIVENTES
Creaturas omnes, et earum vsus novit:
O vos ANGELI DEI, Veritatis et Bonitatis pleni, (vos dico) O ACCA, siue ACVCA, NPAT, siue NPRAT, OTOI,
siue OTROI, et PMOX, siue PMZOX, qui in Mundi parte Orientali Dominamini: ita vt vnusquisq vestrum, in vno ex
4 Magnis Mundi Elementis, siue Matricibus, peculiare suum habeat Munus, seu officium, peculiarem peritiam,
Scientiam, Potentiam et Authoritatem peculiarem: O tu ACCA, siue ACVCA, Angele praeclare, qui omni in
Orientali Aere viuentium, diuersas species oes, perspectas habes: et quos in vsus a Deo nostro, quasq ob hoim
vtilitates creabantur, perfecte percipis: Tu autem O Illustris NPAT, siue NPRAT, qui oim in Orientali AQVA
VIVENTIVM species, vsusq cognoscis veros: Et O tu Insignis OTOI, siue OTROI, qui oim in Orientali TERRA vita
fruentium Species varias, et ad quos vsus a Deo nostro creabantur, exacte intelligis: Deniq O tu PMOX, siue
PMZOX, fulgide Dei Angele, qui Orientalis IGNIS secretissimam efficacissimamq Vitalem proprietatem plene
cognitam habes: O vos (inquam) omnes, fideles DEI et Creatoris nostri Ministri, qui in Orientali Mundi parte,
praedicta, aliaq perplura .4. Elementorum Arcana et Secreta, vestris Scientijs et Officijs a nostro Omnipotente
Creatore, concessa, assignata et deputata, intelligitis: et, quae, ad Dei laudem, honorem et Gloriam, atq ex magna
vestra erga humanum genus Charitate, nobis autem maxime, (viua et Celesti vocatis voce, et Electis,) impertire
(annuente Deo) poteritis, atq manifesta reddere: Ego igitur Ioannes Dee, ardentissimus huiuscemodi Secretorum
Amator, et Indagator (idq maxime propter DEI nostri laudem honorem et gioriam) In eiusdem DEI et Creatoris nostri
nomine, vobis omnibus, et singulis, iam memoratis, humiliter supplico; Et per Dei nostri sancta Nomina AOVRRZ et
ALOAI,a vobis, ego (dictus Ioannes) requiro demisse, et confidenter Peto, VT quocunq tempore vitae meae (post
hanc horam) futuro, vestrum oim, vel alicuius vestrum, per haec sancta Dei Nomina, AOVRRZ et ALOAI,
requisiuero ac Petiuero praesentiam benignam, Personalem, mihiq conspicuam, Apparitionem: Petitionumq mearum
quarumcunq (vestra iam dicta peculiaria officia, muneraq, siue Scientias potestatesq vras speciales, respicientium aut
concernentium) expletionem, satisfactionem, executionemq manifestam, plenam et perfectam: Easdem omnes, et
singulas dictas meas Petitiones, benigne concedere, euidenter praestare, amanter perimplere, perfecteq perficere
velitis. AMEN.
Per haec reuerenda et Mystica DEI Nomina
AOVRRZ et ALOAI
AMEN
*
***
*
*
*

Meridionalium QVATVOR Bonorum ANGELORVM
Invitatio: Quorum vnusquisq, Vnius ELEMENTI VIVENTES Creaturas omnes,

et earum vsus noscit
O vos ANGELI DEI, Veritatis et Bonitatis Pleni: (vos dico) O MSAL, siue MSMAL: IABA, siue IANBA: IZXP,
siue IZIXP; et STIM siue STRIM, qui in Mundi parte Meridionali Dominamini: ita vt vnusquisq vestrum, in vno ex
4 Magnis Mundi Elementis, siue Matricibus, peculiare suum habeat Munus seu Officium, pecuilarem peritiam;
Scientiam, Potentiam, et Authoritatem peculiarem: O tu MSAL, siue MSMAL, Angele praeclare, qui oim in
Meridionali AERE viuentium, diuersas species omnes, perspectas habes, et quos in vsus a Deo nostro, quasq ob
hoim vtilitates creabantur, perfecte percipis: Tu autem O Illustris IABA, siue IANBA, qui oim in Meridionali AQVA
viuentium species, vsusq cognoscis veros: Et, O tu Insignis IZXP, siue IZIXP, qui oim in Meridionali TERRA vita
fruentium species varias, et ad quos vsus, a Deo nostro creabantur, exacte intelligis: Deniq O tu PMOX siue
PMZOK, fulgide DEI Angele, qui Meridionalis IGNIS Secretissimam, efficacissimamq vitalem Proprietatem, plene
cognitam habes: O vos (inquam) Omnes, fideles DEI, et Creatoris nostri Ministri, qui in Meridionali Mundi parte,
praedicta, aliaq perplura, quatuor ELEMENTORVM Arcana et Secreta, vestris Scientijs et Offlcijs a nostro
Omnipotente Creatore, concessa, assignata, et deputata, intelligitis: et, quae, ad DEI laudem, honorem et Gloriam,
atq ex magna vestra erga humanum genus charitate, nobis autem maxime, (annuente Deo,) impertire poteritis, et
reddere manifesta: vlua (vt novistis) Celestiq voce, ad hoc a vobis requirendum, incitatis: Ego igitur, Ioannes Dee,
ardentissimus huiuscemodi Secretorum Amator, et Indagator (idq maxime propter DEI nostri laudem honorem et
gloriam) In eiusdem DEI et Creatoris nostri Nomine, vobis omnibus et singulis, iam memoratis, humiliter suppilco;
Et per Dei nostri sancta Nomina SPMNIR et LLPIZ a vobis, ego (dictus Ioannes) requiro demisse, et confidenter
Peto, VT quocunq tempore vitae meae (post hanc horam) futuro, vestrum oim, vel aliculus vestrum, per haec sancta
Dei Nomina SPMNIR et LLPIZ requisiuero ac Petiuero praesentiam benignam, Personalem, mihiq conspicuam
apparitionem, Petitionumq mearum quarumcumq (vestra, iam dicta, peculiaria officia, Muneraq, siue Scientias
Potestatesq vestras speciales respicientium aut concernentium) expletionem, satisfactionem, Executionemq
manifestam, plenam et perfectam: Easdem, omnes et singulas dictas meas Petitiones, benigne concedere, euidenter
praestare, amanter perimplere, perfecteq perficere velitis: AMEN:
Per haec reuerenda et Mystica DEI Nomina,
SPMNIR et LLPIZ
AMEN
*
***
*
*
*
Occidentalium QVATVOR Bonorum ANGELORVM Invitatio: Quorum

vnusquisq, Vnius ELEMENTI VIVENTES Creaturas Omnes, et earum vsus
noscit.

O vos ANGELI DEI, Veritatis et Bonitatis Pleni: (vos dico) O XPCN, siue XPACN: VASA, siue VAASA: DAPI,
siue DASPI, et RNIL, siue RNDIL qui in Mundi parti Occidentali Dominamini: ita vt vnusquisq vestrum in vno ex 4
Magnis Mundi Elementis, siue Matricibus, peculiare suum habeat Munus, seu Officium, peculiarem peritiam,
Scientiam, Potentiam, et Authoritatem peculiarem: O tu XPCN siue XPACN, Angele praeclare, qui oim in
Occidentali AEBE Viuentium, diuersas species omnes, perspectas habes: et quos in vsus a Deo nostro, quasq ob
hoim vtilitates creabantur, perfecte percipis: Tu autem O Illustris VASA siue VAASA qui oim in Occidentali AQVA
viuentium Species, vsusq cognoscis veros: Et O tu Insignis DAPI, siue DASPI, qui oim in Occidentali Terra, vita
fruentium species varias: et ad quos vsus, a Deo nostro creabantur; exacte intelligis: Deniq O tu RNIL siue RNDIL
fulgide DEI Angele, qui Occidentalis IGNIS Secretissimam, efflcacissimamq vitalem Proprietatem, plene cognitam
habes. O vos (inquam) Omnes, fideles, Del, et Creatoris nostri Ministri, qui in Occidentali Mundi parte, praedicta,
aliaq perplura, quatuor Elementorum Aroana et Secreta, vestris Scientijs et Officijs, a nostro Omnipotente Creatore,
concessa, assignata, et deputata, intelligitis: et quae, ad Dei laudem, honorem et Gloriam, atq ex magna vestra erga
humanum genus charitate, nobis autem maxime (annuente Deo) impertire poteritis, et reddere manifesta: viua (vt
novistis) Coelestiq voce, ad hoc a vobis requirendum, incitatis. Ego igitur, Ioannes Dee, ardentissimus huiuscemodi
Secretorum Amator et Indagator (idq maxime propter Dei nostri laudem, honorem, et gloriam) In eiusdem Dei et
Creatoris nostri Nomine, vobis omnibus, et singulis, iam memoratis, humiliter Supplico: Et per Dei nostri sancta
Nomina, IAAASD, et ATAPA, a vobis, ego (dictus Ioannes) requiro demisse, et confidenter Peto, VT quocunq
tempore vitae meae (post hanc horam) futuro, vestrum oim, vel aliculus vestrum, per haec sancta DEI Nomina
IAAASD et ATAPA requisiuero ac Petiuero praesentiam benignam, Personalem, mihiq conspicuam Apparitionem:
Petitionumq mearum quarumcumq (vestra, iam dicta, peculiaria officia, Muneraq, siue Scientias, Potestatesq vestras
speciales respicientium aut concernentium) expletionem, satisfactionem, Executionemq manifestam, plenam et
perfectam: Easdem omnes et singulas dictas meas Petitiones, binigne concedere, euidenter praestare, amanter
perimplere, perfecteq perficere velitisi AMEN.
Per haec reuerenda et Mystica Dei Nomina
IAAASD et ATAPA
AMEN
*
***
*
*
*
Septentrionalium QVATVOR Bonorum ANGELORVM Invitatio: Quorum

vnusquisq vnius ELEMENTI Viuentes Creaturas omnes, et earum vsus
noscit.
O vos ANGELI DEI, veritatis et Bonitatis Pleni: vos dico O ADRE, siue ADIRE: SISP, siue SIOSP: PALI; siue
PANLI, et ACAR, siue ACRAR, qui in Mundi parte Septentrionali Dominamini: ita vt vnusquisq vestrum in vno ex
.4. Magnis Mundi Elementis, siue Matricibus, peculiare suum habeat Munus, seu Officium, peculiarem peritiam,
Scientiam. Potentiam, et Authoritatem peculiarem: O tu ADRE, siue ADIRE, Angele praeclare, qui oim in
Septentrionali AERE Viuentium diuersas species omnes perspectas habes, et quos in vsus a DEO nostro, quasq ob
hoim vtilitates, creabantur, perfecte percipis: Tu autem, O Illustris SISP, siue SIOSP, qui oim in Septentrionali

AQVA Viuentium Species, vsusq cognoscis veros: Et O tu Insignis PALI, siue PANLI, qui oim in Septentrionali
TERRA vita fruentium species varias, et ad quos vsus, a DEO nostro creabantur exacte intelligis: Deniq O tu ACAR,
siue ACRAR, fulgide DEI Angele, qui Septentrionalis IGNIS Secretissimam efficacissimamg vitalem proprietatem
plene cognitam habes: o vos (inquam) omnes, fideles DEI, et Creatoris nostri Ministri, qui in Septentrionali Mundi
parte, praedicta, aliaq perplura, 4 Elementorum Arcana et Secreta, vestris Scientijs et Qfficijs, a nostro Omnipotente
Creatore, concessa, assignata, et deputata, intelligitis: et quae, ad Dei laudem, honorem, et Gloriam, atq ex magna
vestra erga humanum genus charitate: nobis autem, maxime, (annuente Deo) impertire poteritis, et reddere
manifesta: viua (vt nouistis) coelestiq voce ad hoc a vobis requirendum, incitatis. Ego, igitur, Ioannes Dee,
ardentissimus huiuscemodi Secretorum Amator et Indagator (idq maxime, propter Dei nostri laudem, honorem et
gloriam) In euisdem DEI et Creatoris nostri Nomine, vobis omnibus et singulis, iam memoratis, humiliter supplico,
et per DEI nostri Sancta Nomina RZIONR et NRZFM, a vobis, ego (dictus Ioannes) requiro demisse, et confidenter
peto, VT quocunq tempore vitae meae (post hanc horam) futuro, vestrum oim vel alicuius vestrum, per haec sancta
Dei Nomina RZIONR et NRZFM, requisiuero ac Petiuero praesentiam benignam, Personalem mihiq conspicuam
Apparitionem, Petionumq mearum quarumcumq (vestra, iam dicta, peculiaria Officia Muneraq, siue Scientias
Potestatesq vestras Speciales respicientium aut concernentium) expletionem, satisfactionem, executionemq
manifestam, plenam, et perfectam: Easdem, omnes et sinqulas dictas meas Petitiones benigne concedere, euidenter
praestare, amanter perimplere, perfecteq perficere velitis: AMEN
Per haec reuerenda et Mystica Dei Nomina
RZIONR, et NRZFM,
AMEN
*
***
*
*
*
Nomina SEDECIM BONORVM ANGELORVM qui in COMMIXTIONIBVS

NATVRARVM Periti & Praepotente existunt.
--------------------------------------------------------
Nomen Diuinum ERZLA
--------------------------------------------------------
ORIENS Rzla
Zlar I
Larz
Arzl
--------------------------------------------------------
Nomen Diuinum EBOZA
--------------------------------------------------------
MERIDIES Boza
Ozab A
Zabo
Aboz

--------------------------------------------------------
Nomen Diuinum ATAAD
--------------------------------------------------------
OCCIDENS Taad
Aadt O
Adta
Dtaa
--------------------------------------------------------
Nomen Diuinum ADOPA
--------------------------------------------------------
SEPTENTR Dopa
Opad N
Pado
Adop
--------------------------------------------------------
Orientalium QVATVOR Bonorum ANGELORVM Invitatio, qui in

COMMIXTIONIBVS NATVRARVM, periti et Potentes sunt
O vos QVATVOR Fideles, Veracesq DEI Omnipotentis, nostri Creatoris Ministri, RZLA, ZLAR, LARZ et ARZL,
qui in Orientali Mundi parte, in NATVRARVM COMMIXTIONIBVS, pertissimi et Praevalidi estis: Ego Ioannes
Dee, eiusdem nostri Creatoris, deuotus famulus, Per eiusdem Creatoris nostri Omnipotentiam, et per Mysticum Dei
nostri Nomen ERZLA, a vobis omnibus et singulis humiliter requiro, et vehementer Peto, VT quocunq posthac
tempore vitae meae, per Nomen Dei nostri Mysticum ERZLA, vos, vel aliquos, aut aliquem vestrum: Ego
(praedictus Ioannes) Nominatim vocauero, vel Invocauero; mihi (dicto Ioanni) benigni, Placidiq Adesse, visibiles ac
personaliter apparere velitis: Adeoq mihi (dicto Ioanni) esse Amici et Fauorabiles dignemini, VT omnes et quascunq
Petitiones meas De Naturarum Commixtionibus, et alijs Secretis Naturalibus (quae nr Optimus Creator, vestrae
Cognitioni, Intelligentiae ac Dispositioni commisit, vestrisq quasi deputauit Officijs et Ministerijs) Cito bene, plene,
plane, perfecteq praestare, adimplere, perficereq velitis AMEN
Per sanctum hac, et Mysticum Dei Nomen,
ERZIA,
AMEN
*
***
*
*
*
Meridionalium QVATVOR Bonorum ANGELORVM Invitatio, qui in

COMMIXTIONIBVS NATVRARVM, Periti et Potentes sunt.
O vos QVATVQR Fideles, Veracesq DEI Omnipotentis, nostri Creatoris Ministri BOZA, OZAB, ZABO et ABOZ,
qui in Meridionali Mundi parte, in NATVRARVM COMMIXTIONIBVS, Peritissimi et Praevalidi estis: Ego

Ioannes Dee, eiusdem nostri Creatoris, deuotus famulus, Per eiusdem Creatoris nostri Omnipotentiam, et per
Mysticum Dei nostri Nomen, EBOZA, a vobis, omnibus et singulis humiliter Requiro, et vehementer Peto, VT
quocunq, posthac, vitae meae tempore, per Nomen Dei nostri Mysticum, EBOZA, vos, vel aliquos, aut aliquem
vestrum, Ego, (praedictus Ioannes) Nominalim vocauero, vel Invocauero: Mihi, (dicto Ioanni) Benigni, Placidiq
Adesse, Visibiles ac Personaliter apparere velitis: Adeoq mihi (dicto Ioanni) esse Amid et Fauorabiles dignemini, VT
omnes et quascunq Petitiones meas De Naturarum Commixtionibus, et alijs Secretis Naturalibus (quae, nr Optimus
Creator, vestrae Cognitioni, Intelligentiae ac Dispositioni Commisit, vestrisq quasi deputauit Officijs et Ministerijs)
Cito, bene, plene, plane, perfecteq praestare, adimplere, perficereq velitis; AMEN
Per Sanctum hoc et Mysticum Nomen,
EBOZA,
AMEN
*
***
*
*
*
Occidentalium QVATVOR Bonorum ANGELORVM Invitatio, qui in

COMMIXTIONIBVS NATVRARVM, Periti, et Potentes sunt.
O vos QVATVOR Fideles, Veraceq DEI Omnipotentis, nostri Creatoris Ministri TAAD, AADT, ADTA, et DTAA,
qui in Occidentali Mundi parte, in NATVRARVM COMMIXTIONIBVS Peritissimi et Praevalidi estis: Ego Ioannes
Dee, eiusdem nostri Creatoris, deuotus Famulus, Per eiusdem DEI, Creatoris nostri, Oninipotentiam, et per
Mysticum DEI nostri Nomen ATAAD, a vobis omnibus et singulis, humiliter requiro et vehementer Peto, VT
quocunq (posthac) vitae meae tempore, per nomen Dei nostri Mysticum ATAAD, vos, vel aliquos, aut aliquem
vestrum, Ego, (praedictus Ioannes) Nominalim vocauero, vel Invocauero: Mihi, (dicto Ioanni) Benigni, Placidiq
Adesse, visibiles ac Personaliter apparere velitis: Adeoq mihi (dicto Ioanni) esse Amici, et Fauorabiles dignemini:
VT omnes et quascunq Petitiones meas, De Naturarum Commixtionibus, et alijs Secretis Naturalibus (quae, nr
Optimus Creator, vestrae Cognitioni, Intelligentiae, ac Dispositioni commisit: vestrisq quasi deputauit Officijs et
Ministerijs) Cito, bene, plene, plane, perfecteq praestare, adimplere, perficereq velitis: AMEN
Per Sanctum, et Mysticum Dei Nomen, ATAAD,
AMEN
*
***
*
*
*
Septentrionalium QVATVQR Bonorum ANGELORVM Invitatio, qui in

COMMIXTIONIBVS NATVRARVM Periti et Potentes sunt.

O vos QVATVOR Fidelis, veracesq DEI Omnipotentis, nostri Creatoris Ministri, DOPA, OPAD, PADO, et ADOP,
qui in Septentrionali Mundi Parte, in Naturarum COMMIXTIONIBVS, Peritissimi et Praevalidi estis: Ego Ioannes
Dee, eiusdem nostri Creatoris, deuotus Famulus, Per eiusdem Creatoris nostri Omnipotentiam, et per Mysticum DEI
nostri Nomen ADOPA, a vobis omnibus et singulis, humiliter requiro, et vehementer Peto, VT quocunq (posthac)
vitae meae tempore, per Nomen Dei nostri Mysticum ADOPA, vos, vel aliquos, aut aliquem vestrum, Ego,
(praedictus bannes) Nominatim vocauero vel Invocauero: Mihi (dicto Ioanni) Benigni, Placidiq Adesse, visibiles ac
Personaliter Apparere velitis: Adeoq mihi (dicto Ioanni) esse Amici, et Fauorabiles dignemini, VT omnes et
quascunq Petitiones meas, De Naturarum Commixtionibus, et alijs Secretis Naturalibus (quae nr Optimus Creator,
vestrae Cognitioni, Intelligentiae ac Dispositioni Commisit: vestrisq quasi deputauit Officijs et Ministerij) Cito, bene,
plene, plane, perfecteq praestare, adimplere, perficereq velitis: AMEN
Per Sanctum, et Mysticum Dei Nomen ADOPA
AMEN
*
***
*
*
*
Nomina SEDICIM Bonorum ANGELORVM Qui in LOCALI MVTATIONE

Potentes sunt
--------------------------------------------------------
Nomen Diuinum EVTPA
--------------------------------------------------------
ORIENS Vtpa
Tpau L
Paut
Autp
--------------------------------------------------------
Nomen Diuinum EPHRA
--------------------------------------------------------
MERIDIES Phra
Hrap A
Raph
Aphr
--------------------------------------------------------
Nomen Diuinum ATDIM
--------------------------------------------------------
OCCIDENS Tdim
Dimt N
Imtd
Mtdi
--------------------------------------------------------
Nomen Diuinum AANAA
--------------------------------------------------------

SEPTENRE Anaa
Naaa V
Aaan
Aana
--------------------------------------------------------
Orientalium QVATVOR Bonorum ANGELORVM in LOCALI MVTATIONE

Potentium, Invitatio.
O vos QVATVOR Fideles, Nobilesq nostri Omnipotentis Creatoris Angeli ac Ministri, O VTPA, TPAV, PAVT et
AVTP, qui in Orientali Mundi parte, peculiariter Dominamini: eaq a nostro Creatore dotati praeditig estis peritia,
virtute et Potentia, quod de loco in locum, quemcunq hominem, vel rem quamcunq, vere, cito, bene, tuto, et sine
eiusdem hominis, vel rei alterius (sic, localiter, lati vel latae) laesione aliqua, nocumento, offensione, vel damno,
mouere deferre siue transferre poteritis: Ego, Ioannes Dee, Dei Omnipotentis, nostri Creatoris, deuotus etiam, et
humilis famulus, Per eiusdem DEI, nostri Creatoris Reuerendam Maiestatem, et per Diuinum Mysticumq eiusdem
nomen EVTPA, a vobis omnibus et singulis, (praenominatis,) huiniliter requiro, et ardenter Peto, VT, quocunq
posthac, totius meae vitae tempore, per Nomen DEI, EVTPA, vos omnes, vel vestrum aliquos, aut aliquem,
nominatim vocauero, siue invocauero: Mihi (dicto Ioanni) Benigni, placidiq Adesse, Visibiles, personaliterq
apparere, Et mihi (praefato Ioanni) tam Amici et Fauorabiles esse dignemini: Quod omnes et quascunq Petitiones
meas vobis factas et faciendas De locali Motione, siue MVTATIONE IE LOCO IN LOCVM, alijsq Secretis, (quae
vestrae, peculiariter, a Deo nostro, propter eiusdem laudem, honorem, et Gloriam, sunt Concredita, commissaq
Authoritati et Dispositioni) Cito, bene; vere, plene, et perfecte praestare, implere, perficereq velitis: AMEN
Per Sacrum Dei, Mysticum Nomen,
EVTPA
AMEN
*
***
*
*
*
Meridionalium QVATVOR Bonorum ANGELORVM, in LOCALI MVTATIONE,

Potentium, Invitatio.
O vos QVATVOR Fideles, Nobilesq nostri Omnipotentis Creatoris Angeli, ac Ministri PHRA, HRAP, EAPH, et
APHE, qui in Meridionali Mundi parte, peculiariter Dominamini: eaq a nostro Creatore dotati praeditiq estis peritia,
virtute et Potentia, quod de loco in locum, quemcunq hominem, vel rem guamcunq, vere, cito, bene, tuto, et sine
eiusdem homines vel rei alterius (sic, localiter lati vel latae laesione aliqua, nocumento offensione, vel damno,
mouere, deferre, siue transferre poteritis: Ego, Ioannes Dee, DEI Omnipotentis, nostri Creatoris, deuotus etiam et
humilis famulus, Per eiusdem Dei, nostri Creatoris Reuerendam Maiestatem, et per Diuinum Mysticumq eiusdem
Nomen, Ephra, a vobis, omnibus et singulis (praenominatis) humiliter requiro, et ardenter Peto, VT quocunq, posthac
totius meae vitae tempore, per Nomen Dei EPHEA, vos omnes, vel vestrum aliquos, aut aliquem, Nominatim
vocauero, siue invocauero: Mihi (dicto Ioanni) Benigni, Placidiq Adesse, visibiles Personaliterq apparere; Et mihi

(praefato Ioanni) tam Amici et Fauorabiles esse dignemini: QVOD omnes et quascunq Petitiones meas, vobis factas
et faciendas, DE LOCALI MOTIONE, siue MVTATIONE IE LOCO IN LOCVM, alijsq secretis, (quae, vestrae
peculiariter, a Leo nostro, propter eiusdem laudem, honorem, et gloriam, sunt concredita, Commissaq Authoritati, et
Dispositioni) Cito, bene, vere, plene, et perfecte praestare, implere, perficereq velitis.
AMEN
Per Sacrum Dei, Mysticumq Nomen,
EPHRA
AMEN
*
***
*
*
*
Occidentalium QVATVOR Bonorum ANGELORVM, in LOCALI MVTATIONE

Potentium, Invitatio
O vos QVATVOR Fideles, Nobilesq nostri Omnipotentis Creatoris ANGELI, ac Ministri, TDIM, DIMT, IMTD, et
MTDI, qui in Occidentali Mundi parte Dominamini peculiariter: eaq a nostro Creatore dotati, praeditiq estis peritia,
virtute, et Potentia, quod de loco in locum, quemcumq hominem, vel rem quamcumq, vere, cito, bene, tuto, et sine,
eiusdem homines, vel rei alterius (sic, localiter lati, vel latae) laesione aliqua, nocumento offensione, vel damno,
Mouere, deferre, siue transferre poteritis: Ego Ioannes Dee, DEI Omnipotentis, nostri Creatoris, deuotus etiam, et
humilis famulus, Per eiusdem DEI, nostri Creatoris Reuerendam Maiestatem, et per Diuinum Mysticumq eiusdem
Nomen, ATDIM, a vobis omnibus et singulis (praenominatis) humiliter requiro, et ardenter Peto, VT quocunq
(posthac) totius meae vitae tempore, per Nomen Dei ATDIM, vos omnes, vel vestrum aliquos, aut aliquem,
Nominatim vocauero, siue invocauero, Mihi (dicto Ioanni) Benigni, Placidiq Adesse: visibiles Personaliterq
Apparere: Et mihi (praefato Ioanni) tam Amici et Fauorabiles esse dignemini: Quod omnes et quascunq Petitiones
meas, vobis factas, et faciendas, DE LOCALI MOTIONE, siue Mutatione de loco in locum, alijsq Secretis (quae,
vestrae, peculiariter, a Leo nostro, propter eiusdem laudem honorem, et gloriam, sunt concredita, Commissaq
Authoritati et Dispositioni) Cito, bene, vere, et perfecte praestare, implere, perficereq velitis: AMEN
Per Sacrum Dei Mysticumq Nomen,
ATDIM
*
***
*
*
*
Septentrionalium QVATVOR Bonorum ANGELOEVM in LOCALI MVTATIONE

POTENTIVM Invitatio
O vos QVATVOR Fideles, Nobilesq nostri Omnipotentis Creatoris Angeli ac Ministri, O, ANAA, NAM, AAAN, et
AANA, qut in Septentrinall Mundi parte, peculiariter Dominamini: eaq a nostro Creatore dotati, praeditiq estis
peritia, virtute, et Potentia, Quod de loco in locum, quemcunq hominem, vel rem quamcunq, vere, cito, bene, tuto, et
sine eiusdem homines, vel rel alterius (sic, localiter lati, vel latae) laesione aiiqua nocumento, offensione, vel damno;
Mouere, deferre, siue Transferre, poteritis: Ego, Ioannes Dee, DEI Omnipotentis, nostri Creatoris, etiam deuotus et
humilis famulus, Per eiusdem Dei, Creatoris nostri, Reuerendam Maiestatem et per Diuinum Mysticumq eiusdem
Nomen AANAA, a vobis, omnibus, et singulis (praenominatis) humiliter requiro, et ardenter peto, VT quocunq,
posthac, totius meae vitae tempore, per Nomen Dei, AANAA, vos omnes, vel vestrum aliquos, aut aliquem,
Nomenatim, vocauero, siue Invocauero: Mihi, (dicto Ioanni) Benigni, piacidiq Adesse: visibiles Personaliterq
Apparere: et mihi (praefato Ioanni) tam Amid et Fauorabiies esse dignemini, Quod omnes et quascunq Petitiones
meas, vobis factas, et faciendas De LOCALI MOTIONE, siue MVTATIONE DE LOCO IN LOCVM, alijsq Secretis
(quae, vestrae, peculiariter, a Deo nostro, propter eiusdem laudem honorem et Gioriam sunt concredita, commissaq
Authoritati et Dispositioni) Cito, bene, vere, plene et perfecte praestare, impiere perficereq velitis
AMEN
Per Sacrum DEI Mysticumq Nomen,
AANAA
AMEN
*
***
*
*
Nomina SEDECIM Bonorum ANGELORVM in ARTIBVS MECHANICIS

Peritorum & Potentium
--------------------------------------------------------
Nomen Diuinum HCNBR
--------------------------------------------------------
ORIENS Cnbr
Nbrc A
Brcn
Rcnb
--------------------------------------------------------
Nomen Diuinum HROAN
--------------------------------------------------------
MERIDIES Roan
Oanr C
Anro

Nroa
--------------------------------------------------------
Nomen Diuinum PMAGL
--------------------------------------------------------
OCCIDENS Magl
Aglm M
Glma
Lmag
--------------------------------------------------------
Nomen Diuinum PPSA
--------------------------------------------------------
SEPTENTR Psac
Sacp V
Acps
Cpsa
--------------------------------------------------------
ORIENTALIVM .4. Bonorum ANGELORVM, in ARTIBVS MECHANICIS

Peritoruin & Potentium, Invitatio
O vos .4. Sancti veracesq DEI Omnipotentis, Creatoris nostri, Ministri, CNBR, NBRC, BRCN, et RCNB, qui in
Orientali Mundi parte, peculiare habetis a Deo nostro vobis iniunctum ac commissum Ministerium, in ARTIVM oim
MECHANICARVM peritia perfecta, tam exercenda, guam impertienda, docenda, communicandag, ad Dei nostri
laudem, honorem, et gloriam, Ego, Ioannes Dee, Creatoris nostri, baptisatus, inscriptusq Servus: eidemg fideliter
prudenter, et Potenter inservire Cupiens (ad hoim bonorum et Electorum Commodum, Solatiumq: ast ad malorum,
nostriq Omnipotentis Dei hostium, Pudorem, et Confusionem) A vobis omnibus, praenominatis, humiliter requiro,
vehementer et ardenter Peto, Per eiusdem DEI, Creatoris nostri Omnipotentem sapientiam et per hoc eius sanctum
Mysticumq Nomen HCNBR: VT posthac, quocunq tempore totius meae vitae, Ego, (dictus Ioannes) vos omnes,
vestruin aliquos, siue aliquem, Nominatim, per hoc Dei (dictum) Nomen HCNBR vocauero, vel invocauero: Mihi
(dicto Ioanni) Benigni, Placidi, Personaliter visibiles, statim Adesse, et Apparere: Ac mihi praeterea tam esse Amici
et Fauorabiles velitis: QVOD omnes et quascunq Petitiones meas, vobis vestrum aliquibus, vel alicui factas,
faciendasq, de ARTE aliqua MEGHANICA, Conclusione aliqua, vel Experimento Mechanico, quocunq, statim,
vere, plene, manifeste, perfecteq praestare, implere, perficereq velitis:
AMEN
Per Mysticum Dei Nomen,
HCNBR,
AMEN,
*
***
*
*
*
MERIDIONALIVM .4. BONORVM ANGELORVM, in ARTIBVS MECHANICIS

Peritorum, & Potentium, Invitatio

O vos .4. Sancti, veracesq Dei Omnipotentis, Creatoris nostri, Ministri ROAN, OANR, ANRO, NROA, qui in
Meridionali Mundi parte, pecuilare habetis a Deo nostro vobis iniunctum ac commissum Ministerium, in Artium cim
MECHANICARVM peritia perfecta, tam exercenda, quam impertienda communicandaq, ad Dei nostri laudem,
honorem, et gloriam: Ego Ioannes Dee, Creatoris nostri, baptizatus, inscriptusq Servus, eidemq fideliter, prudenter,
et Potenter inservire cupiens, (ad hoim bonorum et electorum Commodum, solatiumq: ast ad malorum nostriq
Omnipotentis Dei hostium, Pudorem, et Confusionem,) A vobis omnibus, praenominatis, humiliter requiro,
vehementer et ardenter Peto, Per eiusdem Dei, Creatoris nostri Omnipotentem Sapientiam, et per hoc eius Sanctum
Mysticumq Nomen, HROAN, VT, posthac, quocunq tempore totius meae vitae, Ego (dictus Ioannes) vos omnes,
vestrum aliquos, siue aliguem, Nominatim, per hoc Dei (dictum) Nomen HROAN, vocauero vel invocauero: Mihi
(dicto Ioanni) Benigni, Placidi, Personaliterq visibiles, statim Adesse, et Apparere: Ac mihi praeterea tam esse Amici
et Fauorabiles velitis: QVOD omnes et quascunq Petitiones meas, vobis, vestrum aliquibus, vel alicui factas,
faciendasq, (De ARTE Aligua MECHANICA, Conclusione aliqua, vel Experimento MECHANICO quocunq),
statim vere, plene, manifeste perfecteq praestare, implere, perficereq velitis
AMEN
Per Mysticum Dei Nomen
HROAN
AMEN
*
***
*
*
*
OCCIDENTALIVM .4. Bonorum ANGELORVM, in ARTIBVS MECHANICIS

O vos QVATVOR Sancti, veracesq Dei Omnipotentis, Creatoris nostri, Ministri, MAGL, AGLM, GLMA, LMAG,
qui in Occidentali Mundi parte peculiare habetis, a Deo nostro, vobis iniunctum ac commissum Ministerium, in
Artium oim MECHANICARVM peritia perfecta, tam exercenda, quam impertienda docenda communicandaq, ad
DEI nostri laudem, honorem et gloriam: Ego, Ioannes Dee, Creatoris nostri baptizatus, inscriptusq servus: eidemq
fideliter, prudenter et potenter inseruire cupiens (ad hoim bonorum et Electorum commodum solatiumq: ast as
malorum nostriq Omnipotentis Dei, hostium, pudorem et confusionem:) A vobis omnibus, praenominatis, humiliter
requiro, vehementer et ardenter Peto, Per eiusdem Dei Creatoris nostri Omnipotentem Sapientiam, et per hoc eius
Sanctum, Mysticumq Nomen PMAGL, VT, posthac, quocunq tempore totius meae vitae; Ego, (dictus Ioannes) vos
omnes, vestrum aliquos, siue aliquem, Nominatim, per hoc Dei (dictum) Nomen PMAGL vocauero vel Invocauero,
Mihi, (dicto Ioanni) Benigni, Placidi, Personaliterq visibiles, statim Adesse, et Apparere: Ac mihi (praeterea) tam
esse Amici et Fauorabiles velitis, QVOD omnes et quascunq Petitiones meas, vobis, vestrum aliquibus, vel alicui
factas, faciendasq (De ARTE aliqua MECHANICA, Conclusione aliqua, vel Experimento MECHANICO, quocunq)
Statim, vere, plene, manifeste, perfecteq praestare, implere perficereq velitis: AMEN
Per Mysticum Dei NOMEN,

PMAGL,
AMEN
*
***

*
*
*
SEPTENTRIONALIVM .4. Bonorum ANGELORVM, in ARTIBVS MECHANICIS

O vos QVATVOR Sancti Veracesq Dei Omnipotentis, Creatoris nostri Ministri PSAC, SACP, ACPS, et CPSA, qui
in Septentrionali Mundi parte, peculiare habetis a Deo nostro, vobis iniunctum ac commissum Ministerium, in
ARTIVM oim MECHANICARVM peritia perfecta, tam exercenda, quam impertienda docenda, communicandaq, ad
Dei nostri laudem, honorem et Gloriam: Ego, Ioannes Dee, Creatoris nostri, baptizatus, inscriptusq servus: eidemq
fideliter, prudenter et Potenter inseriure Cupiens, (ad hoim bonorum et Electorum Commodum solatiumq ast ad
malorum, nostriq Omnipotentis Dei hostium, pudorem et Confusionem) A vobis omnibus, praenominatis, humiliter
requiro, vehementer et ardenter Peto, Per eiusdem Dei Creatoris nostri Omnipotentem Sapientiam et per hoc eius
Sanctum Mysticumq Nomen, PPSAC, VT, posthac, quocunq tempore totius meae vitae, Ego (dictus Ioannes) vos
omnes, vestrum aliquos, siue aliquem, Nominatim, per hoc Dei (dictum) Nomen, PPSAC, vocauero, vel Invocauero:
Mihi (dicto Ioanni) Benigni, Placidi, Personaliterg visibiles, statim Adesse et Apparerei Ac mihi, praeterea, tam esse
Amici et Fauorabiles velitis, QVOD omnes et quascunq Petitiones meas, vobis, vestrum aliquibus,_vel_alicua factas,
faciendasq (DE ARTE aliqua MECHANICA, Conclusione aliqua, vel Experimento MECHANICO, quocunq)
Statim, vere, plene, manifeste, perfecteq praestare, implere, perficereq velitis: AMEN
Per Mysticum Dei Nomen,

PPSAC:
AMEN
*
***
*
*
*
NOMINA SEDECIM BONORVM ANGELOEVM in Secretis omnium Hominum

Intelligendis Peritorum & Potentium
--------------------------------------------------------
Nomen Diuinum HXGZD
--------------------------------------------------------
ORIENS Xgdx
Gzdx A
Zdxg
Dxgz
--------------------------------------------------------
Nomen Diuinum HIAOM
--------------------------------------------------------
MERIDIES Iaom
Aomi S
Omia

Miao
--------------------------------------------------------
Nomen Diuinum PNLRX
--------------------------------------------------------
OCCIDENS Nlrx
Lrxn I
Rxnl
Xnlr
--------------------------------------------------------
Nomen Diuinum PZIZA
--------------------------------------------------------
SEPTENTR Ziza
Izaz R
Zazi
Aziz
--------------------------------------------------------
Orientalium .4. Bonorum ANGELORVM, in Secretis Hoim Intelligendis,

O vos .4. Angeli, Sagaces veracesq Omnipotentis DEI, (eiusdemq creatoris nostri Ministri O vos (inquam) XGZD,
GZDX, ZDXG et DXGZ, in Orientali Mundi parte, magno, et speciali ab eodem DEO nostro Insigniti Munere seu
officio, IN SECRETIS HOIM: (cuiuscunq ordinis status vel conditionis fuerint) INTELLIGENDIS, et plene
cognoscendis: Ego Ioannes Dee, deuotus eiusdem DEI famulus, nulla curiositate ductus: neq de aliorum hoim statu,
Secretis conatibus, actibus, euentis, bonis, malisve, vllo modo sollicitus Scrutator (Nisi, quantum ipi Reipub.
Christianae, in toto vel parte, vtile aut Necessarium erit, vel esse poterit, talia a me, dicto Ioanne, sciri, cognosci
intelligiq) A vobis, praenominatis 4, omnibus et sinquils, Ego (praedictus Ioannes) Per Dei nostri Omniscientiam, et
per eiusdem Mysticum Nomen, HXGZD, humiliter requiro, et vehementer Peto, VT quocunq, posthac, totius meae
vitae tempore, vos omnes, vestrum aliquos, vel aliquem, per praedictum Dei Nomen HXGZD, vocauero vel
invocauero, Statim, benigne ac placide mihi Adesse, Personales visibilesq Apparere, et Petitiones meas omnes et
quascunq (ad vos, vestrum aliquos, vel aliquem, factas, faciendasq) De alicuius hois Secretis, statu, Conditioneg,
Cito, vere, plene, perfecteq praestare, implere, perficereg velitis: AMEN
Per Sanctum, et Mysticum Dei Nomen,

HXGZD,
AMEN
*
***
*
*
*
MERIDIONALIVM .4. Bonorum ANGELORVM in SECRETIS Hoim Intelligendis

Peritorum & Potentium Invitatio.
O vos .4. Angeli Sagaces, veracesq Omnipotentis DEI, eiusdemq Creatoris nostri Ministri O vos (inquam) IAOM

AOMI, OMIA, et MIAO in Meridionali Mundi parte, magno et speciali, ab eodem Deo nostro, insigniti Munere seu
Officio In SECRETIS HOIM (cuiuscunq Ordinis status, vel Conditionis fuerint) INTELLIGENDIS et plene
cognoscendis: Ego Ioannes Dee, deuotus, eiusdem Dei famulus, nuila Curiositate ductus, Neq de aliorum hoim statu,
Secretis Conatibus, Actibus, Euentis (bonis, malisve) vllo modo sollicitus Scrutator, (Nisi, quantum ipi Reipub.
Christianae, in toto, vel parte, vtile vel Necessarium erit, vel esse poterit, talia a me, dicto Ioanne, sciri, cognosci,
intelligiq) A vobis praenominatis 4, omnibus et singulis, Per Dei nostri Omniscientiam, et per eiusdem Mysticum
Nomen, HIAQM, humiliter requiro, et vehementer Peto, VT quocunq posthac totius meae vitae tempore, vos omnes,
vestrum aliquos, vel aliquem, per praedictum DEI nomen HIAOM, vocauero, vel invocauero, Statim, benigne ac
placidi mihi Adesse, Personales visibilesq apparere: et Petitiones meas omnes et quascunq (ad vos, vestrum aliquos
vel aliquem, factas faciendas De alicuius hois secretis, statu, conditioneq; Cito, vere, plene perfecteq praestare,
implere, perficereq velitis: AMEN:
Per sanctum et Mysticum Dei Nomen,

HIAOM,
AMEN,
*
***
*
*
*
OCCIDENTALIVS .4. Bonorum ANGELORVM in SECRETIS Hoim

Intelligendis, Peritorum & Potentium Invitatio.
O vos .4. Angeli Sagaces, veracesq, Omnipotentis Dei, eiusdemq Creatoris nostri Ministri, O, vos (inquam) NLRX,
LRXN, RXNL, et XNLR in Occidentali Mundi parte, magno et Speciali, ab eodem Deo nostro, insigniti Munere seu
Officio In SECRETIS HOIM (cuiuscunq Ordinis, status, vel Conditionis fuerint) Intelligendis, et plene
cognoscendis: Ego Ioannes Dee, deuotus, eiusdem Dei famulus, nulla curiositate ductus, Neq de aliorum hoim statu,
Secretis Conatibus, Actibus, Euentis, (bonis, malisve) vllo modo Sollicitus Scrutator, (Nisi, quantum ipl Reipub.
Christianae, in toto, vel parte, vtile vel Necessarium erit, vel esse poterit, Talia a me, (dicto Ioanne,) sciri, cognosci,
lntelligiq) A vobis, praenominatis 4, omnibus et singulis, Per Dei nostri Omniscientiam, et per eiusdem Mysticum
Nomen PNLBX humiliter requiro, et vehementer Peto, VT quocunq, posthac, totius vitae meae tempore, vos omnes,
vestrum aliquos, vel aliquem, per praedictum Dei Nomen PNLRX, vocauero, vel Invocauero, Statim, benigne, ac
placide mihi adesse, Personales, visibilesq Apparere, et Petitiones meas omnes, et quascunq (ad vos, vestrum
aliquos, vel aliquem factas faciendasq) De alicuius hois secretis statu, conditioneq: Cito, vere, plene, perfecteq
praestare, implere, perficereq velitis: AMEN:
Per Sanctum et Mysticum Dei Nomen,

PNLRX
AMEN
*
***
*
*
*
SEPTENTRIONALIVM .4. Bonorum ANGELORVM, in SECRETIS Hoim

Intelligendis Peritorum, & Potentium, Invitatio.
O vos .4. Angell Sagaces veracesq, Omnipotentis Del, eiusdemq Creatoris nostri Ministri; O, vos (inquam) ZIZA,
IZAZ, ZAZI, et AZIZ in Septentrionali Mundi parte, magno et speciali ab eodem Deo nostro insigniti munere, seu
Officio, In Secretis Hoim (cuiuscunq Ordinis, status, vel conditionis fuerint) intelligendis, et plene cognoscendis:
Ego Ioannes Dee, deuotus eiusdem Dei famulus, nulla curiositate ductus, neq de aliorum hoim statu, secretis
Conatibus, actibus, eventis; (bonis malisue) ullo modo sollicitus Scrutator: (Nisi quantum ipi Reipub. Christianae, in
toto, vel parte, vtile vel Necessarium erit, vel esse poterit, talia a me sciri, cognosci, lntelligiq) A vobis,
praenominatis 4, omnibus et singulis, Per Dei nostri Omniscientiam, et Per eiusdem Mysticum Nomen, PZIZA,
humiliter requiro, et vehementer Peto, VT quocunq, posthac, totius meae vitae, tempore, vos omnes, vestrum aliquos,
vel aliquem, per praedictum Dei Nomen, PZIZA, vocauero vel invocauero, Statim, benigne ac placide, mihi Adesse,
Personales, visibilesq Apparere: et Petitiones meas omnes et quascunq (ad vos, vestrum aliquos, vel aliquem factas,
faciendasq) De alicuius hominis secretis, statu, Conditioneq: Cito, vere, plene, perfecteq praestare, implere,
perficereq velitis: AMEN:
Per Sanctum et Mysticum Dei Nomen,

PZIZA
AMEN
*
***
*
*
*
Twilit Grotto -- Esoteric Archives Contents Prev invocat Next Timeline

John Dee: The Holy Table engraving from Casaubon's <I>True and Faithful Relation</I>
Twilit Grotto -- Esoteric Archives Contents Prev holytab Next Timeline
John Dee: The Holy Table engraving from Casaubon's True and
Faithful Relation
Copyright 1999 Joseph H. Peterson.
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John Dee: The Holy Table engraving from Casaubon's <I>True and Faithful Relation</I>
Twilit Grotto -- Esoteric Archives Contents Prev holytab Next Timeline
http://www.esotericarchives.com/dee/holytab.htm (2 of 2) [23.07.2001 01:09:49]

Excerpt from C. H. Josten, A Translation of John Dee's Monas Hieroglyphica
Twilit Grotto -- Esoteric Archives Contents Prev josten Next Timeline
Excerpt from C. H. Josten, A Translation of John Dee's "Monas

Hieroglyphica"
Ambix, Vol. XII, 1964, p. 100-101:
From Josten's introduction:
The Platonist Dee, to whom the power of a cosmic symbol invented by himself could seem to make the
astronomers' work superfluous, also reveals himself in a passage of his dedicatory letter to King
Maximilian, where he declares his restitution of the planetary and zodiacal symbols to their proper
shapes to be such as either in times past these symbols had actually been or as our forebears would have
wished them to be; he is not sure, therefore, whether he is the restorer of an old discipline or the founder
of a new one. In other words he asserts that, by means of anamnesis, he had found the past within himself
such as it was, or had reached a level of introspection from which it was possible for him to develop the
thoughts of his spiritual ancestors, the ancient sages, precisely as they would have wished. There does
not appear to exist for him any material difference between those alternatives. Indeed the object of the
true Platonist is to get nearer to the one ideal truth, which is secretly, and more or less perfectly, mirrored
in the depths of the human mind just as it may, with more or less clarity, he recognized in the vestiges of
a venerable past that had been nearer to the golden age of knowledge than the debased present.
This reconstruction of Dee's impassive attitude towards the world of external appearances and of action,
and of his sceptical view of the chances of spiritual attainment remaining in his own age is confirmed by
his opinions on alchemy. The alchemists, i.e. those labouring in the transmutation of metals are
denounced as wretched and inexperienced impostors [Ibid., f 17v; below, p. 177.]. In the context a hint is
given to the effect that man, not metal, is the subject of alchemical transmutation, if rightly conceived
[Ibid., f. 18; below, p. 179 and n. 78.]. Yet Dee does by no means regard the alchemical quest as lying
entirely in the spiritual field. Man may be the primary subject of transmutation, but he who has been
transmuted will be able to produce the philosophers' stone in the external world. This, at least, seems to
be the only interpretation of Dee's views on alchemy compatible with his assertion that, besides certain
mystical vessels (darkly described in Theorem XXII), certain common vessels will also be required in the
process, vessels whose shapes and materials, he says, it is unnecessary for him to discuss [Ibid., f. 22v;
below, p. 197.]. In another dark passage, which alludes to the philosophers' mercury and its replacement
by the Sun, i.e., gold, Dee asserts that this operation (which is the final stage in the transmutation of
metals) can no longer be performed in the present age, as it was in the past performed by some great
experts, unless indeed one let the work be governed by a certain soul which has been severed from its
body by the art of controlling the fire (ars pyronomica), a work very difficult and fraught with dangers
because of the fiery and sulphurous fumes which it occasions [Ibid., f. 14v; below, p. 165.]. This passage
defies complete and certain interpretation, but indicates beyond doubt that, in Dee's view, the chances of
http://www.esotericarchives.com/necronom/josten.htm (1 of 3) [23.07.2001 01:09:49]

alchemical success in the external world are diminishing as that world, by progressing in time, descends
into spiritually darker ages, and that any palpable success in the transmutation of metals may, if at all, be
hoped for only after the successful completion of a most unusual and dangerous work. If one assumes
that the soul, which in this dangerous adventure is to be separated from its body, is the human soul (or
part thereof), then the ars pyronomica by which the work is to be performed must be primarily spiritual
alchemy, the very astronomia inferior of which the monad is Dee's chosen symbol. The fiery and
sulphurous fumes attendant on the work would thus seem to denote spiritual, or psychological, dangers
rather than poisonous vapours. Yet another passage suggests that the subject which is to be transmuted in
the process symbolized by the monad is the artist, or magus, himself, and that it is his soul which, in a
mystical sense, has to be separated from its body: When the terrestrial centre of the monad (which centre
may here well mean the human body) has been united in a perpetual marriage to a certain supernal
influence of solar and lunar quality, the monad can no longer "be fed or watered on its native soil", and
he who fed it will himself undergo a metamorphosis as a result of which he will henceforth only rarely be
beheld by mortal eye; he will then enjoy that invisibility of the magi which the doctrine of the monad has
the power to confer [Ibid., ff. 7-7v; below, pp. 135, 137.]. It would seem, therefore, that the aim of the
secret discipline which Dee wished to express as well as to conceal in his treatise was the elevation of
certain chosen and most rare mortals to an existence transfigured by direct participation in astral and
supracelestial influences, an existence in which they would be masters of Nature and free from the
humbling limitations of ordinary life in the body. Those alchemists of his own time who were merely
trying to produce gold, therefore, appeared to him as impostors and as the unworthy heirs of a doctrine
whose essential parts were not only unknown to them, but also beyond their reach. In this light it
becomes less surprising that Dee should never have given the name of alchemy to the process of spiritual
transmutation with which his treatise is chiefly concerned [Cf. above, pp. 84-85.], though in doing so he
would not have contravened ancient alchemical tradition or the usage current among the more spiritual
alchemists of his time.
From the text (pg. 164-5):
Theorem XIII.
Is not, then, the mystical sign of Mars produced from the hieroglyphs of the Sun and of Aries? With the
doctrine of the elements included to some extent? And is not, I ask, the sign of Venus produced by a
fuller unfolding of the Sun and the elements? These [two] planets, therefore, have regard to the solar
revolution and to the work of rehabilitating [metals] by fire, in whose progress there becomes at length
apparent that other Mercury [see figure in original text] -- who indeed is the uterine brother of the first --
when the lunar and solar magic of the elements is completed, as the hieroglyphic messenger [sc. Mercury
manifested in the hieroglyphic monad] himself tells us most expressly if only we will fix our eyes on him
and lend him a more attentive ear. He is (by the will of God) that most famous Mercury of the
philosophers, the microcosm, and Adam. Yet some great experts used to put the Sun itself in his place
and degree. In our present age we cannot perform this, unless we let this golden work be governed by a
certain soul that has been separated from [its] body by the art of controlling the fire [ars pyronomica].
This work is difficult, and also very dangerous because of the fiery and sulphurous fumes which it
occasions; but surely that soul will be able to work wonders, tying, no doubt, with bonds that cannot be

loosed, Venus and indeed Mars to the disk of the Moon (or at least to that of Mercury), and producing --
in the third place (as they will have it) (to complete our septenary number -- the Sun of the philosophers.
You [will] see how exactly, how openly, the anatomy of our hieroglyphic monad [as here illustrated] [see
diagram on f. 14v] answers the arcana, [here] to be intimated, of these two theorems.
Twilit Grotto -- Esoteric Archives Contents Prev josten Next Timeline

John Dee: A letter containing a most brief...
Twilit Grotto -- Esoteric Archives Contents Prev A Letter Next Timeline
A LETTER,
Containing a most briefe Discourse Apologeticall, with a plaine Demonstration, and feruent Protestation
,for the lawfull, sincere, very faithfull and Christian course, of the Philosophicall studies and exercises, of
a certain studious Gentleman: An ancient Seruant to her most excellent Maiesty Royall.
Pro eo, vt me diligerent, detrahebant mihi: [drawing] Ego autem Orabam. Psalm. 108.
To the most Reuerend father in God, the Lord Archbishop of Canturbury, Primate and Metropolitane of
all England, one of her Maiesties most honorable priuy Counsaile: my singular good Lord.
ost humbly and hartily I craue your Graces pardon, if I offende any thing, to send, or
present vnto your Graces hand, so simple a discourse as this is: Although, by some sage and discreet my
friends their opiniõ, it is thought not to be impertinent, to my most needfull suites, presently in hand,
(before her most excellent Maiesty Royall, your Lordships good Grace, and other the Right honorable
Lordes of her Maiesties priuy Counsaile) to make some part of my former studies, and studious exercises
(within and for these 46, yeeres last past, vsed and continued) to be first knowne and discouered vnto
your Grace, and other the Right honorable my good Lordes, of her Maiesties priuy Counsaile: And,
Secondly , afterwardes, the same to be permitted to come to publique view: Not so much, to stop the
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mouthes, and, at length to stay the impudent attemptes, of the rash, and malicious deuisers, and contriuers
of most vntrue, foolish, and wicked reports, and fables, of, and concerning my foresaid studious
exercises, passed ouer, with great, (yea incredible) paines, trauels, cares, and costs, in the search, and
learning of true Philosophie; As, therein, Só, to certifie, and satisfie the godly and vnpartiall Christian
hearer, or reader hereof: That, by his own iudgement, (vpon his due consideration, and examination of
this, no little parcell, of the particulars of my foresaid studies, and exercised philosophicall annexed) He
will, or may, be sufficiently informed, and perswaded; That I haue wonderfully labored, to finde, follow,
vse, & haunt the true, straight, and most narrow path, leading all true, deuote, zealous, faithfull, and
constant Christian students, ex valle hac miseriæ, & miseria istius vallis: & tenebrarum Regno; &
tenebris istius Regni, ad montem sanctum Syon, & ad cælestia tabernacula. All thankes, are most due,
therefore, vnto the Almighty: Seeing, it so pleased him, (euen from my youth, by his diuine fauor, grace,
and helpe) to insinuate into my hart, an insatiable zeale, & desire, to knowe his truth: And in him, and by
him, incessantly to seeke, and listen after the same; by the true philosophicall method and harmony:
proceeding and ascending, (as it were) gradatim, from things visible, to consider of thinges inuisible:
from thinges bodily, to conceiue of thinges spirituall: from things transitorie, & momentarie, to meditate
of things permanent: by thinges mortall (visible and inuisible) to haue some perceiuerance of
immortality. And to conclude, most briefely; by the most meruailous frame of the whole World,
philosophically viewed, and circumspectly wayed, numbred, and measured (according to the talent, &
gift of God, from aboue alotted, for his diuine purposes effecting) most faithfully to loue, honor, and
glorifie alwaies, the Framer, and Creator thereof. In whose workmanship, his infinite goodness,
vnsearchable wisdome, and Almighty power, yea, his euerlasting* [In marg: Paule to the Rom. Cap. 1.
verse 19. 20.] power, and diuinity, may (by innumerable meanes) be manifested, and demonstrated. The
truth of which my zealous, carefull, and constant intent, and endeuour specified; may (I hope) easilie
appeare by the whole, full and due suruey, and consideration of all the Bookes, Treatises, and discourses,
whose Titles onely, are, at this time, here annexed, and expressed: As they are set down in the first
Chapter, of an other little Rhapsodicall Treatise, intitled, The Cõpendious Rehearsall, &c. written aboue
two yeares since: for those her Maiesties two honorable Commissioners; which her most excellent
Maiesty had most graciouslie sent to my poore Cottage, in Mortlake: to vnderstand the matters, and
causes at full; through which, I was so extreamely vrged to procure at her Maiesties handes such
honorable Surueiors & witnesses to be assigned, for the due proofe of the contents, of my most humble
and pitifull supplication, exhibited vnto her most excellent Maiesty, at Hampton Court, An. 1592.
Nouemb. 9. Thus therefore (as followeth) is ye said 6. Chapter there, recorded.
My labors and paines bestowed at diuers times, to pleasure my natiue Countrey:

by writing of sundry Bookes, and Treatises: some in Latine, some in English, and
some of them, written, at her Maiesties commandement.
Of which Bookes, and Treatises, some are printed, and some vnprinted. The printed Bookes, and
Treatises are these following:
1. Propædeumata Aphoristica, De præstantioribus quibusdã Naturæ virtutibus. -- Aphorismi. 120. --

Anno, 1558.

2. Monas Hieroglyphica, Mathematicè, Anagogicéque explicata; ad Maximilianum (Dei gratia)

Romanorum, Bohemiæ, & Hungariæ, Regem sapientissimum an. 1564.
3. Epistola ad eximium Ducis Vrbini Mathematicum (Fredericum Commandinum) præfixa libello
Machometi Bagdedini, De superficierum Diuisionibus; edito in lucem, opera mea, & eiusdem
Commandini Vrbinatis; Impressa Pisauri -- Anno -- 1570.
4. The Brytish Monarchy (otherwise called the Petty Nauy Royall:) for the politique security;
abundant wealth, and the triumphant state of this kingdome, (with Gods fauor) procuring -- Anno --
1576.
5. My Mathematicall præface annexed to Euclide, (by the right worshipfull Sir Henry Billingsley
Knight, in the English language first published) written at the earnest request of sundry right
worshipfull Knights, and other very well learned men. Wherein are many Arts, of me, wholy
inuented (by name, definition, propriety and vse,) more then either the Græcian, or Roman
Mathematiciens, haue left to our knowledge -- Anno -- 1570.
6. My diuers & many Annotations, and Inuentions Mathematicall, added in sundry places of the
foresaid English Euclide, after the tenth Booke of the same -- 1570.
7. Epistola præfixa Ephemeridibus Ioannis Felde Angli: cui rationem declaraueram Ephemerides
conscribendi. 1557.
8. Paralaticæ Cõmentationis, Praxeosq; Nucleus quidã. 1573.
The vnprinted Bookes and Treatises, are these:
some, perfectly finished: and some, yet vnfinished.
1. The first great volume of Famous and rich Discoueries: wherein (also) is the History of King
Salomon, euery three yeeres, his Ophirian voyage. The Originals of Presbyter Ioannes: and of the
first great Cham, and his successors for many yeeres following: The description of diuers
wonderfull Iles, in the Northen, Scythian, Tartarian, and the other most Northen Seas, and neere
vnder the North Pole: by Record, written aboue 1200. yeeres since: with diuers other rarities --
Anno -- 1576.
2. The Brytish Complement, of the perfect Art of Nauigation; A great volume: in which, are
contained our Queene Elizabeth her Arithmeticall Tables Gubernauticke: for Nauigation by the
Paradoxall compasse (of me, inuented anno 1557.) and Nauigation by great Circles: and for
longitudes, and latitudes; and the variation of the compasse finding most easilie, and speedily:
yea, (if neede be) in one minute of time, and sometime, without sight of sunne, moone, or star;
with many other, new and needefull inuentions Gubernauticke -- anno -- 1576.
3. Her Maiesties Title Royall, to many forrain Cuntries, kingdomes, and prouinces, by good
testimony and sufficient proofe recorded: and in 12 Velam skins of parchment, faire written: for
her Maiesties vse: and at her Maiesties commandement -- anno -- 1578
4. De Imperatoris Nomine, Authoritate, & Potentia: dedicated to her Maiesty -- anno -- 1579
5. Prolegomena & Dictata Parisiensia, in Euclidis Elementorum Geometricorum, librum primum, &
secundum, in Collegio Rhemensi -- anno -- 1550.
6. De vsu Globi Cælestis: ad Regem Edoardum sextum. 1550
7. The Art of Logicke, in English -- anno -- 1547.

8. The 13. Sophisticall Fallaciãs, with their Discoueries, written in English meter -- anno -- 1548.
9. Mercurius Cælestis: libri - 24. written at Louayn -- 1549.
10. De Nubium, Solis, Lunæ ac reliquorum Planetarum, immò ipsius stelliferi Cæli, ab infimo Terræ
Centro, distantijs, mutuisq; interuallis, & eorundem omnium Magnitudine liber [figure 2], ad
Edoardum Sextum, Angliæ Regem. Anno -- 1551.
11. Aphorismi Astrologici -- 300. -- anno -- 1553.
12. The true cause, and account (not vulgar) of Fluds and Ebbs: written at the request of the right
honorable Lady, Lady Iane, Duchesse of Northumberland -- anno -- 1553.
13. The Philosophicall and Poeticall Originall occasions, of the Configurations, and names of the
heauenly Asterismes -- written at the request of the same Duchesse. Anno. 1553.
14. The Astronomicall, & logisticall rules, and Canons, to calculate the Ephemerides by, and other
necessary accounts of heauenly motions: written at the request, and for the vse of that excellent
Mechanicien Maister Richard Chauncelor, at his last voyage into Moschouia -- anno -- 1553.
15. De Acribologia Mathematica; volumen magnum: sexdecim continens libros -- anno -- 1555
16. Inuentum Mechanicum, Paradoxum, De noua ratione delineandi Circumferentiam Circularem:
vnde, valde rara alia excogitari perficíque poterunt problemata. An. 1556.
17. De speculis Comburentibus: libri sex -- Anno -- 1557.
18. De Perspectiua illa, qua peritissimi vtuntur Pictores. 1557.
19. Speculum vnitatis: siue Apologia pro Fratre Rogerio Bachone Anglo: in qua docetur nihil illum
per Dæmoniorum fecisse auxilia, sed philosophum fuisse maximum; naturaliterque & modis
homini Christiano licitis, maximas fecisse res, quas indoctum solet vulgus, in Dæmoniorum
referre facinora -- Anno -- 1557.
20. De Annuli Astronimici multiplici vsu -- lib. 2 -- Anno. 1557.
21. Trochilica Inuenta -- lib -- 2 -- Anno -- 1558.
22. [figure 3] -- lib -- 3 -- Anno -- 1558.
23. De tertia & præcipua Perspectiuæ parte, quæ de Radiorum fractione tracte -- libri -- 3 -- Anno --
1559.
24. De Itinere subterraneo -- libri -- 2 -- Anno -- 1560.
25. De Triangulorum rectilineorum Areis -- libri -- 3 -- demonstrati: ad excellentissimum
Mathematicum Petrum Nonium conscripti -- Anno -- 1560.
26. Cabalæ Hebraicæ compendiosa tabella -- Anno -- 1562.
27. Reipublicæ Britannicæ Synopsis: in English -- Anno. 1565.
28. De Trigono Circinóque Analogico, Opusculum, Mathematicum & Mechanicum -- libri __ 4 --
Anno -- 1565.
29. De stella admiranda, in Cassiopeæ Asterismo, cælitus demissa ad orbem vsque veneris: Iterumque
in Cæli penetralia perpendiculariter retracta, post decimum sextum suæ apparitionis mensem --
Anno -- 1573.
30. Hipparchus Rediuiuus -- Tractatulus -- Anno. 1573.
31. De vnico Mago, & triplici Herode, eéque Antichristiano. Anno -- 1570.
32. Ten sundry and very rare Heraldical Blasonings of one Crest or Cognisance, lawfully confirmed to
containe auncient Armes -- lib. 1. -- Anno -- 1574.
33. Atlantidis, (vulgariter, Indiæ Occidentalis nominatæ) emendatior descriptio Hydrographica, quàm
vlla alia adhuc euulgata -- anno - 1580.

34. De modo Euangelij Iesu Christi publicandi, propagandi, stabiliendique, inter Infideles Atlanticos:
volumen magnum, libris in distinctum quatuor: quorum primus ad Serenissimam nostram
Potentissimamque Reginam Elizabetham inscribitur: Secundus, ad summos priuati suæ sacræ
Maiestatis consilij senatores: Tertius, ad Hispaniarum Regem, Philippum: Quartus, ad Pontificem
Romanum -- anno 1581.
35. Nauigationis ad Cathayum per Septentrionalia Scythiæ & Tartariæ litora, Delineatio
Hydrographica: Arthuro Pit, & Carolo Iackmanno Anglis, versus illas partes Nauigaturis, in
manus tradita; cum admirandarum quarundam Insularum annotatione, in illis subpolaribus
partibus iacentium -- anno -- 1580.
36. Hemisphærij Borealis Geographica, atque Hydrographica descriptio: longè a vulgatis chartis
diuersa: Anglis quibusdam, versus Atlantidis Septentrionalia litora, nauigationem instituentibus,
dono data -- anno -- 6583
37. The Originals, and chiefe points, of our auncient Brytish Histories, discoursed vpon, and
examined -- anno -- 1583.
38. An aduise & discourse about the Reformation of the vulgar Iulian yeere -- written by her
Maiesties commandement, and the Lords of the priuy Counsaile -- anno -- 1582.
39. Certaine considerations, and conferrings together, of these three sentences, (aunciently accounted
as Oracles) Nosce te ipsum: Homo Homini Deus: Homo Homini Lupus. 1592.
40. De hominis Corpore, Spiritu, & Anima: siue Microcosmicum totius Philosophiæ Naturalis
Compendium -- lib. 1 -- 1591
With many other bookes, pamphlets, discourses, inuentions, and conclusions, in diuers Artes and matters:
whose names, need not in this Abstract to be notified: The most part of all which, here specified, lie heere
before your Honours vpon the table, on your left hand. But by other bookes and writings, of an other sort,
(if it so please God, and that he wil grant me life, health, and due maintenance thereto, for some ten or
twelue yeares next ensuing) I may, hereafter make plaine, and without doubt, this sentence to be true,
Plura latent, quàm patent.
Thus far (my good Lord) haue I set downe this Catalogus, out of the foresaid sixt Chapter, of the booke,
whose title is this:
1. The Compendious rehearsall of Iohn Dee, his dutifull declaration and proofe of the course and
race of his studious life, for the space of halfe an hundred yeeres, now (by Gods fauor and helpe)
fully spent, &c.
To which compendious rehearsall, doth now belong an Appendix, of thefe two last yeeres: In which I
haue had many iust occasions, to confesse, that Homo Homini Deus, and Homo Homini Lupus, was and is
an Argument, worthy of the decyphering, & large discussing: as may, one day, hereafter (by Gods helpe)
be published, in some maner very strange. And besides all the rehearsed books, & treatises of my writing,
or handling hitherto, I haue iust cause, lately giuen me to write & publish a Treatise, with Title, De
Horizonte Aeternitatis: to make euident, that one Andreas Libauius, in a booke of his, printed the last
yeere, hath vnduly considered a phrase of my Monas Hieroglyphica: to his misliking: by his own
vnskilfulnes in such matter: and not vnderstanding my apt application thereof, in one of the very principal

places, of the whole book. And this booke of mine, (by Gods help and fauour) shall be dedicated vnto her
moft excellent maiesty Roiall: And this Treatise doth containe three bookes,
1. The first intitled, De Horizonte: liber Mathematicus & Physicus,

2. The Secõd, De Aeternitate: liber Theologicus, Metaphysicus & Mathematicus.
3. The Third, De Horizonte Aeternitatis: liber Theologicus, Mathematicus, & Hierotechnicus.
It may now be here also remembred, that almost three yeeres after the writing of this letter, I did
somewhat satisfie the request of an honorable friend in Court, by speedilie penning some matter
concerning her maiesties Sea-soueraigntie: vnder this title:
1. Thalattocratia Brytannica,
Siue,
De Brytanico Maris Imperio, Collectanea Extemporanea: 4. dierum Spacio, celeri conscripta

calamo. Anno. 1597. -- Septemb. 20. Mancestriæ.
¶ Truly I haue great cause to praise and thanke God, for your graces verie charitable vsing of me: both in
sundry points else, & also in your fauorable yelding to, yea & notifying the due meanes for the
performance of her Sacred Maiesties most gracious and bountifull disposition, resolution, and very royall
beginning, to restore and giue vnto me (her Ancient faithfull seruant) some due maintenance: to leade the
rest of my old daies, in some quiet and comfort: with habilitie, to retaine some speedy, faire, and
Orthographicall writers, about me; and the same skilfull in Latine and Greeke (at the least:) aswell for
mine owne bookes,and workes, faire and correctly to be written (such I meane, as either her most
excellent Maiestie, out of the premisses will make choise of, or command to be finished or published; or
such of them, as your grace shall thinke meete or worthy for my farther labor to be bestowed on:) as else
for the speedy, faire, and true writing out of other ancient Authors their good and rare workes, in greeke
or Latine which by Gods prouidence, haue been preserued frõ the spoile made of my Librarie, & of all
my moueable goods here: &c. Anno. 1583. + In which Librarie, were about 4000 bookes: whereof, 700.
were anciently written by hande: Some in Greeke, some in Latine, some in Hebrue: And some in other
languages (as may by the whole Catalogus thereof appeare.) But the great losses and dammages which in
sundry sorts I haue sustained, do not so much grieue my hart, as the rash, lewde, fond, and most vntrue
fables and reports of me, and my studies philosophicall, haue done, & yet do: which cõmonly, after their
first hatching, and diuelish deuising, immediatly with great speede, are generally all the Realme
ouerspread; and to some, seeme true; to other, they are doubtfull: and to only the wise, modest, discreet,
godly, and charitable (and chiefelie to such as haue some acquaintance with me) they appeare, and are
knowne to be fables, vntruths, and vtterly false reports, and sclaunders. Well, this shall be my last
charitable giuing of warning, and feruent protestation to my Countrimen and all other in this case:
+ Although that my last voyage beyond ye Seas, was duly vndertaken (by her Maiesties good fauour and
licence) as by the same words may appeare in the Letter, written by the right honourable Lord
Threasorer, vnto your grace in my behalfe, and her most excellent maiestie willing his honor so to do.

Anno. 1590. the 20. of Ianuarie.
[A seruent protestatiõ]
Before the Almighty our God, and your Lordships good grace, this day, on the perill of my soules
damnation (if I lie, or take his name in vaine herein) I take the same God, to be my witnese; That, with all
my hart, with all my soule, with all my strength, power, and vnderstanding (according to the measure
thereof, which the Almighty hath giuen me) for the most part of the time, from my youth hitherto, I haue
vsed, and still vse, good, lawfull, honest, christian, and diuinely prescribed meanes, to attaine to the
knowledge of those truthes, which are meet, and necessary for me to know; and wherwith to do his diuine
Maiesty such seruice, as hee hath, doth, and will call me vnto, during this my life: for his honor and glory
aduancing, and for the benefit, and commoditie publique of this kingdome; so much, as by the will, and
purpose of God, shall lie in my skill, and hability to performe: as a true, faithfull, and most sincerely
dutifull seruant, to our most gratious and incomparable Queene Elizabeth, and as a very comfortable
fellow-member of the body politique, gouerned vnder the scepter Royal of our earthly Supreame head
(Queene Elizabeth) and as a liuely sympathicall, and true symetricall fellow-member, of that holy and
mysticall body, Catholicklie extended and placed (wheresoeuer) on the earth: in the view, knowledge,
direction, protection, illumination, and consolation of the Almighty, most blessed, most holy, most
glorious, comaiesticall, coëternall, and coëssentiall Trinity: The head of that body, being only our
Redeemer, Christ Iesus, perfect God and perfect man: whose returne in glory, we faithfully awaite, and
daily, do very earnestly cry vnto him to hasten his second comming, for his electes sake: iniquity doth so
on this earth, abound, and preuaile, and true faith with charity, and Euangelicall simplicity, haue but
colde, slender, and vncertaine intertainement, among the worldly-wise men of this worlde.
Therefore (herein concluding) I beseech the Almighty God, most aboundantly to increase and cofirme
your graces heauenly wisdome, and endue you with all the rest of his heauenly gifts, for the relieuing,
refreshing, and comforting, both bodily and spiritually, his little flocke of the faithfull, yet militant here
on earth. Amen.
An Epilogue.
Good my Lord, I beseech your grace, to allowe of my plaine and comfortable Epilogus, for this matter at
this time. Seeing, my studious exercises, and conuersation ciuile, may be aboundantly testified, to my
good credit, in the most partes of all Christendome: and that, by all degrees of Nobility, by al degrees of
the learned, and by very many other, of godly and Christian disposition, for the space of 46. yeeres triall:
(as appeareth by the Recordes lately viewed by two honourable witnesses, by Commission from her
Maiesty,) And seeing, for these 36. yeeres, last past, I haue beene her most excellent Maiesties very true,
faithfull, and dutifull seruaunt; At whose royall mouth, I neuer receiued any one word of reproch; but all
of fauor, and grace: In whose princely countenance, I neuer perceiued frowne toward me, or discontented
regard, or view on me: but at all times fauorable, and gracious: to the great ioy and comfort of my true,
faithfull, and loyall hart. And (thirdly) Seeing, the workes of my handes, and wordes of my mouth (heere
before notified, in the Schedule of my bookes, and writings) may beare liuely witnesse of the thoughts of

my hart, and inclination of my minde, generally, (as all wise men do know, and Christ himselfe doth
auouch) It might, in manner, seeme needlesse, thus carefully (though most briefely and speedily) to haue
warned or confounded the scornefull, the malicious, the proud, and the rash in their vntrue reports,
opinions, and fables of my studies, or exercises Philosophicall: but that, it is of more importance, that the
godly, the honest, the modest, the discreet, graue, and charitable Christians (English or other,) louers of
Iustice, truth, and good learning, may, hereby, receiue certaine comfort in themselues (to perceiue, that
Veritas tandem præualebit) and sufficiently be weaponed and armed with sound truth, to defende me
against such kinde of my aduersaries: if hereafter they will begin afresh, or hould on, obstinately, in their
former errors, vaine imaginations, false reportes, and most vngodly sclanders of me and my studies. ¶
Therefore, (to make all this cause, foreuer, before God and man, out of all doubt:) Seeing, your Lordships
good grace, are, as it were, our high Priest, and chiefe Ecclesiasticall minister, (vnder our most dread and
Soueraigne Ladie, Queene Elizabeth) to whose censure and iudgement, I submit all my studies and
exercises; yea all my bookes, past, present and hereafter to be written, by me (of my own skill,
iudgement, or opinion,) I do, at this present time, most humbly, sincerelie, and vnfainedly, and in the
name of Almighty God, (yea for his honor and glory) request, and beseech your Grace, (when, and as
conueniently you may) to be well and throughlie certified of me, what I am, Intus & in cute:
Reuerendissime in Christo Pater, & Dignissime Archipræsul, cognosce & agnosce vultum tàm internum,
qaàm externum pecoris tui: And wherein I haue vsed, doe or shall vse, pen, speech, or conuersation,
otherwise then as it appertaineth to a faithfull, carefull, sincere, and humble seruant of Christ Iesu, That
your grace woulde vouchsafe to aduertise me. So, I trust, Vltima respondebunt primis: in such sort, as this
Authentick Recorde in latine annexed (ad perpetuam rei memoriam,) doth testifie: hauing neuer, hitherto,
had occasion to shewe that, in any place of Christendome: to testifie better of me, then they had proofe of
me, themselues, by my conuersation among them. (The Almighty, therefore, be highly thanked, praised,
honored, and glorified, for euer and euer, Amen.)
But nowe, in respect of the generall intent of this briefe

discourse, I most humbly, and reuerently, exhibit to
your graces view, and perusing, the originall monu-
ment, and Authenticke Record, before men-
tioned, faire written in parchment, with
the seale whole, and perfect, duly ap-
pendant: as I haue 46. yeeres, and
somewhat longer, preserued
it. The true copy wher-
of, your grace doth
see, to be verba-
tim, as fol-
loweth.

V Niuersis Sanctæ matris Ecclesiæ filijs, ad quos præsentes literæ peruenturæ sunt, Vicecancellarius
Cætusq; omnis Regentium & non Regentium, Vniuersitatis Cantabrigiæ, Salutem in Domino
sempiternam. Conditiones & merita hominum in nostra Vniuersitate studentium, affectu sincero
perpendentes, eos solos testimonio nostro ornandos esse arbitramur, quos scimus ob eruditionem, &
morum probitatem promeritos esse, vt istud beneficium à nobis consequantur: Quamobrem, cùm hoc
tempore, ipsa veritas testimonium nostrum sibi postulat, vestræ pietati, per has literas significamus,
Quòd dilectus nobis in Christi, Ioannes Dee, Artium Magister, in dicta nostra vniuersitate,
foeliciter versatus, plurimam sibi & doctrinæ & honestatis laudem comparauit: De cuius gradu, &
conuersatione (quæ honestissima semper fuit,) ne qua vspiam ambiguitas, aut quæstio oriri possit, apud
eos, quibus huius viri virtutes haud satis innotuerint, visum est nobis, in dicti Joannis gratiam, has literas
nostra Testimoniales conscribere; & conscriptas, publico Academiæ nosræ sigilío, obsignare: quò,
maiorem apud vos authoritatem, & pondus literæ nostræ habeant Bene valete. Datum Cantabrigiæ in
plena Conuocatione Magistrorum Regentium, & non Regentium, Academiæ prædictæ: 14. Calend.
Aprilis, Anno à Christo nato. 1548.
[For certaine due respects the very image of the foresaid seale, is not heere in portraiture published.]
Peroratio.
T He Almightie and most mercifull God, the Father; for his only Sonne (our Redeemer) Iesus Christ
his sake: by his holy spirit, so direct, blesse, and prosper all my studies, and exercises Philosophicall,
(yea, all my thoughts, words, and deedes) henceforward, euen to the very moment of my departing from
this world, That I may euidently and aboundantly be found, and vndoubtedly acknowledged of the wise
and just, to haue beene a zealous and faithfull student in the Schoole of Verity, and an Ancient Graduate
in the Schoole of Charity: to the honor and glory of the same God Almighty, and to the sound cõfort and
confirming of such as faithfully loue & feare his diuine Maiestie, and vnfeinedly continue in labor to do
good, on earth: when, while, to whome, and as they may, Amen.
Very speedily written, this twelfth euen, and twelfth day, in my poore Cottage, at Mortlake:
Anno. 1595. currente à Natiuitate Christi: ast, An. 1594. Completo, à Conceptione
eiusdem, cum nouem præterea mensibus, Completis.
Allwaies, and very dutifully, at your Graces commandement:

Iohn Dee.
[figure 4]
1599.
[figure 5]
¶ AT LONDON
Printed by Peter Short, dwelling on Bred-

streete hill at the signe of
the Starre.
Twilit Grotto -- Esoteric Archives Contents Prev A Letter Next Timeline

Giordano Bruno: De Umbris Idearum ('The shadow of Ideas')
Twilit Grotto -- Esoteric Archives Contents Prev Umbris Idearum Next Timeline
Giordano Bruno: De Umbris Idearum ('The Shadow of

Ideas')
Bruno became a noted expert in the art of memory while still a Dominican monk. He repeatedly demonstrated his
memory techniques, including to Pope Pius V. Bruno carried the traditional mnemonic training well beyond the
Dominican traditions.
This is Bruno's first book on memory, and presents a rich system which integrates mnemonics, psychology (ala Ficino),
and hermetic magic. This work is dealt with at some length by Frances A. Yates in her Giordano Bruno and the
Hermetic Tradition (1964).
IORDANVS
BRVNVS NOLANVS
DE VMBRIS IDEARVM.
Implicantibus artem, Quaerendi, Inueniendi, Iudicandi, Ordinandi, & Applicandi:
Ad internam scripturam, & non vulgares per memoriam operationes explicatis.
AD HENRICVM III. SERE-
nis. Gallor. Polonorùmque Regem, &c.
PROTESTATIO.
Vmbra profunda sumus, nè nos vexetis inepti. Non vos, sed doctos tam graue quaerit opus.
PARISIIS,
Apud AEgidium Gorbinum, sub insigne Spei, è regione gymnasij Cameracensis.
M. D. LXXXII.
http://www.esotericarchives.com/bruno/umbris.htm (1 of 24) [23.07.2001 01:09:55]

CVM PRIVILEGIO REGIS.
PH. IORD. BR. NOL. AMICO ET STVDIOSO
Lectori.
Est in sublimi posita
Dianae in Chio facie,

Quae tristis templum videtur intrantibus,
Hilaris exeuntibus.
Et littera Pythagorae,
Bicorni acta discrimine,

Quaeis trucem ostendit vultum dextri tramitis:
Finem largitur optimum.
Vmbrarum, quae profundis
Emersere de tenebris,
In fine grata fiet, nunc asperior
Et facies, & littera.
HENRICO III SERE-
NISS. GALLORVM,
Polonorùmque Regi, &c. Philotheus Iordanus Brunus Nolanus.
S. P.
Quis ignorat (sacratissima Maiestas) principalia dona principalibus; principaliora maioribus: et maximis
principalissima deberi? Nullus ergo ambigat, cur opus istud, tum nobilitate subiecti circa quod versatur; tum
singularitate inuentionis, cui innittitur; tum grauitate demonstrationis, qua communicatur, inter maxima numerandum:
in te aegregium populorum spectaculum, virtute praestantis animi spectatissimum, celsitudine sublimis ingenij
celeberrimum, ideóque clarissimorum, magnanimum, doctorúmque omnium obsequio iure colendissimum respexerit.
Tuum est ipsum gratioso animo acceptare, magno fauore tueri, maturoque iudicio examinare: Cum eminenter
generosus, potens, atque sapiens videaris.
VALE.

MERLINUS ART.
Est qui depinxit gallos gallinaceos,
Qui quoniam non est omnino imprudens:

Quò non sic grauius deprehendi possint
Tractus inepti, de inepto artista:
Seruulos ordinauit, et amiculos;
Per quos vult naturales procul abigi.
Hoc cum non ignoraueris, timeto
Dum verus gallus in pictos appropias,

Qui faciunt mirari auriculatos:
Ne importuno ministro abactus, doleas.
MERL. IVDICI SOBRIO.
Est fluuius in Phrygia dictus Gallus
De quo si bibas modicum,

Medetur malis corporis.
Si absorpseris insorbrie, t' absorbebit
Adusque ut agas animum,

Non bibiturus iterum.
Sic etiam literae sophiae parum tactae:
Ciuilem ad vitam conferunt,

Et condelectant plurimim.
Si nimium t' ingurgitas, te turbabunt,
Inqú insaniam t' adigent,

Precipitemue gloriam.
Cum fueris igitur hactenus factus prudens,
Nè tantum damnum incurreres,

Magistrorum suffragio

Tantummodo sophiam placuit pitissare,
Tantum labris attingere,

Et naribus olfacere.
Propterea non bene facere te declaro,
Huc dum iudex acceleras,

Quò quasses Midae auriculas.
MERL. APTO IVDICI.
Est quod canis accessit ad arandum;
Quod scandere astra vult Camelus, est quod

Tractante rana sorex tranat fluuium
Quod lenti properant ad venandum asini,
Quod tentat cuculus lupos aucupari,
Est quod concupiunt volare porci,
Est aliquid natura malè appositum.
Non autem est Organete hoc artis vicium,
Vel inuitantis ad effodiendum,

Seu faciedas expiscationes,
Siue tranandum pennis aptis aerem,
Vel docentis venari, & aucupari.
Si vos sentitis aptos effosores,
Et minimè non aptos ad volandum,

Expiscandum, venandum, & aucupandum,
Atque idcirco non ind' esse lamenta:
Concaedam vobis, concaedentibus quod
Intrastis labyrinthum sine filo.
PHILOTHEI IORDANI
BRVNI NOLANI DIALO-
gus praelib. Apologeticus pro vmbris idaearum ad suam memoriae inuentionem.

-----
INTERLOQVTORES:
HERMES. PHILOTHIMVS. LOGIFER.
HERMES. - Perge liber. Neque. n. ignoras eundem solem; eamdemque artem. Idem sol huius gesta propalat in
honorem, illius in contumeliam facta producit. Tristantur illo presente nocturnae striges, bufo, basiliscus, bubo:
solitaria, nocturna, & Plutoni Sacra. Gestiunt autem Gallus, Phoenix, Cignus, Olor, Aquila, Linx, Aries atque Leo. Ipso
oriente operatores tenebrarum congregantur in cubilia, homo vera & animalia lucis exeunt ad opus suum. Haec inuitat
ad laborem; trudit illa in ocium. In ipsum lupinus & Elitropia conuertuntur, ab ipso vero herbae atque flores noctis
auertuntur. In nebulae speciem rarefactos humores attollit, deturbat autem in terram condensatos in aquam. Aliis
perennem atque continuam; aliis vicissitudinalem lucem impertitur. Hunc intellectus non errans stare docet: Sensus
autemn fallax suadet moueri. Hic terrae girantis parti huic expositae oritur: occidit simul aliter dispositae. Idem
orizontes quos dicunt arcticos per differentias dextri atque sinistri apparenter circuit: aliis vero multis supernum atque
infernum perlustrare videtur arcum. Hic terrae sui circuitus altum habenti maior apparet: imum vero tenenti (vt potè ab
eodem magis elongatae) minor. In aliis emicircuitum portionibus tardè; in aliis vero velociter absentatur. Hic terrae
incumbenti in Austrum Boreolior: in Boream vero properanti Australior efficitur. Rectum habentibus Orizonta, in lances
aequales hinc inde latitudinem recipit; obliqum vero tenentibus in iniquas. Idem intra duos molis istius medios
parallelos spacium incolentibus perpetuo commensuratas luci tenebras tribuit: coeteris autem tempore definito. Ipsi
diua tellus suo nos dorso enutriens, nostrum frontem obiiciat, obliquos eius radios nobis impetrabit: iis autem rectos
quorum capitis verticem supposuerit. Ad ipsum quoque quaedam admota mundi corpora, (quae multi intelligunt esse
animalia deòsque sub vno principe secundos) ipsius ab auge vel apogio (quod appellant) lumen conceptant; caeteris
habentibus ipsum in opposito, vel mediis (vt vocant) latitudinibus & interuallis. Eiusdem totius luna (quam aliam
intelligunt philosophorum plurimi esse terram) in suo ad illum conuerso hemisphaerio liberum concipiente lumen: haec
illius globi interpositione tristis vmbratam ad eundem conuersam, auerso hemisphaerio lunae commonstrat faciem. Vnus
ergo idèmque perpetuo Sol perseuerans atque manens, aliis atque aliis; aliter atque aliter dispositis; alius efficitur atque
alius. Haud secus solarem artem istam aliis, aliisque, aliam atque aliam futuram crediderimus.
PHILOTHIMVS. - Quid est Hermes quod tecum ipse loqueris? qui nam libellus est, quem prae manibus habes?
HERMES. - De vmbris Idearum ad internam scripturam contractis liber est, de quo sum anceps; an prodire debeat, an
perpetuo sub eisdem, in quibus olim latuit, tenebris perseuerare.
PHILOTHIMVS. - Cur hoc?
HERMES. - In signum siquidem (ut aiunt) sese effert ipsius author in quod non unius generis armati collimant
Sagittarij.
PHILOTHIMVS. - Id quidem si omnibus esset formidandum atque precauendum, nemo unquam digna pertentasset
opera: nihil vnquam bonum atque egregium prodiisset in conspectum. Non cessat prouidentia deorum, (dixerunt
Aegyptij Sacerdotes) statutis quibusquam temporibus mittere hominibus Mercurios quosdam; etiam si eosdem minime
vel male receptum iri precognoscant. Nec cessat intellectus, atque sol iste sensibilis semper illuminare, ob eam causam
quia nec semper, nec omnes animaduertimus.
LOGIFER. - Facile ipsis concenserim qui res eiusmodi minimè vulgandas esse censerent: Philotimum audio hac de re
dubium, qui si ea auribus percepisset, quae nos percepimus, certè potius haec cremanda in ignem proiiceret, quam
publicanda curaret. Haec n. doctori suo hactenus haud iucundam attulere messem: nunc ignoro quid nam sit quod in

posterum sperare possit, praeter n. perpaucos, qui haec per se ipsos intelligere possunt, rectum de ipsis iudicium inferre
minimè poterunt.
PHILOTHIMVS. - Audis quae dicit iste?
HERMES. - Audio, sed vt plus audiam, inter vos ipsos discutite.
PHILOTHIMVS. - Diseptabo igitur tecum Logifere & illud primum dixerim: dictum tuum nullius esse persuasionis quin
potius tuae rationis neruus oppositam valeat firmare sententiam. li. n. pauci, qui huius inuentionis intelligentiam fuerint
assequti, de quorum numero ego Hermèsque sumus: non modicis efferrent laudibus: qui verò ipsum minime intellexerint,
nec laudare poterunt, nec vituperare.
LOGIFER. - Dicis quod esse debet: non quod erit, est, atque fuit. Multi cum non intelligant, ob id ipsum quod non
intelligunt, insuper & ex iniquo, quo aguntur animo, multas aduersus authorem ipsum & artem adglomerant calumnias.
Nonne auribus tuis doctorem Bobum audisti, qui nullam dixit esse memoriae artem: sed eam consuetudine tantum &
crebra excursuum repetitione, quae fit visa multoties reuidendo, auribusque percepta multoties recipiendo, comparari?
PHILOTHIMVS. - Huic si cauda foret, cercopitecus erat.
LOGIFER. - Quid respondebis Magistro Anthoc, qui eos, qui praeter vulgares edunt memoriae operationes, putat
magnos vel energumenos vel eiusce generis alicuius speciei viros? Vides quantum in litteris insenuerit ille.
PHILOTHIMVS. - Hunc non dubitauerim esse nepotem illius asini qui ad conseruandam speciem fuit in Archa Noe
reseruatus.
LOGIFER. - Et magister Roccus artium et medicinae archymagister, qui Empyricam mauult quam doctrinalem
memoratiuam, nugas putaret ista potius, quàm artificiosas praeceptiones.
PHILOTHIMVS. - Non ultra matulam.
LOGIFER. - Dixit unus ex antiquis doctoribus hanc artem omnibus esse non posse peruiam preterquam iis qui memoria
pollent naturali.
PHILOTHIMVS. - Depontana sententia.
LOGIFER. - Pharfacon iuris utriusque doctor & philosophus grammeus sentit hanc artem grauare potius quam
releuare, nam ubi sine arte recolendae sunt res: iam cum arte obligamur recolere res, locos, & imagines plurimas,
quibus nulli dubium est magis memoriam naturalem confundi & implicari.
PHILOTHIMVS. - Crysippi acumen, & sententia ferreo ingentique pectine carminanda.
LOGIFER. - Dixit doctor Berling ex istius oratione etiam doctissimos, demetere nihil posse, credo quia nil ipse demetit.
PHILOTHIMVS. - Sub illis echinis ulla ne castanea?
LOGIFER. - Magister Maines & si omnibus placeat inquit, mihi nunquam placebit.

PHILOTHIMVS. - Nec vinum quod nunquam gustabit.
LOGIFER. - Ille, quem nosti amicum tuum, quid putas hac de re, sentiet?
PHILOTHIMVS. - Sepiae atramentum additum lucernae facit homines Aethiopa videri; vitiana quoque liuore mens
turpia iudicat etiam aperte pulchra.
LOGIFER. - Execelsum quoque Magistrum Scoppet inter huius nostrae tempestatis, medicos facilè principem, ferunt
dixisse authori: ut suam illi memoriam ostenderet priusquam artem, quod dubium est an dedignans, an impotens ille
praestare noluerit.
PHILOTHIMVS. - Si dixisset illi ostendae mihi urinam tuam priusquam solidiora contempler excrementa: fortasse
morem illi gessisset author noster, hospitalius enim & urbanius, & pro sua dignitate, sua officia, & arte conuenientius
illum excepisset.
LOGIFER. - Quid dicemus de Magistro Clyster doctore medico quem non fas est proxime dicto cedere, nihil n. differt ab
eodem qui ex Aknaldo & Tiberide vult magis super obliuiosum linguam vpupae impositam, tenacissimam ferenti
memoriam conferre. PHILOTHIMVS. - Dixit Aristoteles. cytharizando fit cytharaedus. Si quis huic miserrimo (ipso quod
habet extracto) aliud superimposuerit celebrum, forsian medicando fiet medicus.
LOGIFER. - Dixit quoque doctor Carpophorus ex Proculo & Sabino itacense Mentis & memoriae sedem tripliciter
distinctam. Inter pup[p]im enim atque proram pinea media est: quae cum memoria quippiam repetere instamus
patefacta; à prora ad puppim spiritui animali aditum praestat. Porro nunquam animalis spiritus nisi serenus, lucidus, &
clarus pertransit. Hinc immodica frigid[it]ate obtusus memoriam nostram hebetem reddit atque languidam. Quae
quidem frigiditas si fuerit cum siccitate coniuncta: immodicas vigilias afferet et insomnia: si cum humiditate lethargum.
Ad quae propulsanda, sunt per artem haec excogitata. Exercitium sensus reuocans & excitans, & spiritus turpi vecordia,
& ocio consopitos quasi expergefaciens. Moderatus coitius. Propulsata tristitia & voluptate laetitia revocata. Meatuum
corporis omnium purgatio. Eburneo pectine asperóque panno capitis confricatio. Leuiorum, vel lymphatorum vinorum
vsus, ne venae hiantes vini vehementia sanguinem exurant. Stomachi rebus natiuraliter vel artificialiter stipticis
occlusio, ne fumositas è stomacho cibi ebullitione euaporans, mentem ingeniumque obscurans somnum excitet. A frigidis
humidisque cibariis vt à piscibus in genere, cerebro, atque medullis abstinentia, non minus quam ab acutis atque
fumosis porris raphanis, alleis, caep[is] quae igne non fuerint digesta. Rerum aromaticarum usus. Capitis atque pedum
cum atque decotione, in qua Melissa, Laurifolia, Foeniculi, Camomillae, Cannae similiaque ferbuerint, abstersio.
Pythagorica exercitatio quae nocturno fiat crepusculo, vtpotè memoriae menti ingenióque maxime conferens. Haec sunt
quae memoriam possunt releuare, aeque quae Democritus Archigene[s] Alexander & Andronicus Peripateticus
literarum monumentis tradidere, non artes istae nugatoriae, quae nescio quibus imaginibus & figuris solidam seiactant
conflare memoriam.
PHILOTHIMVS. - Alienum sermonem, ruditu proprio conclusit; Psithacum egit venerabilis doctor, & Asinum.
LOGIFER. - Dixit Magister Arnophagus iuris legumque peritus, & apprime probatus, plurimos esse doctos qui eam non
habent peritiam, haberentque si qua esset.
PHILOTHIMVS. - Puella ratio non adhuc dentiens: propterea denti frangibulum non adducimus.
LOGIFER. - Artem Tullij, Thomae, Alberti, Alulidis, aliorumque obscurorum authorum se vidisse, & ex eisdem nullum
se elicere potuisse succum protestatur Doctissimus Theologus & subtilissimus literarum patriarcha magister Psicoleus.

PHILOTHIMVS. - Iudicium primae tonsurae.
LOGIFER. - Et vt vno verbo tanden omnia complectar: varij variè sentiunt, diuersi diuersa dicunt, quot capita tot
sententiae.
PHILOTHIMVS. - Et tot voces. Hinc corui crocitant, cuculi cuculant, lupi vlulant, sues grundiunt, oues balant, mugiunt
boues, hinniunt equi, rudunt asini. Turpe est dixit Aristoteles solicitum esse ad quemlibet interrogantem respondere,
boues bobus admugiant; equi equis adhinniant, asinis adrudamt asini; nostrum est colloquio aliquid circa istius hominis
inuentionem pertentare.
LOGIFER. - Recte quidem. Placeat igitur Hermeti librum apperire, ut ipsius authoris sententias consideremus.
HERMES. - Libentissime faciam. En operis prophaemium lego.
Neminem (inquit) latere existimo multas memoratiuas artes ab aliis editas, quarum omnes atque singulae iisdem prorsus
canonibus vtentes, in eadem ferme difficultate versantur: qua de re consultum fuit nobiscum, vt potius inuentionis istius
fruges proponeremus, quibus grauius, facilius, atque expeditius negocium adeò illustre, pro arte tam desiderabili
consequenda tractaretur. Diuturnam exercitationem antiquiores institutiones perquirendo: ab earum prosecutione atque
studio ingenia foeliciora importunius abigebant: minus. n. durantia & (vt rem apertius insinuem) magis impatientia, quo
magis subtilia promptioraque sunt ingenia, quorum quibusdam magis omnia tangere, quam vnum apprehendere
consulitur.
PHILOTHIMVS. - Illud quod mihi arridet de authore isto est quod non se facit de eorum grege qui aliorum sententias
hinc inde in vnum colligentes, se pro immortalitate consequenda aliorum impensa in numerum authorum pro posteritate
laborantium referunt; & vt plurimum eorum se constituunt doctores, quorum nullam prorsus habent intelligentiam atque
rationen: iique multoties facere non possunt: quominus (postquam pellem leonis ex aliorum inuentis vtcumque sibi
adaptauerint) in propriam crebrius, & tandem irrumpant vocem, quando aliquid ex eorum delumbi Marte (quia facile
est inuentis addere) eiaculantur, vel de penuria stupidi sensus egurgitant. Illa illa sunt arietes infantiarum, tormenta
errorum, bombardae ineptiarum, & tonitrua coruscationes, fulgura, & tempestates magnae ruditatum.
LOGIFER. - Non sentis idem de carminilegis & versificatoribus nostris qui alienis inuentionibus, hemiuersibus &
versibus, pro suis se nobis venditant poetis?
PHILOTHIMVS. - Mitte poetas. sicut. n. pro locis scimus longas regibus esse manus, ita & attae longaeque pro locis
atque temporibus poetis solent esse voces.
LOGIFER. - De versificatoribus dixi, non poetis.
PHILOTHIMVS. - Benè, pauci igitur, aut nullus pro se dictum putabit. Sed haec quid ad rem nostram? Sufficit quod in
proposito authorum artis istius fuerit intellectum.
LOGIFER. - Non de poetis.
PHILOTHIMVS. - Sed cepta prosequamur legas.
HERMES
Hinc (ait) cum animum meum ad obsequendum quibusdam amicis meis appulerim post diuersi generis alias memoriae

artes, quas priuatim ad diuersos direximus, & iuxta vias varias aliis pro eorum dignitate atque captu communicauimus:
hanc ex principiorum virtute, quae continentur in ea aliis omnibus praeferendam, & ex deductis nulli posthabendam
compilauimus. In qua nimirum artificium facilé & scientiam pro praxi minimé laboriosam polliceor, librum veró, cum
suis sententiis minimé omnibus peruium, contra eorum consuetudinem qui libros de hac arte faciles, atque breues: ipsam
veró difficilem, atque prolixam tradidere: istam eruditorum pauci intelligant, intelligentibus autem omnibus vsu veniat:
sitque quam omnes siue rudes, siue eruditi, facilé scire, & exercere possint: quàmque sine doctore, tantum in
metaphysicis & doctrinis Platonicorum bene versati possint intelligere: habet enim illud ars ista, quia cum hoc quod
complectitur terminis arduis & speculatiuarum facultatum prae suppositiuis, poterit tamen quibuscumque (dummodo
prorsus hebetis non sint ingenii) declarari, continet enim propriissimos terminos, & rebus signifficandis maximè
accommodatos.
Ars ista non simplicem ad memoriae artem confert: sed & ad multarum facultatum inuentionem viam aperit & introducit.
Propterea meminerint quibus dabitur eius interiora percipere: vt eam pro maiestate non cuicumque sine delectu
communem faciant: eiusdemque canones singulis eorum quibus est communicanda pro meritorum capacitatisque
facultate, intensius, atque remissius elargiantur expliciti.
Super haec nouerint in quorum manus ars ista inciderit: nos eius non esse ingenij, vt determinato alienae philosophiae
generi simus adstricti: neque vt per vniuersum quamcumque philosophandi viam contemnamus. Neminem quippe eorum
qui ad rerum contemplationem proprio innixi ingenio, aliquid artificiose methodicéque sunt moliti, non magnifacimus.
Non abolemus Pythagoricorum mysteria: non paruifacimus Platonicorum fides: & quatenus reale sunt nacta
fundamentum Peripateticorum ratiocinia non despicimus. Ipsum ea de causa dicimus: vt eorum curam attenuemus qui
proprio ingenio aliena volunt ingenia metiri: Cuiusmodi est infortunatum genus illud, quod cum diutius in optimis
philosophis elaborauerit: non eó vsque proprium promouit animum, ne vsque in finem cum proprio careat ingenio:
semper vtatur alieno; cui tamen magis quám iis qui propriam ignorantes paupertatem audent non audenda;
compatiendum est & quadam ex parte (nisi ex incuria remaneat) est laudandus. Isti similes cum fuerint Aristotelico
repleti spiritu (vt iam vocales & progressiuos libros liceat videre. vbi audierint vel legerint. De vmbris Idearum: iam
verbo haerebunt dicentes, idaeas esse somnia, vel monstra. quas esto concesserimus, quaeritur an quod rerum naturae
conformatur, conuenienter dicatur currere sub vmbris idaearum? Rursum vbi incurrerint locum ratiocinantis animae.
Iordane (inquient) iam animam texere dicis vel filare. Similiter & in aliis quibusdam buccas inflantes, per internum
quendam hostem á fructus istius disciplinae participatione diuertentur. Quibus hoc manifestari volumus. Nos quoque in
iisdem cum minus saperamus versasse animum, tunc. n. (vt par erat) fide ad scientias captandas vtebamur. Nunc vero vbi
superum beneficio, acquisitis & inuentis ad vlteriores proprios actus vti possumus citra contradictionis iustam notam: Si
commodus est Platonicus terminus & intentio commoda: acceptatur. Si quoque Peripateticae intentiones ad maiorem rei
in hac arte faciunt expressionem; fideliter admittuntur. De aliis similiter iudicetur. Non enim reperimus vnum artificem
qui omnia vni necessaria proferat. Non idem, inquam, Galeam, scuthum, ensem, hastilia, vexilla, tirnpanum, tubam,
caeteraque omnia militis armamenta conflabit, atque perficiet. Ita maiora, aliarum inuentionum tentantibus opera non
solius Aristotelis Platonisque solius officina sufficiet: Quandoque etiam (ipsum queraro si consuetis vti videbimur
terminis:) illud ideo est non quia non consuetas per eos explicare cupimus intentiones. Per vniuersum autem diuersis
variorum philosophorum studiis vtimur, quatenus melius propositum inuentionis nostrae insinuemus. Vnde nihil est quod
faciat quominus periti in istis philosophandi generibus per se ipsos facilé (dummodo animum aduertant) hanc, & alias
artes nostras intelligere valeant.
Artem istam sub duplici forma tractamus, atque via: quarum altera est altior & generalis tum ad omnes animi operationes
ordinandas, tum etiam est caput multarum methodorum, quibus tanquam diuersis organis artificiosa potest pertentari &
inueniri memoria: Et consistit ipsa primo in triginta intentionibus umbrarum. Secundo in triginta conceptibus idearum.
Tertio in pluribus complexionibas, quae fieri possunt ex intentionibus & conceptibus per industriosam adaptationem
elementorum primae rotae ad elementa secundae. Altera quae sequitur, est contractior ad certum memoriae per artificium
comparandae genus.

TRIGINTA INTENTIONES VMBRARVM

INTENTIO PRIMA. A.
Vnico igitur annuente deo, propiciisque diis sub ipso altissimo principe magnis, ita incipimus.
Hominis perfectionem, & melioris quod in hoc mundo haberi possit adeptionem insinuans Hebraeorum sapientissimus;
amicam suam ita loquentem introducit. SVB VMBRA ILLIUS QVEM DESIDERAVERAM SEDI. Non enim est tanta
haec nostra natura ut pro sua capacitate ipsum veritatis campum incolat, dictum est enim. Vanitas homo viuens. Vniuersa
vanitas. & id quod verum est atque bonum, vnicum est atque primum. Quî autem fieri potest vt ipsum cuius esse non est
proprié verum, & cuius essentia non est proprié veritas; efficaciam & actum habeat veritatis? Sufficiens ergo est illi
atque multum: vt sub umbra boni, verique sedeat. Non inquam sub umbra verí boníque naturalis atque rationalis (hinc
enim falsum diceretur atque malum) sed Methaphysici. Idealis, & supersubstantialis: vnde boni & veri pro sua facultate
particeps efficitur animus, qui & si tantum non habeat vt eius imago sit; ad eius tamen est imaginem: dum ipsius animae
diaphanum, corporis ipsius opacitate terminatum, experitur in hominis mente imaginis aliquid quatenus ad eam
appulsum habet: in sensibus autem internis & ratione, in quibus animaliter viuendo versamur: vmbram ipsam.
INTENTIO SECVNDA. B.
Hoc ipsum cum consideraueris: illud quoque tibi occurrat velim: vt a tenebrarum ratione seiungas vmbram. Non est
vmbra tenebrae: sed vel tenebrarum vestigium in lumine. Vel luminis vestigium in tenebris. Vel particeps lucis &
tenebrae. Vel compositum ex luce & tenebris. Vel mixtum ex luce & tenebris. Vel neutrum a luce & tenebris, & ab
vtrisqus seiunctum. Et haec vel indè quia non sit plena lucis veritas, vel quia sit falsa lux. Vel quia nec vera nec falsa, sed
eius quod vere est aut falsé, vestigium, &c. Habeatur autem in proposito. vt lucis vestigium, lucis particeps, lux non
plena.
INTENTIO TERTIA. C.
Porró cum bifariam accidat intelligere lucem; & in regione substantiae, & in regione eorum quae circa substantiam, vel
in substantia consistunt (vnde secundum duplicem sumitur vmbra oppositionem) illud te meminisse oportet; lucem quae
circa substantiam est tanquam vltimum eius vestigium á luce quae primus actus dicitur proficisci. Umbram quoque quae
est circa substantiam ab umbra quae ex substantia dicitur emanare. Ipsa est primum subiectum quod & materiam
appellant phisici nostri: Eius omnia participia cum puram non recipiant lucem: sub vmbra lucis esse & operari dicuntur.
INTENTIO QVARTA. D.
Consequenter te non praetereat quod cum vmbra habeat quid de luce, & quid de tenebris. Duplici aliquem accidit esse
sub vmbra. Vmbra videlicet tenebrarum & (vt aiunt) mortis: quod est cum potentice superiores emarcescunt, & ociantur,
aut subseruiunt inferioribus. Quatenus animus circa vitam tantum corporalem versatur, atque sensum. Et vmbra lucis,
quod est cum potentiae inferiores superioribus adspirantibus in aeterna eminentioraque obiecta subiiciuntur, vt accidit in
coelis versanti qui spiritu irritamenta carnis inculcat. Illud est vmbram incumbere in tenebras: hoc est vmbram incumbere
in lucem. In Orizonte quidem lucis & tenebrarum, nil aliud intelligere possumus quam vmbram. Haec in orizonte boni &
mali: veri & falsi. Hic est ipsum quod potest bonificari, & maleficari, falsari, & veritate formari: quodque istorsum
tendens sub istius, illorsum veró sub illius vmbra esse dicitur.

INTENTIO QVINTA. E.
Vmbras eas in proposito maximé consideramus quae sunt appetituum, & cognoscitiuae facultatis obiecta, sub specie veri
bonique concepta, quae sensim ab vnitate illa supersubstantiali decedentia, per crescentem multitudinem, in infinitam
multitudinem (vt Pythagoreorum more loquar) progrediuntur: quae quantum ab vnitate recedunt, tantum ab ipsa quoque
veritate elongantur. Fit enim ab ipso superessentiali ad essentias ab essentiis ad ipsa quae sunt, ab iis ad eorum vestigia,
imagines, simulachra, & vmbras excursus: tum versus materiam vt in eius sinu producantur; tum versus sensum, atque
rationem vt per eorum facultatem dinoscantur.
INTENTIO SEXTA. F.
Vmbra in materia seu natura, in naturalibus ipsis in sensu interno atque externo, vt in motu & alteratione consistit. In
intellectu veró, intellectumque consequente memoria est vt in statu. Ideo sapiens ille viraginem supra naturalem &
suprasensualem quasi notitiam consequtam: sub illius primi veri bonique desiderabilis vmbra sedentem inducit. Quae
sessio seu status quia in naturaliter degentibus non multum perseuerat (mox n. atque statim sensusisti nos insiliunt atque
deturbant, ipsique nostri duces phantasmata nos circumueniendo seducunt) sessio illa potius praeterito absoluto vel
inchoato, quam praesenti tempore designatur. Dicit. n. sub vmbra sedi, vel sedebam.
INTENTIO SEPTIMA. G.
Cum vero in rebus omnibus ordo sit atque connexio, vt inferiora mediis & media superioribus succedant corporibus;
Composita simplicibus, simplicia simplicioribus vniantur. Materialia spiritualibus spiritualia prorsus in materialibus
adhaereant. Vt vnum sit universi entis corpus, vnus ordo vna gubernatio, vnum principium, vnus finis, vnum primum,
vnum extraemum. Cumque (vt non ignorauerunt Platonicorum principes) demigratio detur continua á luce ad tenebras
(cum mentium quaedam per conuersionem ad materiam, & auersionem ab actu; subeunt naturam, atque fatum) nihil
impedit quominus ad sonum cytharae vniuersalis Apollinis ad superna gradatim reuocentur inferna: & inferiora per
media, superiorum subeant naturam: quemadmodum & sensu constat terram in aquam, aquam in aerem, aerem in ignem
rarefieri: sicut ignis in aerem, aer in aquam, aqua in terram densabatur. Ita generaliter videmus in iis quae mutantur,
motum statu, & statum motu semper terminari. Quod & in ipso coelo semper esse atque fieri optimé Peripateticorum
quidam considerauere: cum quippé ipsum habere actum admixtum cum potentia dicunt (quamuis & aliae sint mixtionis
istius rationes) intelligunt eius motum esse in fine ad praeteritum, & in principio ad futurum. Quidquid ergo sit de alia
descensus specie de qua Theologorum prudentia decernat: illud obnixé nobis est intentandum, vt pro egregiis animi
operationibus naturae schalam ante oculos habentes, semper á motu, & multitudine, ad staturn & vnitatem per intrinsecas
operationes tendere contendamus: quod cum pro facultate praestiterimus, pro facultate quoque diuinis multitudini
mirabilibus operibus conformabimur. Ad ipsum rerum praesignata connexio, & connexorum consequentia nos confortet
& adhortetur. Nouit quidem & docuit antiquitas quomodo proficiat discursus hominis á multis indiuiduis ad speciem, á
multis speciebus ad vnum genus ascendens. Insuper quomodo infima intelligentiarum per omnes formas intelligat
species distincté, inferioris distincté per plures atque multas formas ipsas omnes species concipiunt; superiores per
pauciores, suprema per vnam, & ipsum quod est supra omne non per formam aliquam. Porro si antiquitas nouit quomodo
proficiat memoria, á multis speciebus memorabilibus, ad vnam multorum memorabilium speciem se promouendo: ipsum
certé non docuit.
INTENTIO OCTAVA. H.
Ad proximius quidem superius proximum inferius per aliquos gradus contracta similitudine promouetur, quos certé
gradus cum nactum fuerit omnes: iam non simile: sed idem cum illo dicendum erit. Quod sané quomodo fiat per ipsum
edoremur ignem: qui aquam non attrahit nisi in calore & raritate adsimilitam. Per communem igitur similitudinem ab

vmbris datur accessus ad vestigia, á vestigiis ad speculares imagines, ab istis ad alia.
INTENTIO NONA. I.
Quoniam veró quod est simile simili; est etiam simile eidem similibus sive per ascensum, siue per descensum, siue per
latitudimen: Hinc accidit vt (infra suos limites) natura facere possit omnia ex omnibus, & intellectus, seu ratio
cognoscere omnia ex omnibus. Sicut inquam materia formis omnibus informatur ex omnibus, & passiuus (quem vocant)
intellectus formis omnibus informari potest ex omnibus: & memoria memorabilibus omnibus ex omnibus. quia omne
simile simili fit, omne simile simili cognoscitur, omne simile simili continetur. Porro simile remotum ad suum distans,
per simile medium sibique proximum tendit.
Hinc herbae forma spoliata materia, non immediate formam induitur animalis istius, sed formis Chili, sanguinis, &
seminis mediantibus. Hinc qui nouerit apta extraemorum media: & naturaliter & rationaliter omnia poterit ex omnibus
elicere.
INTENTIO DECIMA. E.
Coeterum. Similitudinem illam quae cum aequalitate currit; & vniformitati (quam aequiparantiam appellant) consonat: in
proposito sensu alium operationum, siue ad internos, siue ad externos referantur sensus, inutilem & malè officiosam
habeto. Fit enim vt simili caliditate affectum nec similem, nec infra illius similitudinis gradus consistentem sentiat: sed
eam quae existentem in sensitiuo subiecto excellit. Hinc qualem redigere in praxim debeas similitudinem praeuideto, ne
quae sita ab adeptis quominus ingredi possint repellantur.
INTENTIO INDECIMA. L.
Considera, mundum istum corporeum partibus eius omnino similibus existentibus, formosum esse non potuisse. In
variorum ergo connexione, partium pulchritudo manifestatur: & in ipsa varietate totius pulchritudo consistit. Hinc rei
vmbratilis visio est visionum imperfectissima: quia quod imago cum varietate demonstrat: vmbra quod est infra
extrinsecae figurae terminos vt plurimum etiam ementitos, quasi sine varietate profert. De vmbra dixerim quatenus
vmbra est: non autem quá talis quam in proposito recipimus.
INTENTIO XII. M.
Verum Anaxagoricum Chaos est sine ordine varietas. Sicut igitur in ipsa rerum varietate admirabilem concernimus
ordinem. Qui supraemorum cum infimis, & infimorum cum supremis connexionem faciens: in pulcherrimam vnius
magni animalis (quale est mundus) faciem, vniuersas facit conspirare partes. Cum tantum ordinem tanta diuersitas: &
tantam diuersitatem tantus ordo requirat. Nullus enim ordo vbi nulla diuersitas extat reperitur. Vnde primum principium
nec ordinatum, nec in ordine licet intelligere.
INTENTIO XIII. N.
Certé si quemadmodum indissolubilis concordia fines primorum connectit principiis secundorum; & calcem eorum quae
antecedunt capitibus eorum quae proximé sequntur: cathenam illam auream quae é caelo fingitur ad terram usque tensa
contrectare valebis: sicut è coelo per te potest factus esse descensus, facilé ad coelum per ordinatum ascensum remeare
valebis. Per hanc artificiosam connegionem magnum experiri possumus memoriae releuamen: quae valet etiam nullam
ad inuicem per se retinentia consequentiam memoriae ordinata presentare. Ipsum manifestatur in subsequenti carmine,
vbi cum intelligatur Aries agere in Taurum, huncque motum diuerso actionis genere, agere in Geminos. Et inde moti

varia, consequentíque actione deferantur in Cancrum. similitérque deinceps in aliis: eueniet vt ex intuitu vnius, alterius
mox inmediatéque consequentis occursum collucremur.
Dux gregis, armenti regem sublatus in iram

In geminósque pedes, impete fronte ferat.
Vindex menté vacans hinc Taurus concitus, ictu
Irruit in Geminos impaciente fratres.
Germanos iuuenes affines protinus vndae
Excipiunt. Cancer rosida prata petit.
Repens obliquó lympharum Cancer alumnus,
Villosi vultum forte Leonis adit.
Percitus inde leo crinitos surgit in harmos
Vnde vagans rapidae visa Puella ferae est.
Hanc petit: illa fugit: quae gressu insana fugaciLibrantem incurrit persica lance
virum.
Aestuat hic, cupidis quem dum complexibus haeret:
Attriti Vermis cuspis adunca ferit.
Formidans laetum medicas dum currit ad artes
Poné Sagittiferum sentit adesse virum.
Qui modo stuprata, quam credit virgine laesus
Quo petit hunc iaculo, vulnerat ecce CaprumVt primum intrusum ferrum persensit
iniqué
Effugit in rapidas praecipitosus Aquas:Sic caper anfoelix á gurgite tractus
aquarum;
Insueta inclusis Piscibus esca datur.
INTENTIO XIIII. O.
Ascensus quidem qui fit per connexa atque concathenata, in proposito vmbrarum idealium: non est per cathenam
similibus constantem annulis, ratione quae concipitur ex proximé dictis, atque deinceps enunciandis. Nec huius cathenae
annulus esse debet vmbra sub qua intelligitur Leuiathan dormire: non inquam vmbra abducens á luce; sed conducens ad
lucem, quae etiam si non sit veritas: est tamen á veritate, & ad veritatem, ideóque in ipsa non credas esse errorem sed
veri latentiam.
INTENTIO XV. P.
Non igitur confundens vmbrarum significatum per occultam omonimyam, omnino hoc stultitias genus incurras, vt sine
delectu de vmbris sentias, intelligas, & decernas, opponitur enim ea quam protegunt aliae vmbrae (pro qua dicitur.
Protegunt vmbrae vmbram eius) ei quae eleuatur super corporum altitudinem in confinio intelligentiarum. Pro qua dicitur
operuit montes vmbra eius. A qua ea quae producunt in nobis intelligentiam & memoriam, deducuntur & emanant: Et in
quam tandem scandentia versus lucem terminantur. Hanc, vel huic similem figura tam habent, qui Cabalistae dicuntur,
quia velamen quod erat Typicé seu figuratiué in facie Mosis: figuraté veró in facie legis: non erat ad deceptionem; sed ad
ordinate promouendos hominum oculos, in quibus accidit laesio si repenté de tenebris in lucem promoueantur.
Neque enim natura patitur inmediatum progressum ab vno extraemorum ad alterum: sed vmbris mediantibus,
adumbratogue lumine sensim. Naturalem videndi potentiam perdidere nonnulli de tenebris in repentinam lucem
prodeuntes tantum abest vt perquisito potirentur obiecto. Vmbra igitur visum preparat ad lucem. Vmbra lucem temperat.
Per vmbram diuinitas oculo esurientis, sitientísque animae caliganti, nuncias rerum species temperat, atque propinat. Eas

igitur vmbras quce non extingunt: sed seruant, atque custodiunt lucem in nobis; & per quas ad intellectum, atque
memoriam promouemur, atque perducimur, recognosce.
INTENTIO XVl. Q.
In suo genere dixit Theologus nisi credideritis, non intelligetis: & in suo genere confirmant philosophi ex concessis
positisque iis quorum fides esse dicitur (quae fides apud Pythagoricos erat de non demonstratis, apud Peripateticos de
non demonstrabilibus, apud Platonicos de vtrisque) aucupandas esse scientias: & ex iis quae in virtute, & radice, &
implicatione quadam continent, ad formarum explicationem, & per naturalem. & rationalem cursum nobis est
progrediendum. Natura dat inuolutas species, antequam tradat easdem explicatas. Similiter Deus, similiter & artes quae
diuinum,' & naturalem ordinem pro dignitate persequntur. Si quibus veró arduum videtur in vmbris exerceri, & vanitatis
suspectum si per eas ad lucem non pateat accessus: norint talem defectum non esse ab vmbris. Norint etiam sat expedire
vel inuolutum tenere, quod nudum non capias.
INTENTIO XVII. R.
De vmbris physicis, sunt ex arboribus & herbis quae fugant serpentes, & mitiora fovent animantia: sunt & contrariae iis.
De vmbris autem idealibus (si veré sint ideales) cum omnes referantur ad intellectum & ad purgatum sensum interiorem
non sunt quae maximé non conducant si per eas fiat ascensus, & non dormiatur sub eisdem.
INTENTIO XVIII. S.
Non dormies si ab vmbris physicis inspectis ad proportionalem vmbrarum idealium considerationem promoueris. Si ab
oculis nostris elongatum corpus ad distantem lucem accedat: minoratur illius ad oculos nostros vmbra: sed ipso corpore
magis á luce recedente, minor ab illo transfunditur vmbra, visuíque maius affertur impedimentum.
INTENTIO XVIIII. T.
Maiora intensione lucis & densitate corporis, vmbra perspicacior efficitur: expressior inquam redditur, atque formatior,
quod inde est, quia in densitate, & raritate; continuitate & discontinuitate corpus imitatur. At vero talis imitatio per
corpus detegitur.
INTENTIO XX. V.
Vmbra motum corporis simul persequitur atque lucis. Mouetur corpus? Vmbra mouetur. Mouetur lux? Vmbra mouetur.
Mouetur vtrumque? Vmbra mouetur. Contra physicas obseruantias idem subiectum (subiectum inquam motus) simul
diuersis, contrariisque subest motionibus. Quid. n? nonne necessario motum corporis ad lucem sequitur vmbra? &
motum lucis ad corpus sequitur vmbra? numquid soluitur haec necessitas amborum concursu cum oppositis mouebuntur
lationibus? Porro aduerte quemadmodum ad lucis motum mouetur vmbra quasi fugiens; ad corporis autem motum quasi
sequens: vnde non videtur implicari contrarietas, sed concordantia in fuga vnius, & prosequtione alterius oppositi, atque
contrarij. Caeterum quomodo sit in istis, & proportionaliter in aliis: tu ipse perquire & considera: per nos enim res
plusquam sat est aperitur iis, qui in haec & alia animum aduertent.
INTENTIO XXI. X.
Non te praetereat tandem vmbrarum cum ideis similitudo tum enim vmbrae, tum & ideae non sunt contrariae

contrariorum. Per vnam speciem cognoscitur in hoc genere pulchrum & turpe; conueniens & inconueniens; perfectum, &
imperfectum, bonum & malum. Malum enim imperfectum, & turpe proprias quibus cognoscantur non habent ideas: quia
tamen cognosci dicuntur & non ignorari, & quidquid cognoscitur intelligibiliter per ideas cognoscitur: in aliena specie
cognoscuntur, non in propria quae nulla est. Illud enim quod est eis proprium, est non ens in ente, vel (vt apertius dicam)
defectus in effecto.
INTENTIO XXII. Y.
Vmbram si appellaueris accidens corporis á quo proiicitur: habes accidens vnius subiecti á quo recedat, & ad quod redeat
vel secundum eandem speciem: vel secundum eumdem numerum: Si volueris eam esse accidens eius in quod proiicitur;
iam facies accidens ita ab vno subiecto separabile: vt idem numero diuersa pererret subiecta: vt cum per motum lucis, aut
equi, vmbra equina quae proiiciebatur in lapidem; nunc proiicitur in lignum. Hoc est contra physicam accidentis
rationem: nisi in Scyllam te transportes negando vmbram esse accidens. Porró quid dicimus de idealibus vmbris? ipsas
nec substantias esse intelligas, sec accidentia: sed quasdam substantiarum, & accidentium notiones. Si cui placeat eas
animi, rationísque accidentia dicere, imperité dicet: non enim sunt habitus, nec dispositiones, nec facultates innatae vel
accedentes: sed quibus, & per quas dispositiones quaedam, habitus, facultatésque producuntur atque consistunt. Recte
enim speculantibus substantia & accidens non diuidunt quidquid esse per vniuersum dicitur, vt modo supponimus.
Consideratio ista non modicum valet ad vmbrarum rationem habendam.
INTENTIO XXIII. Z.
Vmbra non subest tempori, sed istius tempori, non loco sed istius loco, non motui sed istius motui. Similiter de oppositis
est intelligendum. Abstrahitur ergo ab omni veritate, sed non est sine illa. Et non reddit ineptos ad illam (si idealis sit
vmbra) concipere enim facit contraria & diuersa, cum sit vnum. Vmbrae enim nihil est contrarium, preciséque nec
tenebra, nec lux. Ad vmbram ergo arboris scientiae confugit homo pro cognitione tenebrae, & lucis, veri, & falsi, boni, &
mali, cum quaereret ab illo Deus ADAM VBI ES?
INTENTIO XXIIii. ¥.
Illud etiam non est praetermittendum quo minus consideretur, quod vnum corpus opacum duobus vel pluribus oppositum
luminaribus: duas vel plures proiicit vmbras. Intellige igitur quomodo, & penes quid umbra sequatur corpus: & quomodo
penésque quid lucem consequatur: & considera quemadmodum vmbram producit á corpore vno multiplicem lux
multiplex: innumerae luces innumeras vmbras, licet sensibiliter non appareant. Consequitur ergo alio modo lucem
vmbra, licet eam alios ratione confugere videatur.
INTENTIO XXV. A.
Nec te praetereat quod vt vmbra lucem fugiat corporis quantitatem mentitur: & non nisi in certa vnicaque distantia, situ,
& dispositione: secundum longitudinem, & latitudinem corpori aequalem, ab opposita luce producitur vmbra, adeo vt
ipsam lucem nihil magis fugere videatur, quám corporis quantitatem per vmbram insinuare. Sol quippé quibusdam in
locis numquam vmbram corpori reddit aequalem, in aliis vero rarius & ad modicum temporis.
INTENTIO XXVI. E.
Si magnitudo corporis opaci lucidi corporis magnitudinem excaedat; producit vmbrae conum in corpore, basim vero
proiicit in infinitam seu interminatam distantiam. Si vero magnitudo lucis, corporis opaci magnitudinem excaedat:
producit vmbrae basim in corpore, conum veró determinabit in sua extra corpus ipsum proiectione ad talem, tantamque

distantiam: quantam magnitudo corporis lucidi supra opaci corporis magnitudinem proportionalem obtinuit rationem.
Hinc vmbra quam lunae corpus lucidum produceret de terra in partern oppositam (posito quod sol absit ab hemisphaerio
inferiori) haberet pro cono certam terrae
marginem: basis vero eius extra terram quasi in infinitum crescens non esset determinabilis. Vmbra vero quam solis
corpus producit de terra: habet certos terrae terminos pro basi: conus autem ipsius Mercurij sphaeram non attingit. Iam
simile de ideis vmbrisque ipsarum iudicium facito.
INTENTIO XXVII.
Vnde nota quemadmodum de luce & tenebra (tenebram enim densitatem corporis appello) nascitur vmbra, cuius lux
pater est, tenebra mater: & non adest nisi hac & illo praesente: atque ita sequitur lucem, vt eamdem fugiat: quasi pudeat
ipsam matris speciem presentare patri: vt pudore saltem regiam progeniem protestetur. Veluti genere nobiles qui
nobilitatem ipso habitu monstrare non valentes, ipso satis proprij habitus pudore demonstrant. Hinc crescente luce
attenuatur, quae illa se contrahente dilatatur: eademque totum circumplectente corpus fugit.
INTENTIO XXVIII.
Sicut ex interposito perpendiculariter super planum inter Arcton & oculum gnomone, ex vmbra imaginabili lineam
lucramur meridianam: & infallibiliter alias multas temporum differentias quae in nocturno polarium stellarum circuitu ad
differentias partium circelli quas linea in illius tensa circumferentiam per numeros manifestat. Non minus & ideales
vmbrae per physica corpora ad ideas innumeras poterunt tibi rerum significare proprietates & differentias.
INTENTIO XXVIIII.
Et veluti sol sex vmbrarum cardinales immittit differentias. Aliam oriens: cum proiicit vmbram corporis in occasum;
Aliam occidens, cum extendit illam in orientem. Aliam meridianus & in Australi latitudine versus Boream. Aliam in
latitudine Septentrionali versus Austrum. Aliam si nullam admittit latitudinem. Ex cingulo (quod aiunt) caeli
perpendiculares intendens radios, versus nadir suum, terrae producit vmbram. Ab ipso autem emisphaerij alterius
opposito versus augem effundet ipso progressu attenuandam vmbram. Ita nobis in orizonte naturae, & in aequilibrata
rectáque eiusdem sphaera constitutis sub aequinoctiali sensus, vel intellectus aequidiali; sex sub aeternis ideis formantur
vmbrarum differentiae, ex quibus omnimodam ad lucem conuersionem possimus accipere.
INTENTIO XXX. A.
Vt vero intelligis omnes vmbrarum differentias ad sex cardinales tandem referri: non minus scire debes quod omnes
tandem ad vnam foecundissimam, aliarumque fontem generalissimum reduci debeant. In proposito (inquam) nostro vna
potest esse omnium idearum vmbra, Additione, substractione, & alteratione generaliter dictis omnes alias conflans,
iudicans, atque praesentans. Sicut in arte materialiter per substantiuum subiectum, formaliter autem per adiectiuum, quae
recipiunt in se ipsis alterantia, transponentia & vniuersaliter diuersificantia: Analogiam enim quandam admittunt
methaphysica, & logica, physica: seu ante naturalia, naturalia, & rationalia. Sicut verum imago, & vmbra. Caeterum idea
in mente diuina, est in actu toto simul te, vnico. In intelligentiis sunt ideae discretis actibus. In coelo, in potentia actiua
multiplici & successiué. In natura per vestigii modum quasi per impressionem. In intentione, & ratione per vmbrae
modum.
Adest paradigma vnius, ideae actu infinitas rerum differentias habentis, & vnius vmbrae in facultate in finitarum
differentiarum. Linea AB iacens lineam CD perpendiculariter cadentem & duos rectos angulos constituentem excipit.

Iam si linea cadens inclinetur versus B: reddet angulum acutum ex vna parte, ex altera vero obtusum. Magis atque magis
inclinata in F, G, H, I, K, & ita deinceps; obtusos, acutósque magis hinc inde dabit angulos.
Ita patet quomodo in facultate duarum illarum rectarum linearum; sint infinitae acutorum, obtusorumque angulorum
differentiae. In prima causa haec facultas non differt ab actu, quae, & in qua quidquid esse potest, est. Quandoquidem
esse & posse idemtificantur in ea. Ideoque in ipso D infinitae simul; & vnum sunt angulorum differentiae. In motore
caelesti est in potentia actiua: sicut in manu quae potest mouere in punctum E, F, G, & alios innumeros: non tamen
mouit. In coelo sicut in mixto ex actiuo & passiuo, sicut in linea CD quae potest moueri ad efficiendum angulum hunc &
illum: secundum quippè multas rationes coelum intelligitur a Peripateticis habere actum potentiae ad mixtum. In
mobilibus consequentibus atque materia, est in potentia passiua, significata per D, quod innumerabiles differentias acuti,
& obtusi per modum essendi in materia, & efficiente, & modum participantem de actu, déque potentia vt patet. Hoc quod
diximus de differentiis angulorum: referas ad specierum differentias, quae dicuntur esse sicut numeri. Vnde in omnibus
& per omnia quaelibet posse figurari manifestum est.

DE TRIGINTA IDEA-
RVM CONCEPTIBVS.
Iam ad triginta Idearum conceptus, primo simpliciter; secundo cum intentionibus vmbrarum complexé concipiendis,
consequenter progrediamur.
CONCEPTVS PRIMVS. A
Lvciferos (inquit Plotinus) in facie Deus oculos fabricauit: caeterisque sensibus adhibuit instrumenta: vt inde tum
naturaliter seruarentur, tum etiam cognata luce aliquid contraherent. Quibus sane verbis manifestat aliquid esse
praecipuum, quod de mundo intelligibili ad ipsos pertineat.
CONCEPTVS II. B
Non fas est cogitare mundum istum plures habere principes, & per consequens plures habere ordines praeter vnum. Et
consequenter si vnum est ordinatum, membra ipsius alia membris aliis sunt adnexa & subordinata. Ita vt superiora
secundum verius esse subsistant, in extensam molem, & multiplicem numerum versus materiam se exporrigentia. Vnde
ab eo quod est per se maximé ens; ad id quod minimuln habet entitatis, & prope nihil haud temeré nuncupatur fiat
accessus. Quem ordinem cum suis gradibus, qui mente conceperit: similitudinem magni mundi contrahet aliam ab ea
quam secundum naturam habet in se ipso. Vnde quasi per naturam agens: sine difficultate peraget vniuersa.
CONCEPTVS III. C
Qvia in iis quae semper fiunt non est consultatio, & argumentatio. Si aliquid demonstratum fuerit semper idem facere:
actus argumentationis tollitur ab eo, tollitur & consilium. Sed vt quadam forma se ipsam foras quasi naturaliter
exprimente vel aliquid é sua natura explicante, & effundente, opera sua perficit. Ad cuius operantis similitudinem
propius accedit quod idem vt plurimum & frequentissime operatur. Fiet enim vt minus, miniméque cogitans &
decernens, in perfectum, exquisitumque actum prodeat. Qui ergo in loco consistens atque tempore, á loco rationes
idearum absoluet atque tempore: diuinis entibus in suis operibus conformabitur, siue ad intellectum pertineant, siue ad
voluntates. Id fortasse faciebat is qui dixit. IN CARNE CONSISTENTES NON SECVNDVM CARNEM VIVIMVS.
CONCEPTVS IIII. D
Qvod si possibile est atque verum: intellectualem animan non veré insitam atque infixam, inexis-tentemque corpori licet
apprehendere: sed veré vt adsistentem & gubernantem: ita vt perfectam à corpore seorsum pre se ferre possit speciem.
Cui sententiae (sine controuersia) Theologus ille adstipulatur maximé: qui perfectiori eam intitulans nomine, interiorem
hominem appellauit. Quod si pro huius confirmatione, operationes sine corpore eidem possibiles exquiras: Ecce certo
loco temporique non adstrictis copulatur ideis, quotiescumque mente animo-ue solutus homo materiam destituit atque
tempus.
CONCEPTVS V. E

Habet anima substantiam ita ad supernos intellectus se habentem, sicut diaphani corpus ad lumina (vt & principes
Platonicorum intellexere) quod pro diaphanitate transparentiáque sua, nonnihil velut innatae luminositatis admittit, quae
semper est in actu cum exuta est á corpore, tanquam regionem lucis inhabitans. In corpore veró degens tanquam
cristallus cuius diaphanitas opacitate terminatur: habet species sensibiles vagas: quae per conuersionem, & auersionem
iuxta temporum, locorumque differentias, accedunt atque recedunt.
CONCEPTVS VI. F
Rerum formae sunt in ideis, sunt quodammodo in se ipsis; sunt in coelo; sunt in periodo caeli, sunt in causis proximis
seminalibus; sunt in causis proximis efficientibus, sunt indiuidualiter in effectu, sunt in lumine, sunt in extrinseco sensu,
sunt in intrinseco: modo suo.
CONCEPTUS VII. G
Receptione formarum ideó materia non impletur (vt per aeternam nouarum affeectationem protestatur) quia nec veras
accipit; nec veré recipit quod recipere videtur. Non enim quae verè sunt, sensibilia ipsa sunt, atque indiuidua: vt autumat
qui haec primo, principaliter, & maximé suhstantias appellat. Quae. n. veré sunt semper manent: quae autem generationi
subiacent, atque corruptioni non vere dicuntur esse. Quod non solum rectius philosophantibus placet. Sed &
Theologorum alios audimus exteriorem hominem sub hac conditione naturali vanitatem appellantes. Alij vero cuncta
quae fiunt sub sole, id est quae regionem incolunt materiae vniuersalem vanitatis notam subire volunt. Ab ideis igitur, ab
ideis, conceptionum fixionem perquirat anima, si intelligis.
CONCEPTVS VIII. H
Ideam primum hominem. Animam secundum. Tertium veró quasi iam non hominem dixit Plotinus vbi de ratione
multitudinis idearum edisserit. Dependet secundus á primo, tertius á secundo, dum per ordinationem, contractionem, &
compositionem, ordinatur ad physicam subsistentiam. Pro methaphysico igitur conceptu tertius ascendat in secundum:
secundus in primum.
CONCEPTVS IX. I
Idem, manens, & aeternum coincidunt. Idem enim quia idem, manet, & est aeternum. Aeternum quia aeternum, manet, &
estidem. Manens, quia manens est idem, & aeternum. Nitaris igitur in ipsum idem oportet, vel id in quod identitatis habet
rationem; vt permanenter, & perseueranter habeas. Id si capies: caput habebis quo specierum fixionem facias in anima.
CONCEPTVS X. K
Sententia haec satis digna est vt in ea mentis acies figatur. lntellectus primus lucis amphitrites: ita lucem suam effundit
ab intimis ad externa, & ab extraemis attrahit: vt quidlibet ab ipso pro capacitate possit omnia contrahere, & quae libet ad
ipsum pro facultate per ipsius luminis viam tendere. Hoc forte est quod quidam intellexit dicens. ATTINGIT A FINE
VSQVE AD FINEM. & alius dicens. NOn EST QVI SE ABSC. A' CAL. EIVS. Lucem hic intelligo intelligibilitatem
rerum quae sunt ab illo, & ad illum tendunt, & id quod concomitatur intelligibilitatem. Hae res cum profluunt aliae ab
aliis, diuersae á diuersis; in innumerum multiplicantur vt eas nisi qui numerat multitudinem stellarum, non |determinet:
Cum veró refluunt vniuntur vsque ad ipsam vnitatem quae vnitatum omnium fons est.
CONCEPTVS XI. L

Primus intellectus foecunditate sua, modo suo propagat ideas non nouas, nec nouiter. Natura nouas res producit in
numero, non nouiter tamen (modo suo) si semper eodem modo operatur. Ratio nouas atque nouiter in infinitum species
format: componens, diuidens, abstrahens, contrahens, addens, subtrahens, or dinans, deordinans.
CONCEPTVS XII. M
Deformium animalium formae, formosae sunt in caelo. Metallorum in se non lucentium formae, lucent in planetis suis.
Non enim homo, nec animalia, nec metalla vt hic sunt, illic existunt. Quod. n. hic discurrit illic actu viget, discursione
superiori. Virtutes enim quae versus materiam explicantur: versus actum primum vniuntur: & complicantur. Vnde patet
quod dicunt Platonici, ideam quamlibet rerum etiam non viuentium, vitam esse & intelligentiam quandam. Item & in
prima mente vnam esse rerum omnium ideam, Illuminando igitur, viuificando, & vniendo, est quod te superioribus
agentibus conformans, in conceptionem & retentionem specierum efferaris.
CONCEPTVS XIII. N
Continet lumen, vita intelligentia, vnitásque prima: omnes species, perfectiones veritates, numeros, rerumque gradus.
Dum quae in natura sunt differentia, contraria, atque diuersa: in ea sunt eadem, conuenientia, & vnum. Tenta igitur an
possis viribus tuis identificare, concordare, & vnire receptas species, & non fatigabis ingenium: mentem non turbabis, &
memoriam non confundes.
CONCEPTVS XIII. O
Cvm deueneris ad rationem qua conformabere coelo corpori, quod animalium inferiorum etiam vilium ratione non vili
formas continet pedem ne figito, sed nitaris ad intellectualis caeli conformitatem: quod totius mundi formas, praestantiori
modo possidet, quam coelesti.
CONCEPTVS XV. P
Talem quidem progressum tunc te veré facere comperies, & experieris cum á confusa pluralitate, ad distinctam vnitatem
per te fiat accessio: id enim non est vniuersalia logica conflare, quae ex distinctis infimis speciebus, confusas medias,
exque iis confusiores supraemas captant: Sed quasi ex informibus partibus & pluribus, formatum totum & vnum aptare
sibi. Sicut manus brachio iuncta: pésque cruri, & oculus fronti, cum sunt composita: maiorem subeunt cognoscibilitatem,
quam posita seorsum. Ita cum de partibus & vniuersi speciebus, nil sit seorsum positum & exemptum ab ordine (qui
simplicissimus, perfectissimus, & citra numerum est in prima mente) si alias aliis connectendo, & pro ratione vniendo
concipimus: quid est quod non possimus intelligere memorari & agere?
CONCEPTVS XVI. Q
Vnum est quod omnia definit. Vnus est pulchritudinis splendor in omnibus. Vnus é multitudine specierum fulgor emicat.
Quod si coniicias: tale inter oculos tuos, & vniuersaliter visibilia interpones oculare, ut nil sit quod te fugere possit
omnino.
CONCEPTVS XVII. R
Error nobis & obliuio accidit; quia apud nos ex forma, & infirmi viget compositio. Formatio quippe corporei mundi,
forma inferior est, ex ipsius enim vestigio, & deformitate componitur. Illuc igitur ascende vbi species sunt purae, nihil

informe, & omne formatum ipsa forma est.
CONCEPTVS XVIII. S
Notauit Platonicorum princeps Plotinus. Quamdiu circa figuram oculis duntaxat manifestam quis intuendo versatur, non
dum amore corripitur: Sed vbi primum animus se ab illa reuocans, figuram in se ipso concipit non diuiduam, vltráque
visibilem: protinus amor oritur. Simile iudicium de obiectis intelligibilibus; ei quod est de appetibilibus. Hinc igitur
inuestiga & contemplare quomodo species citius, viuacius, atque tenacius concipiantur.
CONCEPTVS XIX. T
Septem gradibus (quibus duos addimus) constare intellexit Plotinus Schalam qua ascenditur ad principium. Quorum.
Primus est animi purgatio. Secundus attentio. Tertius intentio. Quartus ordinis contemplatio. Quintus proportionalis ex
ordine collatio. Sextus negatio, seu separatio. Septimus,votum. Octauus transformatio sui in rem. Nonus transformatio
rei in seipsum. Ita ab vmbris ad ideas patebit aditus, & accessus, & introitus.
CONCEPTVS XX. V
Omne quod est, post vnum; necessario multiplex est & numerosum. Praeter vnum igitur @tque primum omnia sunt
numerus. Vnde sub infimo gradu schalae naturae est infinitus numerus, seu materia: in supraemo vero infinita vnitas,
actusque purus. Descensus ergo, dispersio, & euagatio fit versus materiam. Ascensus, aggregatio, & determinatio fit
versus actum.
CONCEPTVS XXI. X
Per numeros (inquiunt nonnulli) entia, se habere ad id quod veré est, seu verum ens, sicut materia per inchoationem
formarum se habet ad formas.
CONCEPTVS XXII. Y
Triplicem considera formam. Quarum prima est á qua rem ipsam formari contingit, vt poté quae producit actum: & istam
non proprié ideam, vel rerum producendarum formam appellamus. Secunda qua res ipsa formatur tanquam parte: & huic
non conuenit similitudinem dici eius, cuius est pars. Tertia quae aliquid terminat, & figurat tanquam inhaerens qualitas:
& eiusmodi non potest recipere ideae rationem, cum ab eo cuius est forma non separetur. Quarta ad quam aliquid
formatur, & quam aliquid imitatur: & haec vsu loquentium consueuit nomen ideae retinere. Et haec quatrifariam dicitur.
In artificialibus ipsis, ante artificiata. In intentionibus primis, ante secundas. In principiis naturae, ante naturalia. In
diuina mente, ante naturam & vniuersa. In primis dicitur technica, in secundis logica, in tertiis physica, in quartis
methaphysica.
CONCEPTVS XXIII. Z
Qvaedam formae imitantur vt ex natura: veluti imago in speculo obiectae rei formam. Quaedam ex institutione: veluti
figura impressa sigillum. Rursum quaedam imitantur vt per se: quemadmodum pictura quae ex intentione pictoris
aliquem presentat. Quaedam medio modo inter per accidens & per se: vt si fiat pictura ad presentandum quem potest
presentare. Quaedam veró vt forté obtigit: quemadmodum cum effigiem depictam accidit praeter intentionem quempiam
imitari. Quaedam nec per se neque per accidens quae ad nullum prorsus referuntur nec referri possunt imitandum, si

possibile est tales esse formas. In primis est ratio maior idealis. In secundis minor. In tertiis minima, in quartis nulla.
CONCEPTVS XXIIII. 1
Agens ex natura vel á casu, non ex praescripto voluntatis, non supponit ideas. Tale si esset primus efficiens: nullae essent
ideae, & agens nullum ex arbitrio operaretur. Caeterum valeat Democritus, Empedocles & Epicurus. Si habes
impossibile vt agentis ratio á quocunque separetur: & importunius ipsum id omnibus rimabere ni omnia tibi reddantur
possibilia, reddentur plurima.
CONCEPTVS XXV. E
Dixit vnus de nostratibus. Exemplaris forma habet rationem finis, & ab ea accipit agens formam qua agit quod sit extra
ipsum. Non est autem conueniens putare deum agere propter finem alium á se, & accipere aliundé quo sit sufficiens ad
agendum: idcirco ideas non habet extra se. Nos autem oportet eas extra, & supra nos inquirere: cum vmbras earum
tantum in nobis habeamus.
CONCEPTVS XXVI. I
Per speciem quae est in intellectu: melius aliquid apprehenditur, quam per speciem quae est in physico subiecto, quia est
in-materialior. Similiter melius cognoscitur aliquid per speciem rei quae est in mente diuina, quam per ipsam eius
essentiam cognosci possit. Duo requiruntur ad speciem quae est medium cognoscendi: representatio rei cognitae, quae
conuenit ecundum propinquitatem ad cognoscibile, & esse spirituale, & in materiale secundum quod habet esse in
cognoscente.
CONCEPTVS XXVII. O
Sicut ideas sunt formae rerum principales, secundum quas formatur omne quod oritur & interit: & non solum habent
respectum ad id quod generatur & corrumpitur; sed etiam ad id quod generari & interire potest. Ita tunc verum est nos in
nobis idearum vmbras efformasse, quando talem admittunt facultatem & contrectabilitatem: vt sint ad omnes formationes
possibiles, adaptabiles. Nos similitudine quadam formauimus eas, quae consistunt in reuolutione rotarum. Tu si aliam
potes tentare viam tenta.
CONCEPTVS XXVIII. V
Accidentium ideas non posuit Plato. Cum quippe intelligeret eas esse proximas rerum causas: vnde si quid praeter ideam
esset proxima causa rei, illud non volebat habere ideam, ideóque in iis quae dicuntur per prius & posterius non esse
voluit communem ideam: sed primum esse ideam secundi. Vnde Clemens philosophus in entibus superiora volebat esse
inferiorum ideas.
Accidentium ideas esse volunt Theologi qui intelligunt Deum esse immediatam causam vniuscuiusque rei, licet secundos
deos causasque non excludant. Et nos in proposito ideó omnium volumus esse ideas: quia ab omni conceptabili ad
easdem conscendimus. De omnibus enim formamus vmbras ideales. Nec propterea destruimus Platonicam doctrinam vt
intelligenti patet.
CONCEPTVS XXIX. A

Singularium ideas non posuit Plato, sed specierum tantum. Tum quia ideae pertinent ad formarum productionem tantum,
non materiae. Tum etiam quia formae principaliter sunt intentae per naturam, non autem genera & indiuidua.
Singularium ideas ponunt Theologi, quia & quantum ad materiam & quantum ad formam attinet, totalem causam
asserunt esse Deum. Et nos in proposito singularium ideas volumus, quia sumimus ideati rationem secundum
vniuersalem figurati, & apprehensi similitudinem: siue illa sit ante rem, siue in re, siue res, siue post rem: atque ita siue
in sensu, siue in intellectu, & hoc siue practico, siue speculatiuo.
CONCEPTVS XXX.
Ideas minus communes in ideis communioribus generatas quidam collocant, ac tandem omnium idearum genera in ipso
ente primo, quod summum intelligibile vocant, vniunt. Tu vmbras idearum minus communes in communioribus: &
subiecta earum extrinseca minus communia, in comunioribus collocare memento.
TYPVS IDEALIVM INTENTIONVM.
DE COMPLEXIONE QVAE FIT CONCVRSV PRIMAE
rotae cum secunda.

Oportebit ergo volentem per se ipsum artem generalem ad habitum intellectus, voluntatis, & memoriae captare (licet eam
in presentiarum ad memoriae perceptiones contrahamus): Primo callere elementarium primum cum suis
significationibus. Secundo secundum. Tertio secundum deducere per primum. Prima duo nos prestitimus, quae optimé
peruia sunt versatis in peripateticis doctrinis & Platonicis. Tertium ipsius industriae committimus.
Iam applicationem, & intentionis vniuersalis contractionem, ad artem memoriae aggrediamur.
Bruno, Giordano Bruno, 1548-1600.

De Umbris Idearum ('The Shadow of Ideas') / by Giordano Bruno.
3. Mnemonics -- Early works to 1850.
I. Title.
B783
193 B83.IF
Twilit Grotto -- Esoteric Archives Contents Prev Umbris Idearum Next Timeline

Giordano Bruno: Ars Memoriae (The Art of Memory)
Twilit Grotto -- Esoteric Archives Contents Prev ars memoriae Next Timeline

ARS MEMORIÆ
IORDANI BRVNI
I.
Tvnc artem sub vmbra Idearum degere arbitramur, cum aut torpentem naturam antecedendo sollicitat; aut
deuiam & exorbitantem dirigit & perducit; aut deficientem lassámque; roborat atque fulcit, aut errantem
corrigit, aut perfectam sequitur, & industriam emulatur.
II.
Est quidem huiuscemodi ars rerum prosequendarum in genere discursiua architectura; & habitus quidam
ratiocinantis animæ, ab eo quod est mundi vitæ principio, ad omnium atque singulorum se exporrigens
vitæ principium. Nulli de potentiis ipsius tanquam ramo innixus, neque de peculiari quadam emergens
facultate: sed ipsum totius stipitem vtpoté ipsam animæ totius incolens essentiam. Quod non ab re dictum
existimarim: si quippé in memoratiua potentia consisteret: quomodo effunderet ab intellectu? si in
intellectiua: quomodo é memoria, sensu, & appetitu transmitteret? Porró per ipsam regulamur & dirigimur,
ad intelligendum, discurrendum, memorandum, phantasiandum, appetendum, & quandoque vt volumus
sentiendum.
III.
At vero hoc quo, generaliter ad omnes atque singulas functiones anima fertur, quale sit, & quomodo: non
satis est apertum, quæritur. n. quid est quo artem induit anima? qua arte anima artem induit? nunquid non
artem conuenit appellare quo technica mater natura ex frequentatis actibus, expertem se reddere nititur?
IIII.
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Nónne licebit dicere anté plurimas artes extare artem quam organicam dixerim: cum plurimi artificum
vtantur organo; quorum tamen ars non est organum; sed per organum prosequuta? Nonne artem dicere
licet, quæ artium fabricat instrumentum? quid. n. erit si non est ars ? Adhæc si organum non precessit quo
oportuit aliud fabrefieri: expone mihi artis rationem, quæ artem debuit precessisse? In quo nam vt in
subiecto agentis ars organica præxtitit? Omni proculdubio in physico illo quod præ erat. Illud positione
quadam formatum est in primi organi intimæ susceptiuum deminationis. Quod si vulgariter phylosophanti
placeat ab extrinseca forma rei essentiam primó denominare: dimittimus; Quia consuetum est artificialium
rationem in forma extrinseca ponere: cum ars non profundet in intima materiæ. Sed hic distat á nostra
intentione: ita vt non intolligat.
V.
Quod si ita est vt melius philosophantibus apparet: id quod primó est ars nil aliud est dicendum; quám
naturæ lacultas connata rationi, cum seminibus primorum principiorum, quibus inest potentia, qua ab
extrinsecus obiectis tamquam diversis illectentur illecebris; & ab agente intellectu tanquam irradiante sole
illustrentur: & ab æternis Ideis quasi siderum mediante concursu influxum recipiant: dum ab optimo
maximo foecundante cuncta in actum, atque finem proprium pro viribus consequendum ordinentur. Ex
quibus manifestatur non temeré nos dedalam naturam artium omnium fontem, atque substantiam velle
nuncupari.
VI.
Considerato igitur qua intentione possimus expressisse, artem in quibusdam excellere naturam: eandemque
in allis ab illa superari. Id. n. esse minimé potest quam vbi naturam in actibus remotioribus; quasdam
rationes maiores, quam in mage propinquis ostendere conspexerimus. Ipsam perpetuare fertur in eadem
specie formam substantialem, quam non valet secundum numerum eandem perpetuasse: in quibus artis
facultas non extenditur. Forma vero extrinseca, atque figura inuentoris clauis magnæ; per artem duro
committitur lapidi, vel adamanti. Item conditiones, actus, & nomen memoriæ, & cogitatiuæ obiectis
perpetuanda committuntur; quæ tamen natura retinere non potuisset: quandoquidem fluctuantis materiæ
stomachus maturé omnia digerit.
VII.
Sed vnde inquam hæc arti facultas? inde nimirum vbi viget ingenium. Ingenium cuius est proximé?
hominis. Homo vero cum suis facultatibus omnibus vnde emanauit primo? á natura sané parturiente. Ergo
si rem ab exordio intueberis, & ab ipsa radice hanc arborem transplantandam velis euellere: ad naturæ
cultum, atque recognitionem inclinatur. Id sané præstabis cum vociferanti, clamantíque principio, in timiús
que nos illustranti animum intenderis. Natura est quæ animis corpora confingit; Natura animis instrumenta
congrua suppeditat. (vnde Pythagorei, & ingenia Magorum, vitam, atque animæ speciem á corporis forma
deprehendisse perhibentur). Natura ipsa tibi (nisi auertaris) aderit in omnibus: vniuersalis. n. natura non
contrahitur quo minus nobis extet officiosa, super omnia enim pluit Iuppiter germina, & super omnes
plantas oritur benignus Apollo. Sed non omnia parem á superis imbuunt vitam: cum non pariter omnia ad
illos conuertantur, vt manifesté patet in nobis qui per nos ipsos ab illorum communicatione diuellimur.

VIII.
Cum igitur omne possibile natura præstet, siuo anté naturalia, siue in naturalibus, siue per naturalia: ita
intelligas á naturalibus omnibus actionem proficisci: vt naturam per eadem agere non ignores. Distinguat
quantumlibet, agens positiuum á naturali vulgaris philosophia; non. n. inficiam. Illud mihi iuro admitti
volo: vt ita distinguatur, sicut organum operantis ab ipso distinguitur operante; sicut medium ab ordinanto,
brachium ab exagitante.
IX.
Propterea intelligas nos minimé alligatos esse communi philosophiæ cum naturæ nomen materiæ,
formæque adstrinxerit: sed & cum efficiens intrinsecum principium recognouerit; siue sit omnibus
commune, siue ad hoc suppositum, vel ad illud fuerit contractum. Vnde libentius idiotas loquentes
audimus: dum naturam istius hominis, cum illius hominis natura comparant: non. n. vt vniuersale logicum,
vel ad eius similitudinem licet apprehendere naturam: sed vt physicum, quod est tum in omnibus, tum ad
singula contractum.
X.
Hæc est quæ mediaté sensibilia preterita & absentia: præsentia reddit, atque conspicua: hinc quidem visu
sensibilia per sculpturam, atque picturam: inde vero fluentia verba, & quasi in nihilum prodeuntia; stabilia,
fixáque reddit per scripturam. Insuper & conceptus, & silentes intentiones cominus comunicabile, è minus
ad omnia loca transmittit, atque tempora.
XI.
Quod liberé siue fatum, sine necessitatem, siue bonum, sine demourgon, sine mundi animam, sine naturam
appellare consueuere: ab imperfectis ad perfecta, inferioribus istis communicanda: motu atque tempore
procedit, quod in omnibus, & singulis est idem principium. Hinc & eadem serie progressum facere dicitur
ars, quam manu ducit. Ideo (vt ad propositum intentionis nostræ spectat) cultris in arborum corticibus prior
scripsisse perhibetur vetustas. Cui successit ætas in lapidibus celte excauatis inscribens: Quam sequuta est
papyrus sepiarum succis exarata. Inde pergamenae membranæ atramento artificioso magis intinctæ.
Proinde charta & inhaustum, præloque promendæ in vsum longé omnium aptissimum literæ. A cultris
inquam ad stilos, á stilis ad spongias; á spongiis ad calamos; á calamis ad pennas; á pennis ad fusilia
tandem elementa peruentum. Haud secus in iis quæ ad scripturam pertinere videntur, internam contigisse
arbitramur: dum ab antiquo humanum studium sine á Melico Simonide, siue ab alio sumpserit exordium:
quæ locorum, & imaginum proportionalium chartæ atque scripturæ, actúque phantasiæ & cogitatiuæ,
locum scriptoris & calami subeuntibus: species rerum memorandarum in interno libro inscribere
studuerunt. Quorum industriæ quid, & quantum addiderimus: ipsorum qui hæc nostra cum illorum
monumentis conferre poterunt, esto iudicium. Iam quæ ad nostram faciunt praxim aggrediamur.
XII.

Habes in libro clauis magnæ duodecim indumentorum subiecta. Species, Formas, Simulachra, Imagines,
Spectra, Exemplaria, Vestigia, Indicia, Signa, Notas, Characteres, & Sigillos. Quorum quædam referuntur
ad sensibile ob oculum (siue natura sine arte figurante dicta) cuiusmodi sunt extrinseca forma, Imago.
Exemplar quæ per picturam, & alias figuratiuas artes emulatricos matris maguæ describunt, atque
describuntur.
Quædam ad internum sensum referuntur in quo magnificantur, protelantur, & multiplicantur, in mensura,
duratione, & numero: vt sunt quæ contrectanda phantasticæ se offerunt facultati. Quædam sunt quæ in
eodem versantur similitudinis puncto: vtpoté quæ á forma eiusdein generis, & substantia eiusdem speciei
extrahunt exemplar. Quædam á propria propositi substantia deficiunt, vt patet in omnibus in quibus
sophista mendicat á reali; & vniuersaliter ars emulatrix á natura. Quædam veró adeó arti videntur
appropriata: vt in eisdem videatur naturalibus omninó suffragari: hæc sunt Signa, Notæ, Characteres, &
Sygilli: in quibus tantum potest: vt videatur agere præter naturam , supra naturam, & si negotiun requirat,
contra naturam.
XIII.
Hisce succurrit vbi figuras & imagines reddere non potest: cum in imaginabilium, vel figurabilium genere
non versentur. Carent. n. illa accidentibus illis quibus sensuum pulsari consueuere ianuæ: carent partium
differentia, & dispositione, sine quibus antecedentibus, effigiantis actus non succedit. Horum genus ex vna
parte ingrediuntur quædam medio se habentia modo: nempé quæ quodammodo referunt, & referuntur:
cuiusmodi sunt indicia. Indicamus enim non solum efficiabilia, imaginabilia, & exemplificabilia; item
exempla, imagines, & effigies: verum quoque, quæ sigillis, notis, & characteribus exprimunt, &
exprimuntur. Vnde non temere in illa enumeratione indicia mediam sortita sunt sedem;
XIIII.
Mercurium ergo præsentat species: forma simulachrum, exemplar, & spectrum. Mercurij veró substantiam,
essentiam, bonitatem, iustitiam, & sapientiam, præsentant notæ, characteres, & sigilli. Quæ veró
promiscué tum Mercurium, tum & omnia quæ de Mercurio dicuntur præsentia reddunt: indicia sunt
proprius appellata. Iis tanquam communi imaginis, notæque stipite: indicamus, & præsentamus, vtrumque.
Sicut in demonstratiuis pronominibus est manifestum: cum Mercurij, & virtutis dicimus hoc simulachrum,
hoc signum, hanc notam, hanc similitudinem.
XV.
Istis consideratis: memento huic arti media alia vsu veniro non posse ad suum finem consequendum, quam
sensibilia, formata, figurata, tempori, locóque contracta: quemadmodom & in omnibus aliis technicis
animæ operibus accidere in primo volumine Clauis magnæ fuit expressum. Nihilo tamen minus non vti
intelligitur omibus tanquam imaginibus: siquidem multa quorum debet esse memoria, imaginabilia non
sunt neque effigiabilia, neque simili quodam insinuabilia; cuiusinodi sunt termini, vsia, ypostasis, mens,
cæteraque id genus: sed vt signis significabilium; imaginibus imaginabilium. Et cum hoc illud non est

mente prætereundam quód non minus sunt alligatæ signis imagines, quám signa imaginibus sunt adnexa.
XVI.
Ex adnexionis defectu accidit infirmitas illa, qua vtentibus arte multoties collocata species non occurnt,
non tamen ex hoc capite rem ipsam perpendisse videntur prædecessores nostri. Hic est qui interim visus
sensum refringit magis quam lumen excellentius, densior obscuritas, magna celebritas, distantia
dispergens, & id genus alia, quæ locis quibus vti consueuerunt solentem accidere. Hinc veluti percussi
canes lapidem mordentes vel baculum, verum discriminis huius authorem minimé percipientes, alium
incusant. Nobis autem cum datum est illam inuenisse, & perfecisse, nec locis materialibus (verificatis. s.
per sensus exteriores) vltra non indiguimus, nec ordini locorum memorandorum ordinem adstrinximus: sed
puro phantasiæ architecto innixi, ordini rerum memorandarum, locorum ordinem adligauimus. Vnde nobis
ita successisse presumimus, vt quidquid ab antiquoribus hac de re fuit consideratum , præceptum &
ordinatum (quatenus per eorum scripta quæ ad nostras deuenere manus extat explicatum) non sit
conueniens pars inuentionis nostræ, quæ est inuentio supra modum prægnans cui appropriatus est liber
Clauis magnæ. Sed interim ad dignitatem considerationis istius conuertamur.
XVII.
Fama est naturalis considerationem proportionari considerationi de simo, quæ non formam seorsum, nec
materiam seorsum respicit, quæ naturæ nomine insigniuntur: sed materiam formatam, formamque
materialem materiæ adplicitam, quibus efficitur quod naturale proprié nuncupatur. Hic est nexus ille, quo
abacto, nullum prorsus opus est, quod natura valeat effingere: multó minus valet ars quæ eiusdem
pedissequa: si infra nihilum minus aliquid esse licet somniare, Ars. n. non solum vt primum subirctum
naturam ipsam supponit: sed & vt subiectum proximum ipsum naturale. Sicut igitur omnis ars pro suæ
considerationis elementis requirit rationem materiæ conuenientis suorum operabilium, atque formæ
concinnioris (cum generalis omnium finis sit in aliquæ subiecto aliquam nouare formam:) ita & ars ista,
cuius eadem ratio est cum ratione graphicæ facultati in genere, & excellenti proportionis modo; duabus
manifestis eiusdem speciebus proportionatur. Est. n. pictura intrinseca, cum rerum, & operum
memorandorum producit imagines. Est etiam scriptura intrinseca, cum rationum, & verborum ordinat,
atque tribuit signa, notas & characteres: quæ quia etiam in imaginabilibus subiectiuantur: non inficior
quód communiter loquentes, tum ad memoriam rerum, tum ad verborum retentionem ordinatas foruias,
appellant imagines.
XVIII.
Habet pictura (vt decentibus vtar in hac arte terminis) subiectum primum in quo, parietem, lapidem, &
similia. Habet subiectum proximum ex quo, ipsum colorem; & habet pro forma ipsos colorum tractus.
Scriptura etiam habet subiectum primum chartam tanquam locum: Habet subiectum proximum minium, &
habet pro forma ipsos characterum tractus. Ita & hæc ars obiectiué duplex admittit subiectum: primum
videlicet quod est locus; & proximum quod est appositum, sine adiectum. Potentialiter etiam duplex
admittit subiectum, memoriam videlicet, atque phantasiam in genere, loco vnius: & speciem
phantasiabilem seu cogitabilem in genere, loco alterius: Et admittit pro forma intentionem, & collationem

specierum existentium in vno subiecto; ad species existentes in alio subiecto. Sicut etiam pictura, atque
scriptura, quibus suam forment materiam, adaptant organa: ita & huic, non desunt arti suarum
figurationum instrumenta.
SECVNDA PARS.
Triplex igitur consideratio artis istius praxim anteire oportet. Prima quæ speculatur quæ, & qualia debeant
esse subiecta. Secunda quæ docet quæ, & cuiusmodi sint apparandæ formæ. Tertia quæ adaptare docet
organum, mediúmque illud, quo solertior operatur anima: de quibus omnibus perfectissimé in primo
Clauis magnæ peractum est: pro ratione tamen huius libri ne sit truncus, & imperfectus in se ipso (non. n.
semper est commodum inquirentem artis principia ad subalternantem transmittere disciplinam: quatenus.
n. principia differentus quibusdam ad speciem aliquam contrahuntur; migrant in primam partem scientiæ
subalternatæ) tres pro tribus istis canonum ordines adducemus. Primos de materia siue de subiecto.
Secundos de forma siue de adiecto. Tertios de instrumento quod virtutem præ se fert efficientis: vnde in
idem vergunt caussæ, genus efficiens & instrumentum.
DE SVBIECTIS.
Primum ergo subiectum est technica extensio, siue sinus in phantastica facultate, ordinatus. Ex speciebus
receptaculorum consitus, quæ ex animæ fenestris influxere. Diuersis distinctum partibus, visa omnia atque
audita suo recipiens ordine & ad animæ libitum retinens. Quæ definitio respicit subiectum commune,
formarum communium, ex arte communi quæ ex antiquitate ad nos vsque deducta est. Prim um autem
subiectum ex principus Clauis magnæ est: phantasticum chaos ita tractabile; vt cogitatiua potentia ad
trutinam redigente visa, atque audita in talem prodire possit ordinem, & effigiem; quale suis membris
primis vltimisque partibus felicissime valeat ipsa per aures vel oculos percepta constanter presentare,
tanquam nouæ arboris vel animalis, vel mundi prospectum incurrens. Haud. n. secus tale chaos se habere
videtur quam nubes ab externis impulsa ventis; quæ pro impulsuum differentiis atque rationibus, infinitas
omnésque subire valet specierum figuras. Hoc sané subiectum quam foelix extet atque nobile; melius ipsa
experientia quam vlla vi potest iudicari. Verumtamen qui ex Claui magna potent elicere eliciat: non enim
omnibus dabitur hanc adire Corynthum. Iam ergo ad subiectum primo definitum modo redeamus.
II.
Constat quidem subiectum primum partibus materialibus; atque ita materialibus: vt visiuam non
subterfugiant facultatem, quatenus eadem suo ordine phantastica facultas valeat contempiari, vel ipsis
vtens tanquam partibus atque principiis, in monstra, novasque innumeras metamorphoses digerere, &
digestas velut orbi adfixas intueri. Ideóque in horum consortium non admittuntur in materialiora subiecta,
de quibus in arte vera artium, & facultate facultatum.
III.
In horum constitutione seruanda est ratio inter magnitudinem, & parvitatem relata ad hominis molem atque

prospectum. Inter intensionem & remissionem; relata ad sensus limites. Inter præteritum & futurum, relata
ad præsentem actum. Inter excessum partium & delectum relata ad rei totius præsentandæ integritatem:
Inter distantiam, & propinquitatem, relata ad motus competentiam. Inter terminum á quo & terminum ad
quem, relata ad eius quod mouetur appulsum naturalem.
IIII.
Horum aliud est communissimum, qula tantum valet extendi, quantum phantasiæ potest comprehendere
sinus, qui positæ orbis quantitati quantumlibet addere potest, licet non quantumlibet substrahere. Aliud est
commune quod Cosmicarum perspectarum partium cumulo constat. Aliud est minus commune, vtpoto si
libet politicum. Aliud est proprium, nempé si placeat oeconomicum. Aliud est magis proprium
tetrathomum, videlicet vel, pentethonium Aliud est propriisimum, quod est athomum, athomum inquam
non simpliciter, sed in isto genere. Quorum omnium modorum: primus excluditur per se ipsum ab vsu
præsentis artis. Nouimus enim quomodo infinita in vnum atrium reducantur, & multiplicentur in eodem.
V.
Hæc quoque dupliciter contingit vsuuenire animata. s. & inanimata. Animata quidem cum subiecta
substantiua adiectiuis apparebunt illustria, & insignita, quæ quidem aduentantium formarum, decursti
moueantur: in animata vero cum vacua proferuntur & inania. Caueto igitur ne vulgatum illud experiaris.
Vacua vacuis. frustra. n. sperabis in artis huius praxi, quod aiunt. Parietes clamabunt: lapides dabunt
vocem suam.
VI.
Committe communia communibus; minus communia minus communibus, propria propriis; proprioribus
atque propriissimis propriora, atque propriissima. Hic habes considerandi locum quo non modo ab omni
obliuionis formidine exemptus fias; verum quoque ad perfectiores effigiandi & inscribendi vsus, item in
ordinando & methodum methodorum inueniendo, promptior atque securior efficiaris. Et habes istud modo
suo in radicibus primi Clauis magnæ.
VII.
Sint naturalia omnia & vel phisicam vel technicam admittant formam. Sint formis effigiandis quantitate
proportionata, vbi illud memineris quod natura clamat so prescriptum in speciebus ad maximum & ad
minimum habere terminum, eique tanquam subditæ præstanti legi non licere quantæcunque materiei
quamcumque committere formam. Quod ad mensuram superius consideratum est referendum cum
antiquis, quæ quidem respicit formas seu adiecta illa, quæ frequentissime subiectis committi assolent. Sint
non vitra metam præcipué visibilium vnde intensione sua lædere possint, nec infra suos etiam remissa
fines, quatenus ad internum oculum commouendum minus, vol minimé reddantur habilia. Caueto in
engraphia vt cauetur in extrinseca scriptura: ne inquani ita subiecta subiectis sint apposita: vt proprios nec
distinguas terminos & interualla: propriámque figurationem admisceates alienæ; tum sui denegent
coniecturam, tum & alienam impediant. Sicut enim litteræ super litteras appositæ, & sigilli super sigillos,

se inuicem aut delent, aut certé confundunt: non minus subiectis nedum inquam adnexis & connexis: sed
& continuis, vol contiguis, nulla intercapedinis conuenienti latitudine distinctis: importunam te noueris
incurrere confusionem.
VIII.
Ita quoque capienda sunt subiecta vt determinatis mediis, longitudinibus, altitudinibus & latitudinibus &
extremitatum differentiis, habitudinem aliquam habeant ad inuicem. Omnis enim virtus naturaliter
præsentantium, & oculum tum primo externum, tum deinde internum commouentium, non tantum in
coloribus & eorum fonte lumine sita est, quantum in extremitatum differentiis, ex quo principio
perspectiuo opticus & catopticus ad ea quæ cæteris mirabilia videntur peragenda sunt promati: quod si
ratio subiecti faciat vt ipsum non ferat á semetipso: tentet succurrens (vt innuimus) cogitatio vel per
additionem externi, vel per additionem proprij, cum per congruentes formationes vtrumque possit accidere
materiæ. Subtractione, ex lapide fit Mercurius. Additione ex ligno consuitur nauis. Compressione &
distractione de cæra fit effigies. Tractu ex lineis fit figura. Alteratione ex vino fit acetum. Item alia
commixtione, segregatione alia. Nexu alia. Solutione alia, alia Consequentia, & Continuitate tentantur ad
commutandam formam, & vniuersaliter mutabilis rei naturam.
IX.
Illud quoque non est prætereundum subiecta proportionalitor ad oculorum intuitum in obtutu cogitationis
internæ spectanda esse. Sicut. n. ibi sensibile inhaerens sensui non sentitur, & sensibile eminentius
remotum á sensu, caret actu sensibilitatis siquidem nec oculis nimis proximos (nec admodum ab oculis
sepositus liber legitur) ita in proposito, obtutus internæ cogitationis, quam ita regulare convenit, vt in
genere suæ facultatis mediocri sitam elongatione ab intendente potentia, sibi figuret obiectum atque fingat.
Illud quoque non minus omnibus est cauendum, ne quasi credentes & memorantes subiectum naturali
potius memoriæ, quám speculari afferamus visui: accidit. n. ex huius considerationis penuria, aliquem
opinari se subiectum figurare, vel tanquam figuratum contueri: cum tamen illud non sit. Aliud enim est
subiectiuare, aliud, quasi in tenebris scribere, vel sub pallio.
X.
Ad amouenda vero quæ subiectorum continuitatem faciunt eorumque distributionem, distinctionémque

propediunt, consultum erit vt inter positum subiectum & subiectum interposita tanquam abolita deletáque
censeantur. E contrario vbi continuum & vniforme spacium nimis produci contigerit vt vltra quam satis est
natura sua valida seiunxerit subiecta: tua positione alia post alia subordinare valebis, nec non adiectivis
insignita concipere subiectis. Quid. n. obstat quominus phantasia antiqua hinc recedere; iisque noua
accidere secum ipsa fingero valeat? Porró hæc phantastica, quæ veris addi placuerit: non levitor habeantur
sicuti levitor efformantur: eo úsque. n. in illis cogitando est incumbendum, quoad ita tibi consuescant, vt á
verioribus nihil differre videantur; Id quidem modica præstabis sollicitudine si voles.
XI.

Subiectorum sane repetita excursio, tantum adfert emolumenti; quantum præsens artificium valere potest.
An ignoras illum qui diutius legere consuevit: citius quam possit opinari, eum singulas considerasse
literas, ex literis composita scripta referre? ipsum sane consuetudo ad perfectius sine cogitationo agendum
impulit: quam in assuetum valeat vnquam pura & intentior super singulas partes & elementa regere atque
ducere cogitatio. Peritus consuetudine cytharedus perfectissimé sola actus consuetudine, non cogitando
cytharizat: alius autem etiam tactuum rationom eandem habens, quam et ille: cum consuetudine careat,
tanto se habebit rudius: quanto magis super agendis cogitando incumbet. Satis vulgatum est quanta sit vis
consuetudinis. Satis perspicuum est quem leuis aqua durum excauare valeat marmor atque ferrum. Sed
quid plura de re nimium manifesta? Dicta non prætermisimus, haud quidem quia satis non sunt manifesta:
sed quia maximé operæ precium est, vt ad istud propositum referantur. Nouerunt iuxta artis antiquæ
canones laborantes, simul longé seposita ab inuicem subiecta, eadémque plurima: vno cogitationis actu
contueri ad expressionem non minus quam si in charta legerent expeditam & exquisitam. Id cum imperitis
omnibus, tum & iis qui primo se accingunt operi minus credibile solet apparere: ipsa tamen res conuincit
oppositum. Quod si per antiquas artes est præstitum præstarique videmus quotidie: quid fiet in ista inquam
breuissimam admodum moram exigit consuetudo? plus, melius, tersiúsque tibi præstabunt, hic tres
quatuórue lunæ reuolutiones: quám sex illi solis proprij potuerint afferre recursus. Inuenimus namque
viam committendi singulis quibuscunque subiectis integros quosque terminos retinendos, & maiora
longéque plura vt ex archanis magnæ Clauis est manifestabile. Quod, quantum & quomodo attrectauerit,
alij ipsi viderint qui de ambobus recté poterunt iudicare.
XII.
Aspicis proinde quam sit ab eminente natura prelata varietas. Varia sunt mundi membra. Variæ sunt in
membris mundi species. Variæ sunt in speciebus indiuiduorum figuræ: non. n. altera olea alteri oleæ
prorsus est configurata; non alter homo prorsus alteri similis. Itaque differentus omnia sunt pro capacitate
distincta, singula á singulis, omniáque ab omnibus proprii secernuntur tanquam finibus differentiis. Tenta
igitur naturæ conformaturus in omnibus diuersitatem, in modo subsistendi, in magnitudine, in forma, in
figura in habita, in habitudine, in termino , in situ, & quot poteris discriminibus indue, in agendo, patiendo,
elargiendo, capiendo, subtrahendo , addendo , aliisque modis vt diximus alterando. Vicissim quidem
dicuntur ens et vnum: quidquid vnum non est, ens non est, vniquodque autem hoc ipso vnum esse
sentimus: quia modo suo propria terminatur differentia. Sensibus omnibus vniformitas nauseam parit,
omnes. n. non modo vna qualitatis specie frequentiori, atque continua non delectantur: sed neque ad
modicum temporis vnam eamdemque prorsus: vtpote vno, eodemque modo prorsus affectam patiuntur.
Quod minimé præteriuit eos qui velocissimum in naturalibus omnibus fluxum considerantes: impossibile
rati sunt eundem fluuium bis (imo vel semel) posse pedibus attingi.
XIII.
Hinc affectiuitas dependet subiectorum, affectiuitatem appello afficiendi actiuam facultatem, cum aliqua
alliciente vel vrgente varietate, vel ab intrinseca natura dotantur, vel ab ipsa insigniuntur positione. Inde
quibusdam consultum est principalibus subiectis apposititia quædam addere subiecta; vt affectiuitatem
quam á se ipsis non habent: possint propter aliorum quasi sibi insitorum additamentum admittere. Quid
enim? quanto magis in affectiuitate intenduntur atque remittuntur, tanto virtuosius ant lentius affectibilem

ipsam commouere possunt phantasiam, memoriæque subire aulam atque repetere. Hinc calcaria, hinc
sales, hinc aculei; hinc condimenta, hinc obliti dum tentant reminisse, repetunt, recapitulant, resumunt
quasi per ipsam diuersitatem, per ipsas vices, vel vt melius exprimam; per ipsam in vicibus diuersitatem
sperent accire spiritum memoriæ. Quod bene facillimé cedit iis qui minimé animo turbati id faciunt:
alioqui tanto in maiorem tenduntur confusionem; quanto turbatio illa magis atque magis incalescit. Quanta
vero sit affectuum in genere virtus, & quomodo sint prouocandi, seruandi, & variandi , non parum aperte
in libro Clauis magnæ insinuatur.
DE ADIECTIS.
I.
Adiectum vero seu forma in genere isto definitur subiecto sine physico, siue technico, siue phantastico
appositum, ad aliquid per solertem cogitationis apparatum, presentando, effigiendo, notando, vel indicando
ad picturæ scripturæque similitudinem; exprimendum vel significandum. Quæ ratio rospicit formas
communes, ab antiquitate ad nostra vsque tempora dilapsas. Forma vero vt ex radicibus Clauis magnæ
elicitur: est depromptus & explicatus ordo cogitabilium specierum, in statuas, vel microcosmon, vel in
aliam generaliter architecturam dispositum; ad quolibet dicibile interius notandum , vel figurandum ex
ductu phantastici chaos, methamorphoses omnes admittentis. Cuius Typum non tanquam hic declarandum:
sed ut & hic iuspiciendum apponimus.
FIGVRA PRIMA.
II.
Est ibi chaos in tua primordiali natura elementorum & numerorum ordinem, atque seriem non excludens,
cum non solum ipsum informe formabile oportet intelligere, verum quoque vt ordinate formabile
concipere necesse est. Est vt vides diuersis distinctum interuallis in se suísque portionibus omni
formalibus figura: dum formator designatus per elementum. A. per informes numerorum elementorúmque
discurrit circuitus, & semidiametros. Aliam ipse figuram per Arietem imprimit: aliam per Taurum; alias
quoque per reliqua omnia. Aliam per arietem denuo cum Saturno reuertentem, aliam cum Marte
remigrantem, aliam cum hoc & illo: aliam sine hoc & illo. Vnde in infinitum possunt formari & reformari,
siue numeri ipsi, ipsáque elementa, siue ipsi diuersimode ducti motores atque efficientes. Hoc est informe
chaos formare, siue formantes eosdem ad formata; diuersa siue formantes varios atque diuorsos ad eadem
formata referas, nihil interest in proposito. Veruntamen illud quod immobile manet, atque subest: hac
ratione qua subest, atque formatur, habeatur vt foemina ad marem, & prorsus informe vt vndecunque
formabile esse possit. Esset communi iudicio magis perfecté chaos, si ex inordinatis constaret
etherogeneis, sed tale nulli posset esse vsui. Necessum quidem est ad obsequium memoriæ numeros &
elementa ordine quodam esse disposita quo aduentantibus motoribus atque formatoribus; cæteras etiam
memorabiles valeant suscipere formas. Sunt autem (vt vides) ita ordinate disposita, vt idem nec in eadem
semidiametro, neque in eodem circuitu, aliquando possit occurrere, siuo sit elementum, sine numerus.
Excellentissima pleraque alia per hanc figuram pertractari possunt; sed minimé hic locus est. An tamen
cum hoc consulto sit apposita; non decerno, sed affirmo tantum. Hoc vnum dixerim quod si attentius eam

contemplabere cum rationibus hic explicitis: artem figuratiuam talem poteris adipisci, qualis non solum
memoriæ, sed & cæteris omnibus animæ potentiis mirum in modum subueniendo conferet.
III.
Primum igitur & in adiectis notandum est, eorum rationem esse inter excessum & diminutionem,
intensionem & remissionem , præteritum & futurum, distantiam & propinquitatem , relata ad hominis
molem, vel semissem, ad intuitum, & præsens tempus in quo debet esse memoria.
IIII.
Horum alia sunt animata, & ista possunt concurrere vt organa, & efficientia, adiacentia, & opera, alia sunt
inanimata, & huiuscemodi concurrunt vt organa adiacentia, & opera duntaxat. Animatorum vero alia sunt
rationis participia, & ista aptasunt ad omnem actionem & passionem, & neutrum se habendi modum. Alia
ratione carent, & istis (vt satis est manifestum) dicta per vniuersum non satis conueniunt.
V.
Ipsorum quoque quædam sunt naturalia, quaodam artificialia, quaodam sunt á sensibus externis illapsa ad
sensus internos. Quædam in sensibus ipsis in ternis efformata quorum omnium species sunt Forma,
Similitude, Imago, Figura, Exemplar, Character, atque Signum, secundum formalia significata distinctæ vt
stat indictum in Clauis magnæ considerationibus.
VI.
Quod ad eorum magnitudinem attinent: Adiecta eo pacto conuenit subiectis esse commensurata: ut reuera
ipsa sunt in rerum natura, alioqui facilé deperderentur & visum phantasiæ aut obtunderent aut
disgregarent. Diuturniorem certé perquisitionem in ampla pagina microgramma: requirit & ægré
requisitum reperitur. Mole quoque sua arbor spatium replens aut exuperans non reddit suam perspicuam
figuram. Pro iis valde nobis probatur artificum quorundam industria, vbi modica quædam & phantasiæ
visum subterfugientia subiectis sese offerunti adiicienda: alteri adiectiuo formam illam adiiciunt, cui
adherere assolet atque concomitari. Adferet illi Sagittarius sagittam, scriptor calamum, Sutor acum. Tanta
virtus est in connexione, adnexione, antecedentia, concomitantia & consequentia: vt inuisibilia faciant
visibilia, intelligibilia per vniuersum sensibilia, difficilis quoque sensus facile persentita.
VII.
Quod ad qualitatem attinet: sint illustria, sint quæ imaginationem, cogitationémque pulsare valeant, vtpoté
quæ aliquid admirandum, timendum, iucundum, triste, amicum, inimicum, abominabile, probabile,
admirandum, prodigiosum, de quo sit spes, vel suspicio, & omninó quod in intimos affectus potenter
irrumpat: secum afferant. Hinc caueto ne aberres minus sobrié intelligens modum præceptionis nostræ,
cum inter species adiectorum signa, insignia, characteres , & sigillos enumerauimus: est. n. quod ea omnia

modifices per ca quæ proximé dicta sunt ad quantitatem attinentia, & figendus est oculus considerationis
in eo quod in Clauis magnæ considerationibus habetur: vtpoté á sensibus, & phantasia, nihilo nisi per
cogitatiuam facultatem ad memoratiuam patere posse ingressum.
VIII.
Quod ad relationem attinet. Opus est non ita adiecta subiectis applicari, quasi ea casu & vt accidit
proiiciantur: atqui referenda sunt tanquam comprehensa ad comprehendentia; indumenta propria ad
indutum; tutelata ad tutantia; ita adeóque inuicem connexa, vt nullo ab inuicem discuti possint turbine.
Sint relata secundum omnes partes, ad omnes partes; vt pertinentia, vel in pertinentia, vt ordinata, vel
deordinata; resistentia, vel conuenientia; & vniuersaliter ita fiat, vt conceptus vnius connectatur alterius
conceptui. Quis. n. adiectum hoc Dignitas regia, abscisum ab omni subiecto conceperit? Simul igitur
intelligantur adiecta cum subiectis: & quasi elementa lapidibus insculpta prodibunt; nec tanquam á vento
exagitata volitabunt, vel confundentur, sicut accidit figuris arenarum tractibus effinctis.
IX.
Agere quoque intelligantur adiecta in subiecta, & in subiectis: vel pati á subiectis, vel in subiectis. Aliqua
inquam actione, vel passione viuificata habeantur; quatenus aliquo motu, internum visum quasi sopitum,
exagitatione quadam expergefaciant. Errando, Transeundo, Subeundo, Adeundo, Abeundo, Coeundo,
Ascendendo, Descendendo, Obuiando, Deuiando, Vitando, Destituendo. Quo aliquid Admoueant, Pellant,
Trudant, Excludant, Abalienent, Circumagant, Auersentur, Refrenent, Vexent, Abiiciant, Retorqueant,
Deiiciant, Demoliantur, Diruant, Erigant, Eleueut, Extirpent, Distendant, Eradant, Abstergant, Eximant,
Euacuent, Hauriant. Quibus omnibus non efficitur quo minus subiectis adiecta sint adnexa atque fixa: sed
potius vt magis figantur; ipso enim in motu est fixionis, & perseuorantiæ sita facultas. Ne igitur hæc inde
stabiliri desperes: neque. n. continuus motus sua stabilitate caret qua sit continuus: sic vt & fortunam poeta
sua in inconstantia constantem appellitat. Cæterum in varietate, multitudine, velocitate, & tarditate
seruetur modus: nec careant conditionibus ad qualitatem adiectorum pertinentibus.
X.
Quemadmodum in subiectis ita & in adiectis euitanda est vniformitas. Quantum quippe valeat, naturæque
consona sit varietas ex supradictis desumi potest. Vnde & illud.
Per tanto variar natura è bella.
licet quidem eadom adiecta diuersis apponere subiectis: sed id in sepositis. atque post plurium
interpositionem distantibus, actibus implicita differentibus, & secundum diuersas habitudinum species se
habentia.
XI.

Illud etiam adiecta retinent cum subiectis commune, (cum conueniat, necessariumque sit ea subiectorum
distinctionem consequi vt ipsa quæ ad vnum pertinent subiectum, non complectantur ilia quæ pertinent ad
alterum; sod omnem continuitatem, connexionem, constipationem, & ad mixtionem fugiant. Dtim quippe
diuersorum subiectorum adiecta vltro citroque actiones admitterent, atque motus: quasi inter se manus
conserentia, aliisque occupata negociis frustra ad tuum auocabis obsequium.
DE ORGANO
I.
Reliqum est ut de organo, quo in proposito vtitur anima non-nihil determinemus. Non n. agenti, sufficit ad
completam cognitionem: formæ inducendæ, & subiecti formandi rationem habere: verum quoque vbi
negocij vrget opportunitas, id quod est ab agente in subiectum formæ vehiculum operæ præcium est non
omittere quid sit in sua essentia; item, quale esse debeat, & quomodo sit contrectandum.
II.
Nouem concurrunt ad rememorationem faciendam & memoriam. Intentio antecedens qua primum aliquis
sensus extrinsecus, vel intrinsecus sit in actu ex hoc quod mouetur ab obiecto. Prouocatio imaginationis,
vbi sensus commotus iam mediate vel immediate expergefacit imaginationem. Imaginationis motus
passiuus quo pellitur ad inuestigandum. Imaginationis actiuus motus quo iam inuestigat. Scrutinium quo
intendens imaginatio inuestigat. Imago, ut pote species memorabilis. Intentio imaginis, nempé ratio qua
memorabilis efficitur in præsentiarum aliis exclusis. Præsentatio illius intentionis, quod. s. intentio illa
præsens officiatur. Et iudicatio qua apprehenditur eam esse intentionem illius imaginis.
III.
Inter hæc omnia quod scrutinium appellamus siue discerniculum (vtpoté quo cogitatio inquirit atque
discernit) instrumenti rationem sortiri facilé constat quod ita communi nomine insignimus: quippe cum ad
nostra vsque tempora eius nulla facta fuerit consideratio: proprio celebrique nomine caret. Cuius nominis
rationis, considerationisque carentia isti occlusit iter inuentioni: quandoquidem radix formandæ
reminiscentiæ atque memoriæ, in cæco densarum tenebrarum latuit profundo. Est ergo instrumentum istud
in facultate cogitationis, proportionatum baculo in nostra manu (vnde nominis instituti vel melius
instituendi rationem habere possis) quo stantes iacentem aceruum, dimouemus, diruimus, atque
dispergimus. Vt nobis castanea é medio glandium, vel é communitate aliarum castanearum determinata
prodeat.
IV.
Et cognoscitur instrumentum istud ab actu. Cum. n. sit duplex virtus conseruationis videlicet &
rememorationis: quæ cum (vt aiunt) sint re vnum, secundum rationem distinguntur; sicut & vtrumque ab

imaginatione, magis tamen meo iudicio. Virtus. n. conseruationis est in confinio virtutis memoratiuæ &
imaginariæ: & quasi conterminat eas. Distinguitur igitur rememoratiua ab imaginaria: cum quandoque sine
forma imaginabili, imaginabilis formæ intentio comprehendatur: quandoque vero eius intentione forma
non exuitur. Hinc fit vt cum multa simul retineamus, multa simul imaginari non possimus. In iis ergo hoc
est quod agit instrumentum, Discernit, Disterminat & Ordinat vel (si libeat magis iustificate loqui) est quo
fit Discretio, Distermitiatio, Ordinatio. Vnde á cogitatiua seponitur sibi in prospectum præsens de multis
vnum, vnum inquam imaginatum vel vnius imaginem de multis retentis educit in propositum: Et sicut
imaginatiua comprehendere dicitur, quid eius quod á pictore est in pariete descriptum; rememoratiuaque
illius picturæ retinet intentionem: ita organum istud habet vicem deferentis & applicantis, vel magis eius
quo fit delatio, & applicatio istius ad illud: ac si inuicem sint colligata: vt accidit in amplexu qui est in
annulis cathenarum & similium. Ideóque quasi natura ipsa duce ad nostra vsque tempora hanc
connexionem, locorum ordine emulabatur ars: vt vbi rem rei non valebat connectere, illud quod erat vnius
post id ei quod erat alterius ordinabat: vnius inquam & alterius non proprium & pro ratione: sed
appropriatum á præsenti positione: & hoc pacto quasi ex extraneis applicationem imaginis ad
rememoratiuam aucupabatur. Ecce igitur scrutinij munus est vt vnitates (ita. n. dixerim multa vna vt
verborum censoribus aliquid concædam) sigillatim capiendas per ipsum in ordinem disponantur. Quod ita
accidit, vt cum centum ouium singulas singulis, atque diuersis numerorum notis vt 1 2 3 4 5 6 7 8 9, &
aliis deinceps inusserimus: ipsis mox cateruatim, & confusé occurrentibus adeó vt alia aliam impediat: vt
gregarius baculo has oues diuertit, illas conuertit; has attrectat, illas allicit, quó suo singulas deducat
ordine: ita cogitatio promptissimé aliis abactis: determinatum seligit aliud post aliud ipsa scrutinij virtute.
Hic est locus considerandi á similitudine, quatenus veluti gregarius ex memoria ordinis numerorum,
ordinem recipit ouium, quem per ipsas habere non potuisset: Sic nos facile genus artis inuenimus quo
audita, vel visa numeris suo generi congruentibus formantes, ipso numerorum ordine, ordinem sentitæ rei
deinde concipiamus, in tantum, vt scientes numerare perquam facile doceamus memorari. De formatione
numerorum per omnia extat nostrum aliquid apud paucos. Et eius theoria est in libris Clauis magnæ vbi de
numeris semimathematicis. Ingeniosis credo sufficere monstrasse nos in ista parte locum: vbi si non quod
satis est insinuamus, forté pro congruentia loci vitra quam satis est expressimus. Nobis. n. ad paucos (vt
gratias habeant) non autem ad omnes respicere consulitur.
V.
Est igitur scrutinium numerus quidam, quo cogitatio tangit modo suo species conseruatas, eas pro sua
facultate Disterminando, Disgregando, Colligendo, Applicando, Immutando, Formando, Ordinando, inque
seligendam vnitatem Referendo. Dicitur quidem numerus quia in nullo genere conuenientius potest
collocari. Porro talis numerus est: vt nil sit quod per aliud quam per ipsum memorabilitatem possit
induere, ve1 habere: non obstante quod aliis notum non viderim; nec per eosdem quoquo pacto definitum:
ipsum in memoratione est necessarió concurrens principium (loca. n. habent vim non quia loca, neque quia
imaginata: sed quia talem numerum in eorum ordine latentem habent) cuius rationem duarum
differentiarum (quarum altera contrahit ipsum genus proximius, altera contrahit alteram vt melius
possumus hoc pacto, explicamus. Numerus videlicet á quotuitate denominatus, dictus ad differentiam
numeri denominati per quotitatem, quo responderemus quærenti quot sunt oues? Et numeri denominati per
quotuitatem quo responderemus quærenti quoties venerunt oues in occursum? per ipsum. n. satis
faceremus quærenti. Quota est ista ouis? quota est illa ouis? & ideo differenter per quotuitatem dicitur.

Quæ eum duobus adhuc sumatur modis tum videlicet vt respondet per primum secundum & tertium: tum
vt primo, vel secundo vel tertio suo occurrit vel occurrere facit. ordine: iam in proposita iuxta secundam
specificatur proximam differentiam; non autem primam. Est. n. quotuitas practica non theorica, quæ. s.
non in ratione sed magis propriéque in vsu consistit. Qui quidem vsus dupliciter accidit; & videlicet primo
cum quodam respectu habitudinéque determinata quadam, vt contingit iis qui per ingenium, rationem, &
intelligentiam, recordantur: cum sciant de hoc esse dicendum, hoc esse proferendum, & post hoc sequi
illud, & post illud rationabiliter aliud: in quibus proprie fieri dicitur reminiscentia, vt patet per famosam
distinctionem ipsius á memoria. Et secundo sine apparente respectu: sed potius cum quadam magis
absoluta (licet non vero absoluta) ratione, vt nobis accidit cum vocum minimé intellectarum meminisse
possumus, cuiusmodi extant illa Charontis apud Merlinum.
Est percor partes agrios labefacta ruinam.
& allis eiusmodi in quibus nullus potest esse cogitatiuæ actus, nec distinctiuæ virtutis, ideóque eorum
memoria esse potest; reminiscentia autem minime vt satis manifestum est us quibus manifesta est alterius
ab altero differentia. Cum igitur hæc applicatio non referatur ad memoriam cuius est recipere & retinere
(vt diximus & probauimus demonstratiuæ in Clauis magnæ doctrina:) nec phantasiæ generaliter dictæ
(utpoté quæ includit etiam in sua significatione sensum communem communiter appellatum) ipsa. n. non
est nisi eorum quæ vel secundum integrum, vel secundum partes in sensibus particularibus & externis
præxtitere modo suo. Nec certé cogitatiuæ, cum ipsa sit de apprehensiuis cognitiuisque facultatibus,
eiusmodi vero quorum allatum est exemplum non sint, in apprehensibilium cognoscibiliúmque genere.
Quæ nam igitur est illa potentia interior quæ ab aure perceptas illas voces ad sensum communem delatas vt
voces tantum nudas, potuit intrudere in memoriam? certe si est cogitatiua (cum non libeat aliam internam
fingere potentiam ex æquo cum cogitatiua memoriæ proximam pro intrudendis his) haud est nuda
cogitatiua, sed scrutinio armata, quo non solum quæ quasi manu tangere potest, sed & ea ad quas quasi
manum extendere non valet, immittit in memoriæ promptuarium. Ex quibus patet hoc instrumentum esse
necessarió ponendum, cuius latentia multarum occlusit iter inuentionum.
VI.
Genus actuum scrutinio prosequutorum in quinque distribuitur species. Applicationem, Formationem,

Immutationem, Adunationem, & Ordinationem, quæ sane perpaucis notæ sunt: Sicut. n. non omnes qui
vident, & audiunt: quomodo vident & quomodo audiunt, & quid est quo vident, & quid est quo audiant
bene norunt: ita & non omnes, qui applicant, formant immutant, adunant, & ordinant: sciunt quomodo hæc
præstent, & quid sit quo præstent. Notum satis est in vniuersalitate & confusione quadam hæc á
ratiocinante anima produci: Sed non admodum quibus proximé potentiis, facultatibúsue, & organis: nec vt
desideramus ante nos apparuit qui hæc fuerit rimatus intimius quam quidam ex Arabibus qui versati sunt
circa Peripateticam disciplinam à quibus nonnulla prætacta sunt. Sed si nos hæc omnia per singula velimus
in notitiam deducere: maximum aggrederemur negocium, & difficile ad communicandum; præsertim cum
videam temporibus istis perpaucos veré philosophos vt in præludij significatum est sententiis: mitto quam
aliquorum nominum, nouitas quam nouæ exigunt inuentiones, atque considerationes, plurimos lederet: hac
de causa SILVI A BONIS, atque etiam quia ad negocium istud quod ad praxim præcipué dirigitur non
spectant necessarió: illud ergo maximé animaduertendum est quod de scrutinio cum quandoquo

enumeratis nunc ordinate subinferemus.
VII.
Pro applicatione notandum quod dicitur facultates istas analogiam & ordinem inter se retinere vt sensus
exterior sit circa corpora; Phantasia circa corporum simulachra. Imaginatio circa singulas simulachrorum
intentiones: Intellectus veró circa singularum intentionum naturas communes & rationes poenitus
incorporeas. Ex qua analogia sequitur (vt alibi monstrauimus) quod sicut extat ars quæ sensum externum
allicit, trahit, atque ligat: ita est quæ allectat, atque tenacissimé vincit. Cur ad vuas per Zeusim depictas
accursabant volucres? cur Venus á Praxitele sculpta vix ab amatoribus pudica seruabatur? quia artificum
forma quædam ita suum subiectum rebus applicabat vt eas intensius exquisitiusque discerneret; nec non
sedes vnde præcipuè & [vt ita dicam] capitaliter species irrepunt in sensus inueniret. Licet autem [vt supra
dictum est] principium istud omnibus sit communo: non tamen vniforme esse in omnibus satis est planum:
quibus enim aptius atque temporatius est instrumentum (puta corpus) clariores sunt animæ.
VIII.
Anima clarior diuinis Ideis magis exposita intentius obiectorum formas suscipit: quemadmodum qui
acutioris visus est, facilius aptiúsque discernit Formæ. n. in corporibus nil aliud quám diuinarum idearum
imagines esse censentur: quæ eædem in sensibus hominum internis, quo melius nomine intitulari possunt
quam diuinarum idearum vmbræ; Cum ita á realitate distent naturalium; sicut. naturales á veritate distant
methaphisicalium? Harum quidem specierum aditumm in intellectum potius crediderim immediate fieri
per conuersionem ad lumen illud quod agit in nobis intelligentiam: quam mediantibus rerum physicarum
formis intus per sensus exteriores ingestis. Ex vna tamen parte vno experimur modo, ex alia vero alio.
Propterea expedit vtramque opinandi viam sine contradictione complecti: quod quomodo fiat alibi
demonstrauimus; & tu ex temetipso si in communissima versatus es philosophia, per hæc poteris
determinare. Huiusce sané oculi nisi in te vigeat emissio per applicationem: qui fieri potest vt per ipsum in
cæteras interiores animæ potentias scibilium speres consequi immissiones? quid. n. aliud est non appellere,
quám clausos habere oculos? quid aliud est claudere oculos quam in vmbra (vt aiunt) mortis versari? non
ne á rerum veritate vsque ad ora vulgi transmissum est; vt equiualeat quempiam clausisse oculos & esse
mortuum?
IX.
Pro formatione vero quæ sequitur applicationem: illud primo animaduertendum, eius totam vim in modo
& specie applicationis esse sitam. Potentia. n. generaliter apprehensiua habet illud cum matoria commune:
vt in se ipsa, & ex seipsa nil sit præter sinum & conceptaculum: nullum elementorum in se odorem habet
aliquem, vel saporem, vel calorem: concurrentibus tamen illis fama est, in diuersos ordines atque gradus,
omnem prodire colorem, saporem, & odorem. Ignis alteri corpori admotus lucet; insuper & iuxta corporum
varietatem diuersimodé in melius, atque deterius splendescit. Id sané non habet ignis in se, nec corpus
alterum in se, sed ambo habent virtute applicationis. Iam habes per similitudinem, formationem tum
intellectus, tum memoriæ consequi applicationem, tanto meliorem; quanto, & antecedens melior extitit
applicatio: & huius efficacia maxima ex parte in scrutinij manuductione consistit.

X.
Sunt qui velint formas facilis reductionis esse illas quæ sunt apud virtutem imaginatiuam atque
communem sensum, multæ corporalitatis & modicæ (inquiunt ipsi) spiritualitatis. Formas vero difficilis
reductionis, esse multæ spiritualitatis & modicæ corporalitatis. Id quidem ita sibi suadent quia formæ
multæ corporalitatis morantur dum sensus communis spintualitatem ab earum corporalitate distinguit;
vnde formam illam fixari in ea contingit; idque præsertim cum eam pauci corticis recipit. Hinc reciproce
inferunt hominem tardi motus in cuius anima figuntur sensibilia quæ transierunt: melioris esse
rememorationis. Quæ omnia habent quandam leuem persuasionem quæ quidem cum verbis explicantibus
ipsa similia sunt opinationibus & sermonibus somniantium. Constituunt. n. memoratiuas species alias
veloces, alias tardas, alias tempestiué, alias maturé; alias figurari per equum Martini, alias per equum
Georgi, quod dicere & sentire non convenit grauitati illorum. Quidquid enim sentiant: nunquam
corporalitas quá corporalitas, seu proprius dicas corpus qua corpus est, quippiam agere intelligi debet imó
vniuersaliter asserendum à corporalitate non esse actionem; á maiori minus esse, a maxima minimè, quia
corpus quatenus corpus non agit, omnis. n. actio est à qualitate, & ab eo quod spiritualius est ipsa qualitate;
magis, & ab incorporeo maximé. Vtlibet ergo intelligantur verba illorum famosorum virorum euitare
nequeunt semper inconueniens, & si velis eos excusare quod non corporalia agunt magis quia corporalia,
sed quia multum morantur & sunt vehicula accidentium, á quibus informationes efficiuntur quæ
morantibus corporibus morantur; & morantia figuntur magis. Hæc excusatio non potest capi nec retineri
quominus obiter euomatur á verbis illorum, leuissimique stomachi sententia. Mitto quod magis rudes sunt
magis morosi, & magis morosi magis rudes: nec obstat quod experimur nos morantes in consideratione
vnius rei magis memores reddi quám leui consideratione præter labentes, experimur enim etiam atque non
minus, nos quædam sine mora audita atque visa vel etiam considerata in sempiternum recordari; alia vero
diutius attentiúsque visa & considerata, minimé retinere. Haud igitur in mora & corporalitate est virtus,
imo in ipso contrario maximé quod ad corpus attinet. Quod vero ad alterum non est mora quæ facit
fixionem: sed formæ actiuitas, videtur autem mora conferre aliquando: quia forma aliqua non apta vel nata
est citó agere, vel subiectum citó recipere, ideóque morando perficitur actio. Vbi vero forma est
spiritualior, est & actiuior. Hinc ignis actiuissimus est omnium elementorum, quia spiritualissimum est
inter ea, & potentissimum ad conuertendum in se, & data materia solus per se in infinitum crescens. Qui
etiam si multum agit: non quia multus est. & magnus, agit, vtpote propter multam corporalitatem: sed
propter intensiorem qualitatem, quæ consuenit seruari in illa magnitudine: quæ quidem qualitas (vt notant
quidam Platonicorum) si posset reduci in medietatem illius magnitudinis: intenderetur adeo magis, vt
duplo potentius ageret, si in minimam quantitatem, maximé potentior: si in indiuiduum infinite potentior.
Ex his ergo considerari potest quam inconsiderate dicti philosophi loquuti sint.
XI.
Hinc etiam patet quam imperité (etenim hoc notare non est sine emolumento eorum quæ ad præsens
institutum spectant) equini quidam medici proferant illud vulgatum. Non qualitas, sed quantitas. Cum ad
eorum propositum oppositum totum proferri deboat. Esto. n. quod qualitas tantæ virtutis non sit infra
tantam quantitatem, & in multa quantitate multa qualitas conseruetur: nunquam tamen actiuitas refferri
debet ad molem, totúmque illud quod est pertinens ad rationem materiæ, extensio. n. ipsa ordinata est

[ipsis etiam indicibus] ad continentiam: qualitatis, atque formæ. Ferri id tamen potest si ab Apotecariis
eorum dictum fuerit: quia recipiunt precium iuxta quantitatem quæ est in ponderibus, numeris, &
mensuris, quidquid sit de qualitate simplicium, pharmacorum & aliorum confectorum; & idcirco, vt
existimo, quidam ex eis in suo insigni notatum habebat in nostra patria. NON QVALITAS SED
QVANTITAS. quamuis. n. constaret eum hæc retulisse ad porcum depictum de quo non quæritur sicut de
equo, an concinnos habeat oculos, parvas auriculas, contractam ceruicem, latum pectus, minacem frontem,
os arrectum, crura soluta, & id genus alia, sed duntaxat an sit latus longus atque pinguis, id tamen non
minus conuenienter subinde poterat á porco ad id quod erat intus in apotheca referri. NON QVALITAS
SED QVANTITAS, vtpoté pia mater, quæ dotauit filias & doctorauit filium.
XII.
Adunatio uero & immutatio, licet sint duo actus: simul tamen fiunt. Immutando enim fit adunatio;
adunando fit imrnutatio. Horum rationem ita aperimus. Dixit Heraclitus, Si omnia entia fumus fierent:
nares omnia discernerent. Dicamus crassius. Si omnia præter Vulpeni in gallinaceos conuerterentur frustra
non esuriret vulpes, omnia per vulpem essent vorabilia. De potentibus omnia suo modo conuertere, vnum
est hominis phantasia: de potentibus omnia suo modo vorare, & degustare vnum est hominis cogitatiua.
Tale conuersionis genus potent attingere (non sine cogitationis actu) phantasia; vt omnia memorabilia
potenter reddat non absque phantasiæ actu cogitatiua. At inquies oportebit phantasiam conuertere omnia
aut in vnam speciem, aut in plures: si conuertat & reformet in vnam; iam non erit multorum memoria, sed
vnius: si quippé omnia conuertantur in ouem: iam lupus non multiplicabit comestibilium speciem vt dici
possit præter vnum quippiam illi esse comestibile. Si conuertat reformétque in plures species: aut finitas,
aut infinitas si finitas: aut determinatas & istas cognoscere & aut determinare opportet; aut indeterminatas,
& ita erimus in eodem in quo sumus. Infinita vero tentare stultum est. Scire igitur oportet conuersionem
non ita fiendam vt substantialis diuersitas destruatur; nec vt accidentia vnius cuiusque rei propria tollantur:
Sed vt diuersa atque omnia ita vna illis applicita adueniente forma, afficiantur modo suo: vt vnam ab vno,
& per vnum memorabilis subeant rationem: Sic omnia lupus iste ingurgitabit vt vnum: si omnes substantiæ
& quæ inmediate consequuntur eas vnius generis accidentium indumenta subibunt.

Sicut ad eandem vocalem in centro circuli innumera si esse, & imaginari possint elementa relata; (non
ablato quod corum singula suam diuersitatem retineant) omnia vnius sonantiæ modum subeunt: imo
tantum abest vt per vocalis applicationem subcludant suam essetiæ ab aliis diuersitatem: vt per illam magis
eadem insinuare valeant. Sic & vni spiritui pluribus appositis organis diuersæ pro eorum propria ratione
producuntur voces. Quid ergo est quod disperans non disponaris, & quasi accingaris ad aliquam de
innumeris possibilibus tibi speciem comparandam; in phantasiæ & cogitatiuæ conterminio situandam: qua
vniuersa sicut in libro spectabilitatem, ita & in anima memorabilitatem induant? Hoc est quod tuæ

relinquimus industriæ ô quicunque es ingeniose. Intueare quid præstiterit modus inventionis Pan Archadiæ
Dei cum primus calamos coniunxit agrestes: hæc quæ diuersis iam acta ingeniis non facile olim consonare
solebant: iam vnico eiusdem spiritu, in vnum quasi imparibus compactum cicutis in missorum, ablatam
dispersionem, adunionemque factam, quam commode præstat vnus.
XIII.
Pro hoc quod ad ordinationem attinet, vulgatæ sunt (licet ad rem minus & modicum relatæ) propositiones
ab ista pendentes, quæ consideratis iis quæ per nos extant enucleata melius vsuuenire possunt. Principaliter
ergo contingere dicitur reminiscentia, cum motus iste huic motui de necessitate succedit, vel motum istum
hic motus concomitatur: siue id sit locali, siue temporali, siue rationali, siue naturali, siue artificiali, siue
quomodocunque aliter positiua concomitantia, atque vnius post alterum successione. Ad quem sané
modum, progredimur á memoria niuis ad memoriam hiemis; Hinc ad eam quæ frigoris. Hinc ad eam quæ
antiperistasis: Hinc ad eam quæ intendentiæ caloris in stomacho: Inde ad eam quæ potentis digestionis; Ab
hac in appetitum, & viuacius nutrimentum; robur, & exercitium; & ita deinceps in hoc. In aliis omnibus
similiter. Si quid vero habet naturam carentem ordine: ad aliud ordinatum referatur: atque innitatur: quod
quidem semper esse debet aliquod sensibile: quamobrem non temeré á ratiocinativo philosopho dicitur
ordinem propria natura sensibilium esse: & non cognoscit ipsum extra margines naturæ. Vnde si quæras ab
illo quid est ordo? est inquiet progressus rei secundum viam naturæ. Quid est ordinis carentia exitus
inquiet á via naturæ. Hæc sunt quæ de organo, & ad organum scrutinium pertinentia volumus esse dicta:
quæ si attentius contemplaberis; nihil est quod ne ad vlteriora progrediaris impediat: ex iis. n. remoueris ab
eo, quod ad consequentes actus occlusum faciebat iter. Et certé facere non potuimus; ne sub titulo
theorices sufficienter apponeremus ea, quæ per so ipsa praxim complere valeant.
TERTIA PARS
I.
Age iam ad operandi formam transeamus insinuandam. Tanquam præludiis agentes, ab elementorum
simpliciorúmque notitia, ad compositi integri, atque perfecti considerationem deueniamus.
Primum igitur ad eorum similitudinem qui prius manum paginæ docent admouere quam oculi ad inscriptos
caractheres coniiciantur: proponimus ante apparanda subiecta quorum præcesserit memoria: vt ipsorum
virtus & efficacia discooperiatur hunc in modum. Sumatur subiectum commune idque primo in partes eius
maiores distribuatur, quæ ex instituto saltem operantis sibi succedere debeant: quæ partes maiores,
subiecta magis propria superius sunt appellata. Hinc ad subdiuisionem procedatur; vt partes istæ ad
inuicem finiri, & ordinatæ sibi inuicem succedere perceptæ, in loco contiguitatis veræ, vel positiuæ
describant sibi alias partes, quæ subiecta propriissima indiuiduáque sunt: quæ multiplicari debent iuxta
rationem latitudinis subiectorum magis propriorum, & commodum occurrentium sedium adiiciendorum.
II.

Quibus ita dispositis & prompté memoriter habitis adsit cathalogus diuersarum rerum sensibilium, quæ
primo numero sint viginti & quinque, deinde quinquaginta, mox centum: vt gradatim exercitationis
beneficio exoptata comparetur disciplina; cum hoc quod optimé videbitur quomadmodum ea quorum ordo
naturlem memoriam suggeret: merito subiectorum quibus distributa sunt & applicata; ordinate tibi non
minus quam si in pagina essent exarata occurrent: vt ab vltimo ad primum eadem facilitate possis incedere;
qua á primo ad vltimum accedebas. Item & quomodo libet ordinem referendorum inuertere; ad hoc ipsa
locorum sensibilitate conferente.
III.
Proinde visa subiectorum efficacia ad adiectorum rationem transeamus quibus non tanquam leui fragilique
fundamento naturalis innittitur memoria. Adest ergo duplicis generis memoria, terminorum videlicet atque
rerum: quarum hæc simpliciter admittit necessitatem: illa veró in aliquo quodam genere, vel in eo quod per
ipsam acui creditur memoratiua facultas ad propriæ functionis expeditionem: grauiora. n. passi minorem
difficultatem & arduitatem non sentire consueuimus: vel quia alicuius facultatis fert consuetudo, cum
occurrentia propositi atque sententiæ in initialium verborum expressionem requirere, vel quia rebus accidit
vnicum propriumque nancisci nomen idque non satis in promptu, vt sunt herbaram, arborum, mineralium,
seminum & id genus aliorum, quorum conceptum habere minimé sufficit: vel tandem quia sæpe sese offert
occasio proferendi verba, quorum minimé rationem habemus.
IIII.
De generibus quibus res ipsæ adiiciuntur, explicantur, séque inuicem insinuant: alibi declarabimus. Pro
genere autem istius facultatis satis tibi apertum iter ex antedictis: necnon habes optimam magistram atque
ducem tum intrinsecam, tum extrinsecam naturam, quæ te per rationem insitam & obiecta præsentia
semper illuminat.
V.
Modorum quoque quibus termini adiiciuntur plurimi, & innumeri occurrere tibi poterunt dummodo fueris
in agitatione Clauis rnagnæ peritus (illa quippe fons est omnium inuentionum) eos qui nobis commodiores
visi sunt in diuersis locis diuersos explicarnus. Modum vnicum quo ad nostra vsque tempora vsi sunt
antiqui prorsus contemnimus, quia laboriosus est multámque requirit exercitationem, nec certæ est ab
omnibus assequutionis.
VI.
Perstrinximus igitur intrinsecæ lectionis latitudinem illam & longitudinem compressimus: iis. n. oculum
phantasiæ disgregantibus atque distrahentibus, maius causabatur negocium, quod artis difficultate
exercitationísque prolixitate, dignioribus intenta negociis ingenia repellebat. Quid. n? indiuiduo subiecto
per vnicum adiectum vnicum tantum (vt in pluribus) committere licebat elementum, quippe cum
innumerabiles habeantur combinationum & compositionum differentiæ. Qua de re qui primus apparet hanc

artem transtulisse á Græcis ad Latinos: deridet Græcorum quorundam studium verborum imagines
conscribere volentium, atque ita eas sibi parare, vt cum opportunæ fuorint in inquirendo tempus non
consumetur. Videbat. n. verborum infinitam esse multitudinem, ideoque ridiculum esse illam persequi
velle. Atqui nobis non solum possibile sed & facile compertum est posse apparatas haberi imagines,
quibus singulis quibusque locis cuiuscumque generis terminos integros apponam, idque pluribus modis, vt
in pluribus tractatibus ad diuersas ordinatis intentiones manifestamus: In presentiarum vero per hunc qui
sequitur proponatur modum.
Prima praxis quæ vocum est.

De fixione rotarum.
I.
Ad ordinatam parandam exercitationem: primò elementorum prompta habeatur conceptio: elementorum

inquam illis adiectibilibus explicabilium, quæ ad omnes producendas actiones nec-non ad passiones omnes
recipiendas sunt aptissima.
II.
Ex iis ergo triginta tuæ notitiæ melius inhærentes ad triginta elementorum expressionem faciendam
eligantur: quæ completum reddunt numerum, eorum quæ diuersis inseruiunt in tribus idiomatibus
pronunciationum differentus: neque. n. necessarium est triplex instituere elementarium, cum A ipsum
equiualeat ipsi α [alpha] & [aleph] B. ipsi β [beta] & [beth]. similiter & alia multa aliis. Vbi vero super
nostri generis elementa sunt Græca vt ψ ω θ [psi omega theta] & vltra hæc & illa, sunt Hebræa: propriis
sunt notata caracteribus. Et ita vnum simplex elementarium deseruit tribus linguis & iis quæ illis sunt
subalternatæ.

III.
Triginta igitur adiecta promptitudine citra omnem dilationein possibili tuæ se offerant phantasiæ, dum
alius vel tu te intentes ad prompté respondendum quid pro singulis elementis ordinate, regressiué, &
progressiué, item & inordinaté propositis habeatur.

IIII.
Quo quidem peracto, ad tribuendum singulis singulas appropriatas operationes procedatur: quæ omnes sint
ad oculum sensibiles; quæque non sine corporis motu prosequantur. Tu prout tibi commodius videbitur
ordinabis atque statues: nos interim eiusmodi sub typis proponemus Agentes & actiones.
Lycas in conuiuium AA
Deucalion in lapides. BB
Apollo in pythonem CC
Argus in bouem DD
Arcas in Caliston EE
Cadmus in satos dentes FF
Semele in partum GG
Echo in Narcissum HH
Tyrrhenus nauta in Baccum puerum II
Pyramus in Ensethe KK
Mineis in lanificium LL
Perseus in caput Medusæ MM
Athlas in coelum NN
Pluto in Proserpinam OO
Cyane in stagnum PP
Arachnes in telam QQ
Neptunus in equum RR
Pallas in oliuam SS
Iason in Tauros TT
Medæa in cacabum Esonis VV
Theseus in Scyronem XX
Filia Nisi in paternum crinem YY
Dedalus in alarum structuram ZZ
Hercules in Antheum ψψ [psi psi]
Orphæus in lyram ϕϕ [phi phi]
Cicones in Orphæum ωω [omega omega]
Esacus in precipitium θθ [theta theta]
Mennonis in sepulturam òò [àyin àyin]
Arion in delphines öö [sadhe sadhe]
Glaucus in herbam. ùù [shin shin]

In quibus non requiritur necessarió primum nominis agentis vel actionis elementum; idem esse cum illo
cuius est expressiuum: sufficit enim ambo hæc determinato huic significando esse adscripta.
Rotam igitur primó immobilem intra alte-

ram immobilem ita situabis: vt exte-
rior homines; interior autem ap-
propriatas denotet actiones.

V.
Quibus foeliciter succedentibus ad vlteriorem fiat progressus operationem. Placeat inquam homini &
hominis actioni addicere instrumentum vel insigne non quidem quod ad illius tantum referri debeat
actionem, sed quod sit omnibus vt fieri potest adaptabile vel saltem omnibus in operibus obeundis
compatibile. Non. n. ideo fixæ figurantur hæ rotæ vt maneant perpetuo: sed vt vnius adiecti appropriata
nostræ figantur memoriæ: vt cum huc, illucque prodeunt: semper atque statim referri possint ad illum (vt
in vlterioribus patebit) ad quem præsentia sunt ordinata. Habet ergo Lycas cathenam, Deucalion vittam,
Apollo baltheum, Argus caputium, Arcas peram, Cadmus antesinale, Semele suppositam sedem, & ita
deinceps alij alia, quæ licet singulis sint propria: sunt tamen pro viribus omnibus appropriabilia quod
quidem magis est curandum. Ratio. n. praxis vltimæ atque profectio; rationi praxis initialis est præferenda.
Rotam igitur secundo immobilem intra duas alias immobiles pro appropriatis duobus: quæ ad hominem
referuntur constanter nanciscendis collocato: quatenus perpetuo naturam elementorum vbicumque
ponantur, & quomodocumque disponantur præsentare queant. Rotæ fixæ mentis oculo conspiciendæ sunt
huiusmodi.

Ibi exterior significat homines Media proprias actiones. Interior vero insignia hunc in modum.
A Lycas A in conuiuium A cathenatus

B Deucalion B in lapides B vittatus
C Apollo C in Pythonem C Baltheatus

D Argus D in bouis custod. D caputiatus

E Arcas E in Calistum E peratus.
Similis de aliis esto institutio, ordinatio, & iudicium. Vbi vero ad tertij elementi significationem
instrumentum addere contigerit (quamuis hoc minus commodum sese offerat, accidit enim actionem
appropriatam, vel contingentem non pati in manu tale appositum) ipsum pro commoditate imaginetur
aliquo adiectum vel alligatum vel interiectum pacto, vt operationem Turbet, Adiuuet, & vel Abiiciatur,
Euertatur, Eximatur, Extricetur, Euacuetur, Ruat, Incidat, vel quomodolibet aliter pro operis congruentia se
habere possit: Cæterum incomparabiliter conuenientius est insignire: quippé cum sine vlla difficultate
insignia possint ad omnes referri & applicari.
VI.
Consulto plané industriæ tuæ committere placuit inueniendas congruentes actiones, & organa, sine
insignia, sicut enim singulis peculiares determinatorum hominum sunt magis notæ & celebres effigies: ita
etiam (cum trahat sua quemque voluptas) habent singuli quibus operibus instrumentis & insigniis,
sollicitentur magis, magisque in affectus concitentur. In superioribus. n. Ianuæ memoriæ dicebantur
affectus; hósque potentiores, patentiores: ij vero nec iidem sunt, neque ab iisdem emanant principiis in
omnibus.

Title: Ars Memoriae ('The Art of Memory') / by Giordano Bruno.
sumptibus edita...
Subject Headings:
1. Metaphysics -- Early works to 1800.
3. Memory -- Early works to 1800.
4. Mnemonics -- Early works to 1850.
Other:
Bruno, Giordano, 1548-1600. Ars Memoriae, 1582.
Bruno, Giordano, 1548-1600. Opere Latine.
I. Title.
B783
193 B83.IF

V. II (i), pp. 56 ff.
Twilit Grotto -- Esoteric Archives Contents Prev ars memoriae Next Timeline

Giordano Bruno: De Gli Eroici Furori ('The Heroic Frenzies')
GIORDANO BRUNO
The Nolan
The Heroic Frenzies

Dedicated to that most illustrious and excellent knight
Sir. Philip Sidney
GIORDANO BRUNO
NOLANO.
DE GLI EROICI FURORI

AL MOLTO ILLUSTRE ED ECCELLENTE CAVALLIERO,
SIGNOR FILIPPO SIDNEO.
------
PARIGI,
APPRESSO ANTONIO BAIO,
l'anno 1585.
A Translation with Introduction and Notes by Paulo Eugene Memmo,

Jr., 1964
CONTENTS
● Argument of the Nolan

● The Apology of the Nolan
● First Part
❍ First Dialogue
❍ Second Dialogue
http://www.esotericarchives.com/bruno/furori.htm (1 of 13) [23.07.2001 01:10:02]

Third Dialogue
❍
❍ Fourth Dialogue
❍ Fifth Dialogue
● Second Part
❍ First Dialogue
❍ Second Dialogue
❍ Third Dialogue
❍ Fourth Dialogue
❍ Fifth Dialogue
ARGUMENT OF THE NOLAN

UPON
THE HEROIC FRENZIES
Dedicated to the Most Illustrious Sir Philip Sidney
Most illustrious knight, it is indeed a base, ugly and contaminated wit that is constantly occupied and
curiously obsessed with the beauty of a female body! What spectacle, oh good God, more vile and
ignoble can be presented to a mind of clear sensibilities than a rational man afflicted, tormented, gloomy,
melancholic, who becomes now hot, now cold and trembling, now pale, now flushed, now confused, or
now resolute; one who spends most of his time and the choice fruits of his life letting fall drop by drop
the elixir of his brain by putting into conceits and in writing, and sealing on public monuments those
continual tortures, dire torments, those persuasive speeches, those laborious complaints and most bitter
labours inevitable beneath the tyranny of an unworthy, witless, stupid and odoriferous foulness!
What a tragicomedy! What act, I say, more worthy of pity and laughter can be presented to us upon this
world's stage, in this scene of our consciousness, than of this host of individuals who became
melancholy, meditative, unflinching, firm, faithful, lovers, devotees, admirers and slaves of a thing
without trustworthiness, a thing deprived of all constancy, destitute of any talent, vacant of any merit,
without acknowledgment or any gratitude, as incapable of sensibility, intelligence or goodness, as a
statue or image painted on a wall; a thing containing more haughtiness, arrogance, insolence, contumely,
anger, scorn, hypocrisy, licentiousness, avarice, ingratitude and other ruinous vices, more poisons and
instruments of death than could have issued from the box of Pandora? For such are the poisons which
have only too commodious an abode in the brain of that monster! Here we have written down on paper,
enclosed in books, placed before the eyes and sounded in the ear a noise, an uproar, a blast of symbols, of
emblems, of mottoes, of epistles, of sonnets, of epigrams, of prolific notes, of excessive sweat, of life
consumed, shrieks which deafen the stars, laments which reverberate in the caves of hell, tortures which
affect living souls with stupor, sighs which make the gods swoon with compassion, and all this for those
eyes, for those cheeks, for that breast, for that whiteness, for that vermilion, for that speech, for those

teeth, for those lips, that hair, that dress, that robe, that glove, that slipper, that shoe, that reserve, that
little smile, that wryness, that window-widow, that eclipsed sun, that scourge, that disgust, that stink, that
tomb, that latrine, that menstruum, that carrion, that quartan ague, that excessive injury and distortion of
nature, which with surface appearance, a shadow, a phantasm, a dream, a Circean enchantment put to the
service of generation, deceives us as a species of beauty.
This is a beauty which comes and goes, is born and does, blooms and decays; and is eternally beautiful
for so very short a moment and within itself truly and lastingly contains a cargo, a store-house, an
emporium, a market of all the filth, toxins and poisons which our step-mother nature is able to produce;
who having collected that seed of which she makes use, often recompenses us by a stench, by repentance,
by melancholy, by languor, by a pain in the head, by a sense of undoing, by many other calamities which
are evident to everyone, so that one suffers bitterly, where formerly he suffered only a little.
But what am I doing? What am I thinking? Do I perhaps despise the sun? Do I regret perhaps my own
and others having come into this world? Do I perhaps wish to restrict men from gathering the sweetest
fruit which the garden of our earthly paradise can produce? Am I perhaps for impeding nature's holy
institution? Must I attempt to withdraw myself or any other from the beloved sweet yoke which divine
providence has placed about our necks? Have I perhaps to persuade myself and others that our
predecessors were born for us, but that we were not born for our descendents? No, may God not desire
that this thought should ever come into my head! In fact, I add, that for all the kingdoms and beatitudes
which might ever be proposed or chosen for me, never was I so wise and good that there could come to
me the desire to castrate myself or to become a eunuch. In fact I should be ashamed, whatever may be
my appearance, if I should desire ever to be second to any one who worthily breaks bread in the service
of nature and the blessed God. And that such participation can be of assistance to one's good intentions I
leave for the consideration of him who can judge for himself. But I do not believe I am caught. For I am
certain that all the snares and nooses which those people devise and have devised who specialize in
knotting snares and entanglements will never suffice for my enemies to ensnare and entangle me. They
would avail themselves (if I dare say it) of death itself, in order to do me mischief. Nor do I believe
myself to be frigid, for I do not think that the snows of Mt. Caucusus or Ripheus would suffice to cool
my passion. See then if it is reason or some insufficiency which makes me speak.
What then do I mean? What conclusion do I wish to arrive at? What do I wish to decide? What I would
conclude and say, oh illustrious knight, is that what belongs to Caesar be rendered unto Caesar and what
belongs to God be rendered unto God. I mean that although there are cases when not even divine honors
and adoration suffice for women, yet this does not mean that we owe them divine honors and worship. I
desire that women should be honored and loved as women ought to be loved and honored. Loved and
honored for such cause, I say, and for so much, and in the measure due for the little they are, at that time
and occasion when they show the natural virtue peculiar to them. That natural virtue is the beauty, the
splendor, and the humility without which one would esteem them to have been born in this world more
vainly than a poisonous fungous occupying the earth to the detriment of better plants, more odious than
any snake or viper which lifts its head from the dust. I mean that everything in the universe, in order that
it have stability and constancy, has its own weight, number, order and measure, so that it may be ordered
and governed with all justice and reason. Therefore Silenus, Bacchus, Pomona, Vertunnus, the god of

Lampsacus and similar gods of the drinking hall, gods of strong beer, and humble wine, do not sit in
heaven to drink nectar and taste ambrosia at the banquet of Jove, Saturn, Pallus, Phoebus and similar
gods; and their vestments, temples, sacrifices and rites must differ from those of the great gods.
Finally, I mean that these heroic frenzies have a heroic subject and object, and therefore can no more be
esteemed as vulgar and physical loves than one can see dolphins in the trees of the forests or savage
bears under the rocks of the sea.
However, to deliver all from such suspicion, I thought at first of giving this book a title similar to the
book of Solomon which under the guise of lovers and ordinary passions contains similarly divine and
heroic frenzies, as the mystics and cabbalistic doctors interpret; I wished, in fact, to call it Canticle. But
in the end I restrained myself for many reasons, of which I shall report but two. One for the fear which I
conceived of the austere frown of certain Pharisees, who would judge me profane for usurping sacred
and supernatural titles in my natural and physical discourse, while they, consummate scoundrels, and
ministers of every ribaldry, usurp more basely than one can say the names of holy ones, of saints, of
divine preachers, of the sons of God, of priests, of kings. But then we await that divine judgment which
will make manifest their malicious ignorance and doctrines; our simple liberty and their malicious rules,
censures and institutions. The other for the great dissimilarity which is seen between the appearance of
this work and that one, even though the same mystery and psychic substance is concealed under the
shadow of the one and the other; for no one doubts that the first idea of the Sage was to represent things
divine rather than to present other things; with him the figure is openly and manifestly a figure, and the
metaphorical sense is understood in such a way that it cannot be denied to be metaphorical, when you
hear of those eyes of doves, that neck like a tower, that tongue of milk, that fragrance of incense, those
teeth that seem a flock of sheep returning from the bath, those tresses that resemble goats descending the
mountain of Galaad. But this poem does not show us a face which so keenly invites one to seek a latent
and occult sense; so that through the ordinary mode of speech and by similitudes more adapted to the
sentiments which gentle lovers usually employ, and experienced poets put in verse and rime, sentiments
are expressed similar to those used by the poets who spoke of Cythereida, or Licoris, or Doris or Cynthia,
Lesbia, Corynna, Laura and other such ladies. Thus anyone could be easily persuaded that my primary
and fundamental intention may have been to express an ordinary love, which may have dictated certain
conceits to me, and afterwards, because it had been rejected, may have borrowed wings for itself and
become heroic; for it is possible to convert any fable, romance, dream and prophetic enigma, and to
employ it by virtue of metaphor and allegorical disguise in such a way as to signify all that pleases him
who is skillful at tugging at the sense, and is thus adept at making everything of everything, to follow the
word of the profound Anaxagoras. But think who will as it seems to him and pleases him, in the end,
willy nilly, if one is to be just, each must understand and define it as I understand and define it, and not I
as he would understand it and depict it; for just as the passions of that Hebrew have their own proper
modes, succession and names, which no one has been able to understand and could never explain better
than he, if he were present, so these canticles of mine have their own names, succession and modes
which no one can explain better and understand than myself, since I am not absent.
Of one thing I wish the world to be assured: what I have essayed in this preliminary preface, wherein I
address you in particular, excellent sir, and in the dialogues formed upon the subsequent articles, sonnets

and stanzas, is to have everyone know that I should deem myself most shameful and bestial, if with much
thought, study and labor I should have ever delighted or relished imitating (as they say) an Orpheus who
adores a living woman, and proposes after her death (if it be possible) to rescue her from hell; when in
fact I would hardly esteem her (without blushing) to be worthy of being loved naturally even in that
instant when her beauty is in flower and when she has the power of bringing offspring to nature and to
God: so much the less would I desire to appear similar to certain poets and versifiers who glory in a
perpetual perseverance in such love, as in such a pertinacious madness, which can certainly compete with
all the other species of folly that can reside in a human brain. So much, I say, am I removed from that
most vain, most vile and most infamous glory, that I cannot believe any man who possesses a grain of
sense and spirit can expend any more love on such a thing than I have spent in the past and intend to
spend in the present. And, by my faith, if I wish to employ myself in defending the nobility of that
Tuscan poet, who showed himself so distraught on the banks of the Sorgue for a lady of Valclusa, and
not say that he was a madman fit to be chained, I shall have to believe and force myself to persuade
others, that for lack of genius apt for higher things he set himself the task of nourishing his melancholy,
and belaboring his wit in confusion, by analyzing the effects of an obstinate vulgar love, animal and
bestial, as so many others have done who formerly have sung the praises of a fly, a beetle, an ass, of
Silenus, of Priapus, of apes, and those who have in our time sung the praises of urinals, of the shepherd's
pipe, of beans, of the bed, of lies, of dishonor, of the furnace, of the knife, of famine, and of the plague,
things which perhaps give the appearance of being no less lofty and proud by reason of the celebrated
voices of those who sing of them than these and other ladies I have mentioned are, perhaps by reason of
the poets who have celebrated them.
Yet (that there be no mistake) I do not wish that here should be taxed the dignity of those ladies who
have been worthily praised and who are praiseworthy: and those, especially, who may and do reside in
this British land, to whom we owe the love and fidelity of the guest; for even if one were to find fault
with the whole worold, one could not find fault with this nation, which in this respect is not the terrestrial
world, nor a part of it, but is entirely separated from it, as you know: so that any discourse regarding the
whole feminine sex could not and would not include any of your women, who must not be considered
part of that sex; because they are not women, they are not ladies, but, in the guise of ladies, they are
nymphs, goddesses and of celestial substance, among whom it is permitted to contemplate that unique
Dianba, whom I do not desire to name in the rank or category of women. [Queen Elizabeth] Let it be
understood, then, that I mean only the ordinary genus. And I should unworthily and unjustly persecute
any individual of this class: because to no particular person ought the weakness and condition of the sex
be imputed, just as as defect or vice of constitution, assuming there is some fault or error there, must be
attributed to the species or to nature, and not in particular to the individuals of the class. Truly, with
respect to that sex, what I abominate is that zealous and disordered venereal love which some are
accustomed to expend for it, so that they come to the point of making their wit the slave of woman, and
of degrading the noblest powers and actions of the intellectual soul. If my intentions are understood, far
from being saddened and becoming vexed with me because of my natural and truthful discourse, every
honest and chaste woman will rather agree with me and love me the more because of it; and they will
allow that the venereal love women have for men is a dishonorable thing, as I actively reprove the
venereal love men have for women. Therefore, with a determined heart, mind, opinion and purpose, I
affirm that my first and principal, secondary and subordinate, final and ultimate design in this work to

which I have been called, was and is to signify divine contemplation and present the eye and ear with
other frenzies, not those caused by vulgar love, but those caused by heroic love. These frenzies will be
explained in two parts, each of which will be divided into five dialogues.
The argument of the five dialogues of the first part
In the first dialogue of the first part there are five articles, [9] whence, in order: in the first is shown the
causes and principal intrinsic motives under the names and figures of the mountain, and the river, and of
the muses which declare themselves present, not because they have been summoned, invoked, and
searched for, but rather as if they had often importunately offered themselves. By this is signified that the
divine light is ever present, that it forever offers itself, ever calls and knocks at the doors of our senses
and other powers of cognition and apprehension, as it is indicated in the Song of Solomon where it is
said, "En ipse stat post parietem nostrum, respicinse per cancellos et prospiciens per fenestras", [Cant.
2:9: "Behold He standeth behind our wall, looking through the windows, looking through the lattices..."]
which light very often through various occasions and impediments remains excluded and withheld. In the
second article is shown what are those subjects, objects, affections, instruments, and effects by which this
divine light enters, shows itself, and takes possession of the soul, in order to raise it and convert it unto
God. In the third, the intention, definition, and determination which the well-informed soul makes with
regard to the one, perfect and ultimate end. In the fourth, the civil war which follows and breakis out
against the spirit after such determination, whence the Canticle says, "Noli mirare, quia nigra sum:
decoloravit enim me sol, quia fratres mei pugnaverunt contra me, quam posuerunt custodem in vineis".
[Cant. 1:5: "Do not consider me that I am brown, for the sun has altered my color: for my brothers have
fought against me, whom they have made the keeper in the vineyards..."] In that place are represented as
four standard bearers the affection, the fatal impulse, an appearance of the good, and the conscience,
which are followed by the numberless cohorts of the many, contrary, varied and diverse powers, together
with their ministers, intermediaries, and organs which exist in this organization. In the fifth is described a
natural contemplation through which it is shown that every contrary is reduced to friendship, whether
through the victory of one of the contraries, or through harmony and conciliation, or by some vicissitude,
every discord to concord, every diversity to unity; which doctrine has been developed by us in the
discourses of other dialogues.
In the second dialogue is more explicitly described the order and action of the conflict which is in the
substance of this complex of the frenzied one, to wit: in the first article are shown three sorts of
contraries. The first is the conflict of two opposed affections or acts, as for example where hopes are cold
and desires hot. The second treats of the same desires and acts in themselves, not only that different
times, but at the same time, when each one, for instance, dissatisfied with himself, looks to another, and
at the same time loves and hates. The third is between the power that follows and aspires and the object
which flees and eludes it. In the second article is described the opposition which results from two
impulses which are opposed in general, to which are related all the particular and subordinate contraries,
for example, when one climbs or descends toward two opposite places or goals at the same time. Thus it
happens to the complex being by reason of the diversity of the inclinations which are in his several parts
and the variety of dispositions which result from these, that he rises men and falls at the same time, goes

forward and backward, withdraws himself from himself and also withdraws into himself. The third
article discusses the consequence of such oppositions.
In the third dialogue is disclosed how much power belongs to the will in this combat, for to the will alone
pertains the organizing, the initiating, the execution and completion; for it is the will the Canticle
addresses when it says, "Arise, hasten, my dove, and come: for already winter is passed, the rain is gone,
the flowers have appeared in our land; the time of pruning is come." (Cant. 2:10-12) It is the will that in
any ways bestows power to the other potencies; and bestows power especially to itself, when it reflects
upon itself and increases itself two-fold, when it wishes to desire, and is pleased with what it desires; it
withdraws itself, on the contrary, when it dislikes the object of its desire, and is displeased to desire it.
Thus everywhere and in everything it approves what is good and what the justice of natural law
prescribes for it, and never approves at all what deviates from that law. And this is how much the first
and second article explain. In the third article is seen the double fruit of a similar power. Accordingly, as
the result of the passion which draws and ravishes them, lofty things become base, and base things
become lofty. Thus it is customary to say that by the force of vicissitude and vertiginous attraction, the
element of fear is condensed into air, vapor and water, while water is refined into vapor, air, and fire.
In the seven sections of the fourth dialogue are contemplated the impetus and vigor of the intellect which
carries the affection away without it; the development of the thoughts into which the frenzied lover is
divided, and the sufferings of the soul under the government of this so turbulent republic. There it
becomes clear who the hunter is, the birdcatcher, the wild beast, the dogs, offspring, the cave, the noose,
the rock, the prey, the issue of so many labors, peace, rest, and the desired end of so laborious a conflict.
Into the fifth dialogue is further described the state of the frenzied one and is shown the order, condition
and reason for his labors and fortunes. In the first article is shown what pertains to the pursuit of the
object which withdraws itself; in the the second is shown the continuous and relentless competition of the
passions; in the third the lofty and cold, because vain purposes; in the fourth the voluntary desire; in the
fifth the prompt rescue and powerful bulwark. In the following articles are shown in their variety,
according to their reasons and appropriateness, the vicissitudes of his fortune, condition, and labors, each
article expressing them by antitheses, comparisons, and similitudes.
Argument of the five dialogs of the second part
In the first dialogue of the second part is offered the origin of the modes and reasons for the state of the
frenzied lover. In the first sonnet is described his state beneath the wheel of time; in the second is
described the defense he offers for his esteem of ignoble occupations and for the unworthy squandering
of time which is so brief and narrowly measured; in the third he confesses the impotence of his studies,
which, although illumined within by the excellence of their object, begin to obscure and cloud that object
when they come in contact with it; in the fourth he complains of the profitless strain of the faculties of
the soul as his soul seeks to rise with powers unequal to the state it desires and venerates; in the fifth is
recalled the contrariety and familiar conflict found in him, a conflict which may hinder him from
applying himself entirely to his end or goal. In the sixth is expressed the aspiration of desire; in the

seventh is considered the poor correspondence found between him who aspires, and that to which he
aspires; in the eighth is seen the distraction the soul suffers because of the conflict between external and
internal things, internal things among themselves, and a similar conflict of external things among
themselves; in the ninth is explained the age and the time in the course of life most propitious for the act
of lofty and profound contemplation, a time when the soul is not disturbed by the ebb and flow of its
vegetative constitution, but finds itself in a state of immobility and in a sort of tranquility; in the tenth is
described the order and matter in which heroic love sometimes attacks, wounds, and awakens us; in the
eleventh is explained the multitude of species and particular ideas which show the excellence of the mark
of their unique source and are the means by which the desire toward the heavenly is aroused; in the
twelfth is expressed the state of every human effort toward the divine enterprises. Much is presumed
before one engages himself in them, and much during the engagement itself. But, then, when one is
engulfed and penetrates more and more into the depths, this fervent spirit becomes extinguished by
presumption, the nerves begin to yield, the strength is slackened, thoughts discouraged, all intentions
vanish, and the soul remains confused, vanquished and reduced to nothing. Pertinently, therefore, was it
said by the Sage, "he that is a searcher of majesty shall be overwhelmed by glory" (Prov. 25:27). In the
last article is more clearly expressed what the twelfth demonstrated by similitude and figure.
In the second dialogue, in a sonnet and in the dialogue which is a commentary upon it, is made specific
the first cause which subdued the strong one, softened the hard one, and reduced him to an amorous
servitude under the command of Cupid, but in that way raised and disposed him to celebrate his zeal,
ardor, election, and purpose.
In the third dialogue in four questions and four answers of the heart to the eyes and the eyes to the heart
is explained the being and mode of the appetitive and cognitive faculties. In this dialogue is shown how
the will is reawakened from sleep, given direction, urged and led by the cognition; and reciprocally how
the cognition is aroused, formed, and revived by the will, the one proceeding from the other, alternately.
It is doubted if the intellect or the cognitive power in general, or even the act of cognition is greater than
the will or appetitive power in general, or even greater than the affection. If one cannot love more than
one can understand, and if everything which in a certain mode is desired, in a certain mode is also
understood, and the reverse also be true; then it is fitting to call the appetite cognition. For we see that the
doctrine of the Peripatetics, which has raised and nourished us from our youth, goes so far as to call the
appetite in potency and natural act cognition, so that they distinguish all effects, means and ends,
principles, causes and elements into those primarily, intermediately, and ultimately known according to
nature, in which, they conclude, the appetite and the cognition concur. Thus is proposed the infinite
potency of matter, and the assistance of the act thanks to which that potency is not in vain. For just as the
act of the will is infinite with respect to the good, so is the act of cognition infinite and endless with
respect to the true: accordingly, being, truth, and goodness take on the same significance when they are
referred to in the same way, that is: as infinite goals.
In the fourth dialogue are represented and in some manner explained the nine reasons for the ineptitude,
disproportion, and deficiency of the human sight and apprehensive potency toward things divine. The
first lover, who is blind from birth, is blind because of the nature which debases and humiliation him.
The second lover, blinded by the poison of jealousy, is blind because of the irascible and concupiscible

which diverts and misleads him. The third, blinded by the sudden appearance of intense light, is blind
because of the brilliance of the object which dazzles him. The fourth, received and nourished for a long
time in the light of the sun, is blind because of much lofty contemplation of the unity which removes him
from the multitude. The fifth, whose eyes are forever filled with dense tears, is blind owing to the
disproportion of means between the potency and the object which impedes him. The sixth, who through
much weeping has extinguished the organic visual humour, is blind because of a lack of the true
intellectual nourishment, a lack which weakens him. The seventh whose eyes are reduced to ashes by the
ardor of his heart, symbolizes the burning passion which disperses, weakens, and sometimes devours the
power of discernment. The eighth, blinded by the wound of an arrow's point, is blind through the very act
of union with the form of the object that conquers, alters, and seduces the apprehensive potency, which is
oppressed by the weight of the form and falls under the impetus of its presence; therefore, not without
reason is the appearance of this object sometimes represented in the form of a penetrating thunderbolt.
The ninth, because he is mute and is unable to explain the cause of his blindness, is blind for the highest
reason, the secret design of God, who has given man this zeal and solicitude to search, so that he may
never be able to reach higher than to the knowledge of his own blindness and ignorance, and no higher
than to deem silence more worthy than speech. But this does not suggest that common ignorance is to be
excused or favored, for he is doubly blind who does not see his own blindness. And there is a difference
between the profitably zealous and the stupidly idle. The stupidly idle are buried in the lethargy of the
incapability of judging their own blindness, and the profitably zealous are aware, awakened, and prudent
judges of their own blindness, and for that reason are in quest and of the threshold of the attainment of
the light from which the others are banished for a long time.
Argument and Allegory of the Fifth Dialogue
In the fifth dialogue two women are introduced, for whom (according to my country's custom) it is
unbecoming to comment, expound, decipher, or to be so wise and learned as to usurp the office of
teaching and giving men institutions, rules, and doctrines, but for whom it is fitting, when their bodies
are found to have a soul, to divine well and to prophecy. Therefore the author has been content to make
them merely recite the allegory, leaving to some male intelligence the care and labor of interpreting it.
And even to him (in order to lighten his task, or I should say, discharge him of it), I shall explain how
these nine blind men, by reason of their role, of the external causes of their blindness and of many other
subjective differences, take on significance other than the nine of the preceding dialogue. According to
the common imagination of the nine celestial spheres these blind men symbolize the number, order, and
diversity of all things which are subsistent within an absolute unity, and in and over all of them are
ordered those intelligences which, by a certain analogy, depend upon the first and the unique intelligence.
The Cabalists, Chaldeans, Magi, the Platonists and Christian theologians hold that these intelligences are
distinct in nine orders through the perfection of the number which governs the universality of things and
in a certain way informs everything. They also hold that it is by a simple number that the divinity is
symbolized, whose extension and square represents the number and substance of all things which depend
upon it. All the more illustrious thinkers, whether philosophers or theologians, who speak either by
reason and their own light, or by faith and a superior light, recognized in these intelligences the cycles of
ascent and decent. Thus the Platonists say that by a certain revolution it happens that those who are
above the fatality of time and change submit themselves once again to this fatality, while others rise and

take their place. A similar revolution is alluded to by the Pythagorean poet, when he says:
All these, where the wheel of a thousand years comes round, a god summons to the river
Lethe in vast train, so that they may begin again to desire the return to the body. (Virgil
Aeneid vi. 748-751)
Some say that thus are to be understood the words of Revelation in which it is said that the dragon shall
be conquered by chains for a thousand years, and after that period released. To this interpretation adhere
those who speculate upon the many passages of Revelation which express the millenium literally,
represent it by a year, by a season, by one night, or by one span time or another. Beyond a doubt the
millenium itself is not to be taken according to the revolutions called solar years, but according to more
than one method of calculating the order and measure upon which the fate of things depends. For the
years of the stars are as different as are their particular species. As for the fact of revolution, it is given
out among the Christian theologians that from each of the nine orders of spirits, a multitude of legions
were cast down to low and obscure regions; and so that those seats do not remain vacant, divine
Providence wishes the spirits who now live in human bodies to be drawn up to that eminence. But among
the philosophers Plotinus alone, to my knowledge, has seen fit to agree with all the great theologians that
such a revolution does not concern all beings, nor take place at all times, but takes place only once. And
among the theologians only Origen, following all the great philosophers, has dared to say, after the
Saducees and other reproved sects, that the revolution is vicissitudinal and yet eternal, and that all those
who ascend must decend to the bottom; as one can see in all the elements, and in all the things which
exist on the surface, in the bosom and womb of nature. For my part, I confess and confirm as very
appropriate the opinion of the theologians and those whose task it is to give laws and institutions to the
people; just as I do not fail to affirm and except the opinion of those who, speaking according to natural
reason, address themselves to the small number of the good and wise. The latter opinion has been
justifiably reproved for having been exposed to the eyes of the multitude, for since it is only with great
difficulty that they can be restrained from vices and spurred to virtuous action by belief in eternal
punishment, what would happen were they persuaded of some lighter condition for the reward of heroic
and human deeds, and the punishment of crimes and villainies? But to conclude this progression of mine,
I say that now begins an explanation and discourse upon the blindness and the light of these nine men,
first clairvoyant, then blind, and finally illumined. At first they are rivals in the shadows and vestiges of
the divine beauty; then they are completely blind, and finally they enjoy themselves peacefully in the
more open light. While they are in the first condition, they are led to the dwelling of Circe, who
represents the generative matter of all things. She is called the daughter of the sun, because from the
father of forms she has inherited the possession of all those forms which, by a sprinkling of the waters --
that is to say by the act of generation and by the power of enchantment -- that is by reason of a secret
harmony -- she transforms all beings, making those who see become blind. For generation and corruption
are causes of oblivion and of blindness, as the ancients explain by the figure of souls who bathe and
inebriate themselves in the waters of Lethe. Then by that which the blind men lament, when they say,
Daughter and mother of darkness and horror, is signified the dismay and sadness of the soul which has
lost its wings, but will be relieved when it regains hope of recovering them. By Circe's words, Take
another one of my fatal vases, is signified that men carry with themselves the decree and destiny of a new
metamorphoses, which is, however, said to be offered to them by Circe herself; for although one contrary

has its origin in the other, it may not be efficaciously uncovered by them. For that reason she said that
although her own hand was unable to open it, it could entrust the vase to them. The other meaning is that
there are two kinds of water. There are the inferior waters under the firmament which enlighten. These
are the waters which the Pythagoreans and the Platonists symbolized by the descent from one tropic and
the ascent to another. Then by her words, Traverse the width and depth of the world, seek out all the
many kingdoms, is signify that there is no immediate progress from one contrary form to another, nor
immediate regression to the first form, but that it is necessary to traverse, of not all, at least a very great
number of the forms contained in the wheel of natural species. Then will they be enlightened by the sight
of the object in which concur the three perfections, beauty, wisdom, and truth, revealed through the
sprinkling of the waters, called in the sacred books the waters of wisdom and the rivers of eternal life.
These waters are not found on the mainland of the globe, but separated entirely from the earth, in the
bosom of the Ocean, of the Amphitrite, of the divinity, where that river rises which takes its source from
the divine throne, whose flow is not at all like the ordinary flow of natural rivers. In that river are the
nymphs, who are the blessed and divine intelligences which assist and administer to the first intelligence,
similar to Diana among the nymphs of the wilderness. She alone among all the others has by her triple
virtue the power to open every seal, untie every knot, uncover every secret and bring to light whatever is
hidden. By her unique presence, by her double splendor of goodness and truth, benevolence and beauty,
she pleases all wills and intellects, sprinkling them with the salutary waters of purgition. Then there
follows a long chant and song by the nine intelligences, the nine muses, whose chorus is ordered
according to the number of the nine spheres, so that the harmony of each one is continued by the
harmony of the following one. And that there may be no vacuum interposed among them, the end of one
song coincides with the beginning of the other, and the end of the last song concurs with the beginning of
the first, as the circle is closed. For the most brilliant and the most obscure, the beginning and the end,
the greatest light and the most profound darkness, infinite potency and infinite act coincide, as our
method of argument has explained elsewhere.
Finally one observes the harmony and concert of all the spheres, intelligences and muses in a concert of
instruments, so that the heaven, the movement of worlds, the works of nature, the discourse of intellects,
the contemplation of the mind, the decree of divine Providence celebrate in complete accord that lofty
and magnificent vicissitude which raises the inferior to the superior waters, changes night into day, and
day into night, so that the divinity may be in all, according to the mode in which the infinite goodness is
infinitely communicated according to the entire capacity of each thing.
These are the discourses, then, which it seems to me cannot be conveniently addressed and recommended
to anyone than to you, excellent Sir. For I would not risk doing again what I think at times I have done
inadvertently, and what many others ordinarily do who present a lyre to a deaf man and a mirror to a
blind one. To you then these discourses are presented without fear, because here the Italian reasons with
one who understands him. My verses are submitted to the censure and the protection of a poet. My
philosophy stands naked before so pure an intellect as yours. Heroic things are addressed to the heroic
and generous spirit with which you are endowed. My services are offered to one who knows how to
accept them graciously, and my homage to a gentleman who has ever shown myself worthy of such. And
in that which particularly concerns me, I know that through your good services you have guided me with
a magnanimity far greater than any recognition you may have given to others who may have since come

to you. Farewell.
The Apology of the Nolan
To the most glorious and virtuous ladies
Oh glorious and enchanting nymphs of England,

my spirit neither shuns nor disdains you, nor dishonors
you when it deprives you of the traditional name of women,
by neither counting you among them nor excluding you.

I am sure the name of goddesses are more meet for you,
because you are endowed with more than common life,
and are upon the earth what the stars are in heaven.
Oh, Ladies mine, your sovereign beauty my sincerity

can never harm, nor does it wish to do so, because it
cannot reach your superhuman kind,
but by bitter torment, it aspires to that place

where Diana is queen above all, who is among you
what the sun is amid the stars.
Labor and art humbly offer you by invention, my

words and the strokes of my pen such as they may be.
Shelf mark: 017.634

Title: Giordano Bruno's The Heroic Frenzies
A translation with introduction and notes
by Paul Eugene Memmo, Jr.
University of North Carolina
Studies in the Romance Languages and Literatures
No 50
CHAPEL HILL
The University of North Carolina Press
Printed in Spain, 1964


Giordano Bruno: Cantus Circaeus ('The Incantation of Circe')
Twilit Grotto -- Esoteric Archives Contents Prev Cantus Circaeus Next Timeline
Giordano Bruno: Cantus Circaeus ('Incantation of

Circe')
Cantus Circaeus ("Incantation of Circe") is an early work by Bruno on the art of memory with strong
magical elements. It is written in the form of a dialogue between the great sorceress Circe and her
assistant or apprentice Moeris. It opens with Circe's incantations to the planets which appear to be based
on Agrippa, De Occult. Phil. II, lix. These incantations are described as "barbara & arcana". These are
accompanied by various magical operations including the use of an altar, fumigations, and notae. This is
followed by an Art of Memory.
According to I.P. Couliano, "Giordano Bruno's magic is based not only upon the Ficinian tradition but
also on techniques relating to the art of memory. This art consisted of a manipulation of phantasms or
inner images, whose purpose varied from the mere learning by heart of a text to mystical contemplation."
('Magic in Medieval and Renaissance Europe' in Hidden Truths: Magic, Alchemy, and the Occult: 1987).
Cantus Circaeus follows chronologically De Umbris Idearum, which is mentioned in the preface. The
character of Circe also recurs prominently throughout Bruno's works, including his The Heroic Frenzies,
and his final work De imaginum ... compositione (1591).
PHILOTHEI
IORDANI
BRVNI NOLANI CAN-
TVS CIRCÆVS AD EAM
memoriæ praxim ordinatus

quam ipse Iudiciariam
http://www.esotericarchives.com/bruno/circaeus.htm (1 of 49) [23.07.2001 01:10:07]

appellat.
AD ALTISSIMVM PRINCI-
PEM HENRICVM D' ANGOVLESME
magnum Galliarum Priorem, in Pro-

uincia Regis locumtenentem, &c.
PARISIIS,
Apud Ægidium Gillium, via S. Ioannis

Lateranensis, sub tri urn coro-
narum signo.
M. D. LXXXII.
ILLVSTRISSIMO ALTISSI-
MOQVE PRINCIPI HENRICO D'ANGOV-
lesme Magno Galliarum Priori, Prouinciæ Gubernatori, ac Locumtenenti generali, & totius maris

orientalis pro Regia Maiestate Admiralio Io. Regnault eiusdem Illustrissimi á secretis Consiliarius.
Cum ad manus meas, Altissime princeps, duplex de cantu Circæo & eius ad memoriæ Artem applicatione
Dialogus peruenerit; cúmque artis ipsius excellentia, & fructus non me lateat: dignissimam quæ
nobilibus & generosis ingeniis communicaretur existimaui. Materiam enim minime vanam, de rebus
maxime desiderabilibus comprehendit. Mitto quod præter titulum, & artis elementa nihil habet cum aliis
hactenus editis commune: eáque admittit propria, quæ Iordanum non solum autorem sed & frugi
inuentorem testificabuntur. Ad hæc artis istius editio ad eius famam, & iustificationem pertinet: accidit
enim eius exemplaria successu quodam fuisse vitiata: & conspurcata circumferantur: quatenus & auctor
reddatur vulgo suspectus, & Ars minus commendabilis. Consultum ergo mihi fuit eam ipsam artem
habentem pro titulo prohemium (in quo quæ promitti possunt proponuntur) cum suo progressu cuius erat
cxemplar apud me, fidelissime vt olim quibusdam dictata fuerat, vtque dialogo Circæo cum eiusdem
applicationibus ad augmentum & non modicum ornamentum & claritatem facientibs postea per Ior. est
efformata, in lucem edere. Cui quidem amico consilio atque sententia libentissime vt par erat consentiuit
Iordanus meque roqauit vt (cúm sit ipse grauioribus negociis intentus) ego eam ipsam curam susciperem
& complerem. Post igitur aliam artem per ipsum editam, & christianissimo Regi dicatam: quæ de vmbris
idearum intitutatur: hanc ego edendam suscepi, quæ quidem illud habet peculiare, atque proprium: vt
memoriam verborum seu dictionum quam aliæ artes inter millibus suppositis imaginibus, & centum
millibus locis difficile complebant: ista in centum, & viginti præcipuis formis (vt ipse loquitur)
subiectiuandis: iuxia terminorum, sententiarumque numerum facillime perficiet, determinatis
operationibus insigniis, circunstantiis, & adsistentibus. Quibus efficit vt hæc ars pro memoria verborum
longe minus labore, industria, & exercitatione: quam cæteræ omnes quæ legi possint indigeat. Adeo vt
facilius, & certius hanc viam incedentibus præstent tres quatuorue menses, quam aliorum tramitem
persequentibus, tres quatuorue præstare valeant anni. Quod sane artem hanc alijs comparare potenti
non potest esse dubium. Quod veró ad memoriam rerum & sententiarum attinet: satis apertum est quod
mox auditis artis præceptionibus: quilibet eadem possit pro sua vti capacitate: & ab eius profectu non
est iudicij compos qui excludatur. Dictas igitur cum in ipsa singularitates acceperim dignum existimaui
vt sub tui nominis splendore curreret: quatenus etiam obsequium perpetuæ seruitutis qua tibi ex toto
pectore sum addictus, hoc etiam signo percipere possis: vt & si qui fructum ex huius artis canonibus
emetent, ipsum ex parte ad te, cuius secundis auspiciis est edita, referant. interim celsitudo tua muneris
exiguitatem., animi affectúsque magnitudine compenset obsecro. Vale, & quamdiutissimé Regiæ Ma.
Patriæ, & admnistrationi tuæ, tuísque foelix & incolumis viue.
Tuæ amplitudini addictiss. & obsequen-

tissimus seruus Io. REGNAVLT.
IORDANVS LIBRO.
Visurus magam magni solis filiam,

His procedens é latebris,
Ibis Circêum liber in hospicium,
Haud arctis arctis clusum terminis.
Balantes oues, mugientes & boues,

Crissantes hoedorum patres
Visurus, vniuers' & campi pecora,
Cunctasque syluæ bestias.
Concentu vario errabunt cæli volucres,

In terra, in vnd' in aere.
Et to dimittent illæsum pisces maris,
Naturali silentio;
Tandem caueto, quando domum appuleris,

Inuenturus domestica:
Namque antè fores, aditumqu' ant' atrii,
Limosum se præsentans
Occurret porcus, cui si forté adhæseris:

Limo, dentibus, pedibus:
Mordebit, inquinabit, inculcabit,
Et grunditu t' obtundet.
Ipsis in foribus, in adituqu' atrii,

Moraus genus latrantium:
Molestum fiet baubatu multiplici,
Et faucibus terribile.
Hoc ni desipias, & nisi desipiat,

Metu dentis, & baculi,
Te non mordebit, ipsum non percuties,
Perges, nec te præpediet.
Quæ cum solerti euaseris industria,

Interiora subiens:
Solaris volucer to gallus excipiet,
Solis committens filiæ.

PHILHOTHEI IORDANI
BRVNI NOLANI CANTVS

Circæus, ad Memoriæ praxim ordinatus.
DIALOGVS PRIMVS
Interloquunt. CIRCE & MOERIS.
CIRCE.
Sol qui illustras omnia solus. Apollo, carminis audior, pharetrate, arcitenens, sagitti-potens, Pythie,
lauriger, fatiloque, pastor, vates, augur, & medice. Phæbe, rosee, crinite, pulchricome, flaue, nitide,
placide, cytharæde, cantor, & veridice. Titan, Milesi, Palatine, Cyrrhæe, Timbræe, Deli, Delphice,
Leucadice, Tegæe, Capitoline, Smynthæe, Ismeni, & Latialis. Qui mirabiles impertiris naturas elementis:
quo dispensante tumescunt, & sedantur maria: turbantur & serenantur aër & æthera: viuida quoque
intenditur, reprimitúrque ignium vis atque potentia. Cuius ministerio viget istius compago vniuersi,
inscrutabiles rerum vires ab ideis per animæ mundi rationes ad nos vsque deducens & infra, vnde variæ
atque multiplices herbarum, plantarum cæterarum, lapiduinque virtutes, quæ per stellarum radios
mundanum ad se trahere spiritum sunt potentes.
Adesto sacris filiæ tuæ Circes votis. Si intento, castóque tibi adsum animo, si dignis pro facultate ritibus
me præsento. En tibi faciles aras struximus. Adsunt tua tibi redolentia thura, sandalorúmque rubentium
fumus. En tertio susurraui barbara & arcana carmina. Peractæ sunt lustrationes. Septem suffituum genera
pro septem mundi principibus expediuimus. Solutiones & ligamenta de more sunt peracta. Sygillauimus
omnia. vnum abest vt præcationum quæ præcurrere debuerunt, quæque ad suos repetitæ sunt numeros
concupita proferamus. Moeri inspice lineam, & vide an adhuc altum cæli sol teneat.
MOERIS. Nil abest.
CIRCE. Conuertor igitur ad te meridianum solem, per mirabilem potentiam qua vnus tam plurima facis.
Per concitatorum equorum tuorum cursus, qui vniuersa detegens duo latentia percurris hemisphæria. Quis
quæso rerum modus est? Ecce sub humano cortice ferinos animos. Conuenit ne hominis corpus vt cæcum
atque fallax habitaculum bestialem animam incolere? Vbi sunt iura rerum? vbi fas, nefásque naturæ? Si
repetiuit Astræa cælum, cuius ne vestigium quidem terra videat: cur non de cælo saltem apparet Astræa?

Ecce subiuimus minimé occultum Chaos. Cur non miscentur ignibus maria, & limpida nigris terris astra:
si in terris ipsis & earum gubernaculis nihil est quod faciem demonstret suam? Ipsa ne nos mater natura
decipit? Matrem dixerim an nouercam? Veritati nil ipsa odibilius esse debet falsitate: bonitati nil ipsa
malitia molestius. Non est, non est certé modicum ô clarissima mundi lampas, quod & visibilium, et non
sensibilium ratiocinantum circumueniamur ingeniis. Cur ergo similem debuimus in ipsa natura ypocrisim
experiri? Si perpauci hominum animi sunt effincti, cur quæso tot hominum sunt efformata corpora?
Conuertere igitur ad partes tuas ô Sol, & tantum naturæ & dignitatis tum præiudicium vindicato.
Insignito Circem tuam tu cæterique præpotentes dii, vt eidem potentia qua ministerialibus spiritibus
proximisque corporum istorum formatoribus imperare valeat.
Adiuro vos per mendaces vultus errorum ministros, per altam præsidum naturæ potentiam, vt à singulis
brutalium specierum indiuiduis humanam abstrahentes faciem, in suas ipsa faciatis extrinsecas atque
veraces prodire figuras. Si quando repressum cursum obire debent flumina. Si quando altum suum
arripere debent ignes. Si nullum est æterno violentum. Si tandem omnia suos ad terminos debent
appellere. Mutatur ne aliquid Moeri?
MOERIS. Nil prorsus.
CIRCE. Adiuro vos iterum quid trepidatis? quid hæretis vectores formarum, sygillorum naturæ
falsificatores. Iuppiter verax, cuius per vos est læsa maiestas vobis imperat. Cogìt vos pater hominum, in
cuius virtute vos ter, atque quater adstringo. Impero quoque vobis per cæteros qui supra cætera
animantium genera habent imperium deos: vt sophistico hominum remoto vultu non impediatis quominus
singulorum in lucem conspiciendæ prodeant figuræ. Respice Moeri.
MOERIS. Nil adest noui.
CIRCE. Tertiam igitur adiurationem aggrauabo.
Iterum ad te manus tendo meas, ô sol. En tibi tota adsisto. Explica rogo te leones tuos, tuos lynces,
capros, cynocephalos, ]aros, vitulos, serpentes, elephantes & cætera animalium istorum ad te
pertinentium genera. Alciones, hirundines, coturnices, coruos, cornices, capellas, cicadas, & scarabeos,
cæteráque tui generis volitantia. Testudinem, pholim. tunnum, raiam, cethe, cæteráque id genus tua. Qui
Vbius, Alexicacus, Phanes, Horus, Apollo diei, Dionysius noctis & Diespiter diceris. Cuius virtutem
aurum, hiacinthus, rubinus, & carbunculus mihi vicariam subministrant. In medio regiminis planetarum
reuerendè, cursum præmonstrans & commonstrans omnium: educens, producens, & maturans vniuersa,
regnantium, & consiliariorum domine, fulgentibus radiis celeberrime. Si tu princeps mundi, oculus cæli,
speculum naturæ, architectura animæ mundi, & sygillus alti architectoris. Te quoque lunam appello. En
& adsisto tibi. Profer (rogo te) tuos mergulos, grues, buteones, cyconias, graculos, anates, anseres,
cæterásque volucres aquaticas. Lumacas, ligurinos, palmipedes, salpas, araneas, ictices, iuersas, lacertas,
tuáque generis istius vniuersa: Rubetam, ranam, cancros, limacas, ossolas, tuáque cætera natantium. Te
appello: quam Hecaten, Latonam, Dianam, Phæben, Lucinam, Triuiam, Tergeminam, Deamque
triformem dicimus. Si agilis, omniuaga, pulcherrima, clara, candida, casta, innupta, verecunda, pia,

misericors, & intemerata. Iaculatrix, honesta, animosa venatrix, regina cæli, manium gubernatrix, dea
noctis, rectrix elementorum, terræ nutrix, animantium lactatrix, maris domina, roris mater, aëris nutrix,
custos nemorum, syluarum dominatrix, tartari domitrix, laruarum potentissima insectatrix, consors
Apollinis. Adsis Menala, Euxina, Pisæa, Latona, Auentina.
En & tibi Saturne senex erigor. Affer (rogo potentiam tuam) tuos asinos, bubulos, camelos, ceruos,
talpas, lepores, mures, sues, basiliscos, feles, simias, hienas, siluros, mures, bufones, origes, cæteráque
tui generis terrestria. Vespertiliones, noctuas, gallinas, muscas, brucos, locustas, cuculos, aliásque tui
generis aues. Anguillam, polypum, sepiam, spongiam, & reliqua tui generis aquea. Falcipotens,
grandæue, mature, lente, tarde, verende, falcate, tristis, sapiens iudiciose, profunde, penetrator, rimator,
scrutator, cogitabundè, & contemplator. Ætatum dominator, agrorum cultor, falcis inuentor, temporum
gubernaculorum moderator, currentis minister æternitatis, emensorum metitor spaciorum, duratione
intransibilem æquans sempiternitatem. Deorum parentis pater, adportans, & asportans vniuersa sub
voraci tempore, orditor eorum quæ fiunt, seruator eorum quæ durant, & absumptor eorum quæ intereunt.
A quo draconibus tractum toties sum mutuata currum. Qui Iouem igneo æthereóque cælo, Iunonem aeri,
Neptunum mari, & Plutonem inferno deos genuisti. Adsis pater ætatis aureæ. Leucadie, Cretensis, Itale,
Latie, Auentine.
Ad tuum quoque tribunal convertor ó Iuppiter, ede (exoro te) tuas aquilas, percnopteros, pygargos,
perdices, pellicanos, cyconias, anthos, iliades, turdos, apes, cæterásque tui generis aues. Elephantos,
subulones, ceruos, satherios, boues, cameleontes, aliáque generis istius animantia. Delphinos, siluras,
mugiles, glaucos & alia quæ tibi degunt in vndis. Fulminator, inuictissimé, iudex, prætorie, magistralis,
dux, princeps, rex, imperator, & monarcha. Opulente, xenie, hospitalis, verax, & religiose. Hilaris,
liberalis, pie, regalis, magnifice, misericors, & iustificator. Deorum fortunatissime. Vniuersam de fato
felicitatem contrahens, veritatis amator, promotor potentatum, seruator maiestatis, fons vniuersæ lætitiæ.
Stator optime, legislator populorum, conciliator deorum. Qui diuum omnium pater appellaris. Cuius
incessu geminus mundi cardo contremiscit. Adsis Olimpice, Dodonæe, Pæanomphe, Idæe, Phrigie,
Tarpeie, Lybice, Pysæe, Gnidie, Molosse, Ausonie, Elysie, Latialis.
Te quoque Mauortem aduoco, ne dedigneris tuos hic promere scorpiones, serpentes, aspides, viperas,
hircos, hoedos, pardos, canes, cynocephalos, apros, pantheras, lupos, onagros, equos, hyppelaphos,
vulpes, tuasque cæteras bestias atque feras. Accipitres, falcones, sabbuteones, strutiones, gryphos, percas,
miluos, alias rapaces volucres & vespas. Fucam, draconem, crocodilum, chroneum, torpelinem, narum, &
alia quæ tibi degunt in aquis. Gradiuum, bellicosum, masculinum, acutum, terribilem, collilatum,
villosum , minacem, indomitum, truculentum, belliparentem, cruentum, infaustum, impauidum,
frementem, ambiguum, trucis aspectus deum, latis incedentem passibus, robustum, horrificum, ferreum,
armisonum, furentem, efferum, horridum, crudum, homicidam, rabidum, turbidum, infestum, rapacem,
atque funestum. Ardentibus oculis terribilem, ignem è naribus efflantem, magnæ grauitatis ducem,
truculentæ factionis gloriosum principem, callidum cordis litigantium incensorem, euaginato gladio
omnem tibi vim adaperire potentem, potentiarum & robustorum omnium inuictum dissipatorem,
soliorum irrefragabilem enersorem, cui obsistenti resistit nemo, quem metus & discordia antecedunt, cui
furor iráque ministrant, & quem mors sequitur, maxime omnium formidanda. Adsis Scythonie, Threiicie,
Bistonie, Strimonie, Odrysie, Melyte, Getice, Quirine.

Adsis & tu dea tertij cæli Venus, quam & Esperum, Bosphorum, & luciferum dicimus. Oro te, prome
tuas columbas, turtures, pauones, ficedulas, galgulos, passeres, pelecanes, harpas, pifices, olores ,
cygnos, palumbos, sturnos, chenalopices, & non nominatas aues tuas. Lepores, hinnulos, equas, formicas,
fringillas, cæteráque specierum istarum animantia. Phocam, ruticillam , sagum, vitulum & vndicola tibi
natantia. Venus alma, formosa, pulcherrima, amica, beneuola, gratiosa, dulcis, amena, candida, siderea,
dionea, olens, iocosa, aphrogenia, foecunda, gratiosa, larga, benefica, placida, deliciosa, ingeniosa,
ignita, conciliatrix maxima, susceptrix optima, amorum domina, harmoniarum ministra, musicalium
dictatrix, blanditiarum præposita, saltationum moderatrix, ornamentorum effectrix, vniuersorum
compago, rerum vinculum. Tu ex tota primi deorum parentis Cælij propagatiua virtute exorta, tu
continuam animantibus successionem præbens, tu voluptatum & gaudiorum omnium vniuersalis
propagatrix, tu inaccessorum arduorúmque omnium penetratrix, tu potens deorum omnium triumphatrix.
Adsis dea Paphia, Cypria, Ericina, Calydonia, Samia, Idalis, Guidia, Cytheræa, Capitolina.
Ad me conuertere Mercuri. qui & Hermes, & Stilbon, filius Maiæ, & Athlantis nepos generosus diceris.
Coge, me rogante tuas vpupas, apes, luscinias, meropes, orchilos, monedulas, ardeolas, penelopes,
philomelas & alias aues tuas. Item paros, pantheras, ligurinos, herinaceos, mustelas, mulas, & eius
generis alia. Trochilum, aquatinam, cancellum, murenam, pastinacam cum cæteris eiusdem speciei.
Mercuri caducifer, galerate, pinniger, alipes, iuuenis, pulcherrimé, virtuose, strenue, impiger, agilis,
volucer, diligens, conuertibilis, sapiens, scriba, pictor, cantor, vates, inuentiue, disputator, numerator,
geometra, astronomé, diuine. Reconditorum penetrator, occultorum elucidator, enigmatum enodator,
deorum interpres, nuncie facundissime, ratiocinator maxime, notarie solis, superum, & infernorum
conciliator, vtroque sexu foecundissirne, mas maribus, foemina foeminis, arbiter numinum, inuentor
cytharæ, artibus omnibus sufficientissime. Adsis Arcas, Tegæe, Memphitice, Ægyptie, Atheniensis,
Palladie, Olimpice.
Adeste simul omnes septem mundi principes, & in Circeni vestram intendite, vt vestra mutuata potentia
(quam in vicariis vestris herbarum succis, & ignium fumis, & lapidum appensionibus insinuo)
administratores figurarum valeam adstringere, vt vel coacti faciant alius generis viuentium species
latentes (ementita hominis recedente figura) ex occultis in apertam prodire lucem.
Iterum ergo atque iterum coniuro vos, atque confirmo, vastatores iniqui, impudentissimi, impij,
pertinaces, non me fugietis. Recedant, recedant vel inuitis nobis humani vultus á bestus. Potenter vobis
impero inconspectu solis istius, per Iouem altitonantern, & per deos omnes qui segnitiem &
tergiuersationem vestram viciscentur. Creditis ista deos non curare? En literæ deorum sacræ: quas in hac
lamina ostendo. En quos in aerem explico characteres. En vestigium magni sygilli. Moeri, explica
membranam in qua sunt potentissimæ notæ, quarum mortales omnes latent misteria. Hæc sunt quibus
ipsas credimus nos posse mutare naturæ leges: cur non per ipsas licebit easdem impié prophanatas
instaurare? Adde ignibus thura, fumigiorumque cæteras species, hæcque dum ipsa submurmurauero,
respice de fenestra quid se turba fiat:
MOERIS. Mirabile visu Circe, mirabile, de tot quos vidimus hominibus, tres quatuórue tantum, qui
trepidi ad tuta confugiunt remansere. Cæteros omnes quorum alij in proximas se recipiunt cauernas, alij

in arborum ramos aduolant, alij se dedant in proximum mare precipites, alij domestici magis ad nostras
fores adproperant: in diuersi generis animantia video transformatos.
CIRCE. Imó proprias explicauere formas. Futurum est vt inculper Moeri: beneficam Circen maleficam
imprudentes homines appellabunt. Ij qui adhuc perstant veri sunt homines: illos nec vult, neque potest
cantus noster attigisse.
MOERIS. Terrore concutior mea diua & regina, quoniam visu terribiles nobis bestiæ comminantur.
CIRCE. Paulo ante formidabas?
MOERIS. Minimé quidem.
CIRCE. Nunc igitur minor tibi datur timoris occasio.
MOERIS. Cur id?
CIRCE. Non enim differunt hæc quæ modo vides bruta & bestias (vt & ipsa nosti) ab iis quos paulo ante
videbas homines, præter quam quod apertos nunc habent vngues, dentes, aculeos, & cornua quæ latebant.
Imó & hoc te non ignorare volo, quod cum illo careant organo, quod est ad ipsa animorum intima
ledenda efficacissimum: longe minus nocua, atque formidanda sunt effecta.
MOERIS. Quid ipsum?
CIRCE. Lingua.
MOERIS. Dij me ament quid fecerint magis timeo quam quid dixerint.
CIRCE. Minus ideo sapis. At & hoc indicabo tibi quod & nunc pro eo in quo versaris formidinis genere
minus debeas esse solicita. Ipsi enirn, quorum alios cornutos, alios aculeatos, alios ita dentatos, alios
letiferé vnguitos aspicis: erant omnes atque singuli cornu simul & aculeo , & dente, & vngue terribiles.
Iam diuersa atque singularia quibus se tueri, & alios ledere possint arma nacti sunt, cúm prius haberent
omnia.
MOERIS. Quonam pacto id mihi suadebis?
CIRCE. Nescis eum qui manu armatur magis omnibus armari? nescis manum omnibus carere armis: vt
omnibus præpotens esse possit armis? ignoras ipsam sibi & aculeos, venena, & cornua, & dentes
adaptantem, á nullis sibi timere bestiarum insultibus, & eo tantum instrumento animantibus omnibus quæ
videntur imperare consuenisse? Temeré igitur & imprudenter es facta timidior. Omnem igitur
formidinem pelle ex animo, omnem abigas ambiguitatem, & mecum in ipsorum examen pergito.

MOERIS. Non possum non timere præsentia, aptata, atque conuersa contra nos inermes atque debiles
cornua, cæteraque quæ video mortis instrumenta.
CIRCE. Tutó propera, facili carmine superabimus omnia.
MOERIS. Id si dea potens polliceris , nihil hesitans pergo.
CIRCE. Principio isthæc domestica vestigemus animalia. En proximos nobis porcos qui fugam versus
tecta arripuere, facillimé omnium istos sub humano cortice cognouisses.
MOERIS. Facillimé quidem.
CIRCE. Porcus enim est animal A, auarum. B, barbarum. C, coenosum. D, durum. E, erroneum. F,
foetidum. G, gulosum. H, hebes. K, Kapitosurn. L, Li bidinosum. M, molestum. N, nequitiosum. O,
ociosum. P, pertinax. Q, quærulum. R, rusticum. S, stultum. T, turgidum. V, vile. X, lunaticum. Y,
auriculatum. Z, mutabile, , non bonum nisi mortuum.
MOERIS. Cum elementarium porcinum institueres Circe, vnum de mage necessariis elementum
prætermisisti.

CIRCE. Non illud inconsulté factum, quia ipsum est tum in aliis omnibus elementis implicitum, tum &
ipsorum elementum videtur elementorum. In vno ergo adferantur omnia, sicut in omnibus allatum est
vnum. A ingratum. B immundum. C inconsultum. D infidum. E inconstans. F impaciens. G indiscretum.
H inciuile. I impudens. K impetuosum. L incautum. M infaustum. N ineptum. O iniquum. P inhumanum.
Q immite. R inuerecundum. S inquietum. T insanum. V intemperatum. X ignobile. Y incultum. Z
inhospitale. immemor.
MOERIS. Et ego per numeros ex naturalibus ipsum considerabo. j. Paruos habens oculos, hosque non
nisi gulæ inseruientes. ij. acutas habet aures. iij. peramplas fauices. iiij. immunditias ad omnes nares
adpositas. v. læsiuos dentes. vj. augustum. angustum volo dicere frontem. vij. cerebrum pinguiusculum.
viij. caudam semper mobilem, semper adnodantem, nunquam veró nodantem, quasi semper negociantem,
& numquam proficientem. ix. ventrem habet vnum & ampliorem. x. dentes nunquam amittit. xj. intra
eius ossa nihil aut modicum reperies medullæ. xij. quadrupedum omnium difficile pilum mutat, aut
amittit. xiij. habet pediculorum genus familiare. xiiij. propriam habet ad coitum vocem. xv. foemina eius
ipso mare est vocalior. xvj. acerrimé sænit tempore coitus. xvij. foecundissimum multorum animalium.
xviij. non est vno cibo constans. xix. facile in omnibus cibi generibus assuescit. xx. pabuli mutatione, &
varietate maximé gaudet. xxj. illius qui glandibus est pastus caro, magis, meliúsque sapit. xxij. in
urbanum & syluestre genus diuiditur. xxiij. ibi deliciosius degit vbi lutum repperit. xxiiij. brutale omnino.
Tot igitur indicia sui cúm porous habeat, quis ipsum facilé (quantumcumque sub homine lateat) non
cognoscet? Si tibi videtur domina, cætera vnico, magísque adcommodato signo persequamur: præstare
enim videtur leuius multa tangere, quám duo comprehendere, vel vnum.
CIRCE. Ita faciendum.
QVÆSTIO PRIMA.
MOERIS. De pluribus quæ video canum generibus, cæteris omissis vt hac quæ mordax est & proprié
Cynica, quæ non minus est ipso porco illustris: quomodo istud ignauum canum genus sub humana figura
potuissem agnoscere?
CIRCE. Ipsum est genus illud barbarorum, quod quidquid non intelligit damnat atque carpit: vt modo
ignaui & ipsa figura noti canes allatrant in ignotos omnes etiam beneficos, in perditos etiam atque
scelestissimos notos mitiores.
QVÆSTIO II.
MOERIS. Asinos modo prætormittam: de ipsis n. alias grauius, atque maturius considerabitur. Hos
asinorum filios puta mulos, qua nota dinoscere potuissem?
CIRCE. Ij sunt qui vt philosophi haberentur & eloquentes: nec philosophi nec eloquentes erant. vt

poëtam iactantes & oratorem: neutrum essent. vt sub titulo legistarum atque scholasticorum: nec tales
haberentur neque tales. vt grammatici & disceptatores: in vtroque deficerent munere. vt mercatores &
nobiles: secretius ignobilitatis genus incurrerent. vt togati & armigeri: bello essent & literis inepti. vt
aulici & religiosi: etherocliti generis se præstarent animal. vt pulchri & terribiles: neque foeminam
ederent neque virum. veluti modo ex equa matre & asino patre, non sunt equi nec asini: & ruditum cum
hinnitu mixtum habent.
QVÆSTIO III.
MOERIS. Hyrcos quid mihi significasset?
CIRCE. Vel odor hyrcinus, vel quod quandiu viuunt, tamdiu coeunt. vel hoc quod gestiunt cum socium
cum sua foemina coeuntem viderint, tunc præ gaudio crissant, & exultant vt arietes.
QVÆSTIO IIII.
MOERIS. Quomodo potuissem simias obseruare?
CIRCE. Vel ab ipso naso, vel ex hoc quod cúm optima quæque affectarent, vt vel optimam poësim, vel
sophiam, vel orationem, vel hystoriam: infælicissimé tamen in omnibus se gerebant. Ex hoc inquam quód
tendentes ad optimum inciderint in pessimum. vt nunc vides, quód cúm hominem animalium
pulcherrimum imitentur, hoc ipso fiunt maximé omnium deformes.
MOERIS. Non obstante quod simius simio pulcher.
QVÆSTIO V.
MOERIS. Quomodo distinxissem ab isto genus illud aliud simiarum?
CIRCE. Illi in serus grauibúsque rebus inutiles, ma gnatibus adulando, & hystrionando, & parasitos
agendo placebant: vt modo cúm non valeant cum asinis ferre onera, cum equis militare, arare cum bobus,
cum porcis rnortui pascere: sic tantum vsuueniunt vt risum faciant.
QVÆSTIO VI.
MOERIS. Est & tertium simiarum genus sepositum, respice ad ripas fluuii, quid illud indicabat?
CIRCE. Erat videre barbarum parentum genus, inurbanos, inciuiles, & malé natos educans filios, dum
immodico & irrationali affectu moribus illorum indulgerent: vt modo vides in propria forma catulos suos
strictius amplexando necare.

QVÆSTIO VII.
MOERIS. Qua nota camelos aspexisses?
CIRCE. Dicam. Cúm sub eo quod hominis est latitarent, puris rebus minimé delectabantur, sed cuncta ad
morem suum conspurcata probabant: de quorum genere sunt qui sapientum monimenta puerilibus &
sordidis infecta adjectionibus suscipere malunt, aut suscipi: vt modo totum camelum præferentes potu
mininie gaudent, nisi cúm pedum conculcatione turbata fuerit aqua.
QVÆSTIO VIII.
MOERIS. Isti proximum genus & capite persimile non cognosco. hæret enim cameli capiti ceruix equina,
maculísque intincto dorso tigrim refert, & pedibus bouem.
CIRCE. Cameleopardales ipsos appellant, quos inde percipere potuisses, quia ritu quodam erant deorum
cultores, voce carnifices, vita diuerso vitiorum genere immundi, scripturæ monumentis bubulci.
QVÆSTIO IX.
MOERIS. Qui erant hienæ gestus?
CIRCE. Blandiebantur obsequio, vt in perniciem traherent: vt modo humanam sciunt referre vocem, &
homines proprio quod audierint nomine aduocare, quos discerpant.
QVÆSTIO X.
MOERIS. Videtur adstare & aliud hienæ genus.
CIRCE. Ipsum idem sub actionibus diuersis agnouisses. vides quemadmodum adcurrant ad hominis
excrementa, quæ si atius essent (vt nequeant attingere) suspensa: porrectu corporis lassæ interirent.
Iisdem cúm homines referrent, foedissima quæque habebantur dulcissima, & de optimis ipsum pessimum
consulebatur accipere. Sicut in saccis quibus vina colantur apparet: ipsi enim vina effundentes, solas sibi
retinent feces.
QVÆSTIO XI.
MOERIS. Ceruorum genus istud tam celebriter cornutum?
CIRCE. Isti sub quorundam principum tegumento latebant, quibus si quid placebat, id procul

percipiebant: si quid minus arrisisset quamtumuis clamasses non intelligebant. vt modo si arrigant aures,
acutissimo pollent auditu: si demittant surdissimi sunt.
QVÆSTIO XII.
MOERIS. Quid nos in elephantum prospectum adduxisset?
CIRCE. Hoc quod nares habebant pro manu, vel quod carentes manibus, vtebantur naribus: nihil enim
ipsi cúm faceere nescireut: in aliorum factis iudicandis tantummodo occupabantur.
QVÆSTIO XIII.
MOERIS. Quis vrsos istos olfecisset?
CIRCE. Quicumque expertus esset illorum naturam contumacem, barbaram, atque feram: quos pariendo,
fouendo, nutriendo, & lambendo promouerit. Hoc enim animal quantumuis lingua aliísque oris
lenimentis cx infigurato rudíque partu formetur: ferum tamen adolescit, durum, & alpestre.
QVÆSTIO XIIII.
MOERIS Quis leones cognouisset?
CIRCE. Qui considerasset quod cúm principes essent, á viribus infimorum conuitiis illis erat metuendum,
veluti nunc natura ipsa coguntur cristam, vocemque galli formidare.
MOERIS. Nunquid proprea in feras sunt mutati?
CIRCE. Minimé, sed erant ipso addito furore leones.
QVÆSTIO XV.
MOERIS. Cætera illa majora alias consideranda relinquo. Qua nota istricem mihi potuisses indicare?
CIRCE. Nonne vides ipsum aristas spinásque suas non nisi prouocatum, accitum, instigatum, &
compulsum iaculari?
MOERIS. Intelligo.
QVÆSTIO XVI.

MOERIS. Echinos facile cognouissem, quia vt modo spinas , spinis circumquaque contecti ingrediuntur:
sic olim in omnibus negociis acerbitatem seruabant, cúm animum intus asperum retinerent.
CIRCE. Veré quidem.
QVÆSTIO XVII.
MOERIS. Vnde pro testudinibus illos diuinassem. & quale testudinum genus (omissis aliis) est istud?
CIRCE. Hi extiterant magnifica expectatione allecti ad aulas principum, quarum deliciis delectari
poterant, adusque vt eis postea liberé in suum se ocium atque quietem recipere non licuerit: veluti nunc
humano deposito velamine, & suo apparentes cortice contectæ, cum meridiani solis oblectatæ calore,
totum illi excalfaciendum dorsum exposuerint, adeo potentia solis ipsarum corticem exsiccauit, vt eodem
quasi supernatante subere repressæ: nequeant ad tutiores, interiorésque recessus adnatare, vnde & nullo
negotio iam possunt á venatoribus captari. Hoc testudinum genus Indicum appellant.
QVÆSTIO XVIII.
MOERIS. Quid ais de cancris istis quos pinnoteras appellant?
CIRCE. Nonne vides quemadmodum sub inanibus se condunt concharum testis: minores sub minoribus,
sub capacioribus autem maiores? Iam videre licebat multos qui cum per sese nihil valerent: propria diffisi
sufficientia, maiorum dominorúmque suorum titulis tuebantur.
QVÆSTIO XIX.
MOERIS. Vidisses crocodillos?
CIRCE. Contra plaudentes ferociebant, concedebant autem contemnentibus & obstantibus: vt modó
terribiles extant in fugaces, fugaces in terribiles.
QVÆSTIO XX.
MOERIS. Aspides quoque?
CIRCE. Hi in parentes, magistros, & beneficos: contumeliosi, ingrati, homicidæ: vt modó filij, matres
morsibus enecant.
QVÆSTIO XXI.

MOERIS. Quomodo illuxissent isti pro chameleontibus?
CIRCE. Vel quia adulatores & imitatores omnium præter quám eorum quæ onesta & clara videntur: sicut
nunc præter rubrum, atque candidum, colores omnes imitantur. Vel quia aura popularis eos alebat nec
quippam aliud ab humana laude & gloria aucupabantur. Aspice illos ore semper hiantes, vtque alio quám
aëre non pascantur. Vel quia intra maximum quem habent atque capacissimum pulmonem nil possident:
veluti iam præter ventosam iactantiam nil potuissent animorum notomistæ in ipsis contemplari.
QVÆSTIO XXII.
MOERIS. Vno dic verbo, quis aspectu homines, conuicisset esse aquaticos istos?
CIRCE. Dicam. Qui illos malorum turpiurnque libenter auditores & imitatores considerasset: ita. n.
Sycias comperisset, quæ modo id quod in corpore pessimum est, & insuaue potenter attrahunt. Illos
Polypos cognouissent, si vidissent quomodo diuersorum se moribus adcommodando, & animalium
diuersi generis (vt aucupes facere consueuere) fingendo voces: rem domesti cam nouerant simulando
augere, quemadmodum modo coloris mutatione venantur.
QVÆSTIO XXIII.
MOERIS. Dimissis istorum speciebus aliis, aliás considerandis: leuemus oculos Circe ad aues istas quæ
ad proximam Syluam & eminentias aduolare. Qui erant hyrundines quæ in ipsis nidulantur tectis? Suo
satis vultu ipsas eos figurare fertur qui vultum suum serenante fortuna amicis aderant: qua sæuiente &
inconstantem obnubilante faciem. terga dabant: vt modo veris tempore nobis adsunt, hyeme veró vrgente
recedunt.
CIRCE. Bene. Sed & in hoc Cognosci poterant, cúm sub hominis tegumento sirnul cum veris
conuersarentur hominibus, & humanus adirent patrias, atque domos, de abiectis paleis, & festucis eorum
se adcommodantes: ipsis tamen non poterant assuescere: sicut & mures nequeunt cum hominibus
conuenire, quantumuis sub eodem degant atque viuant tecto.
QVÆSTIO XXIIII.
MOERIS. Pauones quoque facilé cognouissem, videbam enim gloriosos altigrados, pennas colorésque
suos amplantes, inflato pectore tumentes.
CIRCE. Certe. Sed & eos intelligere pauones debuisses, qui nihil nisi laudati faciebant: vt modo cum
quis eos laudauerit, se pennis explicatis faciunt perspicuos.
QVÆSTIO XXV.

MOERIS. Luscinias quoque non ignorassem. Erant quoddam loquacium hominum genus, qui multum
dicebant vt multum sapere viderentur: quos quidem stultorum alebat existimatio: sapientibus æque atque
stulti contemptibiles, quibus illud non latet quod dicitur. VAS VACVVM MVLTVM SONAT.
CIRCE. Optimé. Erat & quoddam garrulum poëtarum genus, quod inanibus modulationibus abundabat.
QVÆSTIO XXVI.
MOERIS. Quem refert auis pusilla quæ vocem bouis imitatur?
CIRCE. Istos cognouisses cúm villa, atque pusilla subiecta: sufficientia, animo, & natura viles: vocem
(de rebus magnis loquentes, & decernentes) magnificabant.
QVÆSTIO XXVII.
MOERIS. Coccices noui, cum alienas vxores suorum facerent filiorum matres: vt nunc videmus oua in
alienis supponere nidis.
CIRCE. Recte iudicasti.
QVÆSTIO XXVIII.
MOERIS. Aquilam quam auem regiam appellant, contortis rapacibúsque digitis satis ipsam se
declarantem, quis non cognouisset? quis ipsam sub homine vociferantem non audisset?
CIRCE. Certum est & aquilas multas sub quorundam potentum vultibus latere. Omnes aquilæ sunt
potentes, atqui non omnes potentes, aquilæ. Neque enim Circen tuam ex hac parte aquilam dixeris, cúm
deam asseras, atque reginam.
MOERIS. Minimé quidem, sed quid esset iniuriæ? nonne & deorum pater Iuppiter ipse sub aquila latuit?
CIRCE. Recedis á proposito, iam de aquilis quæ sub homine latebant loquimur, non de hominibus atque
diis qui solent sub aquilis & animantibus aliis latere.
QVÆSTIO XXIX.
MOERIS. Auemn illam quæ aquilam videtur oppugnare, non cognosco.
CIRCE. Cybindum appellant. Aquila & Cybindus latebant sub specie principum, qui cúm inter se
consererent, á tertio inuadente subuertebantur: vt modo ad usque cohærent vnguibus & rostro so

dilacerantes: vt ad inferiora terræ mutuo conflictu depressi, ab aliis corripiantur.
QVÆSTIO XXX.
MOERIS. Dij optimi nunquam adeó magnam auim vidisse memini.
CIRCE. Illa est strutio camelus auium maxima, atque stolidissima: quæ cum frutice collum occultarit,
latere se existimat. Tales sunt & phasiani, tales sunt & mugiles, in aquis. Ipsam aspicere potuisses cúm
homo ingenti corpore onustus atque mole, minimum habens iudicij præsentabatur.
QVÆSTIO XXXI.
MOERIS. Siquidem multis volatilium communem esse constat rapacitatem & carniuoracitatem, quónam
Circe vultures (si vultures sunt quos video, ob ipsas enim quæ superuenere tenebras non bene possum eas
quas ibi video nigras aues distinguere) signo seorsum ab aliis cognouissem?
CIRCE. Ipsi sunt vultures. Ipsi iam imminentes diuitum captabant mortes, quas pluribus præcedentibus
annis olfaciebant: vt modo ad cadauera aduolant, quæ ante triduum futura præsentiunt. Sed nos famem
futuram non præsensimus, & nimium volatilibus istis intentæ, tenebras in ipso extremo sentiuimus
crepusculo: quæ stellarum nobis reddito conspectu, nos ab istorum animalium intuitu distraxere. Tectum
ergo coenaturæ repetamus.
MOERIS. Crastinam ergo diem si lubet totam ad inspicienda reliqua destinemus.
CIRCE. Ita, si á magis vrgentibus non auertar.
QVÆSTIO XXXII.
MOERIS. Sed diuersi generis noctilucas istas quæso domina Circe ne differas significare mihi, sub
quibus latuisse possunt faciebus?
CIRCE. Isti sunt docti, sapientes, & illustres: inter idiotas, asinos, & obscuros.
QVÆSTIO XXXIII.
MOERIS; Qui erant hoc adeo venustum, affabile, humanum, conuersatile, & officiosum animalis genus:
quod ante nos vrgente nocte ad perticas domesticas aduolauit? Gallos inquam istos quomodo
cognouissem?
CIRCE. Gallus cúm sit animal pulcherrimum, canorum, nobile, generosum, magnanimum, solare,

imperiosum & pené diuinum: seipso tamen abutitur, & ob id vnum meliori exuitur forma: quod cum
simili atque consorte, pro vilibus & ociosis gallinis vt plurinium in pugna commoritur, isque qui victor
euadit aliis oblectamen spectatoribus, cantu se testatur superiorem. Istum vidisses in illis latere , qui
mutuis dissidiis mutuo se consueuerunt atterere, quique sua in suos facinora cæteris ridiculi iactabant.
FINIS.
PHILOTHEI
IORDANI BRVNI
NOLANI DIALOGVS II.
applicatorius ad Artem
FINIS.
Memoriæ.
Interloquunt. ALBERICVS
BORISTA.
ALBERICVS.
AMICE Borista, in lectione Circæi cantus, eiusdémque fictorum successuum, exigui quo vti licet
temporis triuisse partem, non potest metedere. Ibi non modicam rerum conspicio varietatem, ibi multos
in ipso verborum cortice sensus explicitos: intentiones quoque medullitus implicitas, innumeras esse
coniicio, de quibus omnibus id quod seriosum est atque præcipuum, ignorare me fateor.
BOR. Nec facile intelliges.
ALB. De iis autem in quorum captum possem promoueri, vnum duntaxat est quod ardenti animo
concupisco.
BOR. Quidnam?
ALB. Vt eam ipsam quæ in dialogi facie est varietatem valeam (quatenus per artem fieri posse audio)

eodem quo parta fuit ordine, absque negocij arduitate memoriter fixam retinere. Ipsum enim & per
laboris impatientiam labilémque (quæ à natura est) retinendi facultatem, alioqui me facere posse diffido.
Audio te ex Iordani inuentis haud istrionicam quandam, qualem iactant alij, ex considerationibus de
vmbris idearum expressam callere artem: quam multi valde arduam. proprióque studio inaccessibilem
iudicant. Nonnulli ex iis qui doctiores vulgo videntur, ne ipsorum insufficientia delitescat, & cúm suam
pudeat eos fateri paupertatem, quod quippiam ex ipsis non percipiant ad artem quam asserunt esse
confusam referunt.
BOR. Artem quidem inaccessibilem, sed sine schala concesserim facilé. Difficilem quoque fateor, sed
non propterea accusatione dignam: omnia quippe optima velimus nolimus, decreto deorum in arduis esse
sita, non est quem lateat. Quod etiam doctorum multi per se ipsos eam non intelligant, non est eorum
ignorantiæ, nec artis confusioni tribuendum: nihilo enim minus absque istius artis intellectu doctissimi
esse possunt. quod enim ad ipsos attinet, illud est in causa, quod allis in nogotiis negotiis magis occupati,
modica artis istius sententias legunt attentione. Non enim satis est quod membra intentionúmque partes
omnes intelligant: sed & insuper necessarium est eos dignari, vt circa eadem considerent &
contemplentur, nec non intentiones alias ad alias referant, relatásque cum aliis ita conferant, vt quasi ex
simplicibus intentionibus, terminorum conflent combinationus, & per se ipsos ea quæ in proposito
inuentionis iudicij & memoriæ deduci possunt deducant. Pro iis autem qui tantum subire laborem & ad
tantam pertingere perfectionem minimé valentes; aliqualem praxim tantummodo captant: extat eius editio
quædam, paucis quibusdam amicis communicata, iis qui in huius generis artium studio sunt versati,
facilis ad intelligendum. vbi quid alienis addiderit inuentis, quidque totum adinuenerit ipse, per te facile
poteris videre.
ALB. Propitij sunt mihi dij: rem mihi desideratissimam videbor esse per te consecutus, si dictis facta
respondebunt.
BOR. En exemplar aperio, sis attentus animo, & audita considera , & si quippam non intellexoris
perquire. Habet libellus pro titulo suum proæmium.
ALB. Lege.
INTENTIO AVTHORIS.
BORISTA.
Intentio nostra est, diuino annuente numine, artificiosam metodicámque prosequi viam: ad corrigendum
defectum, roborandam infirmitatem, & subleuandam virtutem memoriae naturalis: quatenus quilibet
(dummodo sit rationis compos, & mediocris particeps iudicii) proficere possit in ea, adeo vt nemo talibus

existentibus conditionibus, ab ademptione istius artis excludatur. Quod quidem ars non habet a seipsa,
neque ex eorum qui præcesserunt industria, á quorum inuentionibus excitati: promoti sumus diuturnam
cogitationem ad addendum, tum cis quæ faciunt ab facilitatem negotii atque certitudinem: tum etiam ad
breuitatem. Quandoquidem quæ secundum viam aliorum requirebant diuturnam exercitationem,
intensam attentionem, & quadammodo ab aliis studiis abdicationem, adeo vt feliciora ingenia tale
studium dedignarentur: iam per nos Altissimi gratia adeo facile & illustre & dignum negotium
proponitur: vt nemo sanæ mentis sit, qui nedum artem amare debeat: verum quoque toto appulsu atque
neruis, in eius studium incumbere. Quandoquidem ars ista adiuuat omnes alias, & ostendit viam, &
patefacit aditum ad inuentiones alias plurimas. Siquidem ita faciet, ad memoriam, vt etiam maximé
conferat ad iudicium. Sed quid in laude, & momento huius artis detineor? Successus rem ipsam
comprobat. Vnum tantummodo est difficile, vt aliquis hæc ipsa per se ipsum possit intelligere. A docente
omnes intelligent. Quod quidem non euenit ex eo, quia nos difficultati studeamus: sed a nouitate rei &
celebritate terminorum. Hortatur autem Plato in Euthidemo vt res celeberrimae atque archanae
habeantur á philosophis apud se & paucis, atque dignis communicentur. Aqua enim inquit ille vilissimo
pretio emitur, cúm tamen omnium rerum sit pretiosissima. Idem nos amicis nostris facimus, atque
intensius: maiori etenim occasione ducimur quám Plato in eo proposito duceretur. Idem omnibus iis, in
quorum manus ista deuenerint, consulimus: ne abutantur gratia & dono eisdem elargito. Et considerent
quod figuratum est in Prometheo qui cúm deorum ignem hominibus exhibuisset, ipsorum incurrit
indignationem. Cætera quæ in proæmiis & ampullatis exordiis solent proponi, prætermittimus. Sufficit
enim necessaria adducere & ea quæ ad præsentis intentionis complementum faciunt.
DIVISIO LIBRI.
«Habet præsens negotium vt diuidatur in Theo-

«riam & Praxim, vtpote in rationem artis, & prin-
«cipioruin ipsius: Et præcepta illa á quibus maxi-
«mé proximeque operatio proficiscitur.
«Theoria habet tres partes: Aliam quæ est de
«modo inquirendæ artis in gubernanda phantasia &

«cogitatiua, quæ sunt portæ memoriæ; Aliam quæ
«est de ratione subiectorum seu locorum; Aliam
«quæ est de ratione adiectorum seu imaginum.
«Praxis veró habet duas partes: Alteram quæ

«respicit memoriam rerum; Alterain quæ respicit
«memoriam verborum.

DE THEORIA PRÆSENTIS
ARTIS
PRIMA PARS TEORHIÆ.
CAP. I.
«Modus & ralio gubernandorum sensuum internarum

«ad instruendam & construendam memoriam.
«§ I Ordo potentiarum & organorum.
«Satis famosum est, atque concessum: quatuor

«esse cellulas, pro quatuor sensibus internis, qua-
«rum: Prima, sensus communis appellatur, situata
«in anteriori parte cerebri. Secunda, vsque ad ce-
«rebri medietatem, phantasiæ domicilium nuncupa-
«tur. Tertia illam contingens cogitatiuæ doinus di-
«citur. Quarta veró memoratiuæ. Hoc modicum est
«vt ad præsentem spectat considerationem: præ-
«terquam ea de causa, vt habeamus ordinem ope-
«rationum istarum potentiarum, ad perficiendam
«menieriæ operationem,
§ II. Ordo operationum siue actuum.
«Ordinantur igitur ita operationes istæ, vt per

«aliam, ad aliam progredi non valeamus, usque ad
«vltimum memoriæ cubile: nisi successiué inceden-
«tes ab vna in aliam, eodem ordine quo per sua
«organa, & domicilia á matre natura fuerunt in-
«stitutæ, & ordinatæ secundum situm. Imaginentur
«enim vt quatuor cameræ, seu cubilia non quidem
«seposita , sed vt altero intra alterum collocato,
«ita vt in quartum pateat ingressus per tertium:
«in tertium per secundum: in secundum per pri-
«mum. Dico in proposito vt nihil ingrediatur me-
«moriam, nisi per atrium cogitatiuæ: nihil cogita-
«tiuam, nisi per atrium phantasiæ: nihil phantasiam,
«nisi per atrium sensus communis.

Comparatio § III.
«Habenda ergo ratio est in arte ista eadem cum

«ea quam naturam ipsam habere perapicimus: vt
«videlicet ars ipsa & imitetur, & sequatur, emu-
«letur , & adiuuet naturam. Idque ipsum præstet
«in duobus. Tum videlicet in eo quod faciat res
«memorabiles. Tum etiam in eo quod easdem or-
«dinaté memorabiles reddat, atque promptas. Pri-
«mum efficitur beneficio imaginatiuæ: secundum
«beneficio phantasiæ. Imaginatiua enim perficit i-
«magines cum rationibus suis, phantasia vero præ-
«sertim atque proprie loca atque sedes imaginum.
CAP. II.
De modo inquirendæ artis, in gubernanda phantasia.
«Cogitatiua igitur formatur (vt naturalea volunt)

«per species non sensatas, quæ á speciebus sensa-
«tis educuntur. Est ianua, & introitus , & clauis
«vnica cubilis memoriæ. Vnde eorum tantummodo
«meminimus, quorum impulsu cogitatio sollicitata
«fuerat (dico cogitationem vniuersaliter dictam in
«genere ratiocinantum: hæc enim facultas in bru-
«tis æstimatiua dicitur ab ipsis qui solemnius phi-
«losophantur) per amorem, odium, metum, spem,
«tristitiam, lætitiam, abbominationem, delectatio-
«nem, & species aliarum affectionum animalia, qui-
«bus quidem memoria redditur habilis ad receptio-
«nem specierum sensibilium: & species sensibiles
«aptissime actu ab eadem recipiuntur.
«Ecce quomodo species redduntur memorabiles &

«formabiles. Iuxta quam facultatem solam tantum-
«modo hoc nobis feliciter succedit: vt ea quæ vi-
«dimus nos vidisse recordemur cúm occurrerint.
«Alterum necessarium est pro vsu doctrinæ, vt or-
«dinate & ad libitum eorumdem recordemur. Et i-
«deo sicut in scriptura extrinseca atque pictura quæ
«seruiunt oculis extrinsecis duo requiruntur: ratio
«videlicet formæ atque figuræ characterum & ima-

«ginum, & materia atque subiectum in quo for-

«mæ illæ & imagines possint subsistere, manere &
«perdurare. Ita etiam in scriptura intrinseca atque
«pictura, quæ seruiunt oculis intrinsecis, duo sunt
«necessaria. Alterum quod habeat rationem figura-
«rum, imaginum & literarum: alterum quod habeat
«rationem libri, paginæ, lapidis, atque parietis, vnde
«pendet ratio proximé dicendorum.
SECVNDA PARS THEORIÆ

CAP. I.
De his quæ faciunt ad Theoriam subiectorum & formarum.
«Oportet igitur pro basi & fundamento istius,

«primo quasi paginam apparare: deinde rationem
«adscribendorum characterum, & appanendarum
«imaginum adferre & insinuare modo quo alia ad
«alia referantur. Facile subinde erit mediocribus
«considerationibus & conceptia, prodire ad opera-
«tionem.
§ I.
De subiectis: & primo quid sit subiectum.
«Subjectorum ergo ratio, primo consideranda oc-

«currit, ante quam promoueamur ad insinuanda ea
«quæ illis adueniunt. Subiectum ergo in proposito
«non sumitur secundum intentionem logicam, vel
«phisicam: sed secundum intentionem conuenien-
«tem quæ technica appellatur, vtpote secundum in-
«tentionem artificialem: & est subiectum, non for-
«malium prædicationum, quod distinguitur contra
«prædicatum. Non formæ substantialis, quod ile di-

«citur, quod est materia prima. Nan formarum ac-

«cidentalium, quod est compositum physicum. Non
«formarum artiticialium inherentium naturalibus cor-
«poribus. Sed est subiectum formarum phantasiabi-
«lium apponibilium, & remobilium, vagantium, &
«discurrentium ad libitum operantia phantasiæ, &
«cogitatiuæ. Ex quo desumitur ratio sua definitio
«subiecti pertinentis ad hanc artem in sua gene-
«ralitate: quod distinguitur in suas species, pacto
«quod sequitur.
§ II.
De subiecto quod est præsentis intentionis.
«Subiectum vero istud (vtpote quod est aptum

«natum ad recipiendas formas memorabiles vt me-
«morandæ sunt) pro commodo esse potest vel com-
«positum naturale, vel semimathematicum, vel ver-
«bale positiuum. Ipsum vero naturale, Vel potest
«esse communissimum, extentum iuxta latitudinem
«ambitus vniuersi, Vel communius iuxta latitudinem
«Geographiæ, Vel commune iuxta latitudinem alicu-
«ius continentis, Vel proprium iuxta latitudinem po-
«liticam, Vel proprius iuxta latitudinem domesticam,
«seu œconomicam, Vel propriissimum iuxta multi-
«tudinem atque numerum partium domus, & par-
«ticularum eiusdem.
«Tot existentibus subiecti speciebus: ipsæ quæ

«sunt infra latitudines proprietatis: maximé sunt ad
«vsum præsentem accomodatæ, licet etiam hæ quæ
«sunt infra latitudinem communitatis vsu venire
«valeant. Porro praxis illarum, vna cum praxi su-
«biectorum semimathematicorum currere potest. De
«quibus fortasse in regulis practicis aliquid com-
«monstrabimus. Nunc autem conseuens est in me-
«dium afferre conditiones subiectorum per ordi-
«nem.
CAP. II.

De conditionibus subiectorum.
§ I.
«Subiecta ergo sensibilia atque materialia, iudi-

«cio omnium qui de hac arte hactenus bene dixe-
«runt: prima quó ad subatantiam ita sunt eligenda,
«vt sint ad oculum sensibilia: quorum Alia sunt
«naturalia vt lapides, arbores & similia. Alia sunt
«artificiosa, vt aulæ, columnæ, anguli, statuæ &
«similia. Alia sunt vtroque modo sese habentia, vt
«quæ partim natura, partim arte constant.
§ II.
«Quó ad quantitatem eorum continuam, subiecta

«propria debent esse non admodum magna, ne qua-
«si visum obtundant & disperdant, nec admodum
«parua, ne quasi visum fugiant: sed mediacria ad
«hominis magnitudinem talem, quæ sit iuxta al-
«titudinem eleuatorum & latitudinem extentorum
«brachiorum.
§ III.
«Quó ad quantitatem discretam sint tot quot sunt

«præcipuæ species memorandæ. Modica quidem at-
«que pauca sufficiunt ad rerum & sententiarum me-
«moriam: plurima veró ad memoriam verborum re-
«quiruntur.
«Quod etiam ad copiam subiectorum attinet, quo-

«niam aliquando non sufficere solent ipsa quæ ex
«vna domo vel ædificio desumi & eligi possunt:
«confugiendum est ad actum proportionalem ei,
«quem scriptores ad oculum extrinsecum facere con-
«sueuerunt. Vbi quippe eis pagina vna non sufficit
«ad integri negotij expressionem, paginam paginæ
«adnectunt atque consuunt: vt quod tabella non ex-
«primit, liber exprimat. Ita fermé nobis consulitur
«in præsenti operatione, vt propria institutione loca
«communia locis communibus connectamus. Et o-

«pere nostræ cogitationis, & phantasiæ, ea quæ re

«ipsa sunt diuisa, disiuncta, & ab inuicem elonga-
«ta: vniantur, coniungantur, & aproximentur. Fiat
«igitur hoc pacto. Fini & termino vnius, adhe-
«reat principium alterius vel adherere intelliga-
«tur. Nihil enim obstat quo minus possis fini atque
«termino tuæ domus, quæ est in vna parte ciui-
«tatis, apponere principium vnius ædificij, quod
«est in alia parte ciuitatis. Pariter nihil obstat quo
«minus valeas extremo locorum Romanarum ad-
«nectere primum locorum Parisiensium, dummodo
«sit fixum apud te, atque sancitum, vt semper tali
«fini tale principium intelligas succedere.
§ IV.
«Quo ad Qualitatem. Subiecta vt volunt omnes

«non debere esse nimium illustria, neque admodum
«obscura: sed talia qualia non intelligantur excel-
«lentia sua visum turbare, vel defectu suo visum
«minus mouere.
§ V.
«Quo ad Differentiam. Volunt vt caueatur tan-

«quam ab igno á pluralitate similium locorum, sed
«in omni electione commendetur varietas. Vndo di-
«mitte (inquiunt) plura inter columnia similia, si-
«miles fenestras, dimitte vacua spatia. In quibus
«tamen si placeat aliquid collocare: instituere potes
«aliquod receptaculum cuiusmodi est altare, mensa,
«solium, ceteráque huiusmodi.
§ VI.
«Quo ad Relationem. Subiecta debent intelligi

«formata, mota, & alterata aduentu imaginum: vt
«easdem valeat commodé repræsentare. Intelligantur
«inquam affecta, sicuti de facto afficitur pagina per
«aduenientem literam: vel si fieri potest, & melius,
«sicut afficitur cera per nouæ imaginis impressio-
«nem. Et hoc notasse valet at id quod sciri debet

«quo ad actionem, & passionem.
§ VII.
«Quo ad Ordinationem. Ex omnium sententia lo-

«ca sine delectu non sunt assumenda: sed ordinaté:
«sicut per ordinem sibi succedunt partes, & mem-
«bra ædificiorum.
§ VIII.
«Quo ad Situm. Non debent esse nimium pro-

«pinqua, neque nimium distantia: sed ad conueniens
«interualium seposita. Alioqui ita confundeut obtui-
«tam & intuitum imaginationis: sicut in scriptura
«oculari, confusionem causant literæ super literas
«inscriptæ, & literæ literis inherentes.
«Similiter etiam turbant (licet non ita) literæ á

«literis plusquam mediocriter semotæ.
BOR. Percepisti ne Alb. subiectorum rationem.
ALB. Percepi, & in ipsis quod ad modos & conditiones eligendorum locorum spectat, nihil amplius
adferre videtur præter id quod hactenus ab aliis extat allatum.
BOR. Rem superficie tenus considerasti. Sed concessum sit eum de iis quæ pertinent ad loca sensibilia
nihil permutare. Quid dices si hæc, quæ mortua prius habebantur, per ea quæ proximé subsequenti capite
habebuntur viuificare doceat, subiectorum maximi faciendam rationem adferens? Certe si animam
applicueris: celeberrimam habebis artis speciem, ad artium intentiones & ordinandas, & perpetuo
retinendas.
ALB. Bene, ad propositam applicationem faciendam progredere.
BOR. Ita fiet. Habes igitur ex arte communi quemadmodum adparanda sint subiecta. Sensibilia.
Naturalia. Artificialia. Mixta. Mediocris spacij. Mediocris perspicuitatis. Iuxta memorabilium specierum
numerum. Diuersa. Differentia. Congruas habitudines ad apponendas formas seruantia. Ordinata.
Conuenientibus seposita interuallis.
ALB. Habeo.

BOR. Modo, quo pacto viuificata debeant haberi percipito.
ALB. Lege.
BORISTA.
CAP. III.
Cautela ad firmitatem subiectorum pro formarum retentione, quæ paucis fuit nota & leuiter tacta. Et est
quod potest pertinere ad rationem subiectorum, quo ad vltimum prædicamentum quod est HABERE.
§ I.
«Subiectorum alia substantiua, alia adiectiua sunt.

«Subiecta substantiua appello ea de quibus hacte-
«nus meminimus. Subiecta vero adiectina sunt quæ-
«dam quæ locis prædictis adiici possunt differentia
«á suis substantiuis in hoc quod illa perpetuo ma-
«nent eadem & immobilia: hæc veró licet perpetuo
«inibi manere debeant atque maneant: tamen pro
«occasione aduentantium formarum, atque imaginum
«mouentur, alterantur, & in varios, atque diuersos
«vsus assumuntur, dum per ea aliquid sit, vel ipsi
«actioni eadem inseruntur quoquo pacto. Ista ni-
«mirum addere valent virtuti locorum quantum a-
«nima corpori, adeo vt sine istis loca mortua ha-
«beantur: cum istis veró viuentia. Adde igitur an-
«gulo pileum, sedi pugionem, fenestræ cyatum, cæ-
«terásque aliis huiusmodi vtensilia, atque mobilia:
«quandoquidem nihil adeo modicum est, quod ad
«innumeros vsus innumeras non valeat habere re-
«lationes. Nunc in angulo dum vapulat Albertus
«pileus, vsu venit ad munus scuti. Nunc dum pin-
«git Ideus: pileus deseruit pro continentia colorum.
«Nunc dum fodit rusticus: ligone Pileus inciditur,
«& ita successiue aliis alia agentibus, atque fa-
«cientibus: aliter atque aliter pileus operationibus
«inseritur. Hinc aliquando si non occurrat loco ap-
«positum, quasi á reuelatore fideli, poteris ab ipso
«adiectiuo subiecto de re apposita certior effici: cúm
«quæras quid factum est de te pileo? quid factum
«est de te pugione?

ALB. Dij me ament Borista, eo magis huius præceptionis industriam laudabilem argumentor, mihíque
persuadeo, quo maturius super ista cautela & viuificatione locorum á celeberrimis antiquorum tacta
quidem, sed minime comprehensa considero.
BOR. Iam incomparabilem habes inuentionem, cuius ne vestigium quidem prioribus coniectare licet
artibus.
ALB. Qua de re?
BOR. De ordinatione semimathematicorum subiectorum.
ALB. Audiam nouitatem subiectorum semimathematicorum.
CAP. IV.
§ I.
De ratione subiectorum semimathematicorum.
«Subiecta puré mathematica vsu venire non pos-

«sunt, quandoquidem abstracta sunt & sua abstrac-
«tione phantasiam pulsare vel mouere non possunt,
«quandoquidem abstractio pertinet ad superiorem fa-
«cultatem, quam sit ipsa phantasia.
§ II.
«Illud ergo quod valent præstare Mathematica-

«lia secundum se, est ordo solus: & hic in duobus
«inquiri potest (in quorum tamen vno feliciter suc-
«cedit) in figuris videlicet & numeris. In figuris qui-
«dem procedendo á triangulo ad quadrangulum: á
«quadrangulo, ad pentagonum: hinc ad exagonum:
«hinc ad eptagonum, & ita deinceps in innumerum
«per planas figuras. Similiter in solidis figuris, á cor-
«pore trilatero ad quatrilaterum, ab ipso quod est
«trium superficierum, ad ipsum quod est quatuor su-
«perficierum: & ita deinceps ad alia. Qui progressus
«difficile formari potest in vsum præsentis artis.

§ III.
«In numeris autem, procedendo á monade ad dua-

«litatem: á dualitate ad trinitatem: & ita deinceps in
«innumerum. Veruntamen ipsi numeri non valent
«repræsentare: sed ordinem tantummodo insinuare.
«Applicentur igitur rebus aliquibus naturalibus, &
«per easdem colorentur, atque formentur. Destinen-
«tur ergo pro primo denario linea, pro secundo li-
«gnea, pro tertio ferrea, pro quarto ænea, pro quin-
«to argentea, pro sexto aurea, pro septimo sericea,
«pro octauo pannea, pro nono coriacea, pro decimo
«pellicea. Vel pro prime organa agricolturæ, pro se-
«cundo organa artis ferrariæ, pro tertio militiæ, pro
«quarto vestiarias, pro quinto lanionicæ, pro sexto
«hortensis, pro septimo coquinariæ, pro octauo me-
«dicinæ, pro nono tonstrinæ, pro decimo funerariæ,
«pro vndecimo sacrificiæ, & ita deinceps.
§ IIII.
«Quibus decadibus ordinatis & determinatis, siue

«istiusmodi, siue aliis modis: siue secundum hunc
«modum, siue secundum alium: modicis aliquibus
«differentiis poteris tibi decernere, & diffiniro dif-
«ferentias, ad insinuandos digitos numeros in sin-
«gulis decadibus. Siquidem in ligneis, aureis, cete-
«risque huiusmodi, sunt differentia instrumenta,
«atque res. Similiter in coquinariis, hortensibus &
«similibus.
§ V.
«Applicari igitur possunt intentiones rerum me-

«morabilium rebus istis suo ordine: vnde non solum
«rerum memoriam & ordinem: verum quoque & nu-
«merum situm, & regionem, cum intentione partium
«& capitum possibile est retinere: sed rem fusius
«quám par esse videtur artis dignitati explicuimus.
ALB. Dij beni quám prægnans inuentum ipsum sine tua declarationo percipio: clarius. n. non poterat nec
debebat aperiri.

BOR. Ipsum sané maturiori consideratum iudicio maturius & excellentius apparebit. Ipsum ingenus
etiam non admodum excitatis ad maximos vsus notabilem offert occasiouem.
ALB. Illud etiam in re proposita perpendas velim: quod non solum locorum, sed & imaginum
fœcundissimam rationem explicuit, vbi & loca per imagines, & imagines per loca docuit viuificare. Hic
etiam rationem engraphicé habendarum artium inspicio.
ALB. De iis hactenus. Lege.
BORISTA.
§ VI.
De locis verbalibus positiuis.
«De locis autem verbalibus positiuis, non est præ-

«sentis negotii tractare: & non nisi violenter tracta-
«ri pessent in partem istius artis, de ipsis enim con-
«sideramus in libro clauis magnae, qui est de inuen-
«tione, & iudicio scientiarum, & de arcana retentione
«& fixione. Sufficiat ergo in proposito, proximé dicta
«semimathematicalia, quæ capitum, sententiarum,
«legum, vel paragraphorum, vel cuiuscumque rei
«esse possunt subiecta: verum etiam valent ad hoc
«ipsum vt sint imagines numerorum in allegationi-
«bus, cæterísque huius modi.
§ VII.
«Illud etiam est considerandum quod pro diuersis

«materiis, & occasionibus, ex diuersis generibus, se-
«mimathematicalia loca possunt atque debent diuer-
«simodé formari: quorum duos enumerabimus: alií-
«que multi similiter enumerari possunt.
ALB. Habes ne verbalium locorum rationem Borista?
BOR. Nullam prorsus, eámque si haberem non esset hic locus nec tempus eiusdem adducendæ.
ALB. Quomodo talem iudicas si non cognoscis?

BOR. Id ergo non te prætereat, ad applicandum numerum Circaeum, vt iuxta capitalium terminorum
multitudinem, locis sensibilibus, á quorum tibi praxi est exordiendum, apparatis: mox in rerum
memorandarum, quæ tum locorum ordinem, tum & á locorum ordine consequuntur, appositionem
intendas animum.
ALB. Recte. Iam quasi paginam in qua scribendum, vel tabulam in qua pingendum est habeo dispositam.
Mox igitur inscribendi, figuratidique rationem explicato
BORISTA.
TERTIA PARS THEORIÆ DE

RATIONE ADIECTORVM SEV
de formis.
CAP. I.
Quid sit forma, & quotuplex.
«Forma quoque in proposito non sumitur secun-

«dum intentionem Methaphisicam Platonicam vt poté
«pro idea. Nec secundum intentionem Methaphisicam
«Peripateticam, vt poté pro essentia. Nec secundum
«rationem physicam, vt poté pro forma substantiali
«vel accidentali informante materiam vel subiectum.
«Nec secundum intentionem technicam vtpote arti-
«ficialem additam rebus physicis actu existentibus
«quas supponit. Sed secundum rationem logicam non
«quidem rationalem, sed phantasticam (quatenus no-
«men logices amplius accipitur) respondentem inten-
«tioni subiecti, quod supra pariter diuidendo, & di-
«stinguendo ab aliis, diffiniuimus.
§ II.
«Est igitur forma in proposito aliquod cogitatum

«vel cogitabile opere phantasiæ & cogitatiuæ, adiec-
«tum locis seu subiectis iuxta triplicem superius il-

«latam differentiam, triplicibus: ad aliquod repræsen-

«tandum, & retinendum pro informatione, & perfec-
«tione memoratiuæ facultatis.
§ III.
«Formarum ergo aliæ sunt naturales, aliæs sunt

«positiuæ. Naturalium intrinsecæ vsu non veniunt
«in proposito: Siquidein (vt patet) non sunt imagina-
«biles, extrinsecæ veró, quæ in sensibus obiiciuntur,
«nec omnes vsu venire possunt, sed illæ tantummodo,
«quæ per visum, & auditum sensus internos ingre-
«diuntur, selectissimæ veró sunt formas visibiles. Gu-
«stus enim & ex intimis sentit obiecta, tactus veró
«extrinsecus adherentia, olfactus modicum distantia,
«auditus distantiora, visus vero distantissima ab ipsis
«mundi imaginibus obiecta concipit. Ideo omnium
«spiritualissimus, & diuinissimus, sicut naturaliter
«antecellit: qui determinant in præsenti proposito
«formas extrinsecas visibiles, quæ quidem licet non
«sint formæ de quibus loquimur: tamen sunt fontes
«á quibus illæ emanant, & matres quas illas partu-
«riunt. Vnde si ipsæ exteriores vestigia appellantur
«idæarum: interiores vmbras appellantur earundem
«á nobis in libro qui de vmbris inscribitur.
§ IIII.
«Formæ veró aliæ quæ sunt intrinsecæ, extrinse-

«carum riuuli atque filiæ, quæ per vehicula & cana-
«les sensuum externorum, sese in phantasticam fa-
«cultatem ingesserunt, sunt præsentis intentionis. Et
«istæ dupliciter sumi possunt vno pacto, secundum
«suam naturam, nuditatem, & puritatem, & eiusmodi
«sunt cúm sensum ipsum internum aggrediuntur:
«Altero pacto alteratæ, commutatæ, deordinatæ, &
«commistæ, & ita dupliciter, vel ab intentione, vel
«ab aliorum naturalium accidentium perturbatione.
«Primo modo possint esse artificiales, secundo vero
«minimé.
§ V.

«Itaque duo sunt genera imaginum. Aliæ enim

«sunt similes rebus extrinsecis secundum totum vel
«per integrum, vt image Socratis vel Platonis, image
«equi, vel tauri. Aliæ vero sunt similes rebus extrin-
«secis secundum partes, sed non secundum totum:
«vt image montis aurei, centauri, harpiæ, & simi-
«lium. Vtrumque generum commodum est ad praxim
«præsentis artificij, siue etiam necessarium.
CAP. II.
De Conditionibus formarum seu imaginum.
§ I.
«Formæ vero quod ad essentiam & substantiam

«attinet, debent esse ex eorum genere quæ maximé
«valeant phantasiam pulsare, & cogitatiuam excitare.
«Genus veró illarum in proxime dictis est manife-
«statum.
§ II.
«Quod ad quantitatem discretam attinet, iuxta mul-

«tudinem locorum sunt multiplicandæ: & ad commo-
«dum rerum insinuandarum distinguendæ, plures in-
«quam simul, vtpoté in eodem loco non concurrant.
«Hinc enim accidit vt aliæ alias confundant, vt eue-
«nit in literis complicatis. Illud tamen feliciter con-
«tingere potest, vt in eodem loco plures ita collo-
«centur vt aliæ alias consequentes attingant, quæ in
«antecedentibus ita continebantur, sicut virtualiter
«in præmissis sunt illationes.
§ III.
«Quod veró ed quantitatem continuam attinet, ca-

«ueto á paruis imaginibus, & ab immodicis. Illæ enim
«sensum non excitant: istæ vero extensione sua vi-
«sum, internumque obtutum dispergunt. Extrinsecum
«quippe oculum non mouet, vel lente mouet musca,

«ægre veró formam suam insinuat gigas in magno

«pariete depictus. Ad mediocritatem ergo contrahan-
«tur ampliora, & extendantur exigua. Ideo dicitur
«in libro clauis magnæ. Aut modica, aut modificata.
«Aut magnifica, aut magnificata: vnde licet elicere
«quot ipsum secundum se modicum, & impotens ad
«mouendum: beneficio concomitantis reddi potest
«magnum atque potens. Scutum & cadauer præsen-
«tabit muscam, sagittarius, sagitt. Sutor acum, scrip-
«tor calamum.
§ IIII.
Quod ad qualitatem pertinet, illud in memoriam reuocandum est: quod tales eligendæ sunt formæ, quales
admirationem, timorem, amorem, spem, abhominationem, similésque alios eius generis affectus valeant
accire. Quod si imago hoc ipsum de sui natura non præstet: faciat tua institutione, destinatione, &
secundum genus applicatione. Ita enim mortuam imaginem (nisi admodum hebetis extes ingenij)
viuificare poteris. Hinc si ex hominum genere magis tibi notos, atque celebres, monstruosos, pulchros,
dilectos, exosos omnes adsumas: melius usu venire poterunt. Cúmque duo sint genera formarum, animata
videlicet & inanimata: prima præstant secundis. Animatorum quoque cúm duæ sint species, rationalia
videlicet & irrationalia: prima secundum omnem modum præcedunt vniuersa. Ipsis enim omnis actio,
omnis passio, motus, omnis tandem vsus potest conuenire.
Quodcunque enim valent ferre cæteræ omnes: hæ solæ possunt, atque amplius. Vnde & mundos eas
appellare licet.
§ V.
«Quod ad relationem vicissim dicitur de istis,

«quod supra de subiectis dictum est.
«Non inquam decipiaris aliquando non collocans

«& putans te collocare, non affigens, & putans te
«affigere. Quandoquidem aliquando accidit (imo vt
«pluribmum) vt per minorem applicationem, siue in-
«tentionem naturali memoriæ committas, quod putes
«te loco committere, id est cum quasi in aërem fun-
«dens excogitatam formam, subiecto illam minimé
«facis inhærere. Contra quam delusionem ita repa-
«randum est. Assuesce vt habeas semper veram loci
«formam ob oculos, & germanam formam collocan-
«dæ rei, vt in sene capillos albos, curuum bustum,

«tremulas manus, cæteráque huius modi intuearis:

«Et cum istis omnibus eius applicationem ad locum,
«& habitudinem loci ad ipsum, quasi dicas. En vbi
«homo ille, En quid locus ille capit, similiter de aliis
«formis est iudicandum. Proinde, mitto quod supra
«dictum est de locis adiectiuis.
§ VI.
«Quod ad actionem & passionem attinet. Intelli-

«gatur forma in locum aliquid agere, vel aliquid pati
«á loco, aptum vel ineptum: iucundum vel triste:
«commodum, vel incommodum. Hinc enim pendet
«robur & fixio adiecti cum subiecto, & eius quod
«proportionale est materiæ cum eo quod formæ pro-
«portionatur.
§ VII.
«Mox á similitudine & vniformitate non minus

«cauendum est quam á quolibet alio, quod minus
«fauet, atque contrariatur rationi perfectionis imagi-
«num. Turbat enim & confundit crebra eiusdem i-
«maginis repetitio, & appositio. Quod si necessitas
«vrgeat (distinctis tamen interuallis) vt eandem for-
«mam iterató accipias: recipias eam alteratam, al-
«teram, & aliis habitudinibus indutam. Sicut enim
«natura ipsa abolet similitudinem, ipsam (de simili-
«tudine numerali loquor) ita & ars. Nunquam enim
«natura duos homines similes constituit, imo nec
«vnum hominem omnino similem perseuerare facit,
«sed quem mane sumpsit vt unum, vespere su mit
«sensualiter vt alterum.
ALB. De iis quæ ab antiquis necessaria notatúque digna præcepta sunt, quod faciat ad facilitatem,
ordinem, atque sufficientiam: nihil est quod prætermisisse videatur.
BOR. Nimirum præter errores, ineptias, & infantias quæ ab oscuris & irrationalibus quibusdam allata
sunt, omnia continet ista consideratio, omnia sufficienter distinxit, numerauit, digessit in species, &
ordinauit. Duo sunt quæ sibi peculiariter potest vindicare. Alterum quod adeo (si intelligatur) spiritum
ipsum regulare docet: vt tantum absit ne formas in ipsis doceat depingere subiectis, vt mirum in modum
quomodo eædem in ipsis insculpi valeant aperiat. Alterum quod paucis aliorum inuenta perficiat, & ad

vlteriora promoueat.
ALB. Prosequere.
CAP. III.
Modi aliquot imaginum ad rerum figurationem atque vocum.
§ I.
«Extant nonnullæ rationes, atque modi: quibus

«possunt tum nomina, tum res ipsæ vnica imagine
«figurari. Primum quidem distinguendum est de mo-
«dis in genere hoc pacto. Eorum á quibus recipi po-
«test signum rei repræsentandæ, alia retinent simi-
«litudinem secundum rem, alia vero secundum di-
«ctionem.
§ II.
j. «Collocamus ergo aliquando rem ipsam si ipsa

«est figurabilis á phantasia, vt scamnum pro scamno,
«equum pro equo.
ij. «Aliquando veró similem in voce, pro simili. vt-

«pote collocamus rem figurabilem, quæ denomina-
«tione sua causat memoriam rei infigurabilis, cuius
«nomen affine est nomini illius. Sic apponimus
«equum ad equitatem memorandam, vitim ad vitam.
iij. «Aliquando veró per Etimologiam, solemus

«venari illud á quo ipsa desumitur, utpoté infigura-
«bile á figurabili, á Romano Romam, á montano
«montem.
iiij. «Aliquando á similitudine capitis, vtpotè prin-

«cipij dictionis, consueuimus reuocare memoriam
«eius quod in fine est dissimile. Ita per asinum loco
«appositum solebam asilum recordari, vel Aser.
v. «Aliquando á translatione nominis, quemadmo-

«dum á Phillippo loco apposito, venabar memoriam

«amatoris equorum. vel é conuerso aliquando.
vj. «Ab antecedente, venari solebam consequens,

«quemadmodum naturaliter ab aurora solis exortus
«concipitur, & á pastu digestionem figuratam conci-
«pimus.
vij. «Aliquando ex concomitante, sicut á socio so-

«cium qui semper ipsi vnitur consueuimus recordari.
«Vbi igitur aliquid est infigurabile, sicut mors, potest
«figurari per cædem vel cadauer.
viij. «Aliquando á consequente, quod dicitur vicis-

«sim cum antecedente: sicut á fumo nominas ignem
«præcedentem, et per ignem recolimus fumum sub-
«sequentem.
ix «Aliquando ab accidente subiectum, quem ad-

«modum á re alba apposita, niuem lucramur, á sal-
«tatione saltatorem.
x. «Aliquando á subiecto accidens: sicut ex alueo

«mellis collocato, recolimus dulcedinem, ex leone fe-
«rocitatem, ex vrso iram.
xj. «Aliquando ex Hyeroglifico suum designatum:

«sicut ex lance & statera iustitiam. Ex speculo pru-
«dentiam.
xij. «Alqiuando ex insigni insignitum: vt ex ense

«Martem, ex claui Ianum.
xiij. «Aliquando ex simbolo simbolatum, vt ex ho-

«mine nasuto Tongilianum, de quo illud, Nil præter
«nasum Tongilianus habet. Ex homine armato Han-
«nibalem: ex togato, lacerata tunica, nudis pedibus,
«detecto capite, Diogenem.
xiiij. «Aliquando ex contemporaneo tompus, sicut

«ex floribus Aprilem: ex torculari Autumnum, & sic
«de aliis.

xv. «Aliquando ex circumstantia locum atque sub-

«iectum, vt ex certo habitu Theutonicum seu Ger-
«maniam, Africanum, seu Africam.
xvj. «Ex proportionato proportionale, quemadmo-

«dum ex figulo ad lutum, subit nobis consideratio
«vniuersalis plasmatoris ad vniuersum plasmabile. in
«magno synapi hæc propositio. Modico in semine at-
«que principio maximi effectus præexistunt: vnde
«paruus error in principio, magnus in fine.
xvij. «Ex conuertente conuersum, quemadinodum

«ex voce Maro clarescit Roma, ex voce Remo more.
xviij. «Ex partibus totum, ex componentibus com-

«positum, vnde Dauus cúm viti obiicit infigurabile
«Dauid.
xix. «Ex capitis diminutione vel additione, corpus

«alterius significati, sicut ex Palatio latio clarescit.
xx. «Ex capitis sitnilitudine, capite adsimulatum,

«sicut ex pariente Paralipomenon liber clarescit.
xxj. «Ex assolente proferre, vocabulum ipsum, vel

«sententiam: hinc quidam qui dicere solebat omnia
«amicorum sunt communia loco appositus reducit te
«in memoriam sententiæ illius. Et nota hic quod
«etiam ex tua institutione potes eiusmodi sententias,
«& terminos quibusdam accommodare, veluti vsu
«venire potest modus proximé sequens atque magis.
xxij. «Ex subiecto recipiente verificationem sen-

«tentiæ, vel significationem termini, sententiam ipsam
«atque terminum, sicut mihi quidam garrulus & ma-
«ledicus, nec bené fortunatus: sententiam illam psal-
«mistæ. vir linguosos non dirigetur in terra.
xxiij. «Ex metaphora seu transpositione, transpo-

«sitionis subiectum: ex argento lunam: ex plumbo
«Saturnum. Ex stamno Iouem. Item & ex vulpe a-

«stutiam. Ex cane adulationem. Ex simia imitatio-

«nem & emulationem.
xxiiij. «Ex propria passione, ipsum cui appropria-

«tur, sicut ex boue mugitum, ex porco grunditum.
«Ex quibus etiam aliquando translatio fieri potest,
«sicut postquam ex asino habemus ruditum, ex ru-
«ditu habere possimus fatuum sermonem, eo enim
«& asinilogos solebam mihi describere.
xxv. «Ex instrumento artificem, & instrumenta-

«tum in genere, sicut ex sphera & astrolabio, astro-
«logum possum meminisse.
xxvj. «Ex habituato, habitum infigurabilem, sicut

«ex muliere grammatica, quæ est substantia cum ac-
«cidente, seu subiectum cum qualitate: ipsam gram-
«maticam qum qualitas quædam est conceptare pos-
«sem. sicut ex musico, musicam. Similiter ex ha-
«bente id quod habetur, vt ex predium habente, pre-
«dium: ex principe principatum: licet sit aliud præ-
«dicamentum. Similiter in qualitatis genere, ex mo-
«dificato, modum: sicut ex recipiente rationem ali-
«cuius aduerbii, ipsum aduerbium: sicut ex bené sal-
«tante, aduerbium bené occurrere potest.
xxvij. «Ex Ex specie genus, sicut ex boue loco appo-

«sito figurabili, meminisse possum animal genus in-
«figurabile.
xxviij. «Ex relatiuo correlatiuum, sicut ex domino

«seruum.
xxix. «Ex contrario, contrarium per antiphrasim:

«sicut per aliquem inculté loquentem, Demosthenem,
«per fatuum, Aristotelem.
xxx. «Ex agente, actum, vel actionem: sicut ex

«furanto, furtum. Si qui autem alij modi prætor istos
«imaginentur, omnes habeantur vt in istis inclusi &
«ad istos reducibiles. Perfecta si quidem enumera-
«tione atque respectu ad talem redacti sunt numerum,

«vt patet callentibus rationem magnæ clauis.
ALB. Certé alios difficile possem imaginari modos qui (quatenus spectat ad ea quæ sensibiliter mouere
continget) in enumeratis triginta non contineantur.
BOR. Cur dicis sensibiliter?
ALB. Quandoquidem ad reminiscentiam atque memoriam quam per ordinem semimathematicalium

subiectorum atque verbalium positiuorum: adipiscimur, possumus aucupari: ex prædictis triginta
discursibus, quibus alia per alia possunt præsentari (quatenus ex vnius appositi memoria in alterius vel
infigurabilis, vel egré figurabilis solemus promoueri) nullus est qui conducere videatur.
BOR. Pace tua, nullum est memoriæ genus in quo aliquod vel plura harum figurationum genera non vsu
veniant: sicut enim citra species phantasiabiles nec intelligere nec memorari possumus: ita nec citra vsum
alicuius ex enumeratis generibus.
ALB. Considerabo super hoc, nunc ad alia.
BORISTA
PRIMA PARS PRAXIS.

CAP. I. § I.
ALB. Certé nihil amplius requirebatur ad praxim. Quis non videt quemadmodum ipsius praxis ratio sub
titulo theoriæ latissime continetur & explicatur.
BOR. Credo hanc tituli distinctionem potius ob ordinem doctrinæ, quám ob aliam causam adduxisse
authorem: Sed audi hæc deinceps habebuntur. Ex iis enim non modicum pro vtriusque memoriæ specie
releuaberis.
ALB. Audiam.
BORISTA

PRO REBVS PRÆSEN-

TANDIS.
§ II.
«Quamuis his quæ supra allata sunt sub titulo

«theoriæ sufficientissime etiam á mediocribus inge-
«niis ratio praxis tota possit educi: tamen per hæc
«quæ mox subinferimus superiora confirmamus, &
«superioribus addimus.
§ III.
Pro rebus præsentandis.
Paratis ergo dispositis ordinatis, determinatis, atque

«confirmatis subiectis: facile est formas ipsas appone-
«re. Sensibilium quidem sensibiles, non sensibilium
«veró etiam sensibiles. Porro sensibiles formæ rela-
«tæ ad sensibilia obiecta, rationem veram imaginum
«& exemplarum admittunt. Relatæ vero ad non sen-
«sibilia obiecta, habent rationem signorum, notarum,
«& indiciorum. Quomodo autem quælibet significari
«possint, designari, & effigiari, demonstrauimus ex
«parte magna, magis quám vnquam demonstratum
«fuerit ante nos. Vnum tantummodo abest vt succur-
«ramus iis terminis qui per prædictas imaginum ra-
«tiones non possunt figurari: cum de triginta modis
«illis nullum aliquando possumus ad propositum
«adaptare: siue difficultate proueniente á nobis, siue
«á re ipsa cuius memoria est habenda, & commodam
«præsentationem quærimus. Modo igitur proximé sub
«inferendo prouidendum. Qui quidem nullum memo-
«rabile excludit, siue sit terminus intellectus siue
«non intellectus, siue significatiuus. quomodocumque
«sit, dummodo sit articulatus.
SECVNDA PARS PRAXIS.

CAP. I.
De memoriæ verborum praxi.
§ I.
Vbi igitur res ipsas collocare nequimus, quia sunt infigurabiles: aptemus nobis nominum, vocumque
quarumlibet inscriptionem tali pacto habendam. Primo sint homines, iuxta elementortum numerum
distincti, quorum alij vnum, aliud alij tibi designent elementum, siue ex institutione vt poté ex
appropriato: siue ex veritate, vt poté ex proprio nomine. Sint in quam tibi pro elemento A designando
plures Aristarchi. pro elemento B plures Bacchi. pro C Cæsares, qui quidem loco appositi, hæc tibi
repræsentabunt elementa.
§ II.
Sint proinde aliæ res inanimatæ quæ possunt vsu venire prædictis hominibus: ita vt Armarium,
auriculare, arcus, & similia significent tibi elementum A. Baculus B. Corbis C. similiter & alia
instrumenta, & armamenta, alia tibi designent elementa. Et ita tum homines plures, tum etiam plures tibi
reliquas res & operationes ab hominibus contractabiles ordinabis, quibus quidem valebis eidem loco
integram committere dictionem.
§ III.
«Quod si dictio erit prolixior, poteris illam in duo-

«bus vel tribus locis committere & extendere, quod
«consulimus quando extemporanea replicanda sunt
«lecta vel recitata.
§ IIII.
«Vbi veró tu ipse tuam tibi materiam disposue-

«ris, poteris vni loco dictionem quantumlibet pro-
«lixam committere, apponendo duos vel plures ho-
«mines ordinatos: qui cum suis instrumentis & si-
«gnis & nominibus propriis literas repræsentando,
«quamcumque tibi proferant dictionem.
BORISTA. Quod ad memoriam verborum pertinet: á labore in quem nos artes antiquiores impellunt,
mirum in modum nos releuare videtur. Quibus licet modicum considerantibus, modicum videatur addere:
melius tamen negocium perpendentibus longé aliter apparebit. Elementa enim quæ per antiquorum
præceptiones, singularia tantum docebamur præsentare: nunc ad syllabarum & quarumcumque dictionum

ex ipsis complexarum complementum, vnico cuicumque loco integrum ipsum docemur apponere
terminum. Armamenta enim & actiones, non ociosa, leuia, atque vaga nunc instituuntur: neque solum ad
memoriam excitandam homines hominibus adstare, résque alias aliis applicari debere perdocemur: sed
omnia pluribus onusta muneribus accipere, vt quám facilé commodéque quod antiquis impossibile
videbatur nacti simus, non sit difficile videre. Audi quid senserit Tullius in suis ad Herennium.
Scio plerosque græcos qui de memoria scripserunt fecisse vt multorum verborum imagines conscriberent,
vt qui eas discere vellent, paratas haberent, ne quid inquirendo consumerent opere. Quorum rationem
aliquot de causis improbamus, quarum vna est quod in verborum innumerabilium multitudine, mille
verborum imagines ridiculum sit comparare: quantulum enim poterunt hæ valere cum ex infinita
verborum copia modo vnum modo aliud nos verbum meminisse oportebit?
Ex quibus sané verbis manifestum est illud Tullium existimasse inipossibile factu: quód non modo in se
facillimum comperitur, verum etiam vniuerso negotio facilitatem causat. Cur autem hunc in modum
Græcorum illorum derideat industriam, illud est in causa quod ipsum alio pacto fieri non posse
existimabat, quam singulis dictionibus singulas destinando imagines. Quod tentare ridiculum est. Nos
veró tantum abest vt imaginum numerum multiplicemus: vt in singulis perficiendas atque complendas
locis ad expressionem infinitorum terminorum siue significantium sine non: completas, paucas,
determinatas, & celebres ordinemus imagines. Habes ergo facultatem qua tum res ipsas seu rerum
intentiones in Circæo cantu positas, tum & ipsa quibus explicantur verba, locis valeas affigere. Exerceri
tui similes in istis secundis non probarem. Ad vanam quippe atque puerilem facere videntur iactantiam,
quatenus enim occurrentium figurandorum terminorum necessitas exquirit: solertia vsus triginta
configurationum succurrere poteris. In pueris autem & studiosis adolescentibus præter breuem istam
viam & alias quas Iordanus instituit nullam laudauerim, grauis. n. cura diuturnaque intentio, & abductio á
seriis studiis ad quæ fortasse per ipsas redduntur inhabiles (in ipsis. n. actibus expediti, atque aptissimi
alioqui stupidi mihi comperti sunt) perceptione fructus qui colligi possit in tardo lentóque fine minimé
compensantur. Per hæc autem nostra studium non impeditur, memoria naturalis non hebetescit, non
languet, sed proficere potest ingenium. Interim spero futuros qui inuentionis istius semina multiplicent.
Porró, licet hæc consideratio tanta sit si cum antiquioribus conferatur: sine præiudicio gratiarum quas
primis inuentoribus & viam præmonstrantibus habere debemus: nihil tamen est aliarum respectu, quarum
integer inuentor apparet iste. quarum mox vnam in breuibus contentam explicabo tibi. Sed hæc de arte,
tredecim quibusdam amicis dictata sufficiant.
ALB. Proferas rogo te aliam artem.
BOR. Libentissimé.

IORDANI BRVNI NOLANI

ARS ALIA BREVIS CERTIOR
& expeditior ad verborum
memoriam.
Suppositis us quæ in complemento communis artis de ratione locorum & imaginum sunt allata: nunc in
aliquorum gratiam aliam producimus artem, quæ ad nostram integra pertinet inuentionem. Ipsam perfecté
subsequenti enunciamus ænigmate.
Bis duodena locum capiant seclusa seorsum

Corpora, quæ arqutum finxerit efficiens.
Spiritus adstantes habeant d' hinc singula quinos.
Queis sit quintuplicem promere posse sonum.
Proind' elementa duo dent consistentia quinque.
Queis solers medio, quæstaque calce dabis.
Quid sit, quid faciat, quid habet, quid suscipit, & quid
Adstet, proponant posita quinque tibi.
Ii sibi perpetuam firment in corpore sedem:
Quos coniurator non queat eiicere.
Interea varias poterunt errare per oras.
Multáque constando millibus esse locis.

ALB. Quid credis ipsum sibi velle per hoc ænigma?
BOR. Dicam vt possum. Habeas ab inuicem seposita subiecta quatuor & viginti, quæ vniuersa non
adiaceant, non inhæreant, non contingant. Sed libera, & solitaria vel situentur vel situata intelligantur.
Tuo ipsa tibi poteris eligere arbitrio, huius tamen esse debent generis B. Arbor. C. Columna. D. Puteus.
F. Ara. G. Patibulum. H. Mensa. K. Lectus. L. Statua. M. Tribunal. N. Cathedra. P. Fornax. Q. Focus. R.
Incus. S. Archa. T. Saxum. V. Pyramis. X. Horologium. Y. Fouea. Z. Sepulchrum. A. Feretrum. E.
Sacrarium. I. Ignis. O. Lapidum cumulus. V. Fons. Quæ quatuor & viginti tibi designent elementa.
Proinde ad constituendas eorum primas combinationes addicas subiectorum dictorum singulis adsistentia
quinque, quæ duplici differentia præcedentem vel subsequentem tibi notam demonstrent. Extant quinque
cardinales differentiæ. Occidentale, Orientale, Septentrionale, Australe, & Medium. Extant aliæ quinque
situales, prostare, flecti, sedere, cubare, iacere. Extant aliæ quinque locales, ante, retro, sursum, deorsum,
in medio. Quibus quidem trinis differentiis, subiectum, insigne, & operationem quintuplicare consonando
valebis.
Adsistentia quinque, per diuersos actus ad quatuor & viginti differentias multiplicatos elementum sonans
atque consonans addere possunt. Qui quidem differentiarum numerus, in diuersis compleatur generibus,
vt commode veniat in vsum.

Pro liquidis mediantibus elementis, iis denique & aliis primam combinationem ex duobus videlicet
conflatam consequentibus, similiter per aliquot differentias prouidebis.
Quibus ita dispositis, determinatis & menti firmiter adfixis: prompté poteris ex mutuatis insigniis,
cæterisque olim propriis quascunque combinationes effingere.
Iam vides quemadmodum signa viginti quatuor elementorum, per quinarium deducantur. Quam si
consideraueris industriam, in alias plures poteris per temetipsum promoueri.
ALB. Propositum videor satis (ni decipiar) intelligere. Sed rogo te, aliquid expeditius pro cantu Circæo
digneris elargiri.
BORISTA. Faciam.
APPLICATIO PRÆGNANS.
Habes in Circæo dialogo primo duas generalissimas formas, alteram quæ cantum, alteram quæ
multiplicem cantus includit effectum. Harum alteram ad vnum generalissimum subiectum, alteram veró
ad alterum referas.
Secundo in prima formarum generalissima, habes septem deorum ypostases. Et in secunda tria
animantium genera. Illa generalia sub generalissimis septem: ista ad generalia sub suo supremo tria
referas subiecta.
Tertio habes sub singulis septem ypostaseon, tres terminorum species: quarum duæ sunt incomplexæ,
tertia veró complexa est. Habes etiam, sub singulis trium animantium generum, plures infimas pro
commodo enumeratas species. illæ in specialibus subiectis illorum multiplicentur in trinum. Istæ veró in
propriis pariter subiectis deducantur.
Quarto sub trium terminorum speciebus istis & illis ad singulas pertinentia species habens indiuidua, in
indiuiduis pariter hæc & illa subiectis situabis.
Itaque generalissima forma generalissimum consequatur subiectum: generalis, generale: specialis,

speciale, indiuidualis, indiuiduale. Adeo vt subiectum aliud, aliud includat & contineat. & forma alia
aliam includat & contineat: & memoriam facilem non modo cantus Circæi, sed & omnium quæ tibi
memoranda proponentur adipisceris.
ALB. Experiar.
FINIS.

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Cambridge Univ Pr (Pap Txt); ISBN: 0521596580 ; Dimensions (in inches): 0.61 x 9.01 x 6.02
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Giordano Bruno's notorious public death in 1600, at the hands of the
Inquisition in Rome, marked the transition from Renaissance philosophy to
Visit the DVD Store the Scientific Revolution of the seventeenth century. This volume presents
new translations of Cause, Principle and Unity, in which he challenges
Aristotelian accounts of causality and spells out the implications of
Copernicanism for a new theory of an infinite universe, and of two essays
on magic, in which he interprets earlier theories about magical events in the
light of the unusual powers of natural phenomena.
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3 of 3 people found the following review helpful:
List Birthday
Giveaway. A Good Look at Giordano Bruno's Philosophy, May 10,
(Must be 18 and 2001
over.) Reviewer: Tan Kwan Seng (see more about me) from Singapore
This book consists of 2 parts. The first part "Cause, Principle and Unity" is
about his theory of an infinite universe. While you may either agree or
disagree with him on certain points, I think (maybe you, too) will find the
idea of a "world-soul" intriguing. This part consists of 5 dialogues.
The other part comprise two essays, one on magic and the other is his
treatise on bonding in general. This part presents some ideas which I think
would be interesting not just to magicians but anybody who wants to know
and wonder, from a philosophical point of view, what magic is and bonding
in general.

Any student of philosophy is likely to enjoy this book (either the first or
second or both).
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4 of 4 people found the following review helpful:
brilliant book in brilliant new edition, March 19, 2001

Reviewer: A reader from Africa
This is certainly one of the most hilarious books ever written. No
philosopher has ever combined brain-busting metaphysics with slapstick
comedy the way Bruno consistenly does. Bruno is known primarily as a
fascinating loose cannon in the history of philosophy, but read his critique
of Aristotle patiently and you will find that it has profound merits. If only
more philosophy books were written in a style similar to this one!
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Giordano Bruno: Theses De Magia
Twilit Grotto -- Esoteric Archives Contents Prev Theses de magia Next timeline
GIORDANO BRUNO
(THESES DE MAGIA)
I.
Magia sumitur multipliciter: communissime, communiter, proprie et propriissime. Primo modo pro omni
genere scientiae et sapientiae; secundo pro scientia naturali, seu rerum naturalium in genere; tertio pro
sapientia, quae complectitur triplex genus scientiarum realium cum triplici moralium et triplici
rationalium; quarto pro aggregato habitu ex omnibus his vel pluribus, cum facultate mirabiliter
cognoscendi vel operandi; et hoc dupliciter: vel per se, vel per aliud; et hoc tripliciter: vel per superiora,
vel per aequalia, vel per inferiora; et hoc iuxta diversas circumstantias notatas et inclusas in
significationibus decem quibus dicitur magus. Nos in praesentiarum intelligimus de Magia iuxta
significationem qua proprius dicitur.
II.
Magia est triplex: divina, physica et mathematica. Et ita dupliciter consideratur: vel ex parte subiecti,
scientiae seu cognitionis, et ita absolute et simpliciter est bona; vel quatenus venit in usum scientis, et ita
interdum bona est, interdum est mala, malam autem esse non intelligimus sub ratione scientiae proprie
dictae (scientia enim quatenus scientia semper est bona et de omni et per se), sed sub ratione scientiae
communiter dictae seu particularis noticiae, quatenus ad definitam materiam seu singularem contrahitur,
quo etiam pacto in natura accidunt monstra non sub ratione naturae absolute et universaliter, sed sub
ratione istius vel illius, in hoc vel in illo.
Omnis superstitio et improbitas, quae vel per se vel per accidens reducitur ad magiam et concomitatur illam, pertinet ad
tertiam speciem, quae est mathematica.... [parole illeggibile M; om. C] Omnis enim error et peccatum versatur circa ea
potissimum, quae a divino et naturali sunt aliena. Hic distinguendum est de mathematica secundum rationem communiter
dictam, et hic mathematicum distinguitur per Arithmeticam Astronomiam, Opticam, Musicam etc.; alio pacto secundum
rationem hic propriam, quae est secundum analogiam ad illam communem.
III.
http://www.esotericarchives.com/bruno/theses.htm (1 of 19) [23.07.2001 01:10:17]
Magia mathematica media est inter divinam et physicam magiam, sicut mathematica simpliciter media
est inter naturalem et metaphysicam.
Distingue de medio.
IV.
Principium magiae est considerare ordinem influxus seu scalam entium, qua Deum in Deos, Deos in
astra, astra in daemonas, daemones in elementa, elementa in mixta aliquid immittere comperimus etc.
Distingue de influxu. Influxus est duplex: essentialis et accidentalis; et hic intrinsecus et extrinsecus: primus influxus
largitur esse, secundus vero modum essendi seu essendi perfectionem. Et hic notandum quod in hoc ordine alligata sunt
superiora inferioribus, ut propitiantia, protegentia, moventia; alligata inferiora superioribus, ut obsequentia, obedientia.
Item distinguendum est de ascensu et descensu istius scalae. Est vero duplex: contemplativus quo res cognoscuntur, et
activus quo res fiunt. Et hoc fieri est duplex: principale quo videlicet etiam sunt, et accidentale quo fiunt accommodata
nobis seu applicata.
Distingue item circa progressum lucis et tenebrarum, quae sunt in scala. Lux enim et tenebrae sumuntur dupliciter: uno
pacto significant substantialiter, tunc lux significat actum, formam, tenebrae significant potentiam et materiam; vel
accidentaliter, et tunc lux significat potentiam activam et perfectivam specierum, tenebrae vero potentiam passivam et
perfectibilem subiectorum.
V.
Iuxta tres praedictos magiae gradus tres mundi intelliguntur etc.
Hic distinguendum est de mundo secundum significationem communem, propriam et propriissimam. Primo modo mundus
idem est quod universum, et hoc pacto est unus tantum, ut universitas est una absolute, secundum quam significationem
dixit Parmenides et Xenophanes ens unum. Secundo modo mundus distinguitur, ut modo dictum, iuxta tria entis genera,
quae ad unum genus reduci non possunt; intelligibile (enim), naturale et rationale differunt plus quam genere, hoc est non
genere differunt, sed differentia sunt genera. Tertio modo mundus sumitur sicut apud Democritum, qui innumerabiles et
infinitos intellexit, mundum unum accipiendo terram, alium lunam, alium singula astrorum, quorum non est definitus
numerus.
Sumitur etiam mundus improprie et proportionaliter seu similitudinarie, ut homo dicitur mundus, quia partibus eius partes
universi repraesentat, sicut et modo suo singula animalium et plantarum.
Hanc mundi distinctionem iuxta tria praedicta significata comprobant naturae veritas, ratio et divina
revelatio: primum quia nihil est in mundo sensibili, quod ab archetypo non dependeat; secundum quia
nihil est in intentione, quod non sit in rebus fundamentaliter;
Distingue fundamentaliter et realiter; fundamentaliter secundae intentiones, realiter ut primae. Secundae intentiones
fundatae sunt in primis, logica est de secundis intentionibus adiunctis primis. Avicenna in L. De sufficientia.

tertium quia veritas veritati non contradicit et multoties haec distinctio in divinis libris reperitur.
VI.
In genere duplex est efficiens.
Ibi distingue de efficiente seu agente iuxta capita distinctionum. Item distingue de causa iuxta idem.
VII.
Elementum rerum omnium vere atque proprie est unum, proxime duo, proxime quatuor: una materia, duo
contraria, quatuor prima et simplicia corpora quae posuit Empedocles.
Ratio. Quia principium materiale est unum tantum, utpote quod subest duobus contrariis, quatuor item primis corporibus,
quae cum in invicem sunt transmutabilia, necesse est ut in communi quadam materia conveniant; quae enim invicem
transmutantur, subiecto conveniant oportet. Est ergo primo unum subiectum, secundo distinctum in duo contraria veluti
subiecta, ut ignem et aquam, vel solem et tellurem, tertio in quatuor, quorum duo sunt activa, duo vero passiva.
Quando ponimus duo elementa, non est dicendum calidum et frigidum accidentia, sed substantias et completas substantias.
Sic solem et tellurem dicimus principia omnium particularium substantiarum seu specierum, ut facit Hesiodus, Virgilius et
Parmenides.
VIII.
Stultum est omnes operationes et effectus rerum naturalium referre duntaxat ad qualitates activas et
passivas; sunt enim effectus animae et spiritus, qui nullam harum qualitatum recognoscunt.
Distinctio est in § VIII. Virtutum enim, quae de subiecto in subiectum deferuntur, aliae sunt sensibiles seu per qualitates
activas et passivas, quae sensibus externis perviae sunt; aliae occultiores, quae sub actu cogitationis et imaginationis
comprehenduntur, ut ea quae concupiscibilem et irascibilem facultatem attingunt. Primi generis qualitates per contactum
quendam per se exuscitantur, secundi vero neque per se neque semper. Utrumque genus a compositis corporibus
proficiscitur et in eadem illabitur, propter communionem spiritus et animae, non tamen propter corporeas qualitates
utrumque, nempe eas quae principaliter sunt ab elementis, sed a qualitatibus, quae sunt in substantia animae et spiritus
(quae si corpora sunt, alius generis esse ab illis oportet), proficiscuntur; quandoquidem tales qualitates non requirunt
perpetuo approximationem subiecti ad subiectum, sed etiam sola imaginatione exuscitantur in subiecto. Unde tum anima
interna, tum externa, cum in meditationem aliquam assurrexerit seu cogitationem, corpus suum alterat; quod tamen nemo
dicit eam facere per contactum, quandoquidem substantia eius individua est, et eius potentiae non sunt corpora, neque
corporum more insunt in toto et in partibus.
IX.
Quicquid immaterialiter est alicubi, est totum, non solum substantia immaterialis, sicut anima, quae tota

in toto, et tota in qualibet parte, sed etiam et immateriales qualitates, sicut vox, et species rerum
sensibilium delatae in oculos, et imagines in speculis et partibus speculorum. Itaque spiritus et spiritalia
loco et subiecto non sunt alligata.
Disting. Anima est in toto tota, hoc est secundum essentiam et potentiam, non autem est in toto totaliter, hoc est secundum
operationem et actum, quia non undique videt, undique audit, quia non ubique sunt organa videndi et audiendi; itaque non
est totaliter, hoc est per omnia. Item distinguendum est de potentia, in potentiam primam et proximam. Potentia prima est
ubi est animae essentia, potentia vero proxima est ubi sunt organa et media. Prima potentia est tota in toto et in qualibet
parte, secunda vero in certis est et definitis partibus.
X.
Nulla productio, nulla generatio est sine idea et sine cognitione, nempe efficiente, qui ad propositae ideae
normam aliquid producit. Idea autem, qua homo generat hominem et leo leonem, non est separata, sed
coniuncta ipsi leoni et ipsi homini; efficiens vero partim separatum est, partim coniunctum; materia
neque separata neque coniuncta.
Cognitione] Disting. Quae est sensibilium sensitiva, intelligibilium intellectiva.
Item de efficiente, qui coniunctus est, anima et natura propria; separatum est, sol, astrum, aër.
Materia] Quae erat unum postea fit aliud, non autem quae erat in uno postea est in alio, et ipsa quia est cui formae
coniunguntur, non quae formis coniungitur, non est ipsa quae accedit et recedit, sed cui aliquid accedit et a qua aliquid
recedit accidentaliter vel substantialiter, mediate vel immediate, ipsa est substantia individua ante quantitatem, ante
rationem partis et totius; unde in composito iuxta hanc rationem materiae, quae prima est et subiectum formae
substantialis, non est accipere hanc et illam partem, quam in ipso composito est accipere, hanc et illam manum, hanc et
illam capitis partem, et hoc brachium huic humero coniunctum.
Disting. de Idea. Idea tripliciter sumitur: ante rem, in re et post rem; primo modo propriissime, secundo modo proprie,
tertio modo communitur loquendo. Idea ante rem est quae est causa rei producendae et principium existens ante ipsam,
sicut forma canis est principium proximum quo hic panis convertatur in semen caninum, et forma hominis est causa qua
idem panis ibi convertatur in semen humanum et producat hominem; et haec forma ante rem est duplex: universalis, quae
est in virtute naturae universalis producentis, qua simpliciter homo generat hominem, et generaliter animal generat animal;
et particularis, quae est in virtute huius et illius singularis subiecti naturalis, qua hic homo hunc hominem generat, hic canis
hunc canem. Idea in re est quae reperitur in ipsis rebus productis, et habetur pars compositi. Idea post rem est quae
reperitur in sensu vel intentione vel ratione vel intellectu abstrahentibus species a rebus.
XI.
Regulariter loquendo, ideae sunt entia metaphysica, vestigia idearum sunt entia physica, umbrae idearum
entia rationis; prima proportionantur sigillis imprimentibus, secunda formis impressis, tertia apprehensis
oculo vel sensu.
Idea universaliter secundum rationem universalem, in qua non est locus, motus et tempus (est enim forma extra
subiectum); ut autem huius formae est exemplificatum est coniunctum materiae, facit seu producit formam physicam; ut

autem est species abstracta et separata materiae secundum actum cognitionis sensitivae vel rationalis, sic perficitur tertium
ideae genus quod est causatum a rebus naturalibus, quae dependet ab illis sicut secundum genus a primo.
Ex rerum experientia manifestum est omnem animam et spiritum habere continuitatem cum spiritu
universi et anima, et non comprehendi a corpore, sed potius ab ipsa corpus comprehendi, sicut
universaliter non materia formam, sed forma materiam complectitur.
Forma materiam terminat et continet, quia eiusdem est definire illam, quandoquidem illi dat et describit tum figuram tum
magnitudinem; unde sicut alia est figura formicae quam canis, ita et alia est magnitudo.
Ratio. Anima non est alicubi tanquam in loco, sed tanquam in subiecto, et non ut pars integralis (quantitativa) sicut pars
corporis est in corpore, sed ut pars essentialis (substantialis) sicut anima et corpus animati esse constituunt. Item non est
alicubi (ut in ipso corpore quod vivificat) terminabiliter, sed terminative, hoc est quia terminat, non terminatur; 3. item non
est circumscriptive, sed definitive; 4. item non inhaerenter, sed adsistenter.
Integrales partes sunt proprie loquendo quae faciunt maius, et proprie ea quae sunt partes quantitativae (integrare enim in
proposito sumitur secundum conditiones praedicamenti quantitatis), partes vero essentiales sunt quae complent esset non
magnitudinem tantum.
XII.
Anima per se et immediate non est obligata corpori, sed mediante spiritu, hoc est subtilissima quadam
substantia corporea, quae quodammodo media inter substantiam animalem est et elementarem; ratio vero
istius nexus est, quia ipsa non est omnino substantia immaterialis.
Disting. Materiale uno modo sumitur communiter pro omni eo quod est sensibile, ut vulgo appellant materialia quae
sensibus ipsis exponuntur. Secundo communius tum pro ipsis elementis, tum pro natura in ipsis elementis, tum in his quae
ex elementis sunt conflata. Proprie tertio materiale dicitur omne quod habet materiam tanquam partem sui. Quarto
reductive (quia tribus praedictis modis principaliter dicitur) materiale dicitur quicquid habet commercium cum materia,
nae accidentia omnia corporea, quae sunt circa corpora, materiale quiddam sunt et corporale, non quia sunt corpora et
materia, sed quia circa corpus et materiam. Hoc modo etiam omnes formae substantiales physicae sunt materiales, et anima
necessario est corporea et materialis forma, ut non negabunt etiam Peripatetici. Quod vero ad materiam, quae ad
intrinsecam eius substantiam attinet, in praesentiarum non disputamus.
Omnia quae formam habent et materiam in se ipsis, sunt materialia; omnia physica simplicia sive composita sint, sunt
materialia.
XIII.
Non solum substantia haec quae est anima, sed et pleraque accidentia, ubi sunt, tota sunt, et per se loco
ulli non astringuntur, siquidem postea de ratione corporis tantum est totum circumscriptive in uno spacio
seu loco, et secundum innumeras partes (in) innumeris spaciis atque locis reperiri.
Ratio. Istae enim sunt conditiones quantitatis continuae constantis, ex partibus positionem habentis, et terminorum

ipsarum, nempe linea, superficies, corpus et punctus. Omnis terminus lineae est alicubi, punctus est alicubi.
XIV.
Immateriales substantiae, ut ubi sunt, totae sunt, ita etiam in uno et eodem spacio, eo modo quo esse
possunt, totae in toto et totae in qualibet parte illius; sicut etiam accidentia, quae non sunt terminus
corporum inhaerenter, in eodem spatio possunt esse innumerabilia tota absque mutua penetratione, qua
necessarium sit unum alteri cedere. Porro omnia totum tota, et totius omnes partes tota incolunt.
Vide rationem in * * *. -- Sicut in eodem spacio alicuius vox tota auditur, si innumerae voces audiuntur etiam innumerae.
XV.
Propterea omnis anima est in toto horizonte, et a toto horizonte influxum accipit, et in totum inprimit
horizontem; unde locus est magicis operationibus, quae nihilominus physicae sunt, quibus subiectum
valde distans virtute quadam spirituali in subiectum remotum affectus et passiones quasdam potens est
inprimere.
Contra quod esse videtur quod omnis actio est per contactum. Ubi distinguendum est de contactu, sicut habetur in capite
De tactu in libro De generatione; et distinguitur tactas in realem seu naturalem seu physicum communiter dictum, et
virtualem seu potentialem, quo etiam verba quaedam, veluti convitia, quae nihil sunt nisi soni attingentes aurem, per
virtutem quandam significativam et repraesentativam attingunt potentias animae, nempe cognoscitivam et appetitivam,
unde consequuntur ira, despectus et alii affectus. Similiter et species pulchritudinis quaedam defertur ab oculo usque ad
intimas animae potentias, unde exurgit amor, voluptas, laeticia, et per contactum quem vulgus physicum appellat non
proficiscuntur, sine contactu tamen non sunt.
XVI.
Hinc non est inopinabile contra rationem, sed valde rei naturae consonum, quod Medicus vulnera longius
absentis possit curare, non solum certis adhibitis partibus, quae cum illius corporis materia
communionem aliquam adeptae sunt, et instrumentis, verum etiam, si profundioris erit virtutis et
efficaciae, immediate per spiritum universi omnia poterit perficere.
Ratio istius ex praecedenti distinctione.
XVII.
Corpora maxime activa sunt insensibilia, quae Lucretius 'corpora caeca' appellat; et corpus quanto
sensibilius est, tanto minus est activum et magis passivam. Huiusmodi est spiritus, quem eundem dicimus
aërem et eundem dixerunt animam plerique philosophorum, a quo ignis, prout definitur ab Aristotele,
non nisi accidente quodam differre videtur. Unde melius tria elementa nominari videntur, loco ignis
adiiciendo lucem, sicut fecit Moises, Chaldaei, Mercurius Trimegista et Orpheus.

Ultra ea quae sunt in articulo XVIIIº, notandum est quod Aristoteles ignem nihil aliud dixit esse, quam aërem attritum, et
ex aëris attritione genitum esse dixit, quae attritio est ex rapiditate motus caelestis, et propterea ignis ab aëre in via illius
non differt plus quam vapor ab aqua, nempe hoc solo quod est magis rarefactum. Porro sicut vapor respectu aquae novam
elementi speciem * * *, ita neque ille ignis respectu aëris producere debebit.
Proinde ignis causa videtur esse lux, quae repente absque motus continua successione ab immenso spacio calorem
exuscitat et ignem quem dicimus ingignit, et lux videtur esse elementum et principium ignis, non e contra ab igne
procedens accidens quoddam. Atque hoc est manifestum in speculis excipientibus radios solis, quos in profundum et
tenebrosum adversum alveum immittentes, mediante illuminatione virtutem calidam imprimendo, corpora calefaciunt et
adurunt. Ubi non est verisimilis impressio lucis per calorem, sed caloris per lucem, neque caloris cum luce, sed caloris a
luce; ratio enim elementaris caloris non est ut repente se ingerat in corpore, sed cum tempore et successione. Ergo ipse
lucem habet praeviam, non autem ipse est luci praevius; ut etiam per se est manifestum, quia corpora prius illuminantur
quam calefiant, et prior ignis est participatio lucis quam caloris.
XVIII.
Duplex est motus naturalis: rectus et circularis. Primus est rerum naturalium non naturaliter
constitutarum, secundus vero rerum naturalium naturaliter constitutarum; primus etiam est rerum
naturalium melius habere cupientium, secundus bene habentium; primus fugientium et persequentium
partium, secundus vero totius duntaxat et partium in suo toto.
Ratio. Quia omnia naturalia in suo loco aut quiescunt aut circulariter moventur, et integrum corpus, ut tellus, luna, motu
recto non movetur, sed partes istorum corporum tantum, quando fuerint extra propriam sedem, vel quoties ad locum
conservationis meliorem appellunt. Quod partes circulariter moveantur in ipso toto, manifestum est in fluminibus et
successione seu transmutatione locorum, quando montes migrant in planities et valles, et istae in montes, item mare in
continens et continens in mare.
Omnes casus partium sunt arcuales, et aqua arcualiter ascendit et descendit a visceribus et ad viscera.
XIX.
Circulus quoque ille, quo ab uno puncto ad eundem punctum fit conversio, a cuius videlicet centro ad
peripheriam omnes radii sunt aequales, non est naturalis neque in naturali ullo subiecto reperitur, sive
magnitudinem seu molem corporum spectes, sive motum et mutationem; nullus enim unquam sensus seu
experientia circulum eiusce generis comprobavit neque potest comprobare. Circulum ergo rerum seriem
cum certa vicissitudine, qua ad similia fiat reditio, non autem ad eadem, intelligatur.
Distinguendum est de circuitu, qui est duplex: physicus et geometricus, seu naturalis et rationalis atque artificialis. Primus
est in rebus naturalibus, secundus est tantum opus contemplationis; sol enim neque motu diurno neque annuo, sicut etiam
nullum astrorum quae moveri videntur, ad eundem punctum remeavit unquam neque remeabit.
XX.

Praeter has duas vulgatas a Peripateticis motus species, est tertia quae neque centri est neque circa
centrum, sed a centro, nempe qua ab omnibus corporibus naturalibus effluit, et ad centrum, nempe qua in
corpora omnia naturalia influit aliquid. Et hic effluxus non solum est corporum, sed etiam certorum
accidentium, quae in corporibus, a corporibus et ad corpora; quem motum neque rectum neque
circularem secundum dictas species appellamus, quia non est secundum lineam rectam unam sed circum
undique continuus, sed sphaeralem appellamus; sicut sensibiliter sonus et lux a medio corpore circum
undique diffunditur, similiter et odores, colores et alia accidentia, quae non sine corporis partibus
tanquam proprio subiecto progrediuntur, ut est manifestum in magnete secundum genus.
XXI.
Et in istis manifestum non modo corporalem virtutem a corporibus diffundi, sed etiam talem quam ad
materiam ullam sensibilem vel materiae sensibilis accidens vix quispiam referre posset, quandoquidem
potius in genere accidentium animae comprehensa convincimus.
Ad quod demonstrandum et defendendum nihil opus esse videtur, praeterquam exemplo ipso, quod eam virtutis
diffusionem protestatur, cuius subiectum non videtur esse corpus, sed vel anima vel compositum animatum propter
animam, ut laeticia, timor, amor et similia accidentia quaedam sunt.
XXII.
Ratio, qua magnes secundum genus attrahit, est consensus quidam formalis et effluxus quidam partium
materialis, qui est ab omnibus corporibus ad omnia.
Ratio huius consistit in exemplis quae sunt in articulo 22º.
XXIII.
De attractione vero magnetis a polo variae sunt sententiae. Nos tamen, omnibus hisce praetermissis, eam
eius rei rationem probamus, quae non est ab attractione similis speciei, nempe quod illic sint montes
magnetis (hac enim causa effectus iste non sequitur), sed universam rationem ac firmam ex contrarii fuga
esse asserimus et antipathiam quandam quam habet ad loca opposita.
Rationes sunt in 23º articulo.
XXIV.
In omni actione seu magica seu physica seu cuiuscunque generis illa sit, tria requiruntur: potentia activa,
passiva et debita applicatio alterius ad alteram. Et ex defectu omnium istorum accidit impedimentum
secundum totum vel secundum partem, simpliciter vel secundum quid, in omnibus productionibus.

Distinguendum est hic de potentia et de actione, quae alia est immanens, alia transiens etc. Item est distinguendum de
defectu omnium considerando vel simpliciter vel secundum quid; simpliciter enim uni ex parte illorum trium impedimento
in his, quae tria illa requirunt, sequitur impedimentum omnium; secundum quid vero, hoc est ex parte proprii principii,
impedimentum potest esse non ex parte unius vel duorum.
XXV.
Omnis actio et omnis mutatio est de contrario in contrarium; similis enim in simile non est mutatio,
neque eiusdem in idem.
Animadvertendum quod transmutatio est eorum quae communicant in materia, seu quorum commune est subiectum; unde
vulgata illa propositio 'contraria apta nata sunt fieri circa idem'. Hoc enim est contrariorum munus, ut mutuo se expellant
ab eodem loco seu subiecto, et invicem in eodem subiecto seu loco succedant; hinc calidum et frigidum sunt circa idem
compositum, sicut dulce et amarum circa gustum, lux et tenebrae circa visum etc. Huc spectat illa doctrina quae est in I
Physicorum, quae est de generatione ex contrariis.
XXVI.
Non obstat quasdam affectiones, seu passiones mavis dicere, esse similium a similibus, seu similium cum
similibus et dissimilium cum dissimilibus, immo etiam contrariorum cum contrariis, ut admixtiones,
compositiones et apprehensiones.
De his enim aliud est iudicium quam de actionibus et passionibus. Et aqua aquae admiscetur melius quam cum vino, et
vinum aquae melius quam oleum vel adiposum quiddam, quia magis est simile; et in luti compositione concurrunt aqua et
pulvis, in oxymelle mel et acetum. Apprehensio quoque sensitiva et intellectiva est per similitudines specierum
abstractarum ab obiectis cum his quae sunt in eorum superficie. Notanda etiam est distinctio similitudinis. Est enim
similitudo quaedam aequiparantiae, quaedam analogiae, quaedam proportionis, quaedam proprie: prima qua homo est
similis homini, secunda qua homo Deo similis est, tertia ut qua ita se habet sensus ad sensibile sicut intellectus ad
intelligibile, quarta ut species Socratis in imaginatione similis est speciei quae est in ipso subiecto naturali physico.
XXVII.
Ad debitam agentis et patientis applicationem, item miscibilium, componibilium et apprehensibilium ad

ea quibus admiscentur, cum quibus componuntur et a quibus apprehenduntur, maxime requirit respectum
partium ad partes, nempe ut sit consideratio in operante, quibus loci differentiis corpora sint permeabilia
seu penetrabilia.
Ratio huius est in exemplis quae sunt in 27º articulo.
XXVIII.
Ultra partium qualitatem atque situm illud operator debet insuper intelligere, quod facit ad captum eorum
affectuum seu accidentium quibus res debent immutari, ut sint apta nata recipi a talibus subiectis; hoc

enim potissimum est omnis operationis ex praescripto propositi finis, ut videatur quae a quibus patiantur,
et secundum quas transmutationis species afficiantur.
Ratio istorum ab exemplis 28º.
XXIX.
Ad hoc refertur ratio miraculorum, quae accidunt ab igne fulminum; differentiae vero illorum activorum
accidentium, quibus certae dispositiones in activis respondeant, nullo iudicio et arte possunt definiri.
Hoc satis probatur, quia adversario nullus potest occurrere locus seu ratio, qua possit earum rerum causam aperire; talis
enim etiam oportet esse is qui huiusmodi effectus valeat ea ratione producere. Probatur insuper authoritate tum Aristotelis
tum communiter philosophantium, qui dicunt ultimas rerum differentias esse occultas et innominabiles, quarum videlicet
neque nomen neque definitionem referre possimus. Defenditur item enumerando effectus, qui sunt in articulo 29º, quorum
nulla ratio adduci potest.
XXX.
Manifestum fit quod dicitur etiam in nutrimentis, venenis et antidotis, quae aliis alia conveniunt, et
quaedam quibusdam sunt venena, quae aliis sunt nutrimentum; quorum rationem nemo aliam potest
adducere praeterquam temperamenti et complexionis contrarietatem vel diversitatem, in quonam vero illa
contrarietas consistat atque diversitas, non facile poterit pronunciari.
Illud si praestabit argumentator, nos libenter docebimur ab ipso.
XXXI.
Hac vero differentiae procul dubio non proveniunt ab intrinsecis specificisque rerum differentiis, sed ab
accidentibus quibusdam transcendentibus.
Privilegium enim naturae, quo quaedam plantae ab ignibus caelestibus sunt immunes, etiam in individuis quarundam
specierum animalium, ut in certis hominibus et bestiis, comperiuntur. Proinde serpentum morsus, qui mire festinanter
homines generaliter interimunt, quidam populi integri * * * ut de Psyllis recitat Lucanus, quorum infantes cum aspidibus
ludebant, a quibus plurimi Romanorum exercitus repente perempti fuerunt, quod sane est a complexione illius gentis; et
inter nostros etiam Europae comperiuntur familiae, quae absque alia arte vel industria eodem sunt donatae privilegio, et
alios propria saliva curare possunt. Adde quod et hic habitus potest innovari seu noviter ingenitari, quandoquidem et
Romani assuescebant uti veneno et maxime cicuta, quo minus illius propinatione laederentur. Et referunt Averrhoëm ita
nutrivisse puellam et adolevisse, ut vel osculo potuisset hominem ad interitum adigere, quam cum ad Avicennam inimicum
donum misisset, ipse ea vel eminus visa negotium; percepit, quam cum iussisset ad ignem accedere, repente crepuit. Et in
proëmio libri Physicorum dicit Averrhoës consuetudinem esse maximam causam, ut quae sunt venena non tantum
vertantur in antidota, sed etiam in nutrimentum.
XXXII.

Non mediocriter errant qui rationem maioris et minoris penetrabilitatis referunt ad angustiam meatuum
ac pororum, quandoquidem a potentissimis et his, quae penetrativissima videntur, interdum actiones
proveniunt et actus penetrationum in ea quae sunt duriora et spissiora facilius quam rariora.
Ipsum patet per ea quae dicuntur in 32º articulo, nempe exemplo ignis et hircini sanguinis ad adamantem, item quia oleum
aquam non ita penetrat sicut lignum etiam densissimum; unde patet laxiores poros in aqua et strictiores in ligno non esse
causam qua minus penetrentur. De oleo quodque est manifestum, quemadmodum habeat partes magis invicem obligatas,
quasi amato nexu invicem complicatas, quae tamen non minus penetrant lignum quam aquam. Proinde nullus est qui
opinari possit propter maiorem penetrativitatem, quae est a subtilioribus partibus, sanguinem hircinum eo penetrare quo
non penetrat ignis.
XXXIII.
Multiplex est vinculorum genus, quo spiritus atque corpora physice alligantur, quorum primum genus
non ex natura rei, sed ex positione constituimus, ex voce et cantu. Cantum vero non solum harmonicum
anteferimus seu mathematicum, sed etiam occultum quendam, qui nihil ad tibiam vel ad lyram, qui non
ex consensu quodam animae operatur, sed interdum ex occulta quadam violentia.
Patet ex his quae habentur in 33º articulo.
XXXIV.
Vox et cantus non solum audita vincire comperiuntur, sed etiam longe a vinciendis et a remotis non
absque aliqua ratione, ab aliis tamen audita vel a concitato incantantis spiritu virtutem accipiunt.
Ex 34º articulo.
XXXV.
Numerus unius vocis alterius vocis numerum subprimit, confundit vel etiam tollit.
Per ea quae in 35º articulo.
XXXVI.
Item unius vocis numeri ex uno subiecto migrant ad excitandos actualiter numeros in alio subiecto
comproportionaliter se habente vel in eadem temperie constituto, si sufficiens unius ad alterum fiat
approximatio.
Patet ex 36º articulo.

XXVII.
Non solum ut similis speciei vocem educant seu exuscitent, verum etiam in dissimilem speciem.
Patet exemplo canum quorundam, qui ex tubis, et equorum, qui interdum ad tubarum bellicarum sonitum saltant, quod in
certis accidit pro certa complexione. Et hoc nemo negare potest esse genus quoddam vinculi ex voce.
XXXVIII.
Certa etiam vox et harmonia comperitur etiam venenorum potentiam tollere, quod certis experimentis et
sufficienti ratione comprobatur.
Experimentum ex phalangio. Ratio sumitur ex attactu sensus et spiritus, qui ita per illud venenum est in intemperiem
adactus, ut ad eandem per talem harmoniam possit ad contemperamentum revocari. Ex cura vero spiritus sequitur corporis
cura non solum in hoc, verum etiam in aliis evidentissimis; multi enim morbi contrahuntur ex opinione seu phantasia, et
per contrariam opinionem et phantasiam, seu illius opinionis abactionem, curantur.
XXXIX.
Furor etiam <et> mania, quae sunt in fanaticis et energumenis, et ratione et experimento comprobatur
cantu et harmonia curari.
Experimentum est in Saule, quem cum arriperet spiritus malus, Davide citharam pulsante convalescebat.
Ratio est quia musica exhilarat et is vel is inducit impressionem seu spiritum exuscitat, qui sunt contrarii spiritibus,
qui ex melancholia seu atra bile proficiscuntur vel in eodem humore consistunt et incubant, qui referuntur ad .
Notandum non quamlibet harmoniam cuilibet esse aptam, sed certos cuique numeros esse definitos; potest enim esse
quaedam quae omnes vinciat, quaedam quae plures, quaedam quae pauciores, neque semper sub specie ..... sed sub aliqua
alia ....... incantato primo, manifesta vero alicui quod est in ipso; unde quidam per verba auribus insusurrata et non
intellecta ab incantato spiritus eiiciunt et immittunt.
XL.
Non solum genera incantationis physicae et mathematicae, sed etiam logicae, potentiam habent ad
vinciendum corpus, non solum spiritum.
Patet in incantatione, quae est per artem rhetoricam, quae vincit animos per se primo et immediate, vincit etiam corpora
mediate et consequenter, sicut ex ira, indignatione, timore et aliis huiusmodi affectibus, qui sicut proprii viventibus propter
animam ad perniciem usque corporis invalescunt. Vincula vero corporis intelligimus omne genus, quo ipsum certa
affectuum passione ita obligatur, ut aliqua eius actio laedatur seu impediatur, hoc autem est devinctum esse; unde
aegritudinem inducere est ligare, curationem vero, solvere; unde et in vulgus modus loquendi inolevit, ut dicantur curati

soluti, liberati ab infirmitate, quod significat esse extra vincula quibus detinebantur.
XLI.
Visum etiam vincire seu per visum spiritum obligari, inculcari, alterari et consequenter corporis et
compositi totius immutationes notabiles ingenerari non dubitamus, neque sapiens quispiam dubitare
debet.
Probatur per exempla articulo 41º allata, et satis compertum est ut quaedam species visibiles horrorem, abominationem,
odium, amorem, laetitiam, maestitiam et indignationem cum universi videntis alteratione commoveant. Alteratio igitur in
corpus secundum qualitates activas et passivas a qualitatibus huiuscemodi seu speciebus, quae neque in ordine activorum
neque passivorum habentur a vulgo, exuscitatur; timor autem infrigidat, ira calefacit, tristitia exiccat. Neque obest dicere
eiuscemodi alterationes esse per quandam non principalem, sed mediatam quandam actionem et per aliud quiddam
[actionem] proficiscentem; quomodocunque enim fiat, ad genus activarum qualitatum non minus principale referendum est
hoc quam illud. Ignis etiam et aqua etiam interdum per accidens et mediate frigefaciunt et calefaciunt, tamen sufficit ad
praesens notare illud, quod huiusmodi qualitates habent vim ligandi, alterandi, infirmandi, immutandi usque ad
corruptionem subiecti, quandoquidem ex specie visa plurimi repente mortui sunt.
XLII.
Non magis ea laedunt, quae magis sentiuntur vel sensum afficiunt; multa enim per sensus vel etiam
iocunde et incaute ingeruntur in spiritum letalia et obligant spiritum seu universum animal, quoram alia
secundum sensum affectio non praecedit; siquidem veluti per gustum multa sunt amara, acria, aspera,
quae non laedunt, ea tamen vel sunt medicinae interdum et nutrimenta, pleraque etiam nullo sensu, ut aër
pestifer et quaedam quae per os ingeruntur sunt venena sine sensu, usque ad hoc ut etiam sint dulcia et
iocunda quae sunt venena, ita et multo magis per oculum.
Manifestum est ex articulo 42º.
XLIII.
Quae potentiam cognoscitivam afficiunt, omnia oportet per ostium phantasiae animo se insinuare; nihil
enim est in ratione quod aliquo pacto non fuerit in sensu, et nihil a sensu pertransit in rationem quod per
phantasiam non deferatur; unde illa sententia 'nihil est in intellectu quod prius non fuerit in sensu'.
Intelligitur originaliter, occasionaliter, fundamentaliter; omnino enim secundum rem seu realiter et specifice aliae sunt
species in sensu, aliae in intellectu; sensibiles enim species, ut colores, sapores etc. et soni, neque per se neque per
accidens sunt in intellectu seu ratione, et ideo per istas principaliter non vincitur ratio seu opinio. Unde bene dixit Epicurus
et Heraclitus sensum non fallere neque falli; omnis enim falsitas est sub acta affirmationis et negationis, sensus vero non
affirmat neque negat, sed solum species praesentatas excipit. Videre aurichalcum oculi est realiter, hoc est secundum
speciem externam, item phantasiae secundum speciem internam (ut phantasia significat potentiam apprehensivam et
retentivam specierum; alioqui enim proprie non ipsius est definire, sed imaginationis); iudicare vero aurichalcum esse
aurum vel esse aurichalcum ipsum secundum actum affirmationis, hoc est opus intimioris potentiae. Satis autem naturaliter
sensus est verus et phantasia est vera, si vere sentiat, si vere apprehendat et teneat speciem obiectam.

XLIV.
Neque sensus externus, neque sensus communis internus, neque phantasia fallitur aut fallit.
Sed ex horum perturbatione falli sequitur et fallere; per se enim immediate et proprie cogitativa fallitur, et secundum ipsam
opinio vera dicitur et falsa.
XLV.
Nullus sensus particularis cognoscit se sentire, neque differentiam inter se et alium, neque alio pacto
actum reflexum habet circa propriam actionem.
Visus enim ipsius est videre, non autem ipsius est cognoscere se vere videre vel false, sed hoc ad internam potentiam
spectat, nempe sensum communem. A cogitatione igitur seu cogitativa potentia incipit actus reflexus cognoscitivae
potentiae, et eius est vinciri primo et proprie in erroribus opinionis. Vincula et nodi sunt ex parte specierum sensibilium et
perturbatorum actuum, sensuum vel externorum vel etiam internorum; vinciri tamen phantasiam et sensum suo modo
dictum est, ita ut facile pateat quae sit differentia inter illius generis vincula et istius.
Sub nomine phantasiae accipimus generaliter omnem potentiam sensitivam internam quae est ante cogitativam, nempe ut
includit etiam sensum communem.
XLVI.
Analogia quaedam est a corpore ad spiritum, a spiritu ad sensum, a sensu externo ad internum, a sensu
generaliter ad rationem, a ratione ad intellectum, ab intellectu ad mentem; unde ex obligatione et
impedimento praeviarum facultatum sequuntur impedimenta et ligamenta consequentium.
Ratio quia ubi corpus fuerit crassum, hebetatum, tardum, spiritus etiam erit suppressus et hebes, sensus non poterit esse
exquisitus, cum nae bene Aristoteles 'deficiente aliquo sensu necesse est aliquam scientiam deficere. Hinc ratio, quae
speciebus sensibilibus informatur, propter nuntiorum ipsorum imbecillitatem, inconstantiam et lubricitatem consequenter
fluctuat, et loco experientiae perturbatus quidam habitus secundum notabilem a pluribus conditionem consequitur (unde
quidam stulti et amentes habentur), vel non usque adeo notabilem nisi a paucis; et ita interdum tales etiam sapientes
existimantur.
XLVII.
Duplex a theologis genus stultitiae non irrationabiliter (ut quod etiam philosophi debent agnoscere)
adducitur, si stultum definiamus eum qui non sapit ut communiter seu ut vulgus. Hoc autem contingit
dupliciter: uno pacto infra vulgi opinionem et deterius sentiendo, nempe sensu et cogitatione magis
tenebris immersa; et supra vulgi sensum, utpote opinione altius emergente et ingenio animique obtutu.
Ex primo genere sunt stulti simpliciter et respective, ex secundo respective tantum. Primum ex turbatione, mixtione et

confusione; secundum ex digestione et distinctione et ordine principiorum cognitionis. Primum genus solet esse ex
praedominio alicuius spiritus furiosi, irrationalis, praecipitis, inhaerentis materiae, unde spiritus proprius universi ipsius
particulari seu microcosmo torpescit, seu ut ita dicam stupescit, peregrino quodam et adventitio grassante ubi magis ubi
minus. Sicut ergo ex nimio vini potu accidit furor et multiplex inordinata incitatio, sicut ex contemperamento atque potu
animus etiam subtiliatur atque reficitur, et ex inedia in maerorem, tristitiam, indignationem, iram, rerum negligentiam et
similes alios Saturnios quos vocant affectus animal compellitur, ita et ex definitis quibusdam nutrimentis et medicaminibus
varii affectus ex affectuum variis principiis, qui sunt varii spiritus, quorum tam multa sunt genera quam multae possunt
esse complexionum species, tam multi modi quam multi in singulis speciebus possunt esse gradus. Unde illa principia alia
sunt rationalia, alia irrationalia secundum actum, alia secundum naturam quae refertur ad unum, alia secundum naturam
quae refertur ad alium planetarum, et ad haec definienda multum facit complexio subiecta, unde idem vinum alios omnino
in stuporem adigit et mente captos efficit, alios subtilioris vegetiorisque ingenii et Ioviae cuiusdam affectionis, alios tristes,
alios salaces, alios strenuos et mavortios, alios pios, sanctos, in caelum suspirantes et seculi huius statum deplorantes, quod
totum fit externo quodam accedente spiritu. Itaque videmus materialibus quibusdam forinsecus affectum et ingenium
immutari a spiritu inexistente, qui materiae videlicet iniectae adhaeret, cum qua digesta digeritur, egesta egeritur, cum qua
haerente haeret, vinciente vincit et obligat. Iusta hoc genus vinculorum, quod videlicet est ex parte spirituum inhaerentium
et inexistentium, sequitur mania, stultitia et alii affectus, quos temere omnes ad atram bilem referunt plurimi loquentes plus
quam ratiocinantes medici. Omnes huiusmodi infra vulgi opinionem sapiunt et vere sunt stulti.
Est aliud genus eorum quorum spiritus seu animus, licet tangatur corporeis quibusdam affectionibus, non tamen penetratur,
vincitur, sed per vegetam mentis virtutem altius sapit, ut non solum sit immunis a turbationibus stultorum, sed etiam a
vulgi trepidatione, non credens quae illud credit, non timens quae illud formidat, contemnens ea in quae illud inhiat.
Vulgus ergo in medio consistens et suo modo sapientiae limites et ordines constituens, omnes aeque extra suas metas et
lineas constitutos extra sensum et intellectum et mentem et aeque stultum appellat. Talis habitus est Zoroaster, Socrates,
Democritus et alii permulti, qui tandem Deorum ipsorum et naturae vocum testimonio sapientes sunt comprobati. Horum
habitus et conditio a conditione cogitativae consequitur, quae non a turbulento spiritu insistente, sed a divino aliquo
irradiante, illuminante et assistente regebatur.
XLVIII.
Hoc secundo modo dispositi etiamsi habeant ordine naturae cogitationis opus consequens post opus
phantasiae, siquidem species cogitabiles a speciebus phantasiatis sunt abstractae (sicut timoris species et
amoris ex speciebus phantasticis, inordinatis, monstruosis et alienis a sympathia cum hac potentia; sicut
species serpentis et leonis non bene afficit, sive sensu externo concepta sive phantasiae opere fabricata,
praesentem sensum, quae cogitativa appellatur in homine et aestimativa in brutis), tamen plus agunt in
species phantasiabiles, quam a speciebus phantasiabilibus patiantur. Anima enim vegetior et minus in
corpore consopita habet potentem iudicii et operationis reflexionem super illas, distinguens vera ab
apparentibus et sensum ancipitem a definito et certo, ut ipso etiam sensu iudice et teste concludat contra
multitudinis opinionem non omnia moveri quae videntur, neque bona, neque iusta, neque vera. [XLVIII.]
Item non solum distinguit quae ex ordinata phantasia ab his quae ab inordinata proficiscuntur, sed etiam
illam ordinat, corrigit, disponit, et eius species ad libitum componit.
Patet ex 48º articulo. Unde denominantur poetae, et sunt item pictores, apologi etc.
XLIX.

Quod attinet ad energumenos seu daemoniacos, qui supra proprium ingenium variis loquuntur linguis et
habitum variarum scientiarum demonstrant, errant medici crassa quadam pertinacia negantes esse
daemones et peregrinos intellectus; errant etiam sacristae quidam negantes ex humorum qualitatibus hoc
provenire; totum vero ad daemonis opus referentes. Ratio vero omnis undique comprobat hunc effectum
ex novo quodam animali ingenito et concepto proveniri, cuius quidem corpus sit ex materia medicorum
et anima ex spiritu sacristarum, quamvis alia conditio sit illius animalis et istius, cuius proprium sit
corpus.
Patet ex his quae dicuntur 49º, quibus adde nos non appellare animal ingenitum et speciem ingenitam animalis [nisi]
secundum veram speciem et consuetam significationem animalis, (sed) secundum quandam proportionalem seu
analogicam, sicut etiam animalia appellantur astra et sphaerae et mundus ipse aliquando per animam adsistentem,
aliquando per animam moventem tantum, non autem per animam inexistentem et actuantem et animantem, sicut in plantis
et his quae vulgo animalia appellantur.
L.
A cogitativa, nempe sensu consequente phantasiam, est principium omnium affectuum, cognitionis et
voluntatis, speculative vel moraliter, virtuosorum vel reproborum.
Sicut enim ex regula praecedentium sensuum sequitur regulatio cogitativae, ita et ex regula cogitativae sequitur dispositio
intellectus et voluntatis.
LI.
Duplex est fides, sicut et duplex est cognitio et affectus, sensitiva videlicet et rationalis: prima est fundata
in praeviis facultatibus ante cogitativam, et quiescit in illa; secunda in subsequentibus potentiis et
virtutibus, et exordium sumit ab ipsa; et istae duae fides mutuo regulantur et regulant.
Ratio est, quia sensitiva est ex parte materiae potius melior ac deterior, rationalis vero ex parte formae potius atque magis;
et perfectionis sensuum principium per se est corpus seu organum bene dispositum, perfectionis vero rationis principium
est spiritus bene harmonicus et contemperatus, et anima bene libera et repurgata. Sicut ergo affectiones, quae sunt in
corpore, consequuntur eas, quae sunt in anima (haec enim hilaris et libera et sibi consonans corpus bene dispositum
conservat, ut dixit Zoroaster 'si anima consueveris divinis incumbere obiectis, et corpus ipsum a corruptione liberabis'), ita
etiam e contra corpore bene firmo, contemperato sequitur sensus regulatior, animus pacacior, tranquillior et vegetior.
LII.
Eorum quae alterant cogitativam seu movent, alia sunt principia pure physica, alia vero sunt positiva; et
secunda non sunt minoris efficaciae, quam prima.
Species enim innovantur in anima seu noviter accedunt, quaedam ab extrinsecus obiectis regulariter, quaedam ex
perturbatione phantasiae sine arte; et harum praecipua ............. semina cogitationum seu affectuum formaliter, materialiter
vero certa nutrimentorum genera. Unde facile est concludere rationem universalem seu artem certorum insomniorum

concitandorum et quodammodo artificialiter ad libitum disponendae cogitativae, et tandem animae medicandae vel
maleficiandae (animam inquam ipsum totum propter animam seu propter animae facultates). Practicant hanc rationem
contemplatores et apocalyptici quidam et artis notoriae et propheticae professores et theurgi, qui certa victus ratione et
certis meditationibus praeviis animum ad certum pietatis genus disponunt, promovent et habituant, ut tandem stultissimi
putant se quorundam tragicorum numinum perfrui colloquio, et mira quaedam vident et referunt, talia tamen qualia ad
stultitiam et pessimum maniae genus sint referenda. Et novimus iugi experientia definitis cibis et cogitationibus et
affectibus definita insomniorum genera conciliari, haec quidem ad Venerem, haec ad tragicos et lugubres, haec ad
pulchrorum spectaculorum intuitum, nempe camporum, hortorum, viridariorum, haec ad maria, flumina, haec ad ignes,
stellas, soles, haec ad ventos, tempestates, haec ad iurgia, rixas, iras, haec ad pavores, carceres, captivitates, horrores et
phantasmata terribilia, quibus multum confert quod quidam addere consueverunt, certis succis inungendo venas iugulares.
Item quidam lapides per effluxum atomorum, ut onyx, sub cervicali appensi dorso designata somniorum genera conciliant;
sicut de onyce scribit Albertus, et ego sum expertus et alios experiri feci, non eo quem mentiuntur gemmarii, sed illo qui
est omnino lapis niger cum venis albis, cuius maxima copia ad litora maris Tyrrheni et Ligustici. Ex quibus est manifestum
quomodo ratio victus et materialia huiusmodi principia, vel per se vel mediante cogitatione praevia, certas dispositiones et
habitus in animum intrudere valeant. Assuescit ergo animus aegrotare, bene valere, hoc est sapere vel desipere, iuxta
cogitationum species quibus educatur, ad quod conferunt materialiter nutrimenta, balnea, unctiones, efficienter ea quae per
sensus externos capiuntur. Si quis audire consuescat voces pecorum, rusticorum proposita, ignobilium, ignorantum et
semiferorum, item videre tales vultus, tales species miserabiles, tragicos, deploratos, infortunatos, item iracundos,
superbos, furiosos, ita anima omnino inficitur. Ita providendum maxime atque cavendum est ubi et cum quibus quispiam
educetur, erudiatur, sub qua paedagogia, qua religione, quo cultu, quibus libris seu authoribus assuescat; quae omnia non
per accidens, sed vere per se, si mala pessime aut deterius, si bona optime aut melius ingenium ingenerabunt, et cum hoc
genium atque fortunam.
LIII.
Generalis cogitativae effectus et actus, in quo omnes mores et omne cognitionis genus est fundatum, est
fides, quae requiritur active in operante, et passive in operato seu subiecto operationis; sed praesertim
passiva ista requiritur in omni subiecto, sine qua neque naturalis neque rationalis neque divinus operator
aliquid producit aut per ordinarium producere potest.
Ratio est in 53º. Ideo fides est vinculum magnum et vinculum vinculorum, quam sequuntur, veluti filiae, spes, amor,
religio, pietas, timor, patientia, gaudium, .... indignatio, odium, ira, contemptus, et tandem omnis iustitia et iniustitia,
omnis scientia et ignorantia pravae dispositionis.
LIV.
Vincula non attingunt rationem, intellectum et mentem, nisi quae iocunda sunt, bona et vera, nempe
perfectiva.
Omnis enim falsitas, ignorantia, improbitas et iniustitia sunt extra rationem, intellectum et mentem, non in ratione,
intellectu et mente.
LV.
Omnis ergo alteratio et immutatio compositi secundum animam principaliter vel secundum corpus,

nempe prout dispositiones vel a corpore fluant in animam vel ab anima in corpus, si fuerint depravatae,
habent causam ante cogitativam et consistentiam in cogitativa, quae contaminat corpus seu immutat
alterando principia materialia, vicissimque principiis materialibus alteratis contaminatur et immutatur a
corpore, sicut et, quemadmodum dictum est, corpore bene habente et sensibus canonice ordinatis et
dispositis et obiectis non praevaricantibus ipsa non aegrotabit.
LVI.
Omnes affectus et vincula voluntatis reducuntur ad duo et referunt ipsa, nempe ad irascibilem et
concupiscibilem, seu odium et amorem; odium tandem ad amorem reducitur; itaque vinculum unum
voluntatis est amor.
Probatur, quia omnes alios affectus, quos quispiam possit adducere et effingere, nihil aliud sunt formaliter, fundamentaliter
et originaliter praeterquam amor; invidia enim amor quidam sui est, quo meliorem vel parem non patitur; similiter
aemulatio. Indignatio est amor virtutis, quo aegre fert quispiam indignos bene habere, dignos vero minime; verecundia,
timor nihil aliud sunt praeterquam amor honestatis et eius propter quod timetur. Similiter de aliis omnibus affectibus.
Odium tandem unius nihil aliud est praeterquam amor contrarii vel oppositi. Ira igitur etiam tandem amor quidam est. Satis
ergo fecerit qui eam nactus fuerit philosophiam seu magiam, quae vinculum summum, praecipuum et generalissimum
amoris sciat contrectare, unde fortasse amor a Platonicis daemon magnus est appellatus.
FINIS.
Twilit Grotto -- Esoteric Archives Contents Prev Theses de magia Next timeline

Title: Theses de Magia / by Giordano Bruno.
sumptibus edita...

I. Title.

193B83 IF
V. 3.

Giordano Bruno: De Magia Mathematica
Twilit Grotto -- Esoteric Archives Contents Prev Magia Mathematica Next timeline
De Magia Mathematica, by Giordano Bruno

I fogli 70-86v del codice de Mosca (= M) contengono un altro trattato magico anepigrafo, che per la massima parte
resulta di excerpta dal Tritemio, da Agrippa e dal Pseudo-Alberto Magno. Noi ben volentieri avremmo del tutto trascurata
questa parte cosi compilata, limitandoci a riprodurre solo i primi paragrafi e quanto altro avesse carattere personale del
Bruno (e che sia proprio lui il compilatore, lo dimostra anche la citazione del 'De umbris idearum' a p. 502, 23 sq. e il
riscontro di p. 495, 17 sqq. con 'De Magia' p. 453, 14 sqq.); ma abbiamo dovuto dare ampia notizia anche del resto, per
mettere il lettore in grado di giudicare delle relazioni che ha l' intero trattato con quel capitolo del 'De Mafia' che vi si
riferisce (cf. sopra a p. 435, 23. 438, 6 sq.; e Lutoslawski l. c. p. 537 e 550). Ne diamo perciò una specie di collazione con
le opere dalle quali il Bruno attinge; ma siccome egli non riproduce letteralmente, ed estrae solo quanto gli sembra di
fondamentale importanza (v. 506, 17 sqq.), la nostra collazione vale solo a dare una idea generale del modo come la
materia è trattata e distribuita. In genere possiamo dire che sono tralasciate le considerazioni più o meno ampie, che
occorrono nelle fonti, e ne sono estratti semplicemente nomi, qualità e attribuzioni degli spiriti e sim. -- Della
Steganographia del Tritemio adoperiamo l' editione del 1606 (Francofurti, Ex offina typographica Mathiae Beckeri,
Sumptibus Ioannis Berneri); della Occulta Philosophia di Agrippa quella del 1567 (Parisiis ex offina Iacobi Dupuys), dove
sono anche gli Elementa magica di Pietro di Abano; dello Pseudo-Alberto Magno finalmente non abiamo potuto vedere se
non il volume Albertus Magnus De Secretis Mulierum Item de Virtutibus Herbarum Lapidam et Animalium. Amstelodami.
Apud Ioannem Ianssonium. Ao 1662, volume che contiene anche il De Secretis Naturae M. Scoti e due altri trattatelli,
l'uno anepigrafo ed anonimo sulle ore (p. 165-170), ed un altro intitolato Eiusdem Alberti Magni De Mirabilibus mundi
(p. 170-218), che sono entrambi adoperati dal Bruno e noi citiamo con la semplice indicazione della pagina.
(DE MAGIA MATHEMATICA)

I. Influit Deus in angelos, angeli in corpora caelestia, caelestia in elementa, elementa in mixta, mixta in
sensus, sensus in animum, animus in animal. Ascendit animal per animum ad sensus, per sensus in mixta,
per mixta in elementa, per elementa in caelos, per hos in daemones seu angelos, per istos in Deum seu in
divinas operationes.
II. Sic Dei vel a Deo est descensus per mundum ad animal, animalis vero est ascensus per mundum ad
Deum; Deus est in cacumine scalae, cabalisticus Iacob in radice et fundamento illius; gradus mediarum
creaturarum iuxta suos numeros altitudinem scalae constituunt, per quos virtutes operatrices superiores
http://www.esotericarchives.com/bruno/magiamat.htm (1 of 9) [23.07.2001 01:10:32]

descendunt ad inferiora et infernae conscendunt ad superna; quia ascensus et descensus per exitum et
ingressum duarum portarum Cancri et Capricorni (quarum altera Deorum dicitur, altera hominum)
designati sunt ab antiquis profundae philosophiae authoribus.
III. Sapientia triceps, a qua triplici capite triplicem latratum emittens Cerberus, ad Hecates tricipitis
custodiam designatus, repellit obscuros et ignorantiae caecitatis affectos, et tantummodo admittit in
Elysios campos, qui per metaphysicam a cacumine scalae descendentes per mathematicorum gradus ad
physicum fundamentum * * * .
IV. Physicum fundamentum sunt duo activa elementa, terra et ignis, quae altrinsecus posita gradus scalae
naturae ad naturalium constitutionem formant et complexione sua stabiliunt; quorum quidem virtutes,
potentiae, operationes et actus per elementa physica suo sunt nobis explicata loco.
V. In praesentiarum ergo proponuntur in hac disciplina pro primae partis complemento, quae
supranaturali innititur potentiae, contemplatio, fides, cultus, ritus et puritas ad pura; pro secundae partis
complemento tempus et tempora, ordo, assequutio concordiae ad concordiam, litis ad litem,
impedimentorum evasio, tempestiva exequutio; pro tertiae partis complemento applicatio activorum
passivis, affabre apparatorum affabre apparatis: quorum omnium rationem in subsequentibus per trium
tractatuum discursus elucidabimus. Quorum primus est de cultu vel ad cultum; secundus est de
observantia et temporum dispensatione, item figurarum, numerorum, sigillorum, characterum et
annulorum ratione; tertius de rerum qualitate, ratione, applicatione; proprietate et ordine.
VI. Triplici ergo existente huius facultatis nervo, qui cum sit completus et perfectus, potentissimus est ad
omnia ligamenta et ad omnem solutionem confirmandam efficacissimus, pro quo dixisse intelligitur
sapientissimus inter Hebraeos Cabalista 'funiculus triplex difficile rumpitur'. Primum ergo funiculum
invocationem appellamus et animi ad supernas virtutes directionem; ex nobis enim impotentes, sicut
artifices, non nisi mutuata materia a rebus naturalibus, et impetrata efficacia et virtute a rebus
supernaturalibus, quippiam efficere poterimus unquam. Primum ergo fundamentum universae unionis,
qua virtutibus superioribus aut copulamur aut ipsas nobis copulamus, est fides ac credulitas, quam non
modo in nobis operantibus vigere oportet, sed etiam in recipientibus; adeoque eiusmodi conditio est
necessaria, ut sine ipsa nihil unquam valeat effectuari a quacunque virtute, nisi ea per violentiam sit
efficax aut per impeditam naturam.
VII. Signum eius quod dicitur est, quod animi dominantur corporibus, iique sunt fenestrae quibus in
animalia se ingerunt plurima accidentia. Patet enim mutatis animis corpora alterari in effectu irae,
indignationis, invidiae, melancholiae et similium; unde idem Cabalista 'spiritus' inquit 'tristis exiccat ossa'
etc. Idem iudicium est in aliis corporibus affectibus ex animo, qui si ....... existat, obicem ponit et ianuam
occludit, ne vel proficuae vel noxiae irrepant, tum in ipsum tum in ipsius corpus, impressiones. Signum
quoque est in efficacissimo Dei filio, de quo dicitur quod 'propter incredulitatem' eorum in patria nulla
poterat efficere miracula, nec non saepissime videmus secundum fidem eorum in aliquos operando
sanitati restituisse. Neque enim credibile est nec credendum proponitur, quod omnes praeter credentes
etiam sanitati restituerit.

VIII. Fides igitur et credulitas in operante vigeat oportet cum spe consequendae rei negotiique patrandi,
eandemque curare debet ut excitet in eo, in quem bona conferre statuit; timorem, vel v.... vel terrorem vel
arte procuret in eum, in quem mala et adversa intorquere decreverit. Tales enim affectus animum
afficiendo quasi dispositam materiam ......... forma quam introducere percupit, exponunt.
De triplici fide.
IX. Est autem triplex, ad superna videlicet, a quibus sperandus est influxus et favor, et in quorum nomine
et authoritate fiant universa; ad media, utpote ad ministeriales potestates, quae in omnibus, si rite
inspiciantur et tractentur, supernis obtemperant virtutibus; ad inferna, utpote ad operabilia, de quibus non
est desperandum.
X. Modus atque forma tractandi cum omnibus potestatibus non est arduus, sed licet apud plurimos huius
artis indagatores intueri, ut, apud Albertum qui generales hac de re canones instituit atque breves. Verum
tamen quod arduum dicimus esse, est nominum advocandorum noticiam habere pro diversis negotiis
atque diversis effectibus diversorum; quae quidem nomina multae industriae viro et in hac arte
felicissimo, Trithemio abbati, fuere revelata, et nos redegimus in hoc compendium ea quae in sua
Steganographia dispersa proposuit ille.
XI. Iuxta igitur igitur quatuor mundi cardines quatuor ille cognovit principes, quorum ad Septentrionem
dominatur Armadiel etc. (Steganograph., p. 46). Sequitur ad Austrum habitans magnus princeps Caspiel
etc. (p. 55). Sequitur ad Orientem Carnaziel etc. (p. 52). -- Ad Occidentem est Anchiadiel, qui etc. (p.
58). De aliis principibus locorum. Est et ad Septentrionem magnus princeps Demoriel etc. (p. 60 sq.) De
ducibus determinatum locum non habentibus. Praeter hos principes et duces, qui certis locis orbis
visibiliter deputantur, sunt quidam instabiles, quos Magi dicunt sicut muscas in aëre volare, sine ordine,
habitatione et restrictione, et ideo ubicunque advocari possunt, quorum primus est Garadiel etc. Secundus
post Garadielem est Buriel etc. (p. 63-68) -- Tertius princeps vocatur Hydriel etc. Quartus est princeps
qui vocatur Syrrhichiel etc. Quintus princeps est Evomiel seu Evoviel etc. Sextus princeps Icosiel etc. (p.
69-77) -- De verbo naturae, de ceremoniis seu tempore agentis, characteribus et notis divinis. Decernit
hic homo triginta spiritus, quorum singuli sunt in officio praesidentes (p. 89; segue la lista dei nomi degli
spiriti coi rispettivi segni, diversi questi nella stampa) etc.
XII. De anima mundi et mundanorum iuxta priscorum magiam. Caelum et mundum esse animatum,
insuper et caelestia quae videntur corpora, nobilissimis poëtis et sapientissimis philosophis est
concessum, et quod unicus spiritus universalis est universae machinae insitus, una mens infusa per ipsius
artus universam molem exagitat, ut dicit Pythagoras. Si quippe haec inferiora mixta et partialia animam
habent atque vitam, cur non ipsum universum, a quo ista tanquam f.... quoddam producuntur, corpus
nobilius et magis principale, quam sit planta, arbor? Cur enim terram et aquam negemus vivere, quae ex
se innumerabiles plantas et animantes generant, vivificant, nutriunt et augent? Quomodo a non viventibus
vita? Quomodo producet animam viventem non vivens? Et dicit Theophrastus non censendum esse
philosophum, qui dubitet caelestia corpora vivere et animata esse, animata inquam anima rationali, ut ad
perpetuum ordinem inter se conspirent certisque rationibus opera sua producant. Sit ergo in terra ratio

terrenorum, in luna lunarium, in sole solarium, et hanc animam non abiecti corporis animae similem, sed
intelligentem esse et cum corpore suo unum ex Diis efficere, quae multo meliores habeat actuum suorum
rationes, quam nos nostrorum corporum; et convenit ut perfectius corpus perfectiori anima informetur.
Hinc motus ille perfectissimus, regulatissimus, ordinatissimus, non vagus ac vicissim pervagans,
electissimam tenens viam ad optimum finem, ubi mens perfecta non variat consilium et cum corporibus
aliis vel<ut> unum monochordum constituit et universalem harmoniam per Apollinis lyram decantatam.
Nomina vero quae fingunt caelestium animarum, quarum aliae sunt cognoscentes, aliae vivificantes, sunt
huiusmodi iuxta Orphicam et priscorum theologiam; unde in nona sphaera virtus cognoscitiva est
Bacchus Cribronius, vivificationis Musa Calliopes, in coelo stellato sunt Picionius et Urania, in caelo
Saturni Amphietes etc. (p. 297).
XIII. De nominibus animarum signorum. Signa duodecim per ordinem habent haec animarum nomina, ut
apud Manilium constat; est enim in corde Arietis Pallas particularis etc. (p. 297 sq.) Proinde sunt nomina
septem mundi gubernatorum satis vulgata a Saturno usque ad Lunam. Sunt proinde alia istorum nomina a
Magis et Cabalistis assignata, ut primo planetae presidens dicatur Zapkiel etc. Iuxta alios Saturno praest
Oriphiel, Iovi Zachariel, Marti Zamael, Soli Michiel, Veneri Anael etc., quorum vicissitudines notavit
Trithemius abbas in suo tractatu et considerando tempus dominii ipsorum et planetarum et spirituum. In
temporibus aliis quibus dominabantur conditiones temporum futurorum aliquis quasi certa habere poterit
(p. 377). Nomina praesidentium signis 12. Praesides signorum 12 per ordinem sunt: Malchidael etc. (in
marg. di mano rec. è citato Cornel. Agr., L. III, c. xxiv, cioè p. 378 sq.). Nomina praesidentium 28
mansionibus lunae per ordinem. Geniel, Enediel etc. Nomina quatuor praesidentium quatuor ventis et
quatuor mundi partibus. Sunt Michael super ventum orientalem etc. Nomina praesidentium quatuor
elementis bonorum. Assignantur aëri Cherub etc. Nomina praesidum malorum principum. Principes vero
potentissimi malorum spirituum in quatuor mundi partibus sunt: Uricus rex Orientis etc.
XIV. Nomina sex principum maleficorum. Vetusti Graecorum Theologi nominant Acteum etc. (p. 379) --
Nomina angelorum dierum et primo die Solis. Angeli diei Solis primi sunt tres, Michael, Dardiel,
Huratapel (Petri De Abano, Elementa magica, p. 569). Nomina angelorum diei Lunae. Tres angeli primi
Gabriel, Michael, Samael etc. (p. 571). Nomina angelorum die Martis. Tres sunt primi Samael etc. (p.
573). Nomina angelorum ad diem Mercurii. Tres primi sunt Raphael etc. (p. 575) -- Nomina angelorum
diei Iovis. Primi tres sunt Sachiel etc. (p. 578). Nomina angelorum diei Veneris. Primi tres sunt Anael
etc. (ib. 579). Nomina angelorum diei Saturni. Primi tres sunt Cassiel etc. (p. 581). Nomina angelorum
malorum principum dierum. Angelus malus princeps diei Solis est Machen (p. 569), diei Lunae Shamain
etc. (p. 571). Nomina angelorum veris. Sunt Caracassa, Core etc. Nomina angelorum aestatis. Sunt
Gargatel etc. Nomina angelorum autumni. Sunt Tarquam, Gualbarel etc. Nomina angelorum hiemis. Sunt
Amabael etc. (p. 588 sq.). Nomina angelorum horarum diei. Incipiendo a die dominico angelus primae
horae est Michael (p. 583 sq.). -- Nomina elementorum, quae etiam angeli seu Dii appellantur. Elementa
diversis anni temporibus diversa sortiuntur nomina. Hinc terra in vere appellatur Amadai, in aestate
Festatui etc. (p. 558 sq.). Nomina angelorum qui dicuntur horae dierum respondentes suis horarum
angelis. Prima hora dicitur Yayn (p. 557 sq.). De positivis quibusdam nominibus. Praeter data nomina
sunt quaedam, quae ex rebus omnibus desumuntur, quibus proprium angelum ipsis praefectum
nominamus; unde stellarum animas non temere appellabimus Sabatiel, Veneriel etc. (Agrippa, p. 386).

XIV. De aliis nominibus daemonum, quae ad malos homines videntur pertinere. Ita Aremnia est daemon
cultus Damascenis (Remnia simulacrum idoli Damasceni dice Agrippa, p. 387; alla qual pagina rimanda
il codice stesso in una nota marginale di altra mano) etc. Scimus etiam Membroth, Chodorlaomor,
Balah, Amalech fuisse reges, qui modo suo cacodaemones appellantur.
XV. De divinis nominibus. Sunt nomina divina eminentissimae virtutis, quae in proposito oportet non
ignorare; horum quaedam pertinent ad hierarchias ternas, quarum singulae tribus distribuuntur ordinibus,
qui Curetes appellantur etc. (p. 330-31). Primum horum nominum est Eheie etc. Secundum nomen est
Iod etc. Primo nomini respondet numeratio Ceter; secundo numeratio Hochma idest sapientia etc. --
Primum influit in Seraphim quos Hebraei vocant Haiod Hecatosch etc.
XVI. De characteribus et sigillis. Angelorum nominibus characteres et sigillos addere solent, quae sunt
litterae quaedam et scripturae ignoratae, sacrae Diis, quas hieroglyphicas appellant etc. (p. 388). Quod
quidem characterum genus pendebat ab arbitrio et illius instituentis authoritate, qui talium acceperat
consecrandorum potestatem (p. 389).
XVII. De modo alliciendi tam bonos quam malos angelos. Boni daemones diversimode alliciuntur, nullis
tamen vinculis, sed sacris obtestationibus, ut apud Apuleium, per caelestia sidera etc. (p. 396) --
XVIII. De vinculis. Vincula quibus alligantur spiritus et obtestantur vel exterminantur sunt triplicia etc.
(p. 399) --.
XIX. De dispositione oracula suscipere volentium. Qui ad oracula petenda proficiscitur etc. (p. 463).
XX. Huc accedunt virtutes abstinentiae, castitatis etc. (p. 467).
XXI. De differentiis cultuum et orationum. In sacrificiis qui volebant se ipsos expiare, ut dictum est, ut
pro exigentia se ipsos puros offerrent etc. (p. 482) --
XXII. De consecrationibus. Accedunt consecrationes quaedam, quae ex duobus principiis efficaciam

sortiuntur, virtute videlicet personae consecrantis etc. (p. 484).
XXIII. Quaedam de Tempore. Pro quibusdam non vulgaribus actionibus temporum non est
praetermittenda ratio; est enim religio etc. (p. 491).
XXIV. De reliquis religiosis observationibus. Requir.... in omnibus .... ad Deum etc. (p. 492) -- Ad haec
conferunt aptatio locis, temporis etc. (p. 494).
SECVNDVS TRACTATVS

XXV. Praeter ea quae dicta sunt, animadvertendum est omnia numero quodam atque mensura temporum,
locorum et rerum tractandarum esse examinanda. Tempus enim praeest temporalibus rebus et continet
eas, quemadmodum a superioribus corporibus inferiora continentur; qua de re tempus esse in primo caelo
existimaverunt antiqui. Ideo animadvertendum generaliter, quod effectus ioviales sub Iove, saturnales
sub Saturno, martiales sub Marte, iisque bene dispositis et in caelo faeliciter situatis sunt intentandi, sine
quorum observantia nulli alii apparatus, nullae voces, nulli cultus quippiam valere possunt; perinde enim
fiet ac si qui tempore non suo segetem spargant, non animadvertentes diversis seminibus diversa tempora
deberi, quod sicut est in uno, ita est in omnibus. Quid enim? Nonne etiam religiones quasdam videmus
cultus .....es atque diversos certis atque diversis temporibus destinare? Temporum enim multiplex est
diversitas. Quisque enim planetarum habet secula sua, annos suos, aetates suas, lunationes et dies et
horas; ita ut pro rebus perpetuis et multum duraturis dominia magnarum revolutionum, pro non tam
diuturnis dominia minorum, pro minus illustribus dominia revolutionum dierum, pro vulgaribus autem et
ad particulares personas attinentibus horarum dominia sunt advertenda, quae ter in die naturali contingere
possunt. De his vero nobis in praesentiarum est habenda ratio, quoniam effectus, qui ad mutationes
legum, principatuum et eorum quae a generalibus causis eveniunt, temere et incassum a nobis
intentarentur.
De dominio horarum.
Animadvertendum est igitur quamlibet diem quantumcunque prolixam vel brevem, sicut et quamlibet
noctem quantumcunque prolixam et brevem, in 12 aequales dividi partes, quae dicuntur 12 horae, quae
ideo inaequales horae appellantur, quia secundum augumentum et decrementum dierum atque noctium
maiores redduntur atque minores, et non sunt veluti horologiorum horae aequales, quae semel in anno
vixque semel sunt 12. Sed omissis aequalibus horis, inaequales sunt nobis animadvertendae, quarum
singulae continent 15 gradus signorum, ita ut sex signa, quae in quavis die contingunt percurrere
horizontem, 12 planetales horas contineant, quarum prima sumitur ab oriente sole usque ad peractam
duodecimam illius diei partem, quae ad eum planetam pertinet, qui talem diem denominat, cui succedit
alter planeta secundum ordinem orbium; Veneri enim succedit Mercurius, Mercurio Luna, Lunae
Saturnus, Saturno Iovis, Iovi Mars, Marti Sol, Soli Venus etc.
Caelestium observantia.
Etiamsi quandoque virtus naturalis proportione physica composita agat, opportuna tamen caelestium
observatione multo magis et maiora praestat, tanquam etc. (Agrippa p. 250) --. In quibus 28 mansionibus
latent multa secreta sapientiae antiquorum ad operanda mirabilia sub orbe lunae, quorum singulis sua
attribuebant simulacra et imagines et signacula et praesidentes * * *; quorum unus modus est apud
Teucrum Babylonicum, et nos attulimus eos fidelissime ad memoriae praxim applicando ex libro De
umbris idearum.
De virtutibus et operabilibus
in dictis 28 mansionibus.

Prima mansio eligitur ad itinera et discordiam etc. (v. le pagine 256-260 di Agrippa, capitolo che il
Bruno ha sdoppiato staccando dalle descrizioni astronomiche delle mansioni gli effetti loro sulle umane
vicende) --
TERTIVS TRACTATVS
XXVI. In applicatione activorum et passivorum considerandae sunt primo elementorum proprietates et
naturae, considerando inquam ut pura et ut composita, ut corruptibilia magis atque minus, ut quae in
omnibus omnia faciunt, ut quae per artem purificantur et ad simplicitatem reducuntur, ut quae in diversas
species conficiendas componuntur, ut quae pura optime possunt impura utcunque composita per
innumeros gradus, innumerabilia praestant, certis quippe ordinibus certae producuntur species, per ipsa
omnes ligationes, solutiones, transmutationes, praedictiones, conciliationes bonorum et exterminia
malorum. Eorum cognitio et sagacitas circa eadem [est] fundamentum est universae magiae.
De ignis potentia,
nec non terrae, aquae et aëris.
Ignis activissimus omnium omnia penetrat etc. (Agrippa, p. 7). II Compositorum genera consideranda
sunt quomodo in quatuor sint distributa supposita etc. (p. 16) -- III Considerandum ordine quodam
elementa ista ad caelos referri, sicut etc. (p. 18). IV Considerandae sunt virtutes, quae ab elementis
proximis dependent etc. (p. 19). V Considerandae sunt pro viribus virtutes illae, quae ad aliquod
elementorum vix referri possunt, ut pellere venenum, attrahere ferrum, evacuare choleram etc.; et virtutes
illas quae cum minima materia plurimum possunt, quae ideo se protestantur etc. (p. 21). Nec est propositi
nostri considerare unde et quomodo illae virtutes occultae infundantur; neque enim probamus quae
fabulantur multi de stellarum radiis, de ideis et de rationibus animae mundi obloquuntur; sufficit scire
quomodo diversae species et diversa eiusdem speciei individua diversis apparatibus et dispositionibus
diversos recipiant influxus. VI Considerandum est quemadmodum rerum virtutes investigari et experiri
solent atque possunt etc. VII Considerandum est de lite et amicitia rerum etc. (p. 33) -- Item quaedam
insunt toti substantiae, quaedam certis subiectisque particulis et membris etc. (p. 39) VIII Considerandum
est in rebus inferioribus, quibus superioribus subsint et exponantur; diversae enim diversis subsunt, ut
diversa corporum membra diversa exercitia, diversi mores stellas atque signa respiciant diversa. Et
inductione a peritis astronomis est suscipiendum, qui usus, quae artes, quae particulae, qui spiritus, qui
sapores, qui lapides, quae plantae, quae animalia quibus planetis atque signis pertineant. Similiter de
generationibus atque provinciis, regnis atque populis. IX Consideranda signacula et characteres rerum
naturalium; fertur etc. (p. 59). X Considerandum de rebus naturalibus, quibus caelestium corporum et
omnino superiorum omnium virtutes et influxus valentius allicere atque attrahere etc. (p. 62) -- Non enim
sufficit res in facultate atque potentia habere virtutes aliquas, sed requiritur ut illae delitescant per aliquod
corpus et accidens, sicut contusione in grano sinapis excitatur acuitas latens etc. XI Consideranda utilitas
et opportunitas, quae est in commixtionibus rerum naturalium etc. (p. 63). XII Considerandum est omnia
sublunaria caelesti quodam modo esse supra lunam etc. (p. 66-69) -- XIII Respiciendum est ad ea, quae
facere dicuntur ad ligandum in amorem, odium etc. (p. 70) -- De veneficiis multa videmus prodire atque

miranda, similiter de suffitibus seu suffumigationibus etc. (p. 76). XIV Advertendum est etiam pro
generali suffituum consideratione quod quaedam referuntur ad Solem et Solaria etc. (p. 79) --
XXVII. Aliud genus suffituum. Referuntur praeterea ad Saturnum radices omnes odoriferae, ut costi et
herbae thuris etc. De fumigiis 12 signorum. Habent 12 signa suos suffitus proprios, ut Aries myrrham etc.
Septem electi suffitus atque potentissimi pro septem planetis. Recipit Hermes suffitum potentissimum
etc. (p. 80) XV Collyriorum et unctionum et philtrorum (p. 80 sq.) -- De alligationibus et suspensionibus.
XVI Magis non contemnuntur alligationes et collo suspensiones etc. (p. 83). XVII Ad colores, in quibus
etiam est sua observantia atque virtus etc. (p. 85). XVIII Universaliter respiciendum est ad lumen et
tenebras etc. (p. 87) --
XVIII. De Annulis. XIX Annulorum quasdam leges non contemnit magica superstitio etc. (p. 84).
XXIX. XX Observandum fascinationis artificium etc. (p. 90).
Alberti generalis doctrina.
Omissis ipsis quae faciunt ad praxis aenigmata, colligenda sunt ex principe Alberto quae praecipue ac
magis in hac scientia probantur, cuiusmodi sunt plura; quorum primum quod haec scientia est bona,
authoritate philosophi volentis omnem scientiam esse de genere bonorum; quod si quae propter eam sunt
iustae querelae, ipsae non a scientia proficiscuntur etc. (cf. Albert. p. 127 sq.) II Circa modum operandi,
ut ipse dicit, bonus effectus bonum respiciat, malus vero malum planetam, hoc est horas atque dies
eorum (p. 136). III De septem electis herbis septem planetarum influentiam habentibus etc. Quarum
prima est Saturni, qui Asphodelus dicitur (p. 136). IV De lapidum virtutibus. Quorum primus est magnes
etc. (p. 141) -- V De animalium virtutibus, quarum quasdam quasi per augmentum adducit etc. (p. 164)
VI De temporibus et planetarum et astrorum dominio, de quibus supra. VII De effectibus ad quosque
planetarum pertinentibus. Dicit enim esse sub Saturno vitam etc. (p. 167). VIII Quod ea quae videntur in
characteribus, incantationibus, veneficiis et sermonibus et multa valde vilia, quae penitus videntur
impossibilia nec sufficientem habent causam, non propterea contemnentur (p. 170). IX Quod in animis
hominum est virtus immutandi res etc. (p. 171) -- Ex quibus est manifestum, quod non omnes qui huius
artis theoriam callent atque rationem habent, usum commode habere possint, qualis esse apud idiotas et
stultos consuevit, qui suae virtutis et efficaciae minorem aut nullam habent rationem. X Quod
observandae sunt horae etc. (p. 13 sq.) XI Quod artificium characterum est habens efficaciam a mente
quae grandi desiderio affectat etc. (p. 174). XII Quod sciendum est de rebus, quod per earum species
atque formas omnes inclinent ad se ipsas etc. (p. 176). XIII Quod dictum est de appulsu et inclinatione
omnis similis ad simile etc. (p. 178). XIV Quod omnis res est plena mirabilitate etc. (p. 180). XV Quod
non est credendum puro astrologo totam mirabilitatem ad caelum referenti etc. (p. 181). XVI Quod
mirabilitas secundum diversos modos exire potest a rebus, et per virtutes caelestes etc. (p. 183). XVII
Quod notandum est de rebus cuiusnam sint qualitatis et dispositionis et proprietatis etc. (p. 184).
Haec sunt quae universam magiae rationem continent, quae homini prudenti atque sensato sola
sufficiunt, nec placuit attulisse exempla et caetera particularia, in quibus alii occupantur, quandoquidem

illa non habenti harum rerum rationem nihil deservire possunt et frustra tentantur. Porro haec ipsa
intelligenti et in eorum consideratione profundanti, non solum talia et eadem, sed et similia et maiora et
maxima sunt pervia. Si quis ergo existimet nos completam artem non attulisse, et omnia quae ex aliorum
studiis ad complementum scientiae, solum supervacaneis praetermissis, non aggregasse, sciat illud esse
defectum sui iudicii et mentis imbecillitatem, quia ad haec et alia percipienda minus a caelo factus est
idoneus. Quod si qui libros maiores inscripsisse videntur, ipsum est quia extranea et ad rem minus
facientia plurimum miscuere, fortasse ut artem minus perviam facerent, quod nos fecisse potuimus.
FINIS
Author: Bruno, Giordano Bruno, 1548-1600.

Title: De Magia Mathematica / by Giordano Bruno.
I. Title.
B783
193 B83.IF
V. 3.
Edition: F. Tocco et al., eds. Iordani Brvni Nolani,

Opera Latine Conscripta; Florentiae,
Typis Svcessorvm Le Monnier MDCCCXCI.
Twilit Grotto -- Esoteric Archives Contents Prev Magia Mathematica Next timeline

Giordano Bruno: De Vinculis in Genere ("A general account of bonding")
Twilit Grotto -- Esoteric Archives Contents Prev vinculis Next Timeline
Giordano Bruno: De Vinculis in Genere

This is Bruno's other great book on magic, dealing with "bonding in general." Couliano characterizes it
as "one of those little-known works whose importance in the history of ideas far outstrips that of more
famous ones." (E&M p. 89) It explains how the masses can be manipulated with psychological and
magical bonds, and how one can escape these snares.
Bruno wrote this book around 1588, during a two-year stay in Helmstedt. There are actually two versions
of the text included in the Noroff codex in Moscow. A shorter, earlier version precedes the longer
version. For a translation of the longer version, see Cause, Principle and Unity, and Essays on Magic
edited by Richard Blackwell and Robert de Lucca (Cambridge, Cambridge University Press, 1998, pp.
143-176.)
DE VINCVLIS IN GENERE
De vinculo spiritus
● naturali
● animali
● divino.
His absque medicus non est, divinator non est, operator non est, amator non est, philosophus non est etc.
Per haec sunt omnes omnia.
Nihil absolute pulchrum quod vinciat, sed ad aliquid pulchrum; alioqui asini amarent pulchras mulieres,
simiae abolerent filios. Similiter nihil absolute bonum quod alliciat, sed cum omnia seu universum et ens
est ex contrariis, ita et bonum est ex contrariis; sunt enim alia quae consistunt igne, alia quae aqua etc.
Se si potesse à te chiuder l'entrata,

tant' il regno d'amor saria più vago.
http://www.esotericarchives.com/bruno/vinculis.htm (1 of 38) [23.07.2001 01:10:37]

Honestum et iustum civile lege videtur esse, et non natura; sed opinio multum valet ad habitum, ut quasi
naturale sit quod appetatur et vinciat appetitum, et e contra.
Evenit ut idem diversimode dispositum vinciatur et non vinciatur: ut in Venere intumescentibus vasis et
inanitis, in turbato et tranquillo animo; in cibis etiam idem eidem est amarum et dulce, cum diversimode
afficiantur. Et praegnantes vidi appetere cineres.
Vincire novit qui universi rationem habet et naturam particularis et particularis dispositiones, habitus et
inclinationem.
Quant' il mondo senz' odio et senza morte.
Id quod absolute pulchrum et bonum et absolute vincit est universum, et hoc ideo nil perdit omnia
continens. Et omnia esse desiderant, et non est quod fastidiat esse in universali et simpliciter, sed hoc vel
illud esse.
Cum nullum particulare sit simpliciter pulchrum, nil simpliciter vincire potest. Est tamen appetitus
simpliciter pulchri in omnibus, omnia enim appetunt esse absolute et ex omni parte pulchra, non
simpliciter, quod hoc est impossibile particularibus; alia enim est pulchritudo unius speciei, alia alterius,
alia unius generis, alia alius. Non tamen specie, quia tota pulchritudo est in tota specie. Unde licet omnis
puella desideret esse ex omni parte pulchra, nulla tamen est. Unde bene dixit Charidemus mutilatum
imperfectumque esse pulchrum quod corporea natura cernitur; et testatur Zeusis Helena de pluribus
Crotoniatis virginibus < -- >
Item cum pulchritudo in quadam simmetria consistat, haec autem sit multiplex et innumerabilis numero
ad multa supposita, non autem simplex, vinculum pulchritudinis non erit simpliciter, sed ad aliquid.
Immo sicut diversae species, ita et diversa individua a diversis vinciuntur; alia enim simmetria est ad
vinciendum Socratem, alia ad Platonem, alia ad multitudinem, alia ad paucos; alii masculos, alii
faeminam, alii viraginem, alii mollem adamant.
Ideo stultus amor qui uni alligatur, quia conditiones boni et amabilis sunt dispersae; ideo plures
possumus bene amare: sicut bonum cocum, bonum militem, bonum philosophum; ita mulierem bene
incedentem, aliam bene loquentem, aliam bene ............., aliam ..... .......... una ...... omnia .... amabili.
Ita nulla est absoluta iustitia nec sapientia quae animum vinciat, sicut nulla est mensura cibi vel potus
quae omnibus sit adcommodata.
Quidquid dicimus de pulchro, idem de purpi per contrarium dici potest.
Quidlibet vincitur pulchro ad se et non pulchro ad aliud aliter et bono; et fallacia iudiciorum hinc
dependet maxime. Videat ergo index.

Sunt quae vinciunt non sui sed alterius ratione, et aurum; nusquam enim per se.
Est vinculum cathena, ordo, daemon magnus, quo omnia vinciuntur.
Apprehensio utilis, quia bonum est similitudine vel spe vel specie vincit ratione corporea et incorporea.
Idem dicitur bonum alliciens, pulchrum, animi Vinculum. Hinc deus dicitur circulorum pulchritudinis
seu vinculi centrum, a quo quattuor vinciuntur, ut ab ipso nequeant recedere ni velint adnihilari. Haec
cum moveantur, moventur ideo circa ipsum in circulum: et ipsum non minus nequeunt destituere, quam
suum quaeque circumferentia centrum. Sunt ergo 4r circuli: mens, anima, natura, materia. Mens per se
stabilis, anima per se mobilis, natura mobilis in alio non ab alio, materia mobilis in et ab alio. Deus est
vinculum et pulchrum sibi et aliis. Ab hoc centro 4 illa procedentia in idem redire nituntur, et ideo circuli
rationem subeunt.
Vinculum pulchritudinis dicitur actus seu radius boni, primo diffusus in mentem, secundo in animam,
tertio in naturam, quarto in materiam. Hoc mentem rationum ordine decorat, animam rationum serie
complet, naturam seminibus fulcit, materiam formis exornat. Ideo vinculum hoc est splendor divini
nullus. Qui radius obscure est rerum corruptibilium subiecto, minus obscure in natura, clare in anima,
clarissime in mente.
Vincula sunt morum concinnitas, corporis forma, vocum consonantia, et caetera quae profluunt et ab
aedificiis, a statuis, carminibus, orationibus. Haec Platoni pulchrum, Socrati excellens animi venustas,
Timaeo animi tyrannis, Platoni naturae privilegium, Theophrasto tacita deceptio, Salomoni ignis
absconditus, aquae furtivae. Theocrito eburneum detrimentum, Carneadi regnum sollicitum, et aliis aliter.
Vinculum hoc non est corpus, licet in corpore versetur; idem enim hodie formosum, cras casu aliquo
foedum. Unde aliud formosum, aliud corpus, aliud vinculum.
Id autem est vinculum tum ad partes corporis concinnandas, ratione quadam incorporea, tum etiam ad
aliquid ea ratione trahendum ad corpus.
Vinculum hoc non est moles nec in mole consistens, licet circa molem etiam versetur; quandoquidem
non grandia modo, sed et brevia, formosa videantur, et saepe grandia deformia, parva formosa, et e
contra; et saepe stante eadem quantitate casu quodam pulchritudo tollitur, eademque mutata pulchritudo
perseverat.
Vinculum hoc est quaedam rei species, quae a re ad animam proficiscitur, non tamen recedit a re
subiecta, sicut ignis qui suam speciem emittens et comunicans non attenuatur, sicut imago quae in
subiecto primo, in speculo, in intermedio, in oculis.

Vinculum, quod a corpore proficiscitur, nullam habet corporis partem definitam; licet enim rapiunt
dicendi suavitas, oculi, incessus, maxilla et caetera, haec tamen eodem numero si diversis trib<uan>tur
subiectis, non identidem similiterque vinciunt. Alia quoque ratione nullam habet definitam corporis
partem, quia ex omni parte gratia procedit: unde Plato incorpoream et spiritalem animae pulchritudinem,
licet post raptum universum corpus gratiosum reddit amantis.
Falsum esse videtur quod vinculum a certa membrorum omnium proportione proficiscatur cum colorum
suavitate; quod si esset verum, aiunt Platonici, solae res compositae vincirent, nunc autem puri colores,
vox una, fulgor auri, argenti candor ...... Ni citius labitur et senescit quam pulchritudo, nil tardius quam
figura; non ergo idem pulchritudo et vinculum quod figura, immo et manente eadem pulchritudine et
figura praeterit amor, ut accidit quibusdam post fruitionem rei amatae. Vinculum ergo est in quadam
convenientia non tantum membrorum ad invicem, sed et in quadam rapientis et rapti condispositione, ut
ita dicam. Quandoque enim etsi nil habeamus in una puella quod ratione arguamus, in alia vero plura,
displicet tamen illa et ista placet. Color item per se non vincit; clarior enim in seniore despicitur,
remissior in iuniore vincit.
Non color purus, ut omnino albus, omnino niger, sed mixtus; non vox simplex, ut acuta vel gravis, sed
media; non una currente nota vel tono, sed pluribus.
Nodum istum difficile est invenire; ideo non facile est solvere.
Vinculum ligat spiritum maxime per visum, auditum, per imaginationem.
Vinculum quoddam gratum vincto, quoddam ingratum, sicut quo bubo trahit mustellam, lupus detinet
etc.; incubus spiritum rationalem, daemon energumenum occupat etc., gallus leonem, mugil navim.
Vinculum non rapit animam nisi liget vinciatque; illam non vincit, nisi perveniat ad ipsam; non pervenit,
nisi per aliqua rapiatur. Pervenit per cognitionem in genere, ligat per affectum in genere, trahit per
delectationem in genere. Cognitio in genere ' dicimus, quia aliquando nescimus quo sensu rapiamur. Item
expertus sum amare quod audivi, et absens et de non nota specie nescio quomodo deperibam. 'In genere'
inquam, quia per omnes, per plures et per singulos sensus vincimur, et aliquando sensu indeterminato et
non satis noto.
Plato ponit tria vehicula vinculi: visum, auditum et mentem. Vincit enim gratia per vocem, forma per
visum, mores per mentem.
Plura vinciuntur affectu per haec tria, quae vinci consequenter cupiunt actu, per tactum in genere; unde
visibile non vincit oculum, sed per oculum vincit, per aurem vincit audibile, per mentem ratio.
Quatuor motus sunt vinciendo, prime iniectio seu invectio, secundo ligatio seu vinculum, tertio attractio,
quarto copulatio quae fruitia dicitur. Et haec ni fiat per omnes sensus, per quos vinculum vectum est, non
erit perfecta. Ideo amans totus vellet migrare in amatum, lingua, ore, oculis etc.

[2v] Triplex amor triplexque raptus Platonicis. Rapit enim ad vitam aut contemplativam aut activam seu
moralem et voluptariam. Prima est a formae corporalis aspectu ad considerationem spiritalis et divinae
erecta, secunda in sola videndi et conversandi oblectatione perseverat, tertia a visu ad tactus
concupiscentiam descendit. Per primam ingeniosi, per ultimam hebetes, per mediam medii. Primum
vinculum dicitur amor divinus, secundum humanus, tertium ferinus. Tripliciter illectant: intellectualiter,
animaliter, corporee: primum est boni splendor <-->
Vinculum non in omni vinciente aequale, neque in omni vincto idem.
Vinculum hoc quia ad summum bonum visum, auditum atque mentem convertit, hinc veluti circulus
quidam divinae lucis est a bono manans, in bono residens, per bonum se diffundens et ad bonum
sempiterne refluens, estque velut unum rerum omnium principium vel principiorum potius unitivum.
Hinc primo mens decoratur idearum ordine, secundo animus rationum serie numerosisque discursibus,
tertio naturas seminibus, quarto materiam formis. Omnia vivificans, leniens, mulciens, excitans. Omnia
ordinat, procreat, regit, complet. Omnia aperit, purgat, illuminat, gratificat. Omnia movet, incendit,
allicit.
Nil vincitur nisi aptissime praeparatum, quia fulgor ille non eodem modo rebus omnibus comunicatur.
Corporum praeparatio ad vinciendum tribus constat: ordine, modo, specie; 1. ordo partium intervalla, 2.
modus quantitatem, 3. species figuram, lineamenta et colores significat. Sicut in vocis vinculo 1. ordo
consistit in ascensu a gravi ad acutum et descensu, 2. modus in debitis tertiis, quartis, quintis, sextis, tonis
et semitonis progressione, 3. species in canoro, claro, suavi. In omnibus proportionalia iis tribus ad
vinciendum disponunt, sive compositis, sive simplicibus; iis enim color placet etc. Sic animus disciplinis
adcommodatur, ut per eas in eo divini vultus luceat imago.
Deus, augelus, animus nos non ligant ut corporea, quia non afficiunt, quia non pulsant per sese sensus,
vel alio genere vinculi, quod manu methaphorica affectus intellectuque .......tur. Duplex ergo ad
vinciendum praeparatio, et reddit aequivoce significans vinculum.
Sic per omnes sensus cupimus, per omnes sensus vincimur.
Non simplicibus et absolutis, sed compositis et appositis vincimur. Vinculum enim est ex plurium
concinnitate cooriens gratia, cui contrarium est ingratum seu turpe. Deus non habet in se pulchritudinem,
quia non habet ordinatam compositionem; non hanc, quia non habet partes. Est autem pulchritudinis et
vinculi fons, author et actor. Dii similiter non sunt pulchri. Universum non est pulchrum, ut videri potest;
ita enim est simplici quadam ratione constans suis similiter se habentibus sphaeris, stellis, astris, magnis
animalibus; nisi quadam similitudine et analogica ratione; vel saltem in iis non est pulchritudo quae nos
vinciat.

Vinculum sequitur rei sensum, sicut umbra corpus. Omnia ergo quae vinciunt, quoquo pacto sensum
aliquam ingerunt, et quae vinciuntur, quoquo pacto sentiunt. Ferram magnetem sentit.
Sunt cantus quidam et harmoniae quae vinciunt homines, non autem feras; aliae aves, non autem
homines. Quibusdam figuris et linearam coloribus rapiuntur homines, quibus non alia animantia;
quibusdam fumigiis rapiuntur spiritus, quibus non homines. Aliud ergo nobis, aliud aliis est pulchrum;
ideo diversa vinculoram genera.
Plura vinciunt hominas quam bruta, quia plures habet potentias, partes, circumstantias, fines, et
consequenter plures appetitus.
Pulchrum non vincit sensum, sed per ipsum vincula connectenda iniicit; sensus enim sunt veluti ostia seu
portae seu fenestrae.
Caeli astra, viridia prata, cantus etc. movent, alliciunt, inclinant, non rapiunt; at in iis proprie amor non
dicitur, cum non sit cum appetitu Veneris, quae eius amor est. Atqui sunt horti Veneris, quibus patet ad
Venerem accessus. Qui vincitur ad cibum famelicus, qui ad potum sitiens, qui ad Venerem amans, et hic
secundum speciem sensibilem, et hic amor fertur cum feris, vel ad intelligibilem, et divinus dicitur.
Primus amor est physicus seu naturalis, secundus est abstractus seu mathematicus, et est amor heremitae
masturbantis.
Vinculum non aequaliter ab omnibus, nec aequaliter in omnia, nec semper, sed dispositum disposita.
Hinc vinculum non est quod vincit, sed quod vincire valet non prohibitum, non impeditum.
Vincitur maxime aliquid per hoc quod aliquid sui est in vinciente, vel per hoc quod per aliquid sui
vinciens imperat illi. Hinc ungues et capilli vivorum sufficiunt ut in universum corpus habeat imperium,
item et in spiritus; necromanti avocant manes per ossa mortuorum, similiter et per cognata iis. Hinc non
temere antiquorum quidam maxime curabant sepulturas, alii rogos, et inter supplicia insepultum
relinguere.
Tot genera vinculorum quot pulchri, quot boni; et haec sunt pro specierum numero. Ideo falluntur qui
amant hominem solum pulchrum.
Non me vincit musica in puella, qui musicae cum pudicitia non convenit: vincit autem a puella. Nec
versutia nec fortitudo corporis.
Vincit Venus decora voce, anhelitu odoreque suavi, carnis lenitate, osculi etc., quia laquei per omnes
sensus iniecti arctius ligant. Sed sint sine superbia.
Iactu seminis vincula relaxantur, retentione vero intenduntur; taliter debet affectus qui vincire vult,
qualiter qui vinciri debet. Propterea in conviviis et post convivia inspirare introducitur in ossibus ignem
Cupido. Vide. Continentia est principium vinculi, abstinentia praecurrit famem, haec melius cibum

attrahit. Indignatio è santo sdegno.
Ab habitu interno, qui convictu delitescit, et externo, qui in corporis culta consistit, provenit vinculum.
Movent haec, si transfuga quadam artis dissimulatione fiant; neque si qui satis belle loquitur et satis
nimisque superstitiosula sapit, placet, neque
vestes cirotecas
que qui nimis methodice ornat capillos, oculos, motus, gestas etc.
con i guanti piegati
placere potest magis quam displicere. Sicut de Mario ambitu.
Puella, cuius gratia praeparationem habet in animi concinnitate tantum, animum movet ad animalem
fruitionem duntaxat; cuius vero gratia praeparationem habet in corporis forma, animum movet ad
corporalem fruitionem; cuius gratia praeparationem habet in utroque, ad utramque fruitionem movet.
Atqui sunt qui ita vinciuntur ab animo, ut et corpus ipsum, quod illius animi vas est, concipiscant; sunt
qui corpus sine animo despiciant: talis perhibetur Socrates, cum dixit 'loquere, puer.'
Potens est corporalis pulchritudo, ut et mentem vinciat et adtollat; amor enim plures reddit poetas et
heroas, sed illud non fit per vinculum nisi per accidens; causat enim illud concitationem quamdam.
Ars est artificis pulchritudo, et hac artifex vincit. Stupide enim videbit quis artificialium et naturalium
pulchritudinem, qui una ingenium, quo sunt effecta, non contemplatur: iis caeli non enarrant gloriam
Dei`; ideo non magis Deum quam Dei effectus exosculantur.
Vinculum intellectuale per mentem anima rapit, naturale per sensum.
Helluones iactant continentiam quod ...................................

.........................................................................................
Gratia .... Veneris .................... perfectos, non mutilates, non aegrotos, non senes non bon.........................,
non iuvenes senibus ...............
Vinculum si aptum ad generationem vel illi simile consequatur, non sine actione vel passione Veneris
affectu completur.
Ii quibus utitur natura et eam omnino dominam habent, ut bruta, ad masculam non vinciuntur Venerem:
sed qui natura utuntur et.... ipsa suae voluptatis finis, forsè .......... aliquando.
Alio vinculo exosculamur filios, alio patrem, alio sororem, alio uxorem, alio amicam, alio cinaedum, alio
amicum.
A contrariis dispositionibus evenit ut hic vinciatur, amore, alius omnino solvatur et fastidiat illud idem.
Unde patet non idem esse pulchrum et in eadem specie; simpatiam enim habet hic qua caret ille; ideo

pulchrum est huic quod illi deforme; ideo qui vincire cupit videat quos possit et quomodo possit. Non
ignoret autem causam huius esse satis occultam, item effectus esse inconstantes, quia hodie consonat
quod cras dissonabit, imo et eadem hora.
Omnes a cubili et cibo vinciuntur et trahuntur, sed non ab eodem cubili atque cibo, neque eodem cibo
vesci cupimus mane atque vesperi, aestate et hieme; fluit enim complexio, fluunt omnia; ideo cum quis
vincire potest, quanto primo potest vinciat et stringat; amor enim sicut et occasio praeceps; ita vinciat
primo, ut semper tentat.
Non eodem vincimur vinculo, quoniam nostra natura non est simplex nec semper easem. Est igitur sicut
Thetis ad Peleum et Proteus etc. Cum ergo natura multifariam varia sit, alia atque alia idio......
individualique complexione afficietur; ideo Proteus
fluvius ab Hercule
serpens seu coluber aliter vincitur quam cum leo. Deus simplex a variatione a......s est, ideo vincire
semper gaudet. Caetera variatione gaudent, ideo varie aliter atque aliter vinciunt; aliter Acheloum virum,
aliter anguem, secus taurum vinxit Hercules.
Quia est omnia gaudet omnibus ille omnia ............................. ...... amor omnia vel nihil.
Qui ....... vincitur a vinculis minus vincitur, qui a pluribus magis. Haec igitur est maxima ad solutionem
viri a pluribus occupati. Amor perfectus non est plurium. Amor intensus superlationi comparatur;
supereminens autem semper est unum.
......dus est qui a pluribus vincitur. Quia diversi sunt pulchritudinis gradus atque disiuncti. Hinc una
ratione me urit hic, alia alius ratione. Quod si utraque ratio aggregaretur in uno, placeret unus ex duobus;
si omnes gradus atque rationes aggregarentur in uno, unus ex omnibus placeret.
Placet invatque vincire, quia amari et honorari iuvat atque placet. Hinc assentatores adulatoreque
vinciunt. Sed si sint cauti, ne ita agant ut assentationem detegant: magnificent modicas virtutes, attenuent
vitia, excusent accusabilia, convertant in virtutes facinora. Avarum faciat providum et parsimo...
Quae vincit generosum et laudatum virum, vincto gaudet, et hoc gaudium est via qua ex eius vinculis
ipsa vinciatur. Ultra modum enim vilis est quae laudatum et egregium virum amantem non redamet; alia
ratione si ignobilia amet aliquis <-->
Multa sunt quae cum pulchra exstant, tanquam bona nos vinciunt, ut equus, navis, domus, statua, canis,
avis, et ex iis turpia sunt mala. At homo pulcher non vincit ut bonus habeatur, bonus non ut pulcher
exstimetur, sed hoc est per accidens, id est per malam educationem. Et quia pulchrae magis sollicitantur
et per paupertatem etiam sunt minus pudicae. Contraria ratione aliae quandoque bonae .........................
oculi naturalis complexio melior temperantior est et virtutibus in mediocritate consistentibus aptior.

Vincimur maxime per visum; est enim sensuum activissimus, spiritualissimus, optimus. Atqui [4r] saepe
multi rem non visam depereunt.
Is vere uni vincitur, qui in rebus negociisque aliis torpescit et in ipso sollicitatur; iocundior enim operatio
alteram excludit, animus auribus intentus remittit oculos. Hinc vehementius gaudentes, tristes, aestuantes,
non valde aliud agimus, imo statim cessamus ab opere; hoc est teneri, vinciri, abstrahi, trahi.
Voluptas hominum minus est determinata ad unum, unde rationalis dicitur, quam voluptas brutorum,
quae naturalis appellatur; hinc equa pariter omnes equos vincire potest, mulier una viros omnes non ita:
ut aiunt.
Pudor et fides propugnator vinculorum optimus; est autem pudor ignominiae metus. Quae bene vinculis
obstat et vere afficitur pudore, rubet; quae vero timore vecordiaque se proripit a vinculis, pallet: hanc qui
vincire cupit, additis animis superabit, non illam. Primam proprie dicimus verecundam, secundam vero
proprie pudere dixerim; verecundia enim recti honestique rationem habet, pudor autem infamiae timorem
prae se fert; pallent enim et qui timent verbera et mortem.
N Si fecit hoc, factus est hinc verecundus.

Si fecit illud, postea erubuit.
Si fecit aliud, pudorem concepit.
Ergo bonus est, quia est verecundus
iuxta illud 'Verecundiam serva.'
Homini probo verecundia non competit propter sua delicta qui .....|..... veritus improbus fiat. Seniorem
hominem nemo laudabit quia est verecundus; nil enim agere debeat pro quo verecundia emergere solet.
Frustra ergo N semper est verecundus. Verecundiam enim servent pueri atque puellae.
Amor ut in amante est, passive dicitur et est vinculum, alio modo dicitur active, id est quod amare facit;
et est quaedam divina vis in rebus, et hic est ille qui vincit. Et Orpheo atque Mercurio est Daemon
magnus, antiquus ante mundum, quo chaos ornamentum appetebat eratque in sino illius. Quia autem in
generatione operatur et nova facit et principiis dominatur, senectutem fugere et odisse dicitur, iuvenibus
se miscere, duros habitus aufugit, mites mollesque inhabitat, iuvenis et tenellus .......... habetur etc. Vide
Polyantheam.
Hunc vincientem vel vinculum hoc nec pulchrum neque bonum appellat Socrates, quia pulchrum appetit
atque bonum; eo igitur caret: ideoque noluit esse deorum aliquem. Item inquit ille amorem medium inter
bonum et malum, turpe et pulchrum, mortale et immortale. Sed hic rhetorice et aequivoce sentit de
appetitu et medio. Sumimus amorem vinculum secundum rationem comunem activo (et) passivo, qua
omnia volunt perfici, uniri, copulari, ordinari, et natura agit perfectionem, unionem, copulam et ordinem.
Et sic nihil est sine amore divinum ne<que> perfectum. Imo amor ubique dicit perfectionem, et si in

materia et chaos supponat (ut aiunt) inperfectionem, nunquam tamen significat imperfectionem, sed
semper perfectionem et participationem luminis divinitatis. Si quodlibet imperfectum amat perfici, non
per imperfectionem amat perfici, sed per perfectionis participationem, tanto magis vivaciter, quanto
vehementius appetit; altius enim summi boni amore flagrat quod perfectius est quam quod minus
perfectum.
Hoc vinculo superiora dicuntur providere inferioribus, inferiora converti ad superiora, et aequalia
invicwm adsociari. Ideo est numen et divinitas in omnibus supiective, ut universi perfectio.
Hic amor unus est et vinculum unum, qui facit omnia unum. Habetque in diversis diversas facies; [4v]
aliter enim atque aliter alia vinciuntur atque alia. Hinc illae Cupidinis distinctiones et amoris. Vide amor.
Poly. et Natal.
Hoc vinculo rapitur amans, ut in amatum transferri velit, vel totum concipere amatum et imbibere.
Est vinculum quo volumus habere quae absunt, et est vinculum quo nolumus amittere quae habemus
primum est desiderium et appetitus, secundum est amoris species complacentia dicitur nobis.
Est pulchri amor quo pulchri fieri volumus, est et pulchri amor quo pulchro potiri concupiscimus: primo
modo amamus id quo caremus, secundo et id quod habemus.
Duplex amoris vinculum dixit Eriximachus, ulterum quo contraria in ipsius .......... male concordant, velut
in aegrotis corporibus humores, et hic malus amor dicitur; alterum quo bene, ut in ......... magistratibus,
orationibus, harmonia.
Contemplativi a formae corporalis aspectu divinis vinciuntur, voluptuosi a visu ad tangendi

concupiscentiam descendunt, morales in conversandi oblectationem trahuntur primi ......, secundi
hebetes, tertii medii: primi digni ethere, secundi vita, tertii sensu: primi .. pavent et fugiunt, secundi
haerent, tertii appropiant.
Sanctimonia, zelus et religio ligant unde quidam sanctus doctor 'A..................... ideo cavendae; quo enim
sanctiores fuerint, eo magis alliciunt; et sub praetextu blandi piique sermonis ...miscet se viscus
impiissimae libidinis, credo mihi.' Haec ille.
Vincit non solum bonum, sed opinio boni; vinculum tamen semper est cum quadam adcommodatione
proportioneque.
Amoris, amicitiae, benevolentiae, placentiae, voluptatis, charitatis, compassionis, cupiditatis, cupidinis,

avaritiae, libidinis, desiderii vinculum, nisi mutuum fuerit, facile evanescit. Unde illud proverbium 'sine
amore perit amor.'
Catullus Lesbiae nuptae magis vinctus, quod maiore fruendi desiderio afficiebatur. 'Nitimur in vetitum'

aliquid est ............... pro univs complexs
Vinculum fit ex prolifico semine quod ad actum suum rapitur, nititur atque rapit; ideo hoc emisso
secundum partem; perit secundum partem vinculi vis.
Multiplex semen, multiplex Venus, multiplex amor, multiplex vinculum. Unde et scientiarum et morum
concinnitatem in aliis ingenerare concupiscimus. Semen quo cum quis plenus est, desiderat emittere in
alterius viri animam.
Alligator faemina faeminae, puer puero, mas mari, mas faeminae, homo supernis, aequalibus, infernis,
naturalibus, artificialibus. Res rebus, sicut per incantationem cicada aurea etc.
Amabile et bonum pulchro fusius; ideo plura sunt vinculorum genera quam a pulchro; imo sunt et a malo
et violente plura, quae principium sunt corruptionis. Pater vincitur filio etiam monstro.
Plures vincit phantasia et opinio, quam ratio, imo et intensius. Multi amant, et cur amant nesciunt, quia
sine ratione amant: non tamen sine causa impellente, febricitantem vincit amor aquae.
Unde devinciuntur et invincibilia animalium. Arist. De animalibus, Agripp. Quae est propter
cognationem quandam vel cognati vestigium.
Omnia sunt bona, non tamen ab omnibus vincimur. Non ergo omne bonum vincit, quod aliis aliud est
bonum et .....| ........... et spec.............. differentia sunt bona: super hoc .... dulce non est dulce ......
Vincimur apprehensione voluptifici.
Si philautiam extinguamus, invincibiles reddimus reddimurque; philantia excitata vincimus

concitamusque.
Voluptas vinculorem vinculum; quaerenti enim 'cur voluptate caperis?' respondemus 'quia voluptate
capior', 'quia placet.'
Non idem omnium bonum, non idem summum, non idem maximum, si contraria et diversa sunt genera,
erit autem idem identitate entis, maxime aequivocum.
Vincimus confortando, si timidum prohibemus militare, impium deos colere, inhumanum nolumus suis
servire commodis. Pro naturae inclinatione quemque rapimus. Qui cylindrum vult ducere, non ad capita
et angulos, sed in rotundum inclinat.
Plus vincit cantus adulator quam verus amicus.

[5r]
Chi mette il piè su l'amorosa pania etc.
Crates Thebanus dixit 'remedium amoris fames; si haec non sufficit, tempus; si hoc non sufficit, laqueus.'
Dove l'amor Venereo spinge più gaglardamente .............. .... pero.............. | ............. l'armi et amori: et
questo vale più che la cupidità del ore ne gl'animi generosi ... servir questo fece Menelao ...... o Agamon.
S il M...o che dona.
Ne distanza di loco ne di tempe

altra affettione
Ne ............ alcuna che la morte
Ne passion di corpo ne diggiuno
Ne esser voto o pieno ne per forte
altrove affaticarmi
● Palladis Cup.
● Martis phantas.
● Veneris auri Cupid.
Vincula
● Cupidinis .......
● Saturni Malefici necromantis.
[87r]
IORDANI BRVNI NOLANI
DE VINCVLIS IN GENERA.
Ut eum qui vincire debet necessarium est rerum quodammodo universalem rationem habere, ut hominem
(qui epilogus quidam omnium est) valeat, alligare, quandoquidem, ut alibi diximus, in hac potissimum

specie rerum omnium species maxime per numeros licet intueri, ut eorum alii referuntur ad pisces, alii ad
aves, ad serpentes, alii ad reptilia, tum secundum genus, tum secundum eorum species. Singulis item
horum accidit diversitas usus, consuetudinis, finis, inclinationis, complexionis, aetatis; atque ita ut de
Proteo fingunt atque Acheloo, eandem licet subiectam materiam in varias formas atque figuras
transmigrantem, ut continue ad vinciendum aliis atque aliis et nodorum utendum sit speciebus. Huc
spectat quod consideratio de moribus hominum, nunc invenum, nunc senum, nunc mediorum, nobilium,
divitum, potentium, fortunatorum, quibus adde mores invidorum, ambitiosorum, militum, mercatorum et
id genus aliorum, quando et tales in reipub. administrationem plerisque in partibus assumuntur, vel
talibus etiam opus sit mediis sit mediis instrumentis, quos propterea vincire sibi etiam oporteat. Nihil
tandem esse videtur, quod a civili speculatione sub forma huiusce considerationis (quatenus vel
vinciuntur vel vinciuntur vel vincula quaedam sunt vel horum circumstantiae) possit esse alienum.
Quapropter adiecimus hanc considerationem, quae De vinculo in genere intitulatur.
DE VINCIENTE IN GENERE.
Artic. I. Vincientum species.
Vincientia per universum sunt Deus, Daemon, Animus, Animal, Natura, Sors et Fortuna, tandem Fatum.
Hoc universaliter vinciens, quod uno non potest nomine designari, non ligat sub specie et sensu corporis;
corpus enim per se sensum non pulsat, sed per vim quandam in corpore existentem et a corpore
prodeuntem. Manus ergo vinciens metaphorico nomine appellatur, quae multiplici ad vinciendum
praeparatione deflectitur et inclinat.
Effectus vincientis. Art. II.
Hic est quem vinciendo aiunt Platonici memtem idearum ordine decorare; animum rationum serie
numerosisque discursibus implere; naturam variis foecundare seminibus; materiam innumerabilibus
conditionibus informare; omnia vivificare, lenire, mulcere, excitare; omnia ordinare, procreare, regere,
allicere, incendere; omnia movere, aperire, illuminare, purgare, gratificare, complere.
Vt arte vinciat. Art. III.
Vincit arte artifex, quandoquidem ars est artificis pulritudo. Nimirum ut attonitus et stupidus videbit
quispiam artificialium et naturalium pulchritudinem, qui una ingenium, quo universa sunt effecta,

minime contemplatur et admiratur. Illi 'stellae non enarrant gloriam Dei'; item non magis Deum, quam
Dei effectus (bruta nempe anima) exosculabitur etc.
Ut pluribus hominem vinciat. Artic. IV.
Ex his quae vinciunt plurima nimirum vinciunt homines quam bruta, plura item magis vegeti ingenii
quam stupidiores, utpote qui pluribus abundant facultatibus atque potentiis, ad plures respiciunt partes,
circumstantias atque fines, pluribus consequenter aguntur appetitibus.
Ut sensus est leno vincienti. Art. V.
Hominem stupidum rara et impetu naturali excitata vincit libido, paucis speciebus definitur cibus atque
crassis. Hunc non eloquium mulcet, non veneres pelliciunt, non musica, non pictura, non caetera naturae
lenocinia.
Quare uno non expleat vinculo. Art. VI.
Pluribus ideo vincior, plures ideo sentio vincientes, quia diversi sunt pulchritudinis gradus atque
disiuncti. Hinc una me hic, alia me alii urunt et vinciunt ratione. Quod si omnis ratio in unum
aggregaretur, forte pro omnibus et ex omnibus placeret unus. Id vero hactenus minime natura passa est,
ut varia pulchritudinis, iocunditatis, bonitatis, contrariorum et diversorum ab his effectuum vincula
spargeret, et iuxta partium materiae numeros distincte promeret atque seiunctim. Accidit vero ut quidam
uno tantum obiecto teneatur interdum, vel propter sensus stupiditatem, qui ad reliquos ordines est caecus
et remissus, vel propter vinculi unius vehementiam, quae sic unice affligat atque torqueat, ut inde aliorum
sensus lentescat, obruatur, supprimatur. Hoc vero raro et in paucis accidit et est mirabile, ut in
quibusdam, qui spe vitae aeternae et quadam vivacitate fidei vel credulitatis ita animo abrepti visi sunt et
a corpore quodammodo distracti, et obiecto, cui phantasiae et opinionis virtute devincti erant
vehementius astringente, horribiles cruciatus ne sentire quidem visi sunt, ut in Anaxarcho philosopho et
Andrea Galilaeo, in Laurentio presbytero et aliis usque ad nostram aetatem pro religionis specie in
principes et reges sicariis est manifestum; cum ratione vero in Cynico Diogene et Epicuro, quibus hac
ratione animo rerum contemptu et specie opinionis secundum principia naturalia et ordines devincto,
sensum voluptatum et dolorum omnium abigebant; ...que summum huius vitae pro conditione humanae
speciei bonum se assequutos esse censebant, ubi animum extra dolorem, timorem, iram tristesque alios
affectus positum in quadam heroica voluptate servarent, et rerum ignobilium quae sunt in hac vita,
nempe temporanearum, contemptu Deorum se similem vitam in hoc etiam mortali corpore consequutos
testabantur, itaque summum bonum et eximiam virtutem cum aliis ostendisse, tum ipsos putarunt se esse
consequutos.
Quid genius conferat vincienti. Art. VII.

Sunt qui dicant vincientem genus superioritate alium vincire et ab alio non revinciri, comparis vero
ingenii esse
reciprocum vinculum et in quodam qualitatis ordine consistere. [88r] Atqui iuxta horum sententiam
genium sequeretur continue mutari et alterari, sicut formae, complexiones et species alterantur, quia
quem puer vincit, iuvenis non item vincit; quem vinciebat puella, eadem matrona non vincit. Non ergo ad
unum principium referendum est et simplex, quod aliquid compositum et in sua natura varium atque
etiam ex contrariis consistens vinciatur.
Quem facilius vinciat. Art. VIII.
Homo potissimum vincitur, qui verius homo est, specie dignissimorum, qui longe placet amplius
dignissima sperare quam possidere vilia: horum quippe possessione facile stomachamur; quaecunque non
facile possidemus, ardentius deperimus.
Ut idem eodem contrariis alligat. Art. IX.
Confusa et quodammodo etiam contraria videntur esse vincientia ab eodem etiam vincientis genere, ubi
contrarii vinculorum effectus et affectus inspiciuntur. Quem enim (verbi gratia) Cupidinis vincula
invaserint, uno eodemque igne atque laquei sensu videbitur cogi ad exclamandum et tacendum, laetitiam
tristitiam, spem et desperationem, timorem et audaciam, iram et mansuetudinem, fletum et risum; unde
illud
Io che porto d'amor l'alto vessillo

Gelate ho speme e li desir cocenti,
A un tempo agghiaccio e tremo, ardo e sfavillo,
E muto colmo il ciel de strida ardenti.
Dal cuor scintille e da gli occhi acqua stilli,

E vivo e muoio, e fo risa e lamenti;
Ho vive l'acqui e l'incendio nò more,
Che han Theti a gli occhi e ha Vulcano al cuore.
Non uno vinculo vincit vinciens diversa. Art. X.
Nihil absolute pulchrum quod vinciat tanquam iocundum, nihil absolute bonum quod alliciat tanquam
utile, nihil absolute magnum si finitum est. In pulchritudine enim respice ut simius simiae, equus equae

placeat, ne Venus quidem aliac ab homine et heroum speciei. In bono respice ut ex contrariis sunt
universa, ut aliis animantum bona sunt sub undis, aliis in arido; hiis in montibus, illis in campo;
quibusdam in profundo, aliis in sublimi.
Qui vinciat. Art. XI.
Vincire ergo novit, qui universi rationem habet vel saltem rei particularis vinciendae naturam,
dispositionem, inclinationem, habitum, usum, finem.
Non est unus qui omne vinciat particularis. Art. XII.
Id quod absolute pulchrum et bonum et magnum et verum absolute vincit affectum, intellectum et omne.
Item nihil perdit, omnia continet, omnia desiderat, desideratur et persequitur a pluribus, quod diverso
vinculorum genere viget; ideo pluribus artibus abundare ambimus, siquidem non est quod fastidiat esse
in universali atque simpliciter, sed hoc et huiusmodi, illud et eiusmodi. Cum ergo nullum particulare
atque absolute pulchrum, bonum, verum etc., non solum supra genus, sed neque in genere neque in
specie aliqua nihil est quod simpliciter vincire per eosdem gradus possit, nihilominus tamen appetitus
pulchri boni etc. est in omnibus; omnia enim appetunt esse absolute et ex omni parte pulchra, iuxta
propriae speciei et generis conditionem saltem. Alia enim pulchritudo et bonitas est unius speciei, alia
alterius; in alia quidem unum contrariorum, in alia alterum dominatur. Totam quoque pulchritudinem
[88v] et bonitatem speciei unius non nisi in tota specie et per totam aeternitatem per omnia individua
atque sigillatim est petendum. Hoc testatus est Zeuxis in pulchritudinw humana, qui Helenam de pluribus
Crotoniatis virginibus depinxit. Quin imo si danri esset puellam ex omni parte pulchram seu ex toto, quî
fieri potest, ut omnimodo et omnibus modis pulchrum afferre possit, quandoquidem innumerabiles sunt
pulchritudinis corporalis in muliebri specie differentiae, e quibus non nisi unae in uno subiecto possunt
reperiri? Pulchritudo enim, sive in quadam symmetria consistat sive in alio quodam quod incorporeum
corporea in natura cernitur ipsum, multiplex est et innumerabilibus proveniens ordinibus; ideo
quemadmodum lapidis asperitas non cum cuiuslibet lapidis asperitate quadrat, concurrit, cohaeret, sed
ubi respondentes sunt magis sinus atque cavitates, ita non quaelibet species in quolibet animo sedebit.
Diversa igitur individua a diversis vinciuntur obiectis; etsi quippe idem sit quod vinciat Socratem atque
Platonem, aliter tamen hunc vinciet atque illum; alia multitudinem, alia paucos movent; alia mares et
viriles, alia foeminas et muliebres.
Varia vincientis instrumenta. Art. XIII.
Dispersit, distinxit et quodammodo disseminavit natura pulchritudinis, bonitatis, veritatis et dignitatis

obiecta; ideo plures pluribus rationibus et pro diverso fine vincire possunt. Vincit fitque amabilis bonus
agricola, alia ratione coquus, alia miles, alia musicus, alia pictor, philosophus, puer, puella haec quod
bene incedat, illa quod melius loquatur. Ex his nemo est qui solus habeat omnia atque omnimode; sed qui
ad plurima secundum species atque modos inveniatur habilis atque felix, ille vinciet plures, pluribus

dominabitur et per plures de omnibus in sua specie triumphabit.
Vincientis commoda Art. XIV.
Ut diversa sunt tempora, diversae occasiones, et diversi subeunt affectus, neque una eademque mensura;
ita neque est aliquid unum atque simplex et eiusdem quantitatis et qualitatis, quod omnibus placere aeque
possit, aeque omnes explere, quinimo vel singulos, vel diversis temporibus unum, sicut nec idem cibus
nec eadem cibi mensura atque qualitas. Idem iudicium est de omnibus, quibus vincitur appetitus.
Vincientum differentiae. Art. XV.
Et sunt quae vinciunt secundum se, et sunt quae vinciunt per aliquid sui quod est vel pars vel quantitas, et
sunt quae vinciunt alterius ratione cui adsint, subministrent, vel ad quod disponant, sicut et formosum
aedificium ex informibus partibus consurgit.
Vincientis varia facultas. Art. XVI.
Multa sunt quae, cum pulchra existant, tanquam bona tamen nos vinciunt, ut equus, navis, domus, statua,
canis et avis. Homo vero pulcher non vincit ut bonus habeatur, bonus etiam non vincit ut pulcher
existimetur; accidente enim quodam fit, ut cum pulchritudine sit facinus et error. Da quippe pulchram et
pauperem: magis sollicitatur, facilius donis allicitur. Divarsa diversorum, contraria contrariorum et
similium similis est ratio.
Vincientis sedes. Art. XVII.
Putant nonnulli parum distinguentes, ut Platonici, illud quod vincit esse rei speciem, quae a re [89r] ad
animam proficiscitur, a re subiecta tamen non recedit, sicut ignis qui communicans suam speciem non
attenuatur, sicut imago quae in subiecto primo, inde in speculo, in intermedio et in oculis. Atqui
profundius considerantes invenimus, esse quidem in corpore et quodam sensibili vinculi consistentiam,
sed, sicut anima, cuius conditionem animae virtus consequitur, nullam habet definitam in corpore partem.
Etsi quippe vulnus amoris sit ab oculis vel ab ore vel a colore, non tamen in illis simpliciter vel ab illis
inveniri vel provenire videbitur, quando oculi per se seorsimque conspecti non habent eandem vim, quam
a collatione cum reliquis partibus faciei. Simile indicium est de ore, de naso, simile de colore, qualis
etiam in pyxide pictoris non placebit. Indefinita ergo et incircumscriptibilis omnino est ratio
pulchritudinis, et a simili ratio iocundi atque boni. Proinde non tota vinculi ratio in re subiecta
perspicienda est, sed etiam, secundum alteram non minus praecipuam partem, in eo quod vincitur; nihilo
enim mutata cibi qualitate atque substantia, nunc post refectionem reiicitur, qui paulo ante avide
sumebatur. Cupidinis vincula, quae ante coitum intensa erant, modico seminis iactu sunt remissa et ignes
temperati, obiecto pulchro nihilominus eodem permanente. Non tota igitur vinculi ratio ad illud est

referenda.
Praeparationes vincientis. Artic. XVIII.
Vinciens tribus dicitur praeparari ad ligandum: ordine, modo et specie. Ordo partium dat intervalla,
modus definit quantitatem, species figuris, lineamentis et coloribus significatur. Sicut in vocis vinculo
ordo consistit in ascensu et descensu per grave, acutum et media; modus in debitis tertiis, quartis, quintis,
sextis etc., tonis et semitonis progressione; species in canoritate, suavitate, claritate. Proportionalia sunt
tribus hisce in omnibus sive compositis sive simplicibus, ubi praeparatio esti ad vinciendum.
Diversitas praeparationum. Artic. XIX.
Pro vinculis alia est praeparatio ex signis et vestigiis animi concinnitatem indicantibus tantum, et per
ipsam movetur animus ad animalem tantummodo fruitionem persequendam, ut illi adhaereat et uniatur,
gratia vero praeparationem habens in corporis et huiuscemodi nempe membrorum dispositione, vel quae
est ex habilibus, qui circa corpus sunt, animum corporali appiscendae fruitioni alligat; ubi vero
praeparatio fuerit in utroque, ad utramque vehementius fruitionem impellet, seu ab utroque attrahet
principio. Porro sunt qui ita ab animo vinciuntur, ut corpus ipsum, quod illius vas est, etiam
concupiscant. Pauci item animo magis incumbunt, ut quamlibet etiam corporalem speciem absque animi
praeparatione etiam despiciant, ut fama est de Socrate, qui venustum puellum effari primo praecipiebat,
antequam de suo erga illum amore definiret.
Vincientis conditio. Art. XX.
Magnificant assentatores modicas virtutes, attenuant vitia, excusant mendas, referunt in virtutes facinora,
et caute ita agunt ne propriam detegant assentationis artem. Itaque non admodum astutos sibi devinciunt,
per hoc quod cuicumque amari et honorari maxime placet atque iuvat, nec non vincire quenquam posse
praedominantis cuiusdam est virtutis.
Ut vinciens vincitur. Art. XXI.
Gaudium et gloria quaedam est vincientis, eaque maxima atque tanto vehementior, quanto generosius,
laudabilius et praestantius est quod vincitur; eo in gaudio eaque in gloria est sita vinculi vis, qua et
vinciens ipse a vincto revinciatur. Victores laudando suos victos victoriam suam efferunt, et interdum
seque etiam nedum alios decipiunt, et in cupidine et aliis civilibus vinculorum effectibus. Ultra modum
vile oportet esse ingenium, quod laudatum et egregium amantem, seu alia ratione sibi ex animo
devinctum, ingrato non vicissim persequatur animo.

Vincientis distinctio. Art. XXII.
Est vincientis species qua digni, pulchri et boni fieri volumus, et est species qua bono, pulchro et digno
potiri concupiscimus. Primum vincientis genus est ab obiecto quo caremus, secundum ab eo quod
habemus magis. Ex his vincit non solum bonum, sed et opinio boni; ubique tamen vinculum cum quadam
proportione et accommodatione semper est. Plures quoque vincit phantasia et opinio, quam ratio; quin
immo intensius illa quam ista. Multi quippe, quia sine ratione amant, quamvis non sine causa ament
impellente, vinciuntur quidem, sed unde vincantur ignorant.
Vincientis caecitas. Art. XXIII.
Occulta etiam maxima ex parte etiam sapientibus vinculorum est ratio; quid enim magni est referre
rationem analogiae, similitudinis, congeneitatis et id genus vocum sine sensu, quando hominem videmus
nihil odisse magis quam alterum hominem, eumque consortem atque simillimum, interdum quoque nihil
amare magis, idque ex ignota causa? Quae enim generalis affertur ratio, nulla est omnino, ut solutio
quaedam est et apathia inter ea quae eiusdem generis et speciei, ut foeminam et foeminam, marem et
foeminam; quibus addo conditiones viri, senis, pueri. Quid dices de amore earum, quorum solummodo
est auditus, qui devotionis nomine vulgo describitur? An non homo supernis et immaterialibus, imo
imaginariis et non repertis summopere devincitur? Mitto speciem virtutis vinculorum referre per species,
potissimum vero eam, quae est per incantationem. Nec est quod dicit quisquam vinculi vim esse a bono
magis, quam vincire possit boni opinio; quin etiam ab evidenti magis, quam ab occulta causa. Et diximus
supra ut diversae sunt bonorum differentiae atque species.
Vincientis industria. Art. XXIV.
Quemadmodum ignorantes plus a cauto vincimur adulatore, quam ab amico vero, ita artificiose
formantur et confortantur vincula et vincientis efficacia, si timidum ille prohibeat militare, vesane
impium deos colere, inhumanum propriis inservire commoditatibus, et illuc quo res inclinant magis
afflare, quemadmodum qui cylindrum sibi vult arripere, non per capita et angulos, sed per suam
rotundam superficiem obvertit.
Arma vincientis. Art. XXV.
Vincientis arma triplicia sunt. Prima in ipso, et haec sunt duplicia: essentialia seu naturalia, nempe quae
sunt ex natura speciei; et accidentalia seu adiuncta, nempe quae naturam speciei consequuntur,
cuiusmodi sunt sagacitas, sapientia et ars. Quaedam [90r] sunt circa ipsum, ut sors, fortuna, casus,
occursum et incursionem facientia; quaedam super ipsum, ut fatum, natura et favor divûm.
Vincientis vices. Art. XXVI.

Proportionale est in omni vinciendi actu, quod in cibo et coitu continue experimur. Trahimur enim et
vincimur horum desiderio et amore, sed non eorundem semper, eodem modo, eademque mensura,
iisdemque temporis vicissitudinibus; cum tempore enim fluit et praecipitatur complexio, et omnia quae
complexionem consequantur. Ideo provide et praematurato consilio vinciendi tempus praecognoscendum
est, velocissime praesens praesenti utendum, ut vincire potens quamprimum vinciat et stringat.
Vincientis oculi. Art. XXVII.
Ut subtilia sunt vincula, ut pene insensibile est quod vincitur atque profundum, quod leviter tanquam a
superficie liceat examinare, quod item per momenta transformabile, non aliter ad vincientem se habens,
quam Thetis ad Pelei concubitus evitantdos, respicere debet mutationis ordinem et potentiam
subsequentis formae sub praecedente. Quamvis enim materia ad innumerabiles indefinita sit formas, a
praesenti tamen forma non aequaliter distat ab omnibus, sed ex his una tantummodo est potissime
succedens, alia vero plurium mediorum interiectione, alia pauciorum, quaedam vero omnium elongata
consistit. Itaque sicut formam chyli immediate consequitur forma sanguinis, ita indignationis vinculo
succedunt irae, irae vero vinculis succurrunt vincula tristiae, ut facile bilis flava transit in atram.
Dispositione igitur perspecta et praesenti qualitate subiectum afficiente, Thetidi isti, antequam in certam
migraverit formam, Peleo praeconcepta et praeparata sunt vincula, non ignoranti aliter colubrum, aliter
leonem, aliter aprum esse vinciendum.
Vincientis lenocinia. Art. XXVIII.
Non ligat vincibile vinciens, sicut neque munitissimam arcem expugnat dux facile, nisi domestico aliquo
proditore vel alio quocunque pacto consentiente vel succumbente vel utcunque tractabili ministro fiat
aditus; sicut in specie non vincit Venus neque arcem expugnat facile, ubi inania sunt vasa, turbatus
spiritus, urens anxia, sed produnt arcem intumescentia vasa, tranquillus animus. mens quieta, corpus
otiosum, quorum custodum et vigilum vicibus observatis repente audendum, vi ruedum, viribus omnibus
agendum, non cessandum. Haud aliter in aliis vinciendi actibus observandum.
Vincientis scala. Art. XXIX.
Vinciens non unit sibi animam, nisi raptam; non rapit, nisi vinctam; non vincit, nisi illi se copulaverit;
non copulatur, nisi ad eam pervenerit; non pervenit, nisi per motum; non movetur, nisi per appulsum; non
appellit, nisi postquam inclinaverit vel declinaverit ad illam; non inclinat, nisi desideraverit et appetierit;
non appetit, nisi cognoverit; non cognovit, nisi oculis et auribus vel interni sensus obtutibus obiectum
specie vel simulachro praesens adfuerit. Pervenire igitur facit vincula per cognitionem in genere, nectit
vincula per affectum in genere: cognitionem dico in genere, quia nescitur interdum quo sensu rapiatur;
affectum dice in genere, quia nec iste facile interdum definitur.

[90v]
Portae per quas vinciens adoritur. Art. XXX.
Tres sunt portae per quas audet animarum venator ligare: visus, auditus et mens seu imaginatio. Quod si
contingat per omnes illum intrare portas, potentissime vincit arctissimeque obligat. Per portam auditus
ingreditur armatus voce et sermone filio vocis; per portam visus ingreditur armatus forma, gestu et motu
figuraque convenienti; per portam imaginationis, mentis, rationis ingreditur per mores et artes. Inde facta
primum invectione, secundo copulatione, tertio ligatione, quarto fiet attractio. Per omnes sensus occurrit
vinctum vincienti, adeo usque perfecta obligatione facta, ut hoc in totum illud immigret vel immigrare
concupiscat, ubi de concupiscentiae vinculo agitur; sunt quippe etiam ingrata vincula proportionalia his,
de quibus in his quae de vinculo naturali proferemus, qualibus bufo trahit mustelam spiritus quadam vi
occulta, gallus voce rumpit leonem, mugil tactu sistit navim, energumenus phantasia ebibit daemonem,
humor melancholicus et ventosus ut magnes se habet ad incubum.
Habet ergo campus iste vinvientis intentiones triginta, nempe a
Specie 1
Effectu 2
Arte 3
Numero 4
Scala 5
Multitudine 6
Genio 7
Facultate 8
Coincidentia contrariorum 9
Diversitate 10
Medio 11
Favore seu concursu 12
Instrumento 13
Commodo 14
Differentia 15
Virtutum varietate 16
Sede 17
Praeparatione 18
Praeparationum diversitate 19

Conditione 20
Reactione 21
Distinctione 22
Caecitate seu ignorantia 23
Industria 24
Armis 25
Vicibus 26
Oculis 27
Lenociniis 28
Scala 29
Porta 30
[91r]
DE VINCIBILIBVS IN GENERE.
Species vincibilis. Articulus I.
Circa Deum seu naturam universalem seu bonum universum seu puchrum absolute, quod est centrum
magni mundi, quatuor sunt convertibilia, ita ut ab ipso, ni velint adnihilari, negueant recedere, nec magis
ipsum nequeant destituere, quam proprium quaeque circumferentia centrum; quatuor (inquam) in
circulum mobilia circa proprium vincientem, ita ut in eodem ordine perpetuo consistant. Platonicis sunt
mens, anima, natura, materia; mens per se stabilis, anima per se mobilis, natura partim stabilis partim
mobilis, materia ex toto mobilis et ex toto stabilis.
Vincibilis conditio. Artic. II.
Nihil vincitur nisi aptissime praeparatum, quia fulgor ille non eodem rebus omnibus communicatur
modo.
Vincibilis forma. Artic. III.
Omnia quae vinciuntur aliquo pacto sentiunt, in cuius sensus substantia inspicere est certam cognitionis

et certam appetitus speciem; non aliter magnes secundum genus attrahit et impedit. Vincire ergo volens
debet aliquo modo sensum ingerere in illud quod est vincibile; ita quippe vinculum sequitur rei sensum,
sicut umbra corpus.
Vincibilium comparatio. Art. IV.
Considera ut homines plus vinciuntur quam bestiae, et homines bestiales atque stupidi ad heroica vincula
minime sunt apti, quam hi qui clariorem animam sunt adepti. Quod vero ad naturalia vincula attinet, his
magis subiicitur vulgus quam philosophus, unde et sapientes astris dominari est in proverbio. Quod vero
attinat ad vincula medii generis, habet generatio helluonum ut continentiam iactet, generatio vero
libidinosorum sobrietatem.
Vincibilium distinctio. Art. V.
Ex eo quod proxime dictum est, considerare licat ut intensio unius vinculi reddat alia vinculi specie
minus vincibile seu remissius. Idcirco Germanus minus sollicitatur ad Venerem, Italus minus ad
crapulam; Hispanus magis pronus est ad amorem, Gallus ad iram.
Vincibilis semen seu fomes. Art. VI.
Vincitur maxime aliquid, quando aliquid sui est in vinciente, vel ideo quia per aliquid sui vinciens
imperat illi. Hinc necromantici (ut uno in genere demonstrem) per ungues et capillos vivorum, quin imo
et per vestium partes et vestigia, in universum corpus exercere confidunt imperium; per ossa item et
quascunque mortuorum partes manes evocant. Unde non temere sepulturas maxime curabant, rogos
praeposuerunt et insepultum relinquere inter fera suplicia computabant. Rhetores arte benevolentiam
captant, ideo ut aliquid sui auditores et iudex habeat in ipso.
Vincibilis tempus. Art. VII.
Pro aetatis atque temporis varietate varie unum idemque fit vincibile, et varia sunt ad unum idemque
vinculum non uno modo disposita, neque ex eodem pariter composita redduntur. Hinc adverte ut qui
iunior extitarit et facilis, vir est constantior et prudentior, senex suspiciosior magis et morosus, decrepitus
contemnit et fastidit.
Vincibilium differentia. Art. VIII.
Unde vincire volenti animadvertendum est, ut vincibilium quaedam magis natura, quaedam [91v] magis
indico seu prudentia, quaedam magis usu et consuetudine agantur; ut solers primos per vincula ex

naturalibus comparata, secundos ex rationibus et demonstrationibus, signis et argumentis, tertios ex

propinquis et necessariis obligat et astringat.
Vincibilis aversio Artic. IX.
Quoniam magis uni obiecto vincitur animus, quo magis ab aliis abstrahitur et relaxatur, ideo vincibile ad
unum definire volenti operae precium est, ut eum in negotiis aliisque rebus torpentem, vel magis ab
earum sollicitudine abductum reddat; iocundior quippe operatio iocundam alteram excludit, animus
auribus intentus remittit oculos, attentius respiciens obsurdesclt, vehementius gaudentes ob unam causam
vel tristes non valde aliud agimus, desidiosi vel cessamus vel retardamur ab opere; hoc est abstrahi, trahi,
tenari, vinciri. Hinc rhetor per risum, per invidiam et alios affectus solvit ab amore, vincit odio vel
contemptui vel indignationi.
Vincibilium numerus. Art. X.
Contemplativi a sensibilium specierum specierum aspectu divinis vinciuntur, voluptuosi per visum ad
tangendi copiam descendunt, ethici in conversandi oblectationem trahuntur; primi heroici habentur,
secundi naturales, tertii rationales; primi altiores, secundi inferiores, tertii medii; primi dicuntur aethere
digni, secundi vita, tertii sensu; primi ascendunt ad Deum, secundi haerent corporibus, tertii ab altero
extremorum recedunt, alteri appropinquant.
Vincibilis. motus. Art. XI.
In rebus compositis et variabilibus, et omnino in omnibus quae novitatem naturae et dispositionis

subeant, cuiusmodi est anima et spiritus, qui vices varias per corpora et corporum motiones assumunt
(quamvis utraque substantia in sua simplicitate constantissima sit et aeterna, ex privatione habet
appetitum, ex appetitu appulsum, ex appulsu motum, ex motu solutionem). Inde nullum vinculum est
aeternum, sed vicissitudines sunt carceris et libertatis, vinculi et solutionis a vinculo, vel potius
demigratio ab una ad aliam vinculi speciem. Idque ut naturale est et aeternam rerum conditionem
antecedit, concomitatur atque consequitur, ita natura varietate et motu vincit, et ars naturae aemulatrix
vincula multiplicat, variat, diversificat, ordinat et successiva quadam serie componit. Status quoque
usque adeo a rebus abhorret, ut interdum etiam in vetitum nitamur magis et eius desiderio amplius
afficiamur. A vinculis enim solvi ita naturale est appetere, sicut et paulo ante ipsis alligari ultronea et
spontanea quadam inclinatione potuimus.
Vincibilis indefinitio. Art. XII.
Quanto ex pluribus constat vincibile, tanto minus ad certa definitum est vincula. Unde voluptas hominum
minus determinata est ad unum tum tempus tum individuum tum sexum, quam brutorum; equam pariter

forte omnes equi vincire possunt, mulierem vero frequenter omnes viri non ita. Hic gradus et haec
indefinitio, sicut est ab homine ab brutum, ita est a vero homine ad brutalem, a magis sensato, qui etiam
magis afficitur, ad magis quod dicitur in uno vinculi genere, ad omnia vinculorum genera atque species
referendum.
[92r]
Vincibilitatis fundamentum. Art. XIII.
Ratio prima qua unumquoque vincibile est, partim est ex eo quod in eo esse quod est sibi praesens appetit
servari, partim quod secundum ipsum et in ipso maxime perfici. Hoc est philautia in genere. Ergo si quis
philautiam posset in subiecto extinguere, maximopere potens ad quomodolibet vinciendum et
exolvendum redderetur. Philautia item accensa, facilius naturalium sibi vinculorum generibus
astringuntur omnia.
Vincibilum relatio. Art. XIV.
Contemplari animalium amicitiam et inimicitiam, sympathiam et antipathiam, cogitationem et

diversitatem, et circumstantias horum; et subeat in humana specie particularia et individua sigillatim,
singulas et per universum omnes aliorum animalium primo, deinde omnium rerum aliarum species ordine
quodam et analogia referre, ut quam tibi vinculorum diversitate opus sit atque commodo coniicias.
Vincibilium materiae diversitas. Art. XV.
Etsi vincibile omne compositum sit quodammodo, aliud tamen simplex dicitur, aliud multiplex seu
compactum, aliud simplicius, aliud permixtum magis. Hinc est quod alia pure vinciuntur alia impure, et
vincula alia pura sunt alia impura, ut voluptates et dolores alii puri sunt alii impuri alii commixti, ut
Epicuro voluptas Veneris impura indicatur, quia dolorem et inexplebile desiderium (quo corpus totum in
totum immigrare contendit in frustra) concomitatur, et tristis eam consequitur lassitudo. Si quae vero
essent, in quibus principia nunquam deficiunt, cuiusmodi fortasse sunt astra et magna mundi animalia seu
numina, quibus defatigatio {non) accidit, et in quibus effluxio et influxio substantiae aequalis est et
eadem, felicissime ipsa sibi in se ipsis sunt devincta.
Qui ergo civiter vincire concupiat, diversitatem compositionum seu complexionum rimetur oportet, et
aliter de heroicis, aliter de ordinariis, aliter de magis brutis ingeniis consulat, definiat atque statuat.
Vincibilium gradus. Art. XVI.

Quemadmodum ad naturales affectus, minus vinciuntur pueri, ratione qua natura in illis incumbit in
augmentum, et maiore alteratione exagitatur, et nutrimentum totum ad augmentum et constitutionem
individui convertitur. Item ad XIV annum incipiunt bene vinciri; quamvis enim aetas adhuc ad
incrementum tendat, auctio tamen non est aeque velox atque tanta quanta in pueris. Viri autem in
consistente aetate, ut maiorem habent seminis genitalis vim, inde magis vinciri posse videntur. Porro
iuvenes et adolescentes ea de causa salaciores esse videntur, et quia novitate delectationis longe magis
ardent, et quia meatus per quos transit semen sunt angustiores et humiditas cum suaviori resistentia
scaturit, unde fit ut venereo pruritu, qui ex tali conflictu enascitur, delectentur et resolvantur magis. In
senioribus vero, in quibus vires sunt semimortuae et organa et meatus effoeti et semen non ita exuperat,
vincula sunt difficiliora. Proportionaliter se habet omnino in aliis affectibus, qui cum Venere analogiam,
oppositionem et consequentiam quandam agnoscunt.
Vincibilium temperamenta. Art. XVII.
Ad indignationem, tristitiam, voluptatem et amorem ex merito temperaturae melancholici vinciuntur

magis; ex hoc enim quod magis sunt apprehensivi, et fortius voluptatem imaginantur. [92v] Unde
contemplationi et speculationi etiam sunt aptiores, affectuum in universitate magis et vehementius
fluctuant et agitantur. Hinc quod ad Venerem attinet, magis propriam voluptatem finem constituunt,
quam speciei propagationem. Istis affines sunt cholerici, quibus minus pruriunt sanguinei. Prae reliquis
minus libidinosi sunt phlegmatici, sed magis helluones. Stat tamen quod ad obsequium naturae singuli
suas habent partes; vinciuntur enim melancholici maiori imaginationis vi, sanguinei maiori spermatizandi
facilitate et caliditatis temperie, phleginatici maiori humoris abundantia, cholerici fortiore et acutiore
calidi spiritus prurigine et stimulo.
Vincibilium signa. Art. XVIII.
Habet in hac consideratione suas etiam physiognomia partes. Tibias enim habentes graciles et nervosas,
et hircini, qui ad Satyros referuntur, nasum habentes concavum et obrotundum, suspiriosi et remissi
vultus intentius amant, et licentiam per venereas species magis affectant. Idem sunt placabiles facile, nec
ullos affectus habent diuturnos.
Vincibilium duratio. Art. XIX.
Senes ad vincula sunt tum duriores, tum ineptiores; iuvenes instabiliores et aptiores; medii vero apte,
stabiliter et arte vinciuntur.
Vincibilium reactio. Art. XX.
Mutua gratia parit mutua vincula ; vincula sunt in scommatibus, in histrionia, in facetia; per haec

interdum alioqui turpis et deformis arte vincit eos qui erga huiusmodi sunt affecti. Adde quod experti
sumus in opinione membrositatis et salacitatis; parta enim imaginatione, puero vel puellae fascinationem
iniecit; unde illud.
Me pulchra fateor carere forma;

Porro me mavult, quam Deus priores,
Si qua non fatui est puella fundi.
Proportionaliter vincula sunt, quibus turpes vinciunt ex opinione animositatis, strenuitatis, item
eloquentiae, solertiae et aliorum huiusmodi, ut ex uno genere virtutis etiam per aliud genus affectus
vincire possint. Non est rara experientia, qua ex optinione virtutis vel actu facundiae turpiores ad
Venerem vinciunt viragines.
Vincibilium heterogeneitas. Art. XXI.
Adde quod habeat species, quod a diversa specie vinciatur, per amorem, odium, admirationem, pietatem,
compatentiam, et id genus alia, ut pro passere Lesbia, Corinna pro catella, Cyparissus pro cerva, delphin
pro Arione vincti celebrantur. In summa, in omni specie semina sunt illecebris ad reliquas. Sileo de
sympathia inter hominem et leonem, praetereo quod novi de consuetudine inter draconem et puerum
mira.
Vincibilium mutatio. Art. XXII.
Vincibile ab una vinculi specie ad contrariam etiam non difficile est mutare, quemadmodum et mutabile
est vinciens; sive secundum rem sive secundum opinionem, nihil interest. Cui enim opinione doctrinae
olim vinciebar, mox maiori luce ablata ea opinione vincula contemptus et indignationis successerunt.
Vincta specie urentis aetatis et pulchritudinis, quam etiam morum et ingenii vincula non confortant,
tempore relaxantur et delentur.
Vincibilium causa et oblectum. Art. XXIII.
Latens est quod ad amorem et odium seu despectum citra rationis actum obvincit, et futile [93r] est
Adrastiae commentum, [qui] rationem amoris, qui ab aspectu pulchri suppositi exoritur, esse animae
quandam recordationem divinae pulchritudinis, quam perceperat priusquam corporis contubernio
reciperetur. Quod si verum esset, quid est quod repente ad indignationem obiecto nihilo secundum eam
speciem mutato animum convertit? Cur diversi animi diversis magis rapiuntur obiectis? Cur quod uni est
summe pulchrum, non minus vegeto ingenio fit etiam turpe? Vincibilium ergo conditio non leviter neque
modica fiet observatione pervia.

Vincibilium definitio. Art. XXIV.
Ad casum, fortunam et indefinitum quiddam retulit Theocritus amorem et alios affectus, quibus
particularia vinciantur; sed castigatius sensisset existimando et dicendo 'occultum et determinatum' illud,
quod 'indefinitum' appellavit quia non apertum; a determinata nempe complexionis ratione, quam vel
natura largita est, vel usus et consuetudo invexit.
Vincibilium sensus. Art. XXV.
Achaei non ad rationem seu cognitionis speciem, sed ad fortunam referebant, quod aliqiud amore vel
odio vel aliis affectibus vinciretur; unde in eadem ara Amorem atque Fortunam colebant. Cui iudicio
adstipulanur Platonici quidam, ideo dicentes animalia muta non semper amore vinciri, quia ratione carent
et prudentia. Sed isti nimis crasse sentiunt de natura cognitionis et intellectus, qui cum spiritu universi
implet omnia et ex omnibus pro suppositi ratione enitescit. Nobis vero tum amor tum omnis affectus
valde practica est cognitio; quin etiam discursus, ratiocinatio et argumentatio, qua potidsimum homines
vinciuntur, nequaquam inter primarias cognitionis species numeratur. Credat ergo vincire volens
rationem neque plures neque praecipuas ad ligandum partes obtinere, bene autem cognitio secundum
genus.
Vincibilis fuga. Art. XXVI.
Alii alius se generis vinculis alligat interdum ......, ut ab uno vinculi genere diffugiat. Hinc hoc est quod
vincire volens observare debeat, ut per media eorum, quibus vincitur vincibile, operatur, vinculis nempe
quibus ille tenetur obsecundando. Hinc Nympha venatorem amore, sollicitudine et occupatione circa
feras abductum, donis sui generis ad Venerem pellexit, cornu nempe cuius voce ferae fugientes
sistebantur. Miles etiam armorum virtute et incantatione aliis abduceretur affectibus. Devinciunt ergo a
Venere venatio, ieiunium, ebrietas, gymnicae exercitates, et per universum variae sollicitudines et otia,
abstinentiae item variae atque luxus etc. Sicut in hoc vinculorum genere, ita in reliquis suo modo
iudicandum.
Vincibilis substantia. Art. XXVII.
Duae Vincibilitatis sunt causae, et eadem sunt de essentia vincibilis, quatenus vincibile est: cognitio
secundum genus, et appetitus secundum genus. Da quod nullo modo appetat, dabis quod nullo modo
spiritualiter vinciatur. Adde quod sine cognitione et affectu, neque est quod aliquis vinciat civiliter neque
magice. De reliquis non loquor vinculorum modis, quia parum videntibus, qui sunt plures,
inconvenientiora dicere viderer.
[93v]

Vincibilis perfectio. Art. XXVIII.
Perfecte vincitur quod per omnes facultatas atque partes obligatur. Ipsarum ergo numerus vincienti debet
esse exploratus, ut ad perfectionem usque obligare volens per plura irretiat vincibile vel per omnia. Illi
non debent esse dubia neque impervia animi et spiritus diversa iuxta diversas potentias alimenta atque
illecebrae.
Vincibilium obligatio. Art. XXIX.
Non est possibile vincire quenquam sibi, cui vinciens ipsum non siet etiam obligatum; haerent enim et
inseruntur vincula vincto, vinciens vincibile alteri non obligatur quidem nisi per accidens, vinciens vero
vincibile sibi non potest esse nisi et obligatum. Hanc vero felicitatem habet vinciens supra vincto, qua
vinculis dominus est et qua interdum non pari patiatur et afficiatur ratione. Huic doctrinae proportionale
est, quod leno vincit et non vincitur, amico vero amica non vincitur in actu nisi etiam amicus amicae actu
vinciatur. Ex spiritu vero occulta est vinculi ratio interdum, qua res amata amanti vincitur, quem non
cognoscit interdum, nedum non amat. Pro eadem vero specie et in eodem ordine Eros sine Antero
conqueritur et infortunatur. Civiliter vero nemo vincit nisi in eodem vel propinque vinculi genere si non
ei, saltem cum eo, quem vincire concupiscit, vinciatur; non enim (ut clarius loquar) rhetor affectus movet
sine affectu.
Vincibilis veritas. Art. XXX.
Vincibila, ut vera vinciatur, non tantum vera requirit vincula, nempe quae ex fundamanto huiusmodi
sunt, quantum apparentia, id est quae ex opinione; potest enim imaginatio sine veritate vera vincire, et
per imaginationem vincibile vere obligare. Etsi enim nullus sit infernus, opinio et imaginatio inferni sine
veritatis fundamento vere et verum facit infernum; habet enim sua species phantastica veritatem, unde
sequitur quod et vere agat, et vere atque potentissime per eam vincibile obstringatur, et cum aeternitate
opinionis et fidei aeternus sit inferni cruciatus, usque adeo ut et animus exutus corpore easdem tamen
retinet species, iisdem nihilominus, quinimo etiam potentius interdum propter indisciplinem vel
obiectationem vel imbibitam speciem per secula infelix perseveret. Quod vulgo philosophantes hoc non
capiant at ignorantissima illa doctrina illsulsissime reprobent, non magni facimus, utpote qui pueri non
minus eorum rationibus abundavimus et inexperti, quam iisdem ipsi abundare possint periti atque senes;
non minus tamen ideo ipsis in hoc sensu adultis condonamus, quam nobis iudicemus condonandum
fuisse pueris.

[94r]
DE VINCVLO CVPIDINIS
ET QVODAMMODO IN GENERE.
Diximus in his quae De naturali magia quemadmodum vincula omnia tum ad amoris vinculum
referantur, tum ab amoris vinculo pedeant, tum in amoris vinculo consistant. Per triginta quippe nodi
species inducenti facile manifestum erit, ut amor omnium affectuum extet fundamentum. Qui enim nihil
amat, non est cur timeat, speret, glorietur, superbiat, audeat, contemnat, accuset, excuset, humilietur,
aemuletur, irascatur et aliis eiusce generis modis afficiatur. Late igitur patet materia et late funditur
consideratio seu speculatio, cui ansam tribuimus sub titulo vinculi Cupidinis; at contemplatio haec a
civili instituto non idcirco longius recedere existimanda, quia amplior est mirifice quam ad civile
institutum.
Vinculi definitio. Articulus Primus.
Vinculum pulchritudinis apud Pythagoricos at Platonicos dicitur fulgor, radius at actus quidam vel umbra
et simulacrum illius saltem atque vestigium: primo diffusum in mentem quam rerum ordine decoret,
secundo in animam quam rerum serie compleat, tertio (in) naturam quam seminibus distinguat at
suffulciat, quarto in materiam quam formis exornet. Hic radius clarissime est in menta, clare in anima,
obscure in natura, obscurissime in rerum naturalium subiecto, aiunt. Ipsum non est in mole neque moles
consistens, [neque moles] licet etiam circa molem versetur et per universum magnitudinem,
quandoquidem non grandia modo sed et brevia formosa videntur, in eadam item specie grandia deformia
sunt et parva formosa et econtra, et saepe eadem quantitate stante casu quodam pulchritudo tollitur,
eademque mutata pulchritudo perseverat. Placet venustissimus infans et puellus, sed non vincit nisi a
certa aetate adolescens. Habet ergo aliquid moles; hoc enim verum est etiam nihilo forma, figura et
complexione rei variata. Inde inducito ad civiles vinciendi species, per media quantitatis in quibus
consistit forma et efficacia vinculi: referas, inquam, ad gestum, verba, vestes, consuetudines, risus et
affectuum alia signa.
Vinculi origo. Art. II.

Platonicorum quidam vinculum a certa membrorum proportione proficisci definiunt cum colorum
quadam suavitate concurrente. Ad plura vero respicientibus, saltem ad hoc quod non solum res
compositae et membrorum varietate consistentes vinciunt, sed interdum purus color, pura vox; nihil item
citius labitur et senescit quam pulchritudo, nihil vere tardius alteratur quam figura et forma quae ex
membrorum compositione exterius enitescit; vinculum igitur pulchritudinis in alio respiciendum esse
videtur, quem in figura et membrorum proportione, quinimo eadam pulchritudine permanente etiam
atque figura, interdum post rei amatae fruitionem praeterit amor. Quocirca praesertim in quadam
rapientis et rapti condispositione vinculi ratio consistit. Interdum quippe [94v] rationaliter in puellae
pulchritudine, civiliter in hominis conversatione, oratione, habitu et actione per universum, cum nihil
habeamus quod ratione argui possit, non placent tamen; in uno vero plura vel singula cum displiceant,
placebit tamen nihilominus ille. Stupidius vero est quod coloris de vinculo referunt, non distinguentes
inter colorem et inter id quod circa colorem est; quî enim color per se vincit, quando clarior in seniore
displicet et despicitur, remissior vero in iuniore ligat atque rapit? Sic civiliter consularis et gravis oratio
ab adolescente profecta, quantavis eniteat arte, arrogantiae specie maturiora iudicia ad indignationem
concitat; venusta vero, blanda atque florida ex ore senioris contemptum parit, atque risum interdum
exuscitat et irrisionis materiam subministrat; ita ut in cultu corporis, verborum et operis aliud est quod
matronam, aliud quod virginem, aliud quod puellam, aliud quod puerum, quod virum, quod seniorem
decet, aliud item quod militem, aliud quod togatum.
Vinculi indefinito. Art. III.
Non tam difficile est (credo) vincire et solvere, quam vinculum invenire, in his (inquam) propositis, in
quibus magis ad casum, quam ad naturam et artem vincula referantur. Vinculum nempe, quod a corpore
proficiscitur, nullam habet corporis definitam partem; sunt enim oculi, genae et es, quibus se vinciri
sentit amans, quae tamen vel eodem numero diversis tributa subiectis tantum abest interdum ut similiter
vinciant, ut etiam Cupidinis vincula dissolvant vel arceant. Quid quod quem corporea specie interdum
deperimus, novimus ex more vel sermone vincula Cupidinis cessasse? Ita suo modo in civilibus vinculis
considerabis.
Vinculi compositio. Artic. IV.
Cupidinis inferioris vinculum est quod compositis et appositis vincimur, simplicibus vero et absolutis
nihilo capimur. Et sunt qui haec usque adeo contemnant etiam; iisdem Deus pulchritudinem in se habere
non existimabitur, quia cum simplex quaedam natura sit, in compositionis ordinatione minime
praefulgeat. Stat tamen ex fide ipsum pulcritudinis omnis atque vinculi authorem esse atque perfectorem.
Non distinguunt vero propter ingenii imbecillitatem inter simpliciter pulchrum et ad nos pulchrum, sicut
et civiliter non sapit, qui inter pulchrum ad homines omnes et rationem, et homines istos et
consuetudinem, usus et occasionem non distinguit, perperam vincire concupiscens.
Vinculorum numerus. Art. V.

Vincula sunt confuse seu consistenter corporis forma, corporis habitus, corporis motus, vocum et
sermonis consonantia, morum concinnitas et fortuna et sympathiae occursus, quibus non solum homines
hominibus et ferae feris, sed etiam hominibus ferae vinciuntur. Huc spectat quod ex naturali charactere
puer viso serpente, agnus viso lupo, nulla [95r] experientia vel noticia praevia, mortaliter exhorrescit,
viso autem bove vel ove colludit et congaudet. Sunt fumigia, quibus homines et spiritus rapiuntur varii,
varia. Novi homines qui odorem moschi mire exhorrebant et omnes qui per universum sunt suaves, ut
etiam caderent prae spiritus turbatione; inter alios unum, qui digitis perfrictos cimices naribus
supponendo mirifice delectabatur. Sic varus varia, quin etiam contrariis non solum contraria, sed etiam
diversa, vinciuntur. Et civiliter non eadem orationis species atque cultus corporis ornatus et morum
concinnitas vel facilitas Germano probatur atque Italo, uni et alteri Germano, ut ab universitate Italus
recedens Germanum habeat ingenium, Germanus Italicum. Hinc difficultas est et maior prudentia
requiritur in vinciendo civiliter, praesertim ubi non ad multitudinem, sed ad individuum vincula
iaciuntur; facilius quippe est vincire multos quam unum, et uno iaculo in multitudinem avium proiecto
etiam casu plures potent aucupis iactus traiicere, quam aptiore collineatione e pluribus unam.
Vinculorum portae. Art. VI.
Ostia per quae vincula iaciuntur sunt sensus, maxime vero omnium visus atque dignissime; reliqui vero
pro obiectorum et potentiarum varietate proprius, sicut ex carnis lenitate vincitur tactus, vocis symphonia
auditus, suavi anhelitu olfactus, morum concinnitate animus, demonstrationum claritate intellectus. Per
diversas fenestras diversa ingrediuntur vincula, quorum quaedam plus in uno, quaedam plus in alio
praepollent; unde alii uno, alii altero magis studio delectantur; quippe etiam vinculum non aequaliter ab
omnibus nec aequaliter in omnia perducitur.
Vinculorum, genera. Art. VII.
Vinculorum totidem intelligimus esse genera atque differentias, quot pulchri sunt genera atque
differentiae; istae vero differentiae non pauciores esse videntur, quam rerum sint praecipuarum, nempe
secundum speciem. Adde quod in singulis speciebus diversa particularia diversimode atque diversis
vinciuntur. Vincitur ad cibum famelicus, ad potum sitiens, ad Venerem semine plenus, ad speciem
sensibilem hic, ad intelligibilem ille, ad naturalem unus, ad artificialem alius, vincitur abstractis
mathematicus, concretis practicus, absente specie masturbans eremita, praesente familiaris, diversis
tamen secundum omne genus diversa, quin etiam non undique eadem vincula procedentia eandem secum
virtutem referunt. Vincit enim musica pueri et adolescentis, puellae vero non ita neque viri; robur in viro
magnifaciendo vincit, in foemina vero minime; puella simplicitate et honestate vincit. Solvit vero a
vinculis si ita afficiatur adultus, et amplius atque amplius displicet.
Vinculorum modus. Art. VIII.

Vinciunt magis civiliter rhetores et aulici et utlibet consuetudinem habentes, ubi transfuga quadam artis
dissimulatione operantur; neque enim qui satis belle loquitur nimisque superstitiosule sapit, ille placebit;
displicent nimis methodice et geometrice vestes appositae, capilli intorti, oculi et gestus et motus ad
normam omnem exacti; multum enim abest ut eiusmodi etiam non [95v] displiceat. Ita civiliter in
oratione, quam vulgo nimis affectatam et elaboratam indicarent. Hoc enim ad inertiam potius referendum
est et ingenii mentisque inopiam; non exigua quippe artis pars est artem dissimulando arte uti. Non ergo
belle sapit qui ubique et per omnia belle sapit, sicut neque annulatus est belle qui omnes digitos annulis.
confertos habet atque gemmis, nec belle torquatus qui onustus monilium varietate et multitudine
progreditur. Huc spectat maxime considerare quod lucis fulgor lucis fulgorem extinguit, et lux non nisi in
tenebris lucet, fulget, enitescit, placet. Ornamentum etiam nullum est, ubi cum er quod est ornandum et
informe non cohaeret. Itaque ars a natura non absolvitur, cultus a simplicitate non recedit.
Vinculi descriptio. Art. IX.
Vinculum Platoni est secundum genus pulchritudo seu conformitas, Socrati excellens animi venustas,
Timaeo animae tyrannis, Plotino naturae privilegium, Teophrasto tacita deceptio, Salomoni ignis
absconditus et aquae furtivae, Theocrito eburneum detrimentum, Carneadi regnum sollicitum, mihi
tristitia hilaris, hilaritas tristis. Analogiam habent descriptiones aliae affectuum et vinculorum species ad
praesentem affectum atque vinculum, per ea quae in praefatione partis huius adduximus.
Vinculorum distributio. Art. X.
Ad actum perfectum perfecta vinciuntur, nobilem nobilia vel nobilitata; ad imperfectum vero et defectum
vinciuntur ea in quibus aliqua est imperfectio atque defectus. Ideo dictum est in superioribus aliquid
vinciendi debere esse in vinciente. Puella omnino casta, in qua fomitis semina nulla consistant, ad
libidinem nulla arte et nullo astro vincitur, si non tangatur, si non attingatur, sine (inquam) participatione
eius ad manus vincientis, et sine aliqua profusione a manu vincientis ad ipsam. De immatura nihil loquar;
in omnibus enim actibus semine quodam opus est, semina vero omnia non ubique prolificant. Aegrotum,
senem, frigidum, mutilum, quis non frustra irretire conabitur, econtra vero se habentem quis non
implicare? In civilibus vinculis proportionale omnino facile est iudicium.
Vinculorum gradus. Art. XI.
Res in universo ita sunt ordinatae, ut in una quadam coordinatione consistant, ita ut continuo quodam
quasi fluxu ab omnibus progressio fieri possit ad omnia. Horum vero alia aliis immediate cohaerent, sicut
ad naturalem propagationem eiusdem speciei individua, et in his familiaria sunt vincula cognata et
facillima. Alia vero mediis quibusdam subordinantur, et in his media omnia pertransire oportet et
penetrare quodammodo, ut a vinciente in vincibile vincula protendantur. Itaque numina, per rerum
elargitionem et mediorum quorundam impertibilium favorem, inferiora et infima tandem sibi devinciunt
influendo. Vicissim vero obsecundatione quadam [96r] naturali vel rationali, quodam cultu inferiora

tollantur, ut superiora et eminus posita sibi pro congruo arbitrio revinciant. Utqae variae sunt rerum
species eorum atque differentiae, ita eorum varia sunt tempora loca, media, via, organa et officium. Hoc
in omni genere vinculorum et vincibilium perspicere facillimum est et inducere.
Vinculi magnitudo. Art. XII.
Divina vis quaedam est in rebus omnibus, amor ipse pater, fons et Amphitrites est vinculorum. Ideo non
perperam Orpheus et Mercurius ipsum magnum Daemona appellant, quippe et tota rerum substantia,
constitutio et (ut ita dicam) hypostasis vinculum quoddam est. Maximam ergo et principem vinculi
doctrinam assequemur, ubi ad ordinem universi oculos convertemus. Hoc vinculo superiora provident
inferioribus, inferiora convertuntur ad superiora, paria invicem associantur, universi tandem perfectio est
secundum formae rationem.
Vinculi principalis effectus. Ar. XIII.
Amor unus, vinculum unum, facit omnia unum, diversas habet in diversis facies, ut idem aliter alia atque
alia vinciat. Hinc Cupido idem dicitur superior et inferior, novissimus et antiquissimus, caecus et
perspicacissimus, qui facit omnia pro viribus vel in se ipsis consistere ne a se recedant, ad speciei
perennitatem. Ad particularium vero vicissitudinem facit, ut singula quodammodo a se ipsis recedant, ubi
in amatum transferri concupiscit amans omne; per se ipsa quoque dissolvantur, aperiantur, dehiscant, ubi
totum amans concipere concupit amatum et imbibere. Itaque est vinculum, quo res volunt esse ubi sunt et
non amittere quae habent, interea quoque volunt esse ubique et habere quae absunt; unde ex
complacentia quadam circa possessa, desiderio et appetitu circa distantia et possessibilia, et amore circa
omnia, quia particulari et finito bono atque vero non expletur particularis appetitus et intellectus, qui ad
universum bonum et universum verum respiciunt obiecta. Hinc est ut ab eodem vinculo finita potentia in
quadam definita materia simul et stringi et dispergi, detrahi atque dissipari se experiatur. Hanc
conditionem vinculi secundum genus in vinculis secundum specierum singulas observato.
Vinculi qualitas. Art XIV.
Vinculum neque pulchrum est neque bonum; est enim quo pulchrum atque bonum persequuntur omnia
atque singula, et connectit iliud quod accipit cum eo quod accipitur, illud quod dat cum eo cui datur,
vincibile cum vinciente, appetibile cum appetente. Hoc vero quod appetit pulchrum atque bonum,
quatenus appetit, caret; ideo pulchrum neque bonum eatentis est. Inde male concludit in proposito
materiae Peripateticorum aliquis, materiam turpem esse atque malam, quia appetendo bonum et
pulchrum eodem carere se contestatur. Circumspectius dixit Aristoteles 'sicut turpe', 'sicut malum', non
autem simpliciter huiusmodi. In rei autem veritate neque turpe, neque pulchrum, neque malum est neque
bonum, quod ad bonitatem, malitiam, turpitudinem et pulchritudinem tendit et aeque fertur ut materia. Si
materia esset malum, contra eius naturam esset appetere bonum; itidem natura turpe. Item si esset
secundum similitudinem, [96v] similiter se haberet atque contrarium, quod alterum contrarium non

appetit, sed excludit et abhorret. Profundius vero philosophantes intelligunt, quod nos alibi declaravimus,
ut materia ipsa inchoationem habeat omnium formarum in sinu suo, ita ut ex eo omnia promat et emittat,
non puram illam exclusionem, ita ut quasi omnia peregrina concipiat ab externo; extra quipp materiae
gremium nulla forma est, sed in eo tum omnes latent, et ex eo tum omnes educuntur. Civiliter ergo et
secundum omnes rationes de vinculo consideranti perspicuum esse debet, ut in omni materia seu
materiae parte, in omni individuo seu particulari, tum omnia sublateant et subcontineantur semina, tum
consequenter omnium vinculoram applicationes solerti quodam artificio compleri posse; et docuimus in
uno de triginta sigillis, ut generalis ista transformatio fiat et applicatio.
Vinculi generalitas seu universitas. Art. XV.
Ex hoc quod proxime dictum est sequitur amorem quo amamus, appetitum quo appetunt omnia, tum
medium esse inter bonum et malum, turpe et pulchrum, tum (non ideo non turpe, non pulchrum)
secundum certam communicationem et participationem bonum et pulchrum. Exsumitur enim amoris
vinculum secundum rationem communem activo et passivo, qua omnia, sive agant sive patiantur sive
utrumque faciant, ordinari, copulari, uniri et perfici cupiunt, quatenus natura quaedam ordinem, copulam,
unionem et perfectioriem operatur, atque sine hoc vinculo nihil est, sicut sine natura nihil est. Non
propterea igitur amor imperfectionem significat, ubi in materia et Chaos ante rerum perfectionem
contemplatur; totum quippe quod in Chaos et bruta ilia quam excogitaverunt materia dicitur esse amor,
totum dicitur simul esse perfectio; quantum vero dicitur non esse, imperfectio et inordinatio, intelligitur
non esse amor. Stat ergo, ut amor ubique perfectum, et vinculum hoc ubique perfectionem contestetur.
Ubi quippe imperfectum amat perfici, hoc quod amat perfici habet quidem per imperfectionem, sed non
ab imperfectione, sed certe a perfectionis participatione quadam et lumine divinitatis et eminentioris
cuiusdam naturae obiecto, tanto magis vivaciter quanto vehementius appetit. Altius quippe summi amore
boni flagrat quod perfectius est, quam quod imperfectum. Perfectissimum ergo est illud principium, quod
fieri vult omnia et quod non ad particularem formam fertur et particularem perfectionem, sed ad
universam formam et ad universam perfectionem. Eiusmodi est materia per universum, extra quam nulla
est forma, in cuius potentia, appetita et dispositione omnes sunt formae, et quae in partibus suis
vicissitudine quadam omnes recipit formas, quarum simul vel duas recipere non posset. Et divinum ergo
quoddam est materia, sicut et divinum quoddam existimatur esse forma, quae aut nihil est aut materiae
quiddam est. Extra et sine materia nihil, sicut posse facere et posse fieri tandem unum et idem sunt, et
individuo uno consistunt fundamento, quia simul datur et tollitur potens facere omnia cum potente fieri
omnia; atque una potentia absoluta atque simpliciter (quicquid [97r] sit potentia in particulari et
compositorum et accidentaria, quae sensus et mentem Peripateticorum fascinavit, cum asseclis
quibusdam cucullatis), quemadmodum pluribus in his quae De infinite et universo diximus et in dialogis
De principio et uno exactius, non stultam concludentes Davidis de Dinantho et Avicebronis in libro
Fontis vitae sententiam ab Arabibus citatam, qui ausi sunt materiam etiam 'Deum' appellare.
Vinculorum comparatio. Art. XVI.
Vinculum omnium potissimum est Veneris et secundum genus amoris, ad cuius aequalitatem et unitatem

odii vinculum primo atque potissimum refertur. Quantum quippe unum oppositorum et contrariorum
secundum genus amamus, tantum alterum censequenter odimus atque spernimus. Duo hi affectus, et
tandem unus ille affectus, qui est amor, omnibus dominatur (in cuius substantia includitur odium), super
omnes dominatur et eos erigit, dirigit, regulat et moderatur. Hoc vinculo caetera solvuntur vincula, ut
animalia vinculo Veneris constricta foeminina alias foeminas, masculina alios mares rivales non
compatiantur; cibos, potus et interdum vitam ipsam negligunt, ne victa quidem absistunt, sed a
fortioribus contrita eo magis insectantur, non imbres, non frigora pertimescunt. Quo argumento
Aristippus corpoream voluptatem potissimumque Veneream summum bonum statuit, sed illi ante oculos
homo plus animalis pro virtute propriae complexionis obiiciebatur. Hoc tamen verum est quod solertior
et sagacior irretitor ex his, quae ligandus vel vinciendus amat et odit, ad aliorum affectuum vincula sibi
viam sternit; vinculum quippe vinculorum amor est.
Vinculorum tempus et locus. Art. XVII.
Sicut non ubique neque semper, quamvis optima iaciantur semina, rerum propagatio consequitur, ita
neque irretientia vincula perpetuo et ubique, sed apto tempore et subiectorum congrua dispositione
virtutem concipiunt effectus.
Vinculi distinctio. Art. XVIII.
Vinculum pure naturale et pure voluntarium (iuxta rationem qua vulgus distinguit inter naturam et
voluntatem) non datur. Voluntas enim cum intellectus participatione et intelligentia non voluntatis
termino ubique viget, praeterquam ubi nihil est, ut in aliis ostentdimus locis; unde sequitur multos multa
frustra disputare. In nobis secundum rationem tres sunt differentiae vinculorum (licet in una naturae
radice fundentur omnia): naturale, rationale et voluntarium. Unde ex parte unam vinculi differentiam per
aliam vinculi differentiam moderari nequimus. Hinc prudentum leges non prohibent amare, sed praeter
rationem amare; stultorum vero sycophantiae sine ratione (rationi) rationis terminos praescribunt, naturae
legem damnant; quin et corruptissimi corruptam eam vocant, quo non supra naturam tollantur heroës, sed
contra naturam et infra omnem dignitatem deprimantur bestiae.
Vinculi progressio et scala. Art. XVIII.
Vinculi Cupidinisque complexio ita Platonicis completur. Primo pulchri seu boni et id genus species in
sensus externos fertur, secundo in eorum centrum, qui sensus est communis, retrahitur tertio in
imaginationem, quarto in memoriam. Inde anima ingenio quodam [97v] appetit, ut primo moveatur
convertatur, rapiatur, secundo conversa et rapta pulchri vel boni vel veri radio illustratur, tertio illustrata
et illuminata appetitu sensitivo accenditur, quarto accensa amato adhaerere concupiscit, quinto adhaerens
ipsi etiam immiscetur et incorporatur, sexto incorporata iuxta pristinam formam deperditur et se ipsam
quodammodo destituit et aliena qualitate afficitur, septimo in ipsum qualitatis subiectum in quod transiit
et ita affecta fuit transformatur. Conversionem ad motum Cupidinis praeparationem appellant,

conversionem Cupidinis ortum, illustrationem Cupidinis pabulum, accensionem Cupidinis accrementum,

adhaerentiam Cupidinis impetum, incorporationem Cupidinis dominium, transformationem Cupidinis
triumphum seu perfectionem.
Fulcra scalae vinculorum. Art. XIX.
Habes quo haec scala per singulos gradus innitatur. Ortus Cupidinis fit primo ex corporeis alimento,
delitiis, luxibus, secundo ex anima seu spiritus illecebris et lascivis vel meliori nomine dignis
meditationibus, quibus pulchrum gratia coniunctum occurrat; Cupidinis pabulum, quod ortum non facit
interire, pulchri cognitio est; Cupidinis accrementum est super pulchro cognito meditatio, mora;
Cupidinis impetus in eo versatur quod animus ab una amati parte ad omnes prolabitur et diffundatur, ut
ex toto accendi possit; dominium Cupidinis in eo nititur quod amantis animus relicto suo corpore it et
operatur in alieno; Cupidinis transformatio est tibi sibi mortuus aliena vivit vita, unde non tanquam in
alieno, sed tanquam in proprio deinceps ibi consistat domicilio. Hoc est quod aiunt Iovem in taurum,
Apollinem in pastorem, Saturnum in equum, et Deos alios in alias migrasse formas, quod animus ex una
forma et vinculi specie in aliam affectuum motione seu turbatione transforatur.
Vinculorum conditio. Art. XX.
Sunt quaedam exteriora quac vinciunt, sicut dona, obsequia, honores, officia; sed vere vinciunt, quando
non eam ferunt speciem, qua quasi pro emenda redamatione offerantur; mercaturae enim species,
utilitatis et ignobilitatis species est et in vilipendium cedit.
Vinculorum proprietas. Art. XXI.
Propria haec sunt vincula et potentissima, quae sunt per approximationem contrarii, iuxta eam speciem
quae nunc magis exemplo quam definitione seu nomine (quod ignotum est) explicari potest. Superbum
animum vincit humilis et honorificus; eos enim amat superbus, a quo magnifieri se videt, tantoque magis
quanto a maiore; maius quippe est a magnis quam a parvis magnifieri, imo et ab istis aestimari
contemnere etiam solemus interdum. Vinciens circumspecte speciem qua superbus superbit tuetur. Alii
enim, id est milites, in robore et strenuitate corporis primas habere volunt; ideo si primas iisdem in rerum
potentia et sagacitate non tribuant, facile ferunt. Qui vero de rerum cognitione gloriantur philosophi,
facillime ferunt si pectoris pro strenuitate non magnifiant. Idem iudicium est pro aliorum iniectione
vinculorum.
[98r]
Vinculorum gratia. Art. XXII.

Gratitudinis speciem concupiscere faciunt vincula. Oritur quippe (ut in uno vinculorum genere inducam)
inter amantes querela, ubi mutuo alterum alteri debere praesumunt; iudicat amans debitum amatae, ut
animam illi ablatam restituat, ubi in proprio corpore mortuus in alieno vivit; si amans amatae minus
blanditur, queritur haec quasi eam ille curet minus; queritur amans versus amatam, si * * * [abbiamo
aggiunto i segni di lacuna]
Bruno, Giordano Bruno, 1548-1600.

De Vinculis in Genere/ by Giordano Bruno.
I. Title.
B783
193 B83.IF
Edited from Vol. 3 of:

Jordani Bruni Nolani opera latine conscriptapta
publicis sumptibus edita...
Authors: Bruno, Giordano, 1548-1600.
Contributors: Fiorentino, Francisco, 1834-1884.
Tocco, Felice, 1845-1911.
Vitelli, H.,
Imbriani, Vittorio, 1840-1886,
Tallarigo, Carlo Maria,
Notes: Vol. 1 is in 4 parts; v. 2 in 3 parts; v. 3 in 1 part;
Each part has separate tp and paging (v. 1, pt. 3-4,
v. 2, pt. 2-3, and v. 3 have imprint: Florentiae,
Typis svccessorvm Le Monnier)
Vol. 1, pt. 1-2, "Recensebat F. Fiorentino", pt. 3-4,
"Cvrantibvs F. Tocco et H. Vitelli"; v. 2, pt. 1
"Recensebant V. Imbriani et C. M. Tallarigo", pt. 2-3
and v. 3, "Cvrantibvs F. Tocco et H. Vitelli".
Call No: 193B83 IF
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Heinrich Cornelius Agrippa: Occult Philosophy. Book II. (part 1)
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You will need a Hebrew font installed to read some of this book.
THREE BOOKS
OF
Occult Philosophy,
WRITTEN BY
Henry Cornelius Agrippa,
OF
NETTESHEIM,
Counseller to CHARLES the Fifth,
EMPEROR of Germany:
AND
Iudge of the Prerogative Court.
Translated out of the Latin into the

English tongue, By J.F.
London, Printed by R.W. for Gregory Moule, and are to

be sold at the Sign of the three Bibles neer the
West-end of Pauls. 1651.

BOOK TWO - CELESTIAL MAGIC
[Contents]
Dedication.
Of the necessity of Mathematicall learning, and of the many wonderfull works which are done by
Chap. i.
Mathematicall Arts only.
Chap. ii. Of Numbers, and their power, and vertue.
Chap. iii. How great vertues Numbers have, as well in Naturall things, as in Supernaturall.
Chap. iv. Of Unity, and the Scale thereof
Chap. v. Of the Number of Two, and the Scale thereof.
Chap. vi. Of the Number of three, and the Scale thereof.
Chap. vii. Of the Number of Four, and the Scale thereof.
Chap. viii. Of the Number Five, and the Scale thereof.
Chap. ix. Of the Number six, and the Scale thereof.
Chap. x. Of the Number Seaven, and the Scale thereof.
Chap. xi. Of the Number of Eight, and the Scale thereof.
Chap. xii. Of the Number of Nine, and the Scale thereof.
Chap. xiii. Of the Number Ten, and the Scale thereof.
Of the Number eleven, and the number twelve; with a double Scale of the Number twelve Cabilisticall, and
Chap. xiv.
Orphicall.
Chap. xv. Of the Numbers which are above twelve, and of their powers, and vertues.
Chap. xvi. Of the notes of numbers, placed in certain gesturings.
Chap. xvii. Of the various notes of numbers observed amongst the Romans.
Chap. xviii. Of the notes or figures of the Græcians.
Chap. xix. Of the notes of the Hebrews, and Caldeans, and certain other notes of Magicians.
Chap. xx. What numbers are attributed to letters; and of divining by the same.
Chap. xxi. What numbers are consecrated to the Gods, and which are ascribed, and to what Elements.
Of the tables of the Planets, their vertues, forms, and what Divine names, Intelligencies, and Spirits are set over
Chap. xxii.
them.
Of Geometrical Figures and Bodies, by what vertue they are powerful in Magick, and which are agreeable to
Chap. xxiii.
each Element, and the Heaven.
Chap. xxiv. Of Musicall Harmony, of the force and power thereof.
Chap. xxv. Of Sound, and Harmony, and whence their wonderfulness in operation.
Concerning the agreement of them with the Celestial bodies, and what harmony and sound is correspondent of
Chap. xxvi.
every Star.
Chap. xxvii. Of the proportion, measure, and Harmony of mans body.
Chap. xxviii. Of the Composition and Harmony of the humane soul.
Chap. xxix. Of the Observation of Celestials, necessary in every Magical Work.

Chap. xxx. When Planets are of most powerful influence.

Chap. xxxi. Of the Observation of the fixt Stars, and of their Natures.
Chap. xxxii. Of the Sun, and Moon, and their Magicall considerations.
Chap. xxxiii. Of the twenty eight Mansions of the Moon, and their vertues.
Of the true motion of the heavenly bodies to be observed in the eight sphere, and of the ground of Planetary
Chap. xxxiv.
hours.
Chap. xxxv. How some artificiall things as Images, Seals, and such like, may obtain some vertue from the Celestial bodies.
Chap. xxxvi. Of the Images of the Zodiack, what vertues they being ingraven, receive from the stars.
Chap. xxxvii. Of the Images of the Faces, and of those Images which are without the Zodiack.
Chap. xxxviii. Of the Images of Saturn.
Chap. xxxix. Of the Images of Jupiter.
Chap. xl. Of the Images of Mars.
Chap. xli. Of the Images of the Sun.
Chap. xlii. Of the Images of Venus.
Chap. xliii. Of the Images of Mercury.
Chap. xliv. Of the Images of the Moon.
Chap. xlv. Of the Images of the head and Tayle of the Dragon of the Moon.
Chap. xlvi. Of the Images of the Mansions of the Moon.
Chap. xlvii. Of the Images of the fixed Behenian Stars.
Chap. xlviii. Of Geomanticall Figures, which are the middle betwixt Images and Characters.
Of Images, the figure whereof is not after the likeness of any Celestiall figure, but after the likness of that
Chap. xlix.
which the mind of the worker desires.
Chap. l. Of certain Celestial observations and the practise of some Images.
Of Characters which are made after the rule and imitation of Celstial, and how with the table thereof they are
Chap. li.
deduced out of Geomantical figures.
Chap. lii. Of Characters which are drawn from things themselves by a certain likeness.
Chap. liii. That no Divination without Astrology is perfect.
Chap. liv. Of Lottery, when, and whence the vertue of Divining is incident to it.
Chap. lv. Of the soul of the World, and of the Celestials, according to the traditions of the Poets, and Philosophers.
Chap. lvi. The same is confirmed by reason.
Chap. lvii. That the soul of the world, and the Celestiall souls are rationall, and partake of Divine understanding.
Chap. lviii. Of the names of the Celestials, and their rule over this inferiour world, viz. Man.
Chap. lix. Of the seven governers of the world, the Planets, and of their various names serving to Magicall speeches.
That humane imprecations do naturally impress their powers upon externall things; And how mans mind
Chap. lx. through each degree of dependencies ascends into the intelligible world, and becomes like to the more sublime
spirits, and Intelligencies.
To the Most Honorable Lord, Most Illustrious Prince, Hermannus of

Wyda, Prince Elector, Duke of Westphalia, and Augaria, Lord and Arch-
prelate of Colonia, and Paderbornia, by his most gracious Master, Henry
Cornelius Agrippa of Nettes-heym wisheth health.

Behold now (most illustrious Prince, and most honorable Prelate!) the rest of the books of Occult Philosophy, or Magick,
which I promised Your Worthiness that I would put forth when 1 published the first of them: but the suddain, and almost
unexpected death of holy Margaret of Austria my Princess coming upon it, hindred me then from the endavoring to put it forth.
Then the wickedness of some Pulpit-sycophants, and of some School-Sophisters incessantly raging against me for a
declamation I put forth concerning the Vanity of things, and the excellency of the word of God, and contending against me
continually with bitter hatred, envy, malice, and calumnies, hindered me from putting of it forth; whereof some very proudly,
with a full mouth, and loud voice aspersed me with impiety in the Temple amongst a promiscuous people. Others with corner-
whisperings from house to house, street by street, did fill the ears of the ignorant with my infamy: others in publicke, and
private assemblies did instigate Prelates, Princes, and Caesar himself against me. Hence I began to be at a stand, whether I
should put forth the rest of the book or no, whilest I did doubt that I should by this means expose my self to greater calumnies,
and as it were cast my self out of the smoke into the fire, a certain rude fear seised [seized] upon me, least by putting them forth
I should seem more offensive then officius to you, and expose your highness to the envy of malicious Carpers, and tongues of
detracters. Whilest these things troubled me with a various desparation, the quickness of your understanding, exact discretion,
uprightness of Judgement, Religion without superstition, and other most known vertues in you, your authority, and integrity
beyond exception, which can easily check, and bridle the tongues of slanderers, removed my doubting, and inforced me to set
upon that again more boldly, which I had almost left off by reaon of despaire. Therefore (most Illustrious Prince) take in good
part this second book of Occult Philosophy, in which we shew the mysteries of the Celestiall Magick, all things being opened,
and manifested, which experienced antiquity makes relation of, and which came to my knowledge, that the secrets of Celestiall
Magick (hitherto neglected, and not fully apprehended by men of latter times) may with your protection be by me, after the
shewing of natural vertues, proposed to them that are studious, and curious of these secrets: by which let him that shall be
profited and receive benefit, give you the thanks, who have been the occasion of this Edition, and setting of it at liberty to be
seen abroad.
Farewell.
The Second Book of Occult

Philosophy, or Magick; written by
Henry Cornelius Agrippa.

BOOK II.
Chapter i. Of the necessity of Mathematicall learning, and of the many wonderfull

works which are done by Mathematicall Arts only.
The Doctrines of Mathematicks are so necessary to, and have such an affinity with Magick, that they that do profess it without
them, are quite out of the way, and labour in vain, and shall in no wise obtain their desired effect. For whatsoever things are,
and are done in these inferior naturall vertues, are all done, and governed by number, weight, measure, harmony, motion, and
light. And all things which we see in these inferiours, have root, and foundation in them: yet nevertheless without naturall
vertues, of Mathematicall Doctrines only works like to naturals can be produced, as Plato saith, a thing not paataking of truth
or divinity, but certain Images kin to them, as bodies going, or speaking, which yet want the Animall faculty, such as were
those which amongst the Ancients were called Dedalus his Images, and αυτοµατα, of which Aristotle makes mention, viz. the
threefooted Images of Vulcan, and Dedalus, moving themselves, which Homer saith came out of their own accord to exercise,
and which we read, moved themselves at the feast of Hiarba the Philosophicall Exerciser: As also that golden Statues
performed the offices of Cup bearers, and Carvers to the guests. Also we read of the Statues of Mercury, which did speak, and
the wooden Dove of Arthita, which did fly, and the miracles of Boethius, which Cassiodorus made mention of, viz. Diomedes
in Brass, sounding a Trumpet, and a brazen Snake hissing, and pictures of birds singing most sweetly. Of this kind are those
miracles of Images which proceed from Geometry, and Opticks, of which we made some mention in the first book, where we
spoke of the Element of Aire, So there are made glasses, some Concave, others of the form of a Columne, making the
representations of things in the Aire seem like shadows at a distance: of which sort Apoilonius, and Vitellius in their Books De
Perspectiva, and Speculis, taught the making, and the use. And we read that Magnus Pompeius brought a certain glass amongst
the spoils from the East, to Rome, in which were seen Armies of Armed men. And there are made certain transparent glasses,
which being dipped in some certain juices of Hearbs [herbs], and irradiated with an artificiall light, fill the whole Aire round
about with visions. And I know how to make reciprocall glasses, in which the Sun shining, all things which were illustrated by
the raies [rays] thereof are apparently seen many miles off. Hence a Magician, expert in naturall Philosophy, and
Mathematicks, and knowing the middle sciences consisting of both these, Arithmatick, Musick, Geometry, Opticks,
Astronomie [astronomy], and such sciences that are of weights, measures, propertions, articles, and joynts, knowing also
Mechanicall Arts resulting from these, may without any wonder, if he excell other men in Art, and wit, do many wonderfull
things, which the most prudent, and wise men may much admire. Are there not some reliques extant of the Ancients works, viz.
Hercules, and Alexanders pillars, the gate of Caspia made of brass, and shut with Iron beams, that it could by no Wit or Art, be
broken? And the Pyramis of Julius Caesar erected at Rome neer the hill Vaticanus, and Mountains built by Art in the middle of
the Sea, and Towers, and heaps of Stones, such as I saw in England put together by an incredible Art. And we read in faithfull
Historians, that in former times Rocks have been cut off, and Vallies [valleys] made, and Mountains made into a Plain, Rocks
have been digged through, Promontories have been opened in the Sea, the bowels of the Earth made hollow, Rivers divided,
Seas joyned to Seas, the Seas restrained, the bottome of the Sea been searched, Pools exhausted, Fens dryed up, new Islands
made, and again restored to the continent, all which, although they my seem to be against nature, yet we read have been done,
and we see some reliques of them remaining till this day, which the vulgar say were the works of the divell [Devil], seeing the
Arts, and Artificers thereof have been dead out of all memory, neither are there any that care to understand, or search into them.
Therefore they seeing any wonderfull sight, do impute it to the divell, as his work, or think it is a miracle, which indeed is a
work of naturall, or Mathematicall Philosophy. As if anyone should be ignorant of the vertue of the Loadstone, and should see
heavy Iron drawn upwards, or hanged in the Aire (as we read the Iron Image of Mercury did long since at Treveris hang up in
the middle of the Temple by Loadstones, this verse attesting the same.
The Iron white rod-bearer flies i'th' Aire.
The like to which we read was done concerning the image of the Sun at Rome, in the Temple of Serapis) would not such an
ignorant man, I say, presently say it is the work of the divell? But if he shall know the vertue of the Loadstone to the Iron, and

shall make triall of it, he presently ceaseth to wonder, and doth no more scruple it to be the work of nature. But here it is
convenient that you know, that as by naturall vertues we collect naturall vertues, so by abstracted, mathematicall, and celestiall,
we receive celestiall vertues, as motion, life, sense, speech, southsaying [soothsaying], and divination, even in matter less
disposed, as that which is not made by nature, but only by art. And so images that speak, and foretell things to come, are said to
be made, as William of Paris relates of a brazen head made under the rising of Saturn, which they say spake with a mans voice.
But he that will choose a disposed matter, and most fit to receive, and a most powerfull agent, shall undoubtedly produce more
powerfull effects. For it is a generall opinion of the Pythagoreans, that as Mathematicall things are more formall then Naturall,
so also they are more efficacious: as they have less dependence in their being, so also in their operation. But amongst all
Mathematicall things, numbers, as they have more of form in them, so also are more efficacious, to which not only Heathen
Philosophers, but also Hebrew, and Christian Divines do attribute vertue, and efficacy, as well to effect what is good, as what is
bad.
Chapter ii. Of Numbers, and of their power, and vertue.
Severinus Boethius saith, that all things which were first made by the nature of things in its first Age, seem to be formed by the
proportion of numbers, for this was the principall pattern in the mind of the Creator. Hence is borrowed the number of the
Elements, hence the courses of times, hence the motion of the Stars, and the revolution of the heaven, and the state of all things
subsist by the uniting together of numbers. Numbers therefore are endowed with great and sublime vertues. For it is no wonder,
seeing there are so many, and so great occult vertues in naturall things, although of manifest openations, that there should be in
numbers much greater, and more occult, and also more wonderfull, and efficacious, for as much as they are more formall, more
perfect, and naturally in the celestialls, not mixt with separated substances; and lastly, having the greatest, and most simple
commixtion with the Idea's in the mind of God, from which they receive their proper, and most efficacious vertues: wherefore
also they are of more force, and conduce most to the obtaining of spirituall, and divine gifts, as in naturall things, elementary
qualities are powerfull in the transmuting of any elementary thing. Again, all things that are, and are made, subsist by, and
receive their vertue from numbers. For time consists of number, and all motion, and action, and all things which are subject to
time, and motion.
Harmony also, and voices have their power by, and consist of numbers, and their proportions, and the proportions arising from
numbers, do by lines, and points make Characters, and figures: And these are proper to Magicall operations, the middle which
is betwixt both being appropriated by declining to the extreams, as in the use of letters. And lastly, all species of naturall things,
and of those things which are above nature, are joyned together by certain numbers: which Pythagoras seeing, saith, that
number is that by which all things consist, and distributes each vertue to each number. And Proclus saith, Number hath alwaies
a being: Yet there is one in voyce, another in the proportion of them, another in the soul, and reason, and another in divine
things. But Themistius, and Boethius, and Averrois the Babilonian [Babylonian], together with Plato, do so extoll numbers, that
they think no man can be a true Philosopher without them. Now they speak of a rationall, and formall number, not of a
materiall, sensible, or vocall, the number of Merchants buying, and selling, of which the Pythagoreans, and Platonists, and our
Austin [Augustine] make no reckoning, but apply it to the proportion resulting from it, which number they call naturall,
rationall, and formall, from which great mysteries flow, as well in naturall, as divine, and heavenly things. By it is there a way
made for the searching out, and understanding of all things knowable. By it the next access to naturall prophesying is had: and
the Abbot Joachim proceeded no other way in his Prophecies, but by formall numbers.
Chapter iii. How great vertues Numbers have, as well in Naturall things, as in
Supernaturall.
That there lyes [lies] wonderfull efficacy, and vertue in numbers, as well to good as to bad, not only most eminent Philosophers
do unanimously teach, but also Catholike [Catholic] Doctors, and especially Hierom, Austin [Augustine], Origen, Ambrose,
Gregory of Nazianzen, Athanasius, Basilius, Hilarius, Rubanus, Bede, and many more confirm. Hence Hilarius in his
Commentaries upon the Psalms, testifies that the seventy Elders, according to the efficacy of numbers, brought the Psalms into
order. Rabanus also, a famous Doctor, composed an excellent book of the vertues of numbers: But now how great vertues

numbers have in nature, is manifest in the hearb [herb] which is called Cinquefoil, i.e. five leaved Grass; for this resists
poysons [poisons] by vertue of the number of five; also drives away divells [devils], conduceth to expiation; and one leafe of it
taken twice in a day in wine, cures the Feaver [fever] of one day: three the tertian Feaver: foure the quartane. In like manner
four grains of the seed of Turnisole being drunk, cures the quartane, but three the tertian. In like manner Vervin is said to cure
Feavers, being drunk in wine, if in tertians it be cut from the third joynt [joint], in quartans from the fourth. A Serpent, if he be
once struck with a Spear, dieth, if twice, recovers strength. These and many such as these are read, and testified in divers
Authors. We must know now whence these are done, which certainly have a cause, which is a various proportion of various
numbers amongst themselves. There is also a wonderfull experiment of the number of seven, that every seventh male, born
without a female coming betwixt, hath power to cure the Kings evill by his touch alone, or word. Also every seventh daughter
that is born, is said wonderfully to help forward the birth of children: neither is the naturall number here considered, but the
formall consideration that is in the number. And let that which we spake before, be alwaies kept in mind, viz. that these powers
are not in vocall, or numbers of merchants buying, and selling, but in rationall, formall, and naturall; These are distinct
mysteries of God, and nature. But he that knows how to joyn [join] together the vocall numbers, and naturall with divine, and
order them into the same harmony, shall be able to work and know wonderfull things by numbers; the Pythagorians profess that
they can prognosticate many things by the numbers of names, in which truly, unless there did ly [lie] a great mysterie
[mystery], John had not said in the Revelation, He which hath understanding, let him compute the number of the name of the
beast, which is the number of a man, and this is the most famous manner of computing amongst the Hebrews, and Cabalists, as
we shall shew afterwards. But this you must know, that simple numbers signifie Divine things: numbers of ten; Celestiall
numbers of an hundred; terrestriall numbers of a thousand; those things that shall be in a future age. Besides, seeing the parts of
the mind are according to an Arithmeticall Mediocrity, by reason of the identity, or equality of excess, coupled together. But
the body, whose parts differ in their greatness, is according to a Geometricall mediocrity, compounded: But an animall consists
of both, viz. soul and body, according to that mediocrity, which is sutable [suitable] to harmony: Hence it is that numbers do
work very much upon the soul, figures upon the body, and harmony upon the whole animall.
Chapter iv. Of unity, and the Scale thereof.
Now let us treat particularly of numbers themselves: and because number is nothing els [else] but a repetition of Unity, let us
first consider Unity it self. For Unity doth most simply go through every number, and is the common measure, fountain, and
originall of all numbers, contains every number joyned [joined] together in it self intirely, the beginner of every multitude,
alwayes the same, and unchangable: whence also being multiplyed into it self, produceth nothing but it self: it is indivisible,
void of all parts: But if it seem at any time to be divided, it is not cut, but indeed Multiplied into Unities: yet none of these
Unities is greater or lesser then the whole Unity, as a part is less than the whole: It is not therefore Multiplyed into parts, but
into it self: Therefore some called it concord, some piety, and some friendship, which is so knit, that it cannot be cut into parts.
But Martianus, according to the opinion of Aristotle saith, it is named Cupid, because it is made one alone, and will alwaies
bewail it self, and beyond it self it hath nothing, but being void of all haughtiness, or coupling, turns its proper heats into it self.
It is therefore the one beginning, and end of all things, neither hath it any beginning, or end it self: Nothing is before one,
nothing is after one, and beyond it is nothing, and all things which are, desire that one, because all things proceeded from one,
and that all things may be the same, it is necessary that they partake of that one: And as all things proceeded of one into many
things, so all things endeavour to return to that one, from which they proceeded; it is necessary that they should put off
multitude. One therefore is referred to the high God, who seeing he is one, and innumerable, yet creates innumerable things of
himself, and contains them within himself. There is therefore one God, one world of the one God, one Sun of the one world,
also one Phoenix in the World, one King [queen] amongst Bees, one Leader amongst Flocks of Catel [cattle], one Ruler
amongst heards [herds] of Beasts, & Cranes follow one, and many other Animalls honour Unity; Amongst the Members of the
body there is one Principal by which all the rest are guided, whether it be the head, or (as some will) the heart. There is one
Element overcoming, and penetrating all things, viz. Fire. There is one thing created of God, the subject of all wondring
[wondering], which is on Earth, or in Heaven, it is actually Animal, Vegetable, and Minerall, every where found, known by
few, called by none by its proper name, but covered with figures, and Riddles, without which neither Alchymie [alchemy], nor
Naturall Magick, can attain to their compleat end, or perfection. From one man, Adam, all men proceed, from that one all
become mortall, from that one Jesus Christ they are regenerated: and as saith Paul, one Lord, one Faith, one Baptism, one God,
and Father of all, one mediator betwixt God and man, one most high Creator, who is over all, by all, and in us all. For there is
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.
The Scale of Unity
One Divine essence, the fountain of all

In the exemplary world. é Iod vertues, and power, whose name is
expressed with one most simple Letter.
One supreme Intelligence, the first
In the intellectuall world. The soul of the world. Creature, The fountain of lives.
In the Celestial world. The Sun. One King of Stars, fountain of life.
One subject, and instrument of all
In the Elemental world. The Philosophers Stone.
vertues, naturall, and supernaturall.
In the lesser world. The Heart. One first living, and last dying.
One Prince of Rebellion, of Angels, and
In the infernall world. Lucifer.
darkness.
Chapter v. Of the Number of Two, and the Scale thereof.
The first Number is of two, because it is the first Multitude, it can be measured by no number besides unity alone, the common
measure of all Numbers: It is not compounded of Numbers, but of one unity only; neither is it called a number uncompounded,
but more properly not compounded: The Number of three is called the first Number uncompounded: But the Number of two is
the first branch of unity, and the first procreation: Hence it is called generation, and Juno, and an imaginable Corporation, the
proof of the first motion, the first form of parity: the number of the first equality, extremity, and distance betwixt, and therefore
of peculiar equity, and the proper act thereof, because it consists of two equally poysed: and it is called the Number of Science,
and Memory, and of light, and the number of man, who is called another, and the lesser World: it is also called the number of
charity, and mutuall love, of marriage, and society, as it is said by the Lord, Two shall be one flesh. And Solomon saith: It is
better that two be together then one, for they have a benefit by their mutuall society: If one shall fall, he shall be supported by
the other. Wo [woe] to him that is alone, because when he falls he hath not another to help him: and if two sleep together, they
shall warm one the other; how shall one be hot alone? And if any prevaile against him, two resist him. And it is called the
number of Wedlock and Sex; for there are two sexes, Masculine, and Feminine: and two Dovess bring forth two Eggs, out of
the first of which is hatched the Male, out of the second the Female. It is also called the midle [middle], that is capable, that is
good, and bad, partaking, and the beginning of division, of Multitude, and distinction, and signifies matter. This is also
sometimes the number of discord, and confusion, of misfortune, and uncleanness, whence Saint Hierom against Jovianus saith,
that therefore it was not spoken in the second day of the creation of the world, and God said, That it was good, because the
number of two is evill. Hence also it was, that God commanded that all unclean Animals should go into the Ark by couples:
because as I said, the number of two, is a number of uncleanness, and it is most unhappy in their Soothsayings, especially if
those things, from whence the Soothsaying is taken, be Saturnall, or Martiall, for these two are accounted by the Astrologers
unfortunate. It is also reported, that the number of two doth cause apparitions of Ghosts, and fearfull Goblins, and bring
mischiefs of evill spirits to them that travell by night. Pythagoras (as Eusebius reports) said, that Unity was God, and a good
intellect; and that Duality was a Divell [devil], and an evill intellect, in which is a materiall multitude: wherefore the
Pythagoreans say, that two is not a number, but a certain confusion of unities. And Plutarke [Plutarch] writes, that the
Pythagorians [Pythagoreans] called unity Apollo, and two, strife, and boldness; and three, Justice, which is the highest
perfection, and is not without many mysteries. Hence there were two Tables of the Law in Sina, two Cherubins looking to the
Propitiatory in Moses, two Olives dropping oyle [oil], in Zachariah, two natures in Christ, Divine, and Humane; Hence Moses
saw two appearances of God, viz. his face, and back-parts, also two Testaments, two commands of Love, two first dignities,
two first people, two kinds of Spirits, good and bad, two intellectuall creatures, an Angell, and soul, two great lights, two

Solstitia [solstices], two equinoctials [equinoxes], two poles, two Elements, producing a living soul, viz. Earth, and Water.
The Scale of the Number of two.
Iah The names of God expressed with two

In the exemplary world.
ìà El letters.
In the Intellectuall world. An Angell. The Soul. Two intelligible substances.

In the Celestiall world. The Sun. The Moon Two great lights.
In the Elementary world. The Earth. The Water. Two Elements producing a living soul.
In the lesser world. The Heart. The Brain. Two principall seats of the soul.
Two chief of the divels.
Beemeth Leviathan
In the Infernall soul. Two things which Christ threatens to the
Weeping. gnashing of teeth.
damned.
Chapter vi. Of the Number of three, and the Scale thereof.
The number of three is an incompounded number, a holy number, a number of perfection, a most powerfull number. For there
are three persons in God, there are three Theologicall vertues in Religion. Hence it is that this number conduceth to the
Ceremonies of God, and Religion, that by the solemnity of which, prayers, and sacrifices are thrice repeated. Whence Virgil
sings,
Odd numbers to the God delightfull are.
And the Pythagorians use it in their sanctifications, and purifications, whence in Virgil,
The same did cleanse, and wash with Water pure

Thrice his companions -----
And it is most fit in bindings, or ligations, hence that of Virgil,
----- I walk around

First with these threads, which three, and severall are,
'Bout th' Altar thrice I shall thy image bear.
And a little after;
Knots, Amaryllis, tye, of colours three,

Then say, these bonds I knit, for Venus be.
And we read of Medea.
She spake three words, which caus'd sweet sleep at will,

The troubled Sea, the raging Waves stand still.
And in Pliny it was the cusome in every medicine to spit with three deprecations, and hence to be cured. The number of thee is

perfected with three Augmentations, long, broad, and deep, beyond which there is no progression of dimension, whence the
first number is called square. Hence it is said that to a body that hath three measures, and to a square number, nothing can be
added. Wherefore Aristotle in the beginning of his speeches concerning Heaven, cals it as it were a Law, according to which all
things are disposed. For Corporeall, and spirituall things consist of three things, viz. beginning, middle, and end. By three (as
Tresmegistus [Trismegistus] saith) the world is perfected: Hemarmene {so the L}, necessity, and order (i.e.) concurrence of
causes, which many call fate, and the execution of them to the fruit, or increase, and a due distribution of the increase. The
whole measure of time is concluded in three, viz. Past, present, to come; All magnitude is contained in three; line, superficies,
and body, every body consists of three Intervals, length, bredth [breadth], thickness. Harmony contains three consents in time,
Diapason, Hemiolion, Diatessaron. There are three kinds of souls, Vegetative, sensitive, and intellectuall. And as saith the
Prophet, God orders the world by number, weight, and measure, and the number of three is deputed to the Ideall forms thereof,
as the number two is to the procreating matter, and unity to God the maker of it. Magicians do constitute three Princes of the
world, Oromasis, Mitris, Araminis [i.e. Ohrmazd (Av. Ahura Mazda), Mithra, and Ahriman (Av. Anghra Mainyu). In
Zoroastrian theology, these are the names for God, the highest angel, and the Devil respectively.] (i.e.) God, the Mind, and the
Spirit. By the three square or solid, the three numbers of nine of things produced are distributed, viz. of the supercelestiall into
nine orders of Intelligencies: of Celestiall into nine Orbs: of inferiours into nine kinds of generable, and corruptible things.
Lastly in this ternall Orb, viz. twenty seven, all Musical proportions are included, as Plato, and Proclus, do at large discourse.
And the number of three hath in a harmony of five, the grace of the first voyce. Also in Intelligencies there are three
Hierarchies of Angelicall spirits. There are three powers of Intellectuall creatures, memory, mind, and will. There are three
orders of the blessed, viz. of Martyrs, Confessors, and Innocents. There are three quaternions of Celestiall Signs, viz. Of fixt
[fixed], moveable, and common, as also of houses, viz. centers, succeeding, and falling. There are also three faces, and heads in
every Sign, and three Lords of each triplicity. There are three fortunes amongst the Planets. Three graces amongst the
Goddesses. Three Ladies of destiny amongst the infernall crew. Three Judges. Three furies. Three-headed Cerberus. We read
also of a thrice double Hecate. Three moneths [L: ora = mouths] of the virgin Diana. Three persons in the supersubstantiall
Divinity. Three times, of Nature, Law, and Grace. Three Theologicall vertues, Faith, Hope, and Charity. Jonas was three days
in the Whales belly; and so many was Christ in the grave.
The Scale of the Number of three.
éãù The name of God

In the Original world. The Father Sadai The Holy Ghost
with three letters.
The Son.
Three Hierarchies of
In the Intellectuall Supreme. Midle Lowest of all Angels.
world. Innocents. Martyrs. Confessors. Three degrees of the
blessed.
Three quaternions of
Signs.
Moveable. Fixt Common.
In the Celestiall Three quaternions of
Corners. Succeeding. Falling.
world. houses.
Of the day. Nocturnall. Partaking.
Three Lords of the
Triplicities.
In the Elementary Three degrees of
Simple. Compounded. Thrice compounded.
world. Elements.
The belly, where the
The head, in which The breast, where is the
faculty of generation is, Three parts,
the Intellect grows, heart, the seat of life,
In the lesser world. and the genitall members, answering the three-
answering to the answering to the Celestiall
answering the Elemental fold world.
intellectuall world. world.
world.

Three infernall furies.

Alecto. Megera. Ctesiphone. Three infernall
In the infernal world. Minos. Acacus. Rhadamantus. Judges.
Wicked. Apostates. Infidels. Three degrees of the
damned.
Chapter vii. Of the Number of Four, and the Scale thereof.
The Pythagorians call the Number of four Tetractis, and prefer it before all the vertues of Numbers, because it is the
foundation, and root of all other numbers; whence also all foundations, as well in artificiall things, as naturall, and divine, are
four square, as we shall shew afterwards: and it signifies solidity, which also is demonstrated by a four square figure. For the
number four is the first four square plain, which consists of two proportions, whereof the first is of one to two, the latter of two
to four, and it proceeds by a double procession and proportion, viz. of one to one, and of two to two, beginning at a unity, and
ending at a quaternity: which proportions differ in this, that according to Arithmatick [arithematic], they are unequall to one the
other: but according to Geometry are equall. Therefore a four square is ascribed to God the Father, and also contains the
mysterie [mystery] of the whole Trinity: for by its single proportion, viz. by the first of one to one, the unity of the paternall
substance is signified, from which proceeds one Son, equall to him; by the next procession, also simple, viz. of two to two, is
signified by the second procession the Holy Ghost from both, that the Son be equall to the Father by the first procession; and
the Holy Ghost be equall to both by the second procession. Hence that superexcellent, and great name of the divine Trinity of
God is written with four letters, viz. Yod, He, and Vau; He, where it is the aspiration He, signifies the proceeding of the spirit
from both: for He being duplicated, terminates both syllables, and the whole name, but is pronounced Jova, as some will,
whence that Jovis of the heathen, which the Ancients did picture with four ears, whence the number four is the fountain, and
head of the whole divinity. And the Pythagorians [Pythagoreans] call it the perpetuall fountain of nature: for there are four
degrees in the Scale of nature, viz. to be, to live, to be sensible, to understand. There are four motions in nature, viz. ascendent,
descendent, going forward, circular. There are four Corners in the heaven, viz. rising, falling, the midle [middle] of the heaven,
and the bottome of it. There are four Elements under Heaven, viz. Fire, Aire, Water, and Earth; according to these there are four
triplicities in Heaven: There are four first qualities under the Heaven, viz. Cold, Heat, Driness [dryness], and Moystness
[moistness], from these are the four Humours, Blood, Flegm [phlegm], Choller [choler], Melancholy. Also the year is divided
into four parts, which are Spring, Summer, Autumn, and Winter; also the wind is divided into Eastern, Western, Northern, and
Southern. There are also four rivers of Paradise, and so many infernall. Also the number four makes up all knowledge: first it
fills up every simple progress of numbers with four termes, viz. with one, two, three, and four, constituting the number ten. It
fills up every difference of numbers, the first even, and conteining the first odd in it. It hath in Musick Diatessaron, the grace of
the fourth voice. Also it conteins the instrument of four strings, and a Pythagorean Diagram, whereby are found out first of all
musicall tunes, and all harmony of Musick. For Double, Treble, fourtimes double, one and halfe, one and a third part, a concord
of all, a double concord of all, of five, of four, and all consonancy is limited within the bounds of the number four. It doth also
contein the whole of Mathematicks in four terms, viz. point, line, superficies, and profundity. It comprehends all natute in four
terms, viz. substance, quality, quantity, and motion. Also all naturall Phylosophy [philosophy], in which are the seminary
vertues of nature, the naturall springing, the growing form, and the compositum. Also Metaphysick is comprehended in four
bounds, viz. being, essence, vertue, and action. Morall Phylosophy is comprehended with four vertues, viz. prudence, justice,
fortitude, temperence. It hath also the power of justice: hence a fourfold law: of providence from God; fatall, from the soul of
the world: of nature from Heaven: of prudence, from man. There are also four judiciary powers in all things being, viz. the
intellect, discipline, opinion, and sense. It hath also great power in all mysteries. Hence the Pythagoreans did ratifie [ratify] the
number four with an oath, as if it were the cheifest [chiefest] ground whereon their faith was grounded, and their belief might
be confirmed. Hence it was called the Pythagorians oath, which is expressed in these verses.
I with pure minde by th' number four do swear

That's holy, and the fountain of nature
Eternall, parent of the mind -----

Also there are four rivers of Paradise; four Gospels received from four Evangalists throughout the whole Church. The Hebrews
received the cheifest [chiefest] name of God written with four letters. Also the Egyptians, Arabians, Persians, Magicians,
Mahumitans, Grecians, Tuscans, Latines, write the name of God with only four letters, viz. thus, Theut, Alla, Sire, Orsi, Abdi,
θεοζ [theos], Esar, Deus. Hence the Lacedemonians were wont to paint Jupiter with four wings. Hence also in Orpheus his
divinity, it is said that Neptunes Chariots are drawn with four horses. There are also four kinds of divine furies, proceeding
from severall deities, viz. from the Muses, Dionysius, Apollo, and Venus. Also the Prophet Ezekiel saw four beasts by the river
Chobar, and four Cherubims in four wheels. Also in Daniel, four great beasts did ascend from the Sea, and four winds did
fight. And in the Revelations four beasts were full of eyes, before, and behind: standing round about the Throne of God, and
four Angels, to whom was given power to hurt the Earth, and the Sea, did stand upon the four corners of the Earth, holding the
four winds, that they should not blow upon the Earth, nor upon the Sea, nor upon any Tree.
The Scale of the Number four, answering the four Elements.
In the Originall
The name of God
with four letters. äåäé world, whence the
Law of providence.
Four Triplicities or Seraphim. Dominations. Principalities. Innicents. In the Intellectual
intelligible Cherubin. Powers. Archangels. Martyrs. world, whence the
Hierarchies. Thrones. Vertues. Angels. Confessors. fatall Law.
Four Angels ruling
over the corners of ìàëéî ìàôø ìàéøáâ ìàéøåà
the world. Michael. Raphael. Gabriel. Uriel.
Four rulers of the ôøù áåøë ùéùøú ìàéøà

Elements. Seraph. Cherub. Tharsis. Ariel.
Four consecrated
The Lion. The Eagle. Man. A Calf.
Animals.
Dan. Jehuda. Manasse. Reubin [Ruben].
Four Triplicities of
Asser. Isachar. Benjamin. Simeon [Simehon].
the tribes of Israel.
Nephtalim. Zabulum [Zabulon]. Ephraim. Gad.
Mathias. Simon. John. Thaddeus.
Peter. Bartholemew. Phillip. Andrew.
Apostles.
Jacob the elder. Mathew. James the younger. Thomas.
Four Evangelists. Mark. John. Mathew. Luke.
Aries. Gemini. Cancer. Taurus. In the Celestiall
Leo. Libra. Scorpius. Virgo. world, where is the
Signs.
Sagittarius. Aquarius. Pisces. Capricornus. law of nature.
The Stars, and
Mars, and the The fixt Stars, and
Planets, related to Jupiter, and Venus. Saturn, and Mercury.
Sun. the Moon.
the Elements.
Four qualities of
the Celestiall Light. Diaphanousness. Agility. Solidity.
Elements.
Four Elements. ùà çåø íéî øôò

Fire. Ayre [air]. Water. Earth.

Four qualities. Heat. Moysture [moisture]. Cold. Dryness. In the Elementary,

where the Law of
Four seasons. Summer. Spring. Winter. Autumne.
generation, and
Four corners of the corruption is.
The East. The West. The North. The South.
World.
Four perfect kinds
Animals. Plants. Metals. Stones.
of mixt bodies.
Four kinds of
Walking. Flying. Swimming. Creeping.
Animals.
What answer the

Seeds. Flowers. Leaves. Roots.
Elements, in Plants.
What in Metals. Gold, and Iron. Copper, and Tin. Quicksilver. Lead, & Silver.
Bright, and Light, and Clear, and
What in stones. Heavy, & dark.
burning. transparent. congealed.
Four Elements of
The Mind. The spirit. The Soul. The body.
man.
Four powers of the
The Intellect. Reason. Phantasy. Sense.
Soul.
Four Judiciary In the lesser world,
Faith. Science. Opinion. Experience. viz. man, from whom
powers.
is the Law of
Four morall vertues. Justice. Temperance. Prudence. Fortitude. prudence.
The senses
Tast, and smel [taste
answering to the Sight. Hearing. Touch.
and smell].
Elements.
Four Elements of
Spirit. Flesh. Humours. Bones.
mans body.
A four-fold spirit. Animall. Vitall. Generative. Naturall.
Four humours. Choller. Blood. Flegme. Melancholly.
Four Manners of
Violence. Nimbleness. Dulness. Slowness.
complexion.
Four Princes of
divels, offensive in ìàîñ ìæàæò ìàæò ìàæäî
the Elements. Samael. Azazel. Azael. Mahazael.
In the infernall
Four infernal Rivers. Phlegeton. Cocytus. Styx. Acheron. world, where is the
Four Princes of Law of wrath, and
spirits, upon the four punishment.
Oriens. Paymon. Egyn. Amaymon.
angels [angles] of the
world.
Chapter viii. Of the Number Five, and the Scale thereof.
The number five is of no small force, for it consists of the first even, and the first odd, as of a Female, and Male; For an odd
number is the Male, and the even the Female. Whence Arithmeticians call that the Father, and this the Mother. Therefore the

number five is of no small perfection, or vertue, which proceeds from the mixtion of these numbers: It is also the just midle
[middle] of the universal number, viz. ten. For if you divide the number ten, there will be nine and one, or eight and two, or
seven and three, or six and four, and every collection makes the number ten, and the exact midle [middle] alwaies is the number
five, and its equidistant; and therefore it is called by the Pythagoreans the number of Wedlock, as also of justice, because it
divides the number ten in an even Scale. There be five senses in man, sight, hearing, smelling, tasting, and feeling: five powers
in the soul, Vegetative, Sensitive, Concupiscible, Irascible, Rationall: five fingers on the hand: five wandering Planets in the
heavens, according to which there are five-fold terms in every sign. In Elements there are five kinds of mixt [mixed] bodies,
viz. Stones, Metals, Plants, Plant-Animals, Animals, and so many kinds of Animals, as men, four-footed beasts, creeping,
swimming, flying. And there are five kinds by which all things are rnade of God, viz. Essence, the same, another, sense,
motion. The Swallow brings forth but five young, which she feeds with equity, beginning with the eldest, and so the rest,
according to their age. Also this number hath great power in expiations: For in holy things it drives away Divels [devils]. In
naturall things, it expels poysons [poisons]. It is also called the number of fortunateness, and favour, and it is the Seale of the
Holy Ghost, and a bond that binds all things, and the number of the cross, yea eminent with the principall wounds of Christ,
whereof he vouchsafed to keep the scars in his glorifyed body. The heathen Philosophers did dedicate it as sacred to Mercury,
esteeming the vertue of it to be so much more excellent then the number four, by how much a living thing is more excellent
then a thing without life. For in this number the Father Noah found favour with God, and was preserved in the floud [flood] of
waters. In the vertue of this number Abraham, being an hundred years old, begat a Son of Sarah, being ninety years old, and a
barren Woman, and past child bearing, and grew up to be a great people. Hence in time of grace the name of divine
omnipotency is called upon with five letters. For in time of nature the name of God was called upon with three letters. éãù
äåäé insteed of which the Hebrews
Sadai: in time of the Law, the ineffable name of God was expressed with four letters
express éðãà Adonai: in time of grace the ineffable name of God was with five letters äåùäé Ihesu, which is called upon
with no less mysterie then that of three letters åùé.
The Scale of the Number of five.
Five senses.
The names of
God with five ïåéìà Eloim [Elion]. In the
Letters.
The names of íéäìà Elohim. examplary
Jhesu. world.
Christ with five
Letters.
äåùäé
Spirits of the Spirits of the
first Hierarchy Spirits of the second third Heroes or In the
Five Intelligible Souls of Celestiall
called Gods, or Hierarchy called Hierarchy, blessed Intellectual
substances. bodies.
the Sons of Intelligencies. called Angels souls. world.
God. which are sent.
Five wandring
In the Celestiall
Stars, Lords of Saturn. Jupiter. Mars. Venus. Mercury.
world.
the Tearms.
Five kinds of In the
A mixed
corruptible Water. Aire. Fire. Earth. Elementary
body.
things. world.
Five kinds of
Animall. Plant. Metall. Stone. Plant-animal.
mixt bodies.

In the lesser
Tast [taste]. Hearing. Seeing. Touching. Smelling.
world.
Five Corporeall Deadly Terrible A piercing In the infernall
Horrible howling. Unquenchable Heat.
torments. Bitterness. darkness. stink. world.
Chapter ix. Of the Number six, and the Scale thereof.
Six is the number of perfection, because it is the most perfect in nature, in the whole course of numbers, from one to ten, and it
alone is so perfect, that in the collection of its parts it results the same, neither wanting, nor abounding. For if the parts thereof,
viz. the midle [middle], the third, and sixt [sixth] part, which are three, two, one, be gathered together, they perfectly fill up the
whole body of six, which perfection all the other numbers want: Hence by the Pythagorians it is said to be altogether applyed
to generation, and Marriage, and is called the Scale of the world. For the world is made of the number six, neither doth it
abound, or is defective. Hence that is, because the world was finished by God the sixt day. For the sixt day God saw all the
things which he had made, and they were very good. Therefore the heaven, and the earth, and all the Host thereof were
finished. It is also called the number of man, because the sixt day man was created: and it is also the number of our redemption,
for the sixt day Christ suffered for our redemption: whence there is a great affinity betwixt the number six and the Cross,
labour, and servitude: hence it is commanded in the Law, that in six days the work is to be done, six days Manna is to be
gathered, six years the ground was to be sown, and that the Hebrew servant should serve his Master six years; six days the
glory of the Lord appeared upon Mount Sina [Sinai], covering it with a cloud: the Cherubins had six wings, 6 circles in the
Firmament, Artick, Antartick, two Tropicks, Equinoctiall, & Eclipticall, six wandring [wandering] Planets, Saturn, Jupiter,
Mars, Venus, Mercury, the Moon, running through the latitude of the Zodiack, on both sides the Eclyptick [ecliptic]. There are
six substantificall qualities in the Elements, viz. Sharpness, Thinness, Motion, and the contrary to these, Dulness, Thickness,
Rest. There are six differences of position, Upwards, Downwards, Before, Behind, on the right side, one the left side. There are
six naturall offices, without which nothing can be, viz. Magnitude, Colour, Figure, Intervall, Standing, Motion. Also a solid
Figure of any four square thing hath six superficies. There are six Tones of all harmony, viz. 5. Tones, & 2. half tones, which
make one tone, which is the sixt.
The Scale of the Number six.
In the examplary Names of the six

world. íéäåìà øåáâ ìà Letters.
Six orders of
In the intelligible Angels, which
Cherubin. Thrones. Dominations. Powers. Vertues.
World. are not sent to
inferiours.
Six planets wandring
In the Celestiall through the latitude of
Saturn. Jupiter. Mars. Venus. Mercury. The Moon
World. the Zodiack from the
Eclyptick.
In the Elemental Six substantificall
Rest. Thinness. Sharpness. Dulness. Thickness. Motion.
world. qualities of Elements.
In the lesser
The Intellect. Memory. Sense. Motion. Life. Essence. Six degrees of men.
world.
Six divels [devils], the
In the infernall
Acteus. Megalesius. Ormenus. Lycus. Nicon. Mimon. authors of all
World.
calamities.

Chapter x. Of the Number Seaven, and the Scale thereof.
The number seaven [seven] is of various, and manifold power, for it consists of one, and six, or of two, and five, or of three and
four, and it hath a Unity, as it were the coupling together of two threes: whence if we consider the severall parts thereof, and the
joyning together of them, without doubt we shall confess that it is as well by the joyning together of the parts thereof, as by its
fullness apart, most full of all Majesty. And the Pythagorians call it the Vehiculum of mans life, which it doth not receive from
its parts so, as it perfects by its proper right of its whole, for it contains body, and soul, for the body consists of four Elements,
and is endowed with four qualities: Also the number three respects the soul, by reason of its threefold power, viz. rationall,
irascible, and concupiscible. The number seaven therefore, because it consists of three, and four, joyns the soul to the body, and
the vertue of this number relates to the generation of men, and it causeth man to be received, formed, brought forth, nourished,
live, and indeed altogether to subsist. For when the genitall seed is received in the womb of the woman, if it remain there
seaven hours after the effusion of it, it is certain that it will abide there for good: Then the first seaven daye it is coagulated, and
is fit to receive the shape of a man: then it produceth mature infants, which are called infants of the seaventh moneth [month],
i.e. because they are born the seaventh moneth. After the birth, the seaventh hour tryes whether it will live or no: for that which
shall bear the breath of the aire after that hour is conceived will live. After seaven dayes it casts off the reliques of the Navell.
After twice seaven dayes its sight begins to move after the light: in the third seaventh it turns its eyes, and whole face freely.
After seaven moneths it breeds teeth: After the second seaventh moneth it sits without fear of falling: After the third seaventh
moneth it begins to speak: After the fourth seaventh moneth it stands strongly, and walks: after the fifth seaventh moneth it
begins to refrain sucking its Nurse: After seaven years its first teeth fall, and new are bred, fitter for harder meat, and its speech
is perfected: After the second seaventh year boys wax ripe, and then is a beginning of generation: At the third seaventh year
they grow to be men in stature, and begin to be hairy, and become able, and strong for generation: At the fourth seaventh year
they begin to barnish, and cease to grow taller: In the fifth seaventh year they attain to the perfection of their strength: The sixt
seaven year they keep their strength; The seaventh seaventh year they attain to their utmost discretion, and wisdome, and the
perfect age of men. But when they come to the tenth seaventh year, where the number seaven is taken for a compleat number,
then they come to the common tearm of life, the Prophet saying, Our age is seaventy years. The utmost hight [height] of mans
body is seaven feet. There are also seaven degrees in the body, which compleat the dimension of its altitude from the bottome
to the top, viz. marrow, bone, nerve, vein, artery, flesh, skin. There are seaven, which by the Greeks are called black members,
the Tongue, the Heart, the Lunges, the Liver, the Spleen, and two Kidnies [kidneys]. There are also seaven principal parts of
the body, the head, the breast, the hands, the feet, and the privy members. It is manifest concerning breath, and meat, that
without drawing of the breath the life doth not endure above seaven hours: and they that are starved with famine, live not above
seaven dayes. The Veins also, and arteries (as Physicians say) are moved by the seaventh number. Also judgements in diseases
are made with greater manifestation upon the seaventh dayes, which Physitians [physicians] call criticall, i.e. judiciall. Also of
seaven portions God Creates the soul, as divine Plato witnesseth in Timeus [Timaeus]. The soul also receives the body by
seaven degrees. All difference of voices proceeds to the seaventh degree, after which there is the same revolution. Again, there
are seaven modulations of the voyces, Ditonus, Semiditonus, Diutessaron, Diapente with a tone [lat: semitone], Diapente with a
half time [lat: semitone], and diapason. There is also in Celestials a most potent power of the number seven. For seeing there
are four corners of the Heaven Diametrically looking one towards the other, which indeed is accounted a most full, and
powerfull aspect, and consists of the number seven. For it is made from the seventh Sign, and makes a Cross, the most
powerfull figure of all, of which we shall speak in its due place. But this you must not be ignorant of, that the number seven
hath a great Communion with the Cross. By the same radiation, and number the solstice is distant from Winter, and the Winter
equinoctium from the Summer, all which are done by seven Signs. There are also seven Circles in the Heaven, according to the
longitudes of the Axel-tree. There are seven Stars about the Articke [Arctic] Pole, greater, and lesser, called Charls-Wain, also
seven Stars called the Pleiades, and seven Planets, according to those seven dayes, constituting a week. The Moon is the
seventh of the Planets & next to us observing this number more then the rest, this number dispensing the mofion, and light
thereof. For in twenty eight dayes it runs round the Compass of the whole Zodiack, which number of dayes, the number seven,
with its seven tearms, viz. from one to seven, doth make, and fill up, as much as the several numbers, by adding to the
Antecedents, and makes four times seven dayes, in which the Moon runs through, and about all the longitude, and latitude of
the Zodiack by measuring, and measuring again: with the like seven of dayes it dispenseth its light, by changing it; For the first

seven dayes unto the middle as it were of the divided world, it increaseth; the second seven dayes it fils [fills] its whole Orb
with light; the third by decreasing is again contracted into a divided Orb; but after the fourth seven dayes, it is renewed with the
last diminuafion of its light, and by the same seven of dayes it disposeth the increase, and decrease of the Sea, for in the first
seven of the increase of the Moon, it is by little lessened; in the second by degrees increased: but the third is like the first, and
the fourth doth the sure as the second. It is also applyed 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 John witnesseth) the
Dragon, which is the Divell [Devil], and Satan, being bound, men shall be quiet, and lead a peaceable life. Moreover the
Phythagorians [Pythagoreans] call seven the number of Virginity, because the first is that which is neither generated, or
generates, neither can it be divided into two equall parts, so as to be generated of another number repeated, or being doubled to
bring forth any other number of it self, which is contained within the bounds of the number ten, which is manifestly the first
bound of numbers, and therefore they dedicate the number seven to Pallas. It hath also in Religion most potent signs of its
esteem, and it is called the number of an oath. Hence amongst the Hebrews to swear is called Septenare (i.e.) to protest by
seven. So Abraham, when he made a covenant with Abimelech, appointed seven Ewe Lambs for a testimony. It is also called
the number of blessedness, or of rest, whence that,
O thrice, and four times blessed!
viz. in soul, and body. The seventh day the Creator rested from his work, wherefore this day was by Moses called the Sabbath
(i.e.) the day of rest; hence it was that Christ rested the seventh day in the grave. Also this number hath a great communion with
the Cross, as is above shewed, as also with Christ. For in Christ is all our blessedness, rest, and felicity; besides, it is most
convenient in purifications. whence Apuleius saith, and I put myself forthwith into the bath of the Sea, to be purified, and put
my head seven times under the Waves. And the Leprous person that was to be cleansed, was sprinkled seven times with the
blood of a Sparrow; and Elisha the Prophet, as it is written in the Second Book of the Kings, saith unto the Leprous person; Go,
and wash thy self seven times in Jordan, and thy flesh shall be made whole, and thou shalt be cleansed, and it follows a little
after, And he washed himself seven times in Jordan, according to the Prophets saying, and he was cleansed. Also it is a number
of repentance, and remission: Hence was ordeined the seaventh years repentance for every sin, according to the opinion of the
wise man, saying, And upon every sinner seaven fold: Also the seaventh year there were granted remissions, and after full
seaven years there was giving a full remission, as is read in Leviticus. And Christ with seaven petitions finished his speech of
our satisfaction: hence also it is called the number of liberty, because the seaventh year the Hebrew servant did challenge
liberty for himself. It is also most sutable to divine praises. Whence the Prophet saith, Seaven times a day do I praise thee,
because of thy righteous judgements. It is moreover called the number of revenge, as saith the Scripture, and Cain shall be
revenged seaven fold. And the Psalmist saith, Render unto our Neighbours seaven fold into their bosome, their reproach. Hence
there are seaven wickednesses, as saith Solomon, and seaven wickeder spirits taken, are read of in the Gospel. It signifies also
the time of the present circle, because it is finished in the space of seaven days. Also it is consecrated to the Holy Ghost, which
the Prophet Isaiah describes to be seaven fold, according to his gifts, viz. the spirit of wisdom, and understanding, the spirit of
counsell, and strength, the spirit of knowledge, and holiness, and the spirit of the fear of the Lord, which we read in Zachariah
to be the seaven eyes of God. There are also seaven Angells, spirits standing in the presence of God, as is read in Tobias, and in
the Revelation; seaven Kamps did burn before the Throne of God, and seaven golden Candlesticks, and in the midle thereof
was one like to the son of man, and he had in his right hand seaven Stars. Also there were seaven spirits before the Throne of
God, and seaven Angells stood before the Throne, and there were given to them seaven Trumpets. And he saw a Lamb having
seaven horns, and seaven eyes, and he saw the book sealed with seaven Seales, and when the seaventh seal was opened, there
was made silence in heaven. Now by all what hath been said, it is apparent that the number seaven, amongst the other numbers,
may deservedly be said to be most full of all efficacy. Moreover, the number seaven hath great conformity with the number
twelve; For as three, and four make seaven, so thrice four make twelve, which are the numbers of the celestiall Planets, and
signs, resulting from the same root, and by the number four of the nature of inferiour things. There is in sacred writ a very great
observance of this number, before all others, and many, and very great are the mysteries thereof; many we have decreed to
reckon up here, repeating them out of holy writ, by which it will easily appear, that the number seaven doth signifie a certain
fulness of sacred mysteries. For we read in Genesis, that the seaventh was the day of the rest of the Lord; & Enoch, a pious,
holy man, was the seaventh from Adam, and that there was another seaventh man from Adam, a wicked man, by name Lamech,
that had two wives; and that the sin of Cain should be abolished the seaventh generation: As it is written, Cain shall be
punished seaven fold: and he that shall slay Cain, shall be revenged seaven fold, to which the Master of the History collects,
that there were seaven sins of Cain. Also of all clean beasts seaven, and seaven were brought into the Ark, as also of Fowles:

And after seaven days the Lord rained upon the Earth, and upon the seaventh day the fountains of the deep were broken up, and
the waters covered the Earth. Also Abraham gave to Abimelech seaven Ewe Lambs: and Jacob served seaven years for Leah,
and seaven more for Rachael: and seaven dayes the people of Israel bewailed the death of Jacob. Moreover, we read in the
same place, of seaven Kine, and seaven Ears of Corn, seaven years of plenty, and seaven years of scarcity. And in Exodus, the
Sabboth of Sabboths, the holy rest to the Lord, is commanded to be on the seaventh day. Also on the seaventh day Moses
ceased to pray. On the seaventh day there shall be a solemnity of the Lord, the seaventh year the servant shall go out free:
seaven dayes let the Calf, and the Lamb be with its damm; the seaventh year let the ground that hath been sown six years, be at
rest: the seaventh day shall be a holy Sabboth, and a rest: the seaventh day, because it is the Sabboth, shall be called holy. In
Leviticus the seaventh day also shall be more observed, and be more holy: and the first day of the seaventh moneth shall be a
Sabboth of memoriall. Seaven dayes shall the sacrifices be offered to the Lord, seaven dayes shall the holy dayes of the Lord be
celebrated, seaven dayes in a year everlastingly in the generations. In the seaventh moneth you shall celebrate feasts, and shall
dwell in Tabernacles seaven dayes: seaven times he shall sprinkle himself before the Lord, that hath dipped his finger in blood:
he that is cleansed from the Leprosy, shall dip seaven times in the blood of a sparrow: seaven days shall she be washed with
running water, that is menstruous: seaven times he shall dip his finger in the blood of a bullock: seaven times I will smite you
for your sins: In Deuteronomy seaven people possessed the Land of promise. There is also read of a seaventh year of remission,
and seaven Candles set up on the South side of the Candlesticks. And in Numbers it is read, that the sons of Israel offered up
seaven Ewe Lambs without spot, and that seaven dayes they did eat unleavened bread, and that sin was expiated with seaven
Lambs, & a Goat, and that the seaventh day was celebrated, and holy, and the first day of the seaventh moneth was observed,
and kept holy, and the seaventh moneth of the feast of Tabernacles, & sseven Calves were offered on the seaventh day, and
Baalam erected seaven Altars; seaven dayes Mary the sister of Aaron went forth leprous out of the Camp, seaven dayes he that
touched a dead carkass [carcass] was unclean. And in Joshua seaven priests carried the Ark of the Covenant before the Host,
and seaven dayes they went round the Cities, and seaven trumpets were carried by the seaven Priests, and on the seaventh day
the seaven Priests sounded the Trumpets. And in the book of Judges, Abessa raigned [reigned] in Israel seaven years, Sampson
kept his nuptialls seaven dayes, and the seaventh day he put forth a Riddle to his wife, he was bound with seaven green [i.e.
fresh] withs [nerviceis = sinews i.e. bowstrings, cf. Judges 16:8], seaven locks of his head were shaved off, seaven years were
the children of Israel oppressed by the King of Maden [Madian] And in the books of the Kings, Elias prayed seaven times, and
at the seaventh time, behold a little cloud! seaven dayes the children of Israel pitched over against the Syrians, and in the
seaventh day the battell [battle] was joyned: seaven years famine was threatened to David for the peoples murmuring; and
seaven times the child sneesed [sneezed], that was raised [resuscitated] by Elisha, [cf. II Kings 4:35] and seaven men were
crucified together in the dayes of the first harvest. Naaman was made clean with seaven washings by Elisha, the seaventh
moneth Golias was slain. And in Hester we read, that the King of Persia had three Eunuchs: and in Tobias seaven men were
coupled [copulati] with Sara the daughter of Raguel: And in Daniel Nebucadnezzars Furnace was heated seaven times hotter
then it was used to be, and seaven Lions were in the den, and the seaventh day came Nebucadnezzar. In the book of Job there is
made mention of seaven sons of Job, and seaven dayes and nights Jobs friends sate with him on the Earth; and in the same
place, In seaven troubles no evill shall touch thee. In Ezra we read of Artaxerxes his seaven counsellers: and in the same place
the trumpet sounded: the seaventh moneth of the feast of tabernacles were in Ezraes time, whilest the children of Israel were in
the Cities: and on the first day of the seaventh moneth Esdras read the Law to the people. And in the Psalmes David praised the
Lord seaven times in a day: silver is tryed seaven times; and he renders to our neighbours seaven fold into their bosomes. And
Solomon saith, that wisdom hath hewen her self seaven Pillars; seaven men that can render a reason, seaven abominations
which the Lord abhors, seaven abominations in the heart of an enemy, seaven overseers, seaven eyes beholding. Isaiah
numbers up seaven gifts of the Holy Ghost, and seaven women shall take hold on a man. And in Jeremiah, she that hath born
seaven, languisheth, she hath given up the ghost. In Ezekiel, the Prophet continued sad for seaven dayes. In Zechariah seaven
lamps, and seaven pipes to those seaven lamps, and seaven eyes running to and fro throughout the whole Earth, and seaven
eyes upon one stone, and the fast of the seaventh day is turned into joy. And in Micah, seaven shepherds are raised against the
Assyrians. Also in the Gospel we read of seaven blessednesses, and seaven vertues, to which seaven vices are opposed; seaven
petitions of the Lords prayer, seaven words of Christ upon the cross, seaven words of the blessed Virgin Mary, seaven loaves
distributed by the Lord, seaven baskets of fragments, seaven brothers having one wife, seaven disciples of the Lord that were
fishers, seaven water pots in Cana of Galile [Galilee], seaven woes which the Lord threatens to the Hypocrites, seaven divels
[devils] cast out of the unclean woman, and seaven wickeder divells [devils] taken in after that which was cast out. Also seaven
years Christ was fled into Egypt; and the seaventh hour the Fevour [fever] left the Governors son. And in the Canonicall
Epistles, James describes seaven degrees of wisdom, and Peter seaven degrees of Vertues. And in the Acts are reckoned seaven
Deacons, and seaven disciples chosen by the Apostles. Also in the Revelations there are many mysteries of this number: for

there we read of seaven Candlesticks, seaven Stars, seaven Crowns, seaven Churches, seaven Spirits before the Throne, seaven
Rivers of Egypt, seaven Seales, seaven Markes, seaven Horns, seaven Eyes, seaven Spirits of God, seaven Angels with seaven
Trumpets, seaven horns of the Dragon, seaven heads of the Dragon, who had seaven Diadems: also seaven plagues, and seaven
Vials, which were given to one of the seaven Angells, seaven heads of the scarlet Beast, seaven Mountains, and seaven Kings
sitting upon them, and seaven thunders uttered their voyces. Moreover this number hath much power, as in natural, so in
sacred, Ceremoniall, and also in other things: therefore the seaven days are related hither, also the seaven Planets, the seaven,
Stars called Pleiades, the seaven Ages of the World, the seaven changes of man, the seaven liberall Arts, and so many
mechanick, and so many forbidden, seaven Colours, seaven Metalls, seaven holes in the head of a man, seaven pair of nerves,
seaven Mountains in the City of Rome, seaven Romane Kings, seaven Civill Wars, seaven wise men in the time of Jeremiah the
Prophet, and seaven wise men of Greece. Also Rome did burn seaven days by Nero. By seaven Kings were slain ten thousand
Martyrs. There were seaven sleepers, seaven principall Churches of Rome, and so many Monasteries did Gregory build: So
many sons Saint Felicity brought forth: there were seaven Electors of the Empire appointed, and seaven solemn Acts in
crowning the Emperour; the Laws in the Testament require seaven witnesses, there are seaven civill punishments, and seaven
canonicall, and seaven canonicall hours, the priest makes seaven obeysances in the Mass; seaven Sacraments, and seaven
orders of the Clergy, and a boy of seaven years may be ordained by the lesser, and may obtein a benefice sine Cura. There are
seaven penitentiall Psalmes, and seaven commands of the second table, and seaven hours were Adam,and Eve in Paradise, and
there were seaven men foretold by an Angell before they were born, viz. Ismael, Isaack, Sampson, Jeremiah, John Baptist,
James the brother of the Lord, and Christ Jesus. Lastly, this number is most potent of all, as in good, so evill; of this Livy, the
most ancient Poet sang,
The seaventh light is come, and then all things

T'absolve the father of all light begins,
The seaventh's of all things originall,
The first seaventh, seaventh seaven we call
Perfect, with wandering Stars the heaven's volv'd,
And with as many circles is round roll'd.
The Scale of the Number seven.
In the
originall Ararita. àúéøàøà Asser Eheie äéäà øùà The name of God with seven letters.
world.
Seven
Angels
In the ìàé÷ôö ìàé÷ãö ìàîë ìàôø ìàéðàä ìàëéî ìàéøáâ which
Intelligible Zaphiel
Zadkiel. Camael. Raphael. Haniel. Michael. Gabriel. stand in the
world. [Zaphkiel]. presence of
God.
In the
Celestiall éàúáù ÷ãö íéãàî ùîù äâåð áëåë äðáì Seven
world. Saturn. Jupiter. Mars. The Sun. Venus. Mercury. The Moon. Planets.

Seven
Birds of the
Planets.
The Stork. Seven Fish
The The Eagle. The of the
The Vultur The Swan. The Dove. The Owle.
Lapwing. The Mullet. Planets.
[vulture] The Sea-calf. Thimallus. The Sea-
In the The Dolphin. The Ape. Seven
The Pike. The Lion. The Goat. Cat.
Elementary Cutlefish. The Hart. Quick- Animals of
The Wolf. Gold. Copper. Cat.
world. The Mole. Tin. silver the Planets.
Iron. The The Emrald Silver.
Lead. The Saphir [mercury]. Seven
The Diamond. Carbuncle. [emerald]. Crystall.
The Onyx. [Saphire]. The Metals of
Achates. the Planets.
Seven
Stones of
the Planets.
Seven
integrall
members
distributed
The right The privy The left The left to the
The right hand.
In the lesser foot. The Head. The heart. members. hand. foot. Planets.
The right
world. The right The left ear. The right eye. The left The The left Seven
Nostrell.
ear. nostrill. mouth. eye. holes of the
head
distributed
to the
Planets.
Seven
habitations
of
infernals,
The depth which
In the The gates of The shadow of The pit of The clay of
Hell. Perdition. of the Rabbi
infernall death. death. destruction. death.
Earth.
world. íðäéâ úåî ìöå úéî éøöù úçù øàá ïåéä èéè ïåãáà ìåàù Joseph of
Castilia the
Cabalist
describes in
the Garden
of Nuts.
Chapter xi. Of the number Eight, and the Scale thereof.
The Pythagoreans 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. by twice two twice; and by reason of this
equality of division, it took to it self the name of justice, but the other received the name, viz. of fulness, by reason of the
contexture of the corporeall solidity, since the first makes a solid body. Hence that custome of Orpheus, swearing by eight
dieties [deities], if at any time he would beseech divine justice, whose names are these. Fire, Water, Earth, the Heaven, Moon,
Sun, Phanes, the Night. There are also only eight visible Spheres of the heavens: also by it the property of corporeall nature is
signified, which Orpheus comprehends in eight of his Sea songs. This is also called the covenant of circumcision, which was

commanded to be done by the Jewes the eight day.
There were also in the old Law eight ornaments of the Priest, viz. a breast-plate, a coat, a girdle, a myter [miter], a robe, an
Ephod, a girdle of the Ephod, a golden plate; hither\ belongs the number to eternity, and the end of the world, because it
follows the number seven, which is the mysterie [mystery] of time: hence also the number of blessedness; for Christ teacheth so
many degrees of blessednesses, as you may see in Matthew: It is also called the number of safety, and conservation, for there
were so many souls of the sons of Jesse, from which David was the eighth. Also Zacharias, the father of John, received his
speech the eighth day. They say this number was dedicated to Dionysius, because he was born the eighth moneth, in everlasting
memory whereof, Naxos the Iland [island] was dedicated to him, which obtained this prerogative, that only the women of
Naxos should safely bring forth in the eighth moneth, and their children should live, whereas the children of the eighth moneth
in other Nations dy [die], and their mothers then bringing forth are in manifest danger.
The Scale of the Number eight.
The
name of
In the
God with Eloha Vadaath úòãå äåìà Jehovah Vedaath, úòãå äåäé Originall.
eight
letters.
Eight
The In the
rewards A
Inheritance. Incorruption. Power. Victory. vision of Grace. Joy. Intelligible
of the Kingdom.
God. world.
blessed.
The
Eight The The The In the
The Starry The Heaven The Heaven Heaven The Heaven
visible Heaven of Heaven of Heaven of Celestiall
Heaven. if Saturn. of Mars. of the of Venus.
Heavens. Jupiter. Mercury. the Moon. world.
Sun.
The
Eight The The The heat The The In the
The coldness The heat of coldness
particular dryness of moisture of of the moisture of dryness of Elementary
of the water. the fire. of the
qualities. the earth. the aire. aire. the water. the fire. world.
earth.
They which
Eight That hunger are
In the
kinds of The peace and thirst persecuted Pure in Poor in
The meek. Mercifull. Mourners. lesser
blessed makers. after for heart. spirit.
world.
men. righteousness. righteousness
sake.
Eight
In the
rewards The wrath of
Prison. Death. Judgement. Darkness. Indignation. Tribulation. Anguish. infernall
of the God.
world.
damned.

Heinrich Cornelius Agrippa: Occult Philosophy, Book III (part 1)
Heinrich Cornelius Agrippa: Of Occult Philosophy, Book III (part 1)
Three Books of
OCCULT PHILOSOPHY OR MAGIC
by
Henry Cornelius Agrippa
BOOK THREE - CEREMONIAL MAGIC
[Contents:]

Chapter i: Of the necessity, power, and profit of Religion.

Chapter ii: Of concealing of those things which are secret in religion.
Chapter iii: What dignification is required, that one may be a true magician and a worker of
miracles.
Chapter iv: Of the two helps of Ceremonial magic, religion and superstition.
Chapter v: Of the three guides of Religion, which bring us to the path of truth.
Chapter vi: How by these guides the soul of man ascendeth up into the Divine nature, and is made
a worker of Miracles.
Chapter vii: That the knowledge of the true God is necessary for a Magician, and what the old
Magicians and Philosophers have thought concerning God.
Chapter viii: What the Ancient Philosophers have thought concerning the Divine Trinity.
Chapter ix: What the true and most Orthodox faith is concerning God and the most holy Trinity.
Chapter x: Of Divine emanations, which the Hebrews call Numerations, others attributes; The
gentiles gods and Deities; and of the ten Sephiroths and ten most sacred names of God
which rule them, and the interpretation of them.
Chapter xi: Of the Divine names, and their power and vertue.
Chapter xii: Of the influence of the divine names through all the middle causes into these inferior
things.
Chapter xiii: Of the members of God, and of their influence on our members.
Chapter xiv: Of the Gods of the gentiles, and souls of the Celestiall bodies, and what places were
consecrated in times past, and to what Deities.
Chapter xv: What our Theologians think concerning the Celestiall souls.
Chapter xvi: Of Intelligences and spirits, and of the threefold kind of them, and of their diverse
names, and of Infernall and subterraneall spirits.
Chapter xvii: Of these according to the opinion of the Theologians.
Chapter xviii: Of the orders of evil spirits, and of their fall, and divers natures.
Chapter xix: Of the bodies of the Devils.
Chapter xx: Of the annoyance of evil spirits, and the preservation we have by good spirits.
Chapter xxi: Of obeying a proper Genius, and of the searching out the nature thereof.
Chapter xxii: That there is a threefold keeper of man, and from whence each of them proceed.
Chapter xxiii: Of the tongue of Angels, and of their speaking amongst themselves, and with us.
Chapter xxiv: Of the names of Spirits, and their various imposition; and of the Spirits that are set over
the Stars, Signs, Corners of the Heaven, and the Elements.

Chapter xxv: How the Hebrew Mecubals draw forth the sacred names of Angels out of the sacred
writ, and of the seventie two Angels, which bear the name of God, with the Tables of
Ziruph, and the Commutations of letters, and numbers.
Chapter xxvi: Of finding out of the names of spirits, and Genius's from the disposition of Celestiall
bodies.
Chapter xxvii: Of the calculating Art of such names by the tradition of Cabalists.
Chapter xxviii: How sometimes names of Spirits are taken from those things over which they are set.
Chapter xxix: Of the Characters and Seals of spirits.
Chapter xxx: Another manner of making Characters, delivered by Cabalists.
Chapter xxxi: There is yet another fashion of Characters, and concerning marks of spirits which are
received by revelation.
Chapter xxxii: How good spirits may be called up by us, and how evil spirits may be overcome by us.
Chapter xxxiii: Of the bonds of spirits, and of their adjurations, and castings out.
Chapter xxxiv: Of the Animasticall order, and the Heros.
Chapter xxxv: Of the Mortall and Terrestrial Gods.
Chapter xxxvi: Of Man, how he was created after the Image of God.
Chapter xxxvii: Of mans soul and through what means it is joyned [joined] to the body.
Chapter xxxviii: What Divine gifts man receiveth from above, from the severall Orders of the
Intelligences and the heavens.
Chapter xxxix: How the superior Influences, seing they are good by nature, are depraved in these
inferior thing, and are made causes of evil.
Chapter xl: That on every man a divine character is imprinted, by the vertue of which man can
attain the working of miracles.
Chapter xli: What concerning man after death, diverse Opinions.
Chapter xlii: By what wayes the Magicians and Necromancers do think they can call forth the souls
of the dead.
Chapter xliii: Of the power of mans soul, in the mind, reason and imagination.
Chapter xliv: Of the degrees of souls, and their destruction, or Immortality.
Chapter xlv: Of Soothsaying, and Phrensie [phrensy].
Chapter xlvi: Of the first kind of phrensie [phrensy] from the Muses.
Chapter xlvii: Of the second kinde from Dionysius [Dionysus].
Chapter xlviii: Of the third kind of phrensie [phrensy] from Apollo.
Chapter xlix: Of the fourth kinde of Phrensie [phrensy], from Venus.

Chapter l: Of rapture, and extasie [ecstasy], and soothsayings, which happen to them which are
taken with the falling sickness, or with a swoune [swoon], or to them in an agonie
[agony].
Chapter li: Of Prophetical Dreams.
Chapter lii: Of Lots and marks possessing the sure power of Oracles.
Chapter liii: How he that will receive Oracles must dispose himself.
Chapter liv: Of cleanness, and how to be observed.
Chapter lv: Of abstinence, fastings, chastity, solitariness, the tranquillity and ascent of the mind.
Chapter lvi: Of Penitency, and Almes.
Chapter lvii: Of those things which being outwardly administred conduce to Expiation.
Chapter lviii: Of Adorations, and vowes.
Chapter lix: Of sacrifices and oblations, and their kinds and manners.
Chapter lx: What imprecations, and rites the ancients were wont to use in sacrifices, and oblations.
Chapter lxi: How these things must be performed, as to God, so as to inferiour dieties [deities].
Chapter lxii: Of Consecrations, and their manner.
Chapter lxiii: What things may be called holy, what consecrated, and how these become so betwixt
us and the Dieties [deities]; and of sacred times.
Chapter lxiv: Of certain Religious observations, ceremonies, and rites of perfumings, unctions, and
such like.
Chapter lxv: The Conclusion of the whole Work.
To The Reverend Father, and Doctor of Divinity, ...
Unto the Same Man.
To a Certain Friend of the King's Court.
The Censure, or Retraction...
To the Most Renowned and Illustrious Prince, Hermannus of Wyda,

Prince Elector, Duke of Westphalia, and Angaria, Lord Arch-Bishop
of Colonia, and Paderborne, his most gracious Lord, Henry
Cornelius Agrippa of Nettes-heim.
It is a very excellent opinion of the Ancient Magicians (most Illustrious Prince) that we ought to labour
in nothing more in this life, then that we degenerate not from the Excellency of the mind, by which we
come neerest to God and put on the Divine nature: least at any time our mind waxing dull by vain
idleness should decline to the frailty of our earthly body and vices of the flesh: so we should loose it, as it

were cast down by the dark precipiced of perverse lusts. Wherefore we ought so to order our mind, that it
by it self being mindfull of its own dignity and excellency, should alwayes both Think, do and operate
something worthy of it self; But the knowledge of the Divine science, doth only and very powerfully
perform this for us. When we by the remembrance of its majesty being alwaies busied in Divine studies
do every moment contemplate Divine things, by a sage and diligent inquisition, and by all the degrees of
the creatures ascending even to the Archetype himself, do draw from him the infallible vertue of all
things, which those that neglect, trusting only to naturall and worlfly things, are wowt often to be
confounded by divers errors & fallacies, and very oft to be deceived by evill spirits; But the
understanding of Divine things, purgeth the mind from errors, and rendreth it Divine, giveth infallible
power to our works, and driveth far the deceith and obstacles of all evil spirits, and together subjects
them to our commands; Yea it compels even good Angels and all the powers of the world unto our
service viz. the virtue of our works being drawn from the Archetype himself, To whom when we ascend
all creatures necessarily obey us, and all the quire [choir] of heaven do follow us: For (as Homer saith)
none of the gods durst remain in their seats, Jove being moved; and then presently he ruleth (as saith
Aristophanes) by one of the gods, whose right it is to execute his commands, who then out of his duty
doth manage our petitions according to our desire. Seeing therefore (most Illustrious Prince) you have a
Divine and immortall soul given you, which seeing the goodness of the Divine providence, a well
disposed fate, and the bounty of nature have in such manner gifted, that by the acuteness of your
understanding, and perfectness of senses you are able to view, search, contemplate, discern and pierce
thorow the pleasant theaters of naturall things, the sublime house of the heavens, and the most difficult
passages of Divine things: I being bound to you by the band of these your great vertues am so far a
debtor as to communicate without envy by the true account of all opinions, Those mysterues of Divine
and Ceremoniall Magick which I have truly learned, and not to hide the knowledge of those things,
whatsoever concerning these matters the Isiaci those old Priests of the Egyptians, and Caldeans
[Chaldaeans], the ancient prophets of the Babylonians, the Cabalists, the Divine Magicians of the
Hebrews, also the Orpheans, Pythagoreans and Platonists, the profoundest Philosophers of Greece,
further what the Bragmanni [Brahmans] of the Indians, the Gymnosophists of Ethiopia, and the
uncorrupted Theologians of our Religion have delivered, and by what force of words, power of Seals, by
what charms of Benedictions and imprecations, and by what vertue of observations they in old times
wrought so stupendious and wonderfull prodigies, imitating to you in this third book of Occult
Philosophy and exposing to the light those things which have been buryed in the dust of antiquity and
involved in the obscurity of oblivion, as in Cymmerian darkness even to this day. We present therefore
now to you, a compleat and perfect work in these three books of Occult Philosophy or Magick, Which we
have perfected with diligent care, and bvery great labor and pains both of mind and body; and though it
be untrimmed in respect of words, yet its most elaborate truly in respect of the matter: Wherefore I desire
this one favor, that you would not expect the grace of an Oration, or the elegancy of speech in these
books, which we long since wrote in our youth when our speech was as yet rough, and our language
rude; and now we have respect, not to the stile of an Oration, but only to the series or order of sentences;
We have studyed the less elegancy of speech, abundance of matter succeeding in the place thereof; and
we suppose we have sufficiently satisfied our duty, if we shall to the utmost of our power perform those
things we have promised to declare concerning the secrets of Magick, and have freed our conscience
from a due debt. But seeing without doubt, many scoffing Sophisters will conspire against me, especially
of those who boast themselves to be allyed to God, and fully replenished with Divinity, and presum to

censure the leaves of the Sibilles [Sybils], and will undertake to judge and condemn to the fire these our
works even before they have read or rightly understood any thing of them (because such lettice agrees
not with their lips, and such sweet oyntment [ointment] with their nose and also by reason of that sparke
of hatred long since conceived against me, and scarce containing it self under the ashes.) Therefore (most
Illustrious Prince and wise Prelate) we further submit this work ascribed by me to the merits of your
vertue, and now made yours, to your censure, and commend it to your protection, That, if the base and
perfidious Sophisters would defame it, by the grosse madness of their envy and malice, you would by the
prespicacy of your discretion and candor of judgement, happily protect and defend it.
Farewell and prosper.
The third and last Book of Magick,

or Occult Philosophy; written by
Henry Cornelius Agrippa.
Book III.
Chapter i. Of the necessity, power, and profit of Religion.

Ow it is time to turn our pen to higher matters, and to that part of Magick which
teacheth us to know and perfectly understand the rules of Religion, and how we
ought to obtain the truth by Divine Religion, and how rightly to prepare our mind
and spirit, by which only we can comprehend the truth; for it is a common opinion
of the Magicians, that unless the mind and spirit be in good case, the body cannot be
in good health: But then a man to be truly sound when body and soul are so coupled,
and agree together, that the firmness of the mind and spirit be not inferior to the
powers of the body; But a firm and stout mind (saith Hermes) can we not otherwise obtain, than by
integrity of life, by piety, and last of all, by Divine Religion: for holy Religion purgeth the mind, and
maketh it Divine, it helpeth nature, and strengtheneth naturall powers, as a Physitian [physician] helpeth
the health of the body, and a Husbandman the strength of the earth. Whosoever therefore, Religion being
laid aside, do consider only in naturall things, are wont very oft to be deceived by evill spirits; but from
the knowledge of Religion, the contempt and cure of vices ariseth, and a safeguard against evil spirits; To
conclude, nothing is more pleasant and acceptable to God than a man perfectly pious, and truly
Religious, who so far excelleth other men, as he himself is distant from the Immortall gods. Therefore we
ought, being first purged, to offer and commend our selves to divine piety and Religion; and then our
senses being asleep, with a quiet mind to expect that Divine Ambrosian Nectar (Nectar I say, which
Zachary the prophet calleth Wine making maids merry) praising and adoring that supercelestiiall
Bacchus, the chiefest ruler of the gods and priests, the author of regeneration, whom the old poets sang
was twice born, from whom rivers most Divine flow into our hearts.
Chapter ii. Of concealing of those things which are secret in

Religion.
Whosoever therefore thou art that now desireth to study thisd science, keep silence and constantly
conceal within the secret closets of your Religious breast, so holy a determination; for (as Mercury saith)
to publish to the knowledge of many a speech throughly filled with so great majesty of the Deity, is a
sign of an irreligious spirit; and Divine Plato commanded, that holy and secret mysteries should not be
divulged to the people; Pythagoras also and Porphyrius consecrated their followers to a Religious
silence; Orpheus also, which a certain terrible authority of Religion did exact an oath of silence, and
from those he did initiate to the Ceremonies of holy things: Whence in the verses concerning the holy
word he sings,
You, that Admirers are of vertue, stay,

Consider well what I to you shall say.
But you, that sacred laws contemn, prophane?
Away from hence, return no more again.
But thou O Museus whose mind is high,
Observe my words, and read them with thine eye,
And them within thy sacred breast repone,
And in thy journey, think of God alone

The Author of all things, that cannot dye,

Of whom we shall not treate ---
So in Virgil we read of the Sybill
The goddess comes, hence, hence, all ye prophane,

The Prophet cries, and from her grove refrain.
Hence also in celebrating the holy mysteries of Ceres Eleusine, they only were admitted to be initiated,
the cryer proclaiming the prophane vulgar to depart; and in Esdras we read this precept concerning the
Cabalisticall secret of the Hebrews, declared in these verses, Thou shalt deliver those books to the wise
men of the people, whose hearts thou knowest can comprehend them, and keep those secrets. Therefore
the Religious volumes of the Egyptians & those belonging to the secrets of their ceremonies, were made
of consecrated paper; in these they did write down leters [letters] which might not easily be known,
which they call holy. Macrobius Marcellinus and others say, they were called Hieroglyphics, least
perchance the writings of this kind should be known to the prophane, which also Apuleius testifies in
these words, saying, The sacrifice being ended, from a secret retyred closet he bringeth forth certain
books noted with obscure letters, affording compendious words of the conceived speech, partly by the
figures of beasts of this kind, partly by figures full of knots, and crooked in the manner of a wheel & set
thick, twining about like vine tendrels, the reading thereby being defended from the curiosity of the
prophane; Therefore we shall be worthy scholars of this science, if we be silent and hide those things
which are secret in religion, for the promise of silence (as saith Tertullian) is due to Religion; but they
which do otherwise are in very great danger, whence Apuleius saith concerning secrets of holy Writs; I
would tell it you, if it were lawfull to tell it; you should know it; if it were lawfull to hear it; but both ears
and tongue would contract the same guilt of rash curiosity. So we read Theodorus the tragick poet, when
he would have referred somethings of the mysteries of the Jews Scripture to a certain fable, was deprived
of sight. Theopompus also who began to translate somethings out of the Divine law into the Greek
tongue, was presently troubled in mind and spirit, whence afterward earnestly desiring God, wherefore
this had happened to him, received an answer in a dream, because he had basely polluted Divine things,
by setting them forth in publike [public]. One Numenius also being very curious of hidden things,
incurred the displeasure of the Divine powers, because he interpreted the holy mysteries of the goddesse
Eleusina and published them for he dreamed that the goddesses of Eleusis stood in a whores habit before
the Brothell house, which when he wondred at, they wrathfully answered, that they were by him
violently drawn from their modestly and prostituted everywhere to all commers, by which he was
admonished, that the Ceremonies of the gods ought not to be divulged. Therefore it hath alwaies been the
great care of the Ancients to wrap up the mysteries of God and nature, and hide them with diverse
Aenigmaes [enigmas], which law the Indians, Brachmans [Brahmans], Æthiopians, Persians, and
Egyptians also observed; hence Mercurius, Orpheus, and all the ancient Poets and Philosophers,
Pythagoras, Socrates, Plato Aristoxenus, Ammonius, kept them inviolably. Hence Plotinus and Origenes
and the other disciples of Ammonius (as Porphyry relates in his book of the education and Discipline of
Plotinus) sware, never to set forth the Decrees of their master. And because Plotinus, brake his oath
made to Ammonius, and published his mysteries, for the punishment of his transgression, he was
consumed (as they say) by the Horrible disease of Lice. Crist also himself, while he lived on earth, spoke

after that manner and fashion that only the more intimate disciples should understand the mystery of the
word of God, but the other should perceive the parables only: commanding moreover that holy things
should not be given to Dogs, nor pearles cast to Swine: Therefore the Prophet saith, I have hid thy words
in my heart, that I might not sin against thee. Therefore it is not fit that those secrets which are amongst a
few wise men, and communicated by mouth only, should be publikly written. Wherefor you will pardon
me, If I pass over in silence many and the chiefest secret mysteries of Ceremonial Magick. I suppose I
shal do enough, if I open those things which are necessary to be known, and you by the reading of this
book go not away altogether empty of these mysteries; but on that condition let these things be
communicated to you, on which Dionysius bound Timothy, that they which perceive these Secrets, would
not expose them to the unworthy, but gather them together amongst wise men, and keep them with that
reverence that is due to them. Furthermore I would also warne you in the beginning, that even as the
divine powers detest publike things and profane, and love secrecy: So every Magical experiment fleeth
the publike, seeks to be hid, is strengthened by silence, but is destroyed by publicationm neither doth any
compleate effect follow after; all these things suffer losse, when they are poured into prating and
incredulous minds; therefore it behoveth a Magicall operator, if he would get fruit from this art, to be
secret, and to manifest to none, neither his work nor place, not time, neither his desire nor will, unless
either to a master, or partner, or companion, who also ought to be faithfull, believing, silent, and
dignified by nature and education: Seeing that even the prating of a companion, his incredulity and
unworthiness hindreth and disturbeth the effect in every operation.
Chapter iii. What dignification is required, that one may be a true

Magician and a worker of miracles.
About the beginning of the first book of this work, we have spoken what manner of person a Magician
ought to be; but now we will declare a msyticall and secret matter, necessary for every one who desireth
to practize [practise] this art, which is both the beginning, perfection and key of all Magicall operations,
and it is the dignifying of men to this so sublime vertue and power; for this faculty requireth in man a
wonderfull dignification, for that the understanding which is in us the highest faculty of the soul, is the
only worker of wonders, which when it is overwhelmed by too much commerce with the flesh, and
busied about the sensible soul of the body, is not worthy of the command of Divine substances; therefore
many prosecute this art in vain; Therefore it is meet that we who endeavor to attain to so great a height
should especially meditate of two things; first how we should leave carnall affections, fraile sense, and
materiall passions. Secondly, by what way and means we may ascend to an intellect pure & conjoyned
with the powers of the gods, without which we shall never happily ascend to the scrutiny of secret things,
and to the power of wonderfull workings, or miracles; for in these dignification consists wholly, which,
nature, desert, and a certain religious art do make up; naturall dignity is the best disposition of the body
and its Organs, not obscuring the soul with any grossness, and being without al distemper, and this
proceedeth from the situation, motion, light, and influence of the Celestiall bodies and spirits which are
conversant in the generation of every one, as are those whose ninth house is fortunate by Saturn, Sol, and
Mercury; Mars also in the ninth house commandeth the spirits; but concerning these things we have
largely treated in the books of the Stars: But who so is not such a one, it is necessary that he recompense

the defecr of nature by education, and the best ordering and prosperous use of natural things untill he
become commpleat in all intrinsecall and extrinsecall perfections. Hence so great care is taken in the law
of Moses concerning the priest, that he be not polluted by a dead carcase or by a woman a widow, or
menstruous, that he be free from leprosie, flux of blood, burstness, and be perfect in all his members, not
blind, nor lame, nor crook-backed, or with an illfavored nose. And Apuleius saith in his Apology, that the
youth to be initiated to divination by magick spels [magic spells], ought to be chosen, sound without
sickness, ingenious, comely, perfect in his members, of a quick spirit, eloquent in speech, that in him the
divine power might be conversant as in the good houses; That the mind of the youth having quickly
attained experience, may be restored to its divinity. But the meritorious dignity is perfected by two
things; namely learning and practice. The end of learning is to know the truth; it is meet therefore, as is
spoken in the beginning of the first book, that he be learned and skilful in those three faculties; then all
impediments being removed, wholly to apply his soul to contemplation & to convert it self into it self;
for there is even in our own selves the apprehension and power of all things; but we are prohibited, so as
that we little enjoy these things, by passions opposing us even from our birth, and vain imaginations and
immoderate affections, which being expelled, the divine knowledge and power presently takes place; but
the Religious operation obtains no ness efficacy which ofttimes of it self alone is sufficiently powerfull
for us to obtain this deifying vertue, so great is the vertue of holy duties rightly exhibited and performed,
that though they be not understood, yet piously and perfectly observed, and with a firm faith believed,
they have no less efficacy then to adorn us with a divine power; But what dignity is acquired by the art of
Religion, is perfected by certain Religious Ceremonies, expiations, consecrations, and holy rites,
proceeding from him whose spirit the publike Religion hath consecrated, who hath power of imposition
of hands, and of initiating with Sacramentall poer, by which the Character of the divine vertue and power
os stampt on us which they call the divine consent, by which a man supported with the divine nature, and
made as it were a companion of the Angels beareth the ingrafted power of God; & this rite is referred to
the Ecclesiastical mysteries: If therefore now thou shalt be a man perfect in the sacred understanding of
Religion, and piously and most constantly meditatest on it, and without doubting believest, and art such
an one on whom the authority of holy rites and nature hath conferred dignity above others, amd one,
whom the divine powers contemn not, thou shalt be able by praying, consecrating, sacrificeing,
invocating, to attract spiritual and Celestial powers, and to imprint them on those things thou pleasest,
and by it to vivifie every magicall work; But whosoever beyond the authority of his office, without the
merit of Sanctity and Learning, beyond the dignity of nature and education, shall presume to work any
thing in Magick, shall work in vain, and deceive both himself and those that believe on him, and with
danger incur the displeasure of the Divine powers.
Chapter iv. Of the two helps of Ceremoniall Magick, Religion and

Superstition.
There are two things, which rule every operation of Ceremoniall Magick, namely Religion and
Superstition. This Religion is a continuall contemplation of Divine things, and by good works an uniting
one self with God and the Divine powers, by which in a reverent family, a service, and a sanctification of
worship worthy of them is performed, and also the Ceremonies of Divine worship are rightly exercised;

Religion therefore is a certain discipline of externall holy things and Ceremonies by the which as it were
by certain signs we are admonished of internall and spirituall things, which is so deeply implanted in us
by nature, that we more differ from other creatures by this then Rationality; whosoever therefore neglects
Religion (as we have spoken before) and confides only in the strength of naturall things, are very often
deceived by the evil spirits; therefore they who are more religiously and holily instructed, neither set a
tree nor plant their vinyard, nor undertake any mean work without divine invocation, as the Doctor of the
Nations commands the Colossians, saying, whatsoever you shall do in word or deed, do all in the name
of the Lord Jesus Christ giving thanks to him, and to God the Father by him. Therefore to superadde the
powers of Religion to Physical and Mathematicall vertues is so far from a fault, that not to joyn them, is
an hainous sin. Hence in libro senatorum saith Rabbi Hemina, he that enjoyeth any of the creatures
without Divine benediction, is supposed both by God and the Church to have used it as taken by theft and
robbery, of whom it is written by Salomon [Solomon], he that takes away any things violently from
father and mother, is a destroyer; But God is our father, and the Church our mother, as it is written, Is not
he thy father who possesseth thee? and elsewhere, Hear my son the discipline of thy father, and despise
not the law of thy mother; nothing more displeaseth God, then to be neglected and contemned; nothing
pleaseth him more, then to be renowned and adored. Hence he hath permitted no creature of the world to
be without Religion. All do worship God, play (as Proclus saith) frame hymnes [hymns] to the leaders of
their order; but some things truly after a naturall, others after a sensible, othere a rationall, others an
intellectuall manner, and all things in their manner, according to the song of the three children, bless the
Lord: But the rites and Ceremonies of Religion, in respect of the diversity of times and places, are
diverse. Every Religion hath something of good, because it is directed to God his creator; and although
God allows the Christian Religion only, yet other worships which are undertaken for his sake, he doth
not altogether reject, and leaveth them not unrewarded, if not with an eternal, yet with a temporal reward,
or at least doth punish them less; but he hateth, thundreth against and utterly destroys prophane persons
and altogether irreligious as his enemies; for their impoety is greater then he others who follow a false
and erroneous Religion: For there is no Religion (saith Lactantius so erroneous, which hath not
somewhat of wisdom in it, by which they may obtain pardon, who have kept the chiefest duty of man, if
not indeed, yet in intention: But no man can of himself attain to the true Religion, unless he be taught it
of God. All worship therefore, which is different from the true Religion, is superstition; In like manner
also that which giveth Divine worship, either to whom it ought not, or in that manner which it ought not.
Therefore we must especially take heed least at any time, by some perverse worship of superstition, we
be envious to the Almighty God, and to the holy powers under him; for this would be not only wicked,
but an act most unworthy of Philosophers; superstition therefore altogether it be far different from the
true Religion, yet it is not all and wholly rejected, because in many things it is even tolerated, and
observed by the chief rulers of Religion; But I call that superstition especially, which is a certain
resemblance of Religion, which for as much as it imitates whatsoever is in Religion, as miracles,
Sacraments, rites, observations and such like, from whence it gets no small power, and also obtains no
less strength by the credulity of the operator; for how much a constant credulity can do, we have spoken
in the first book, and is manifestly known to the vulgar. Therefore superstition requireth credulity, as
Religion faith, seeing constant credulity can do so great things, as even to work miracles in opinions and
false operations; whosoever therefore in his Religion, though false, yet beleeveth most strongly that it is
true, and elevates his spirit by reason of this his credulity, untill it be assimilated to those spirits who are
the chief leaders of that Religion, may work those things which nature and reason discern not; but

incredulity and diffidence doth weaken every work not only in superstition, but also in true Religion, and
enervates the desired effect even of the most strong experiments. But how superstition imitateth Religion,
these examples declare; namely when worms and locusts are excommunicated, that they hurt not the
fruits; when bels and Images are baptised and such like; but because the old Magicians and those who
were the authors of this art amongst the ancients, have been Caldeans [Chaldaeans], Egyptians,
Assyrians, Persians and Arabians, all whose Religion was perverse and polluted idolatry, we must very
much take heed, least we should permit their errors to war against the grounds of the Catholick Religion;
for this were blasphemous, and subject to the curse; and I also should be a blasphemer, if I should not
admonish you of these thigs, in this science; wheresoever therefore you shall finde these things written
by us, know that those things are only related out of other Authors, and not put down by us for truth, but
for a probable conjecture which is allyed to truth and an Instruction for imitation in those things which
are true; Therefore we ought from their Errors to collect the Truth, which work truly requireth a profound
Understanding, perfect Piety, and painfull and laborious Diligence, and also Wisdom which knoweth out
of every Evill to extract Good, and to fit oblique things unto the right use of those things which it
governeth, as concerning this Augustine gives us an Example of a Carpenter to whom Oblique and
Complicate things are no less necessary and convenient then the Straight.
Chapter v. Of the three Guides of Religion, which bring us to the

path of Truth.
There are three Guides which bring us even to the paths of truth and which rule all our Religion, in which
it wholly consisteth, namely Love, Hope and Fayth [faith]: for Love is the chariot of the Soul, the most
excellent of all things, descending from the Intelligences above even to the most inferior things It
congregates and converts our mind into the Divine beauty, preserves us also in all our works, gives us
Events according to our wishes, administreth power to our supplications: as we read in Homer, Apollo
heard Chrysons prayers because he was his very great friend: and some read of Mary Magdalene in the
Gospell, many sins were forgiven her, because she loved much; But hope immoveably hanging on those
things it desireth, when it is certain and not wavering, nourisheth the mind and perfecteth it; But Faith the
superior vertue of all not grounded on humane fictions, but Divine revelations wholly, peirceth [pierceth]
all things through the whole world, for seeing it descends from above from the first light, and remains
neerest [nearest] to it, is far more noble and excellent than the arts, sciences and beliefes arising from
inferior things: this being darted into our intellect by reflexion [reflection] from the first light. To
conclude, by faith man is made somewhat the same with the superior powers and enjoyeth the same
power with them: Hence Proclus saith. As belief which is a credulity, is below science: so belief which is
a true faith, is supersubstantially above all science and understanding conjoyning us immediately to God;
for Faith is the root of all miracles, by which alone (as the Platonists testifie) we approach to God, and
obtain the Divine power and protection. So we read that Daniel escaped the mouths of the Lyons [lions],
because he believed on his God. So to the woman with the bloody issue saith Christ, thy Faith hath made
thee whole; and of the blind man desiring sight, he required faith, saying, Do ye believe, that I can open
your eyes? so Pallas in Homer comforteth Achilles with these words, I am come to pacifie your wrath, if
you will believe. Therefore Linus the Poet sings all things are to be beleeved [believed], because all

things are easie [easy] to God; nothing is impossible to him, therefore nothing incredible; therefore we
believing those things which belong to Religion, do obtain the vertue of them; but when we shall faile in
our Faith, we shall do nothing worthy admiration, but of punishment; As we have an example of this in
Luke, in these words, Therefore certain of the vagabond Jews, exorcists, took upon them to call, over
them which had evil spirits in the name of the Lord Jesus, saying, we adjure you by Jesus whom Paul
preacheth; and the evil spirit answered and said, Jesus I know, and Paul I know, but who art thou? and
the man in whom the evil spirit was, lept [leaped] on them, and over came [overcame] them, so that they
fled out of the house naked and wounded.
Chapter vi. How by these guides the soul of man ascendeth up into
the Divine nature, and is made a worker of Miracles.
Therefore Our mind being pure and divine, inflamed with a religious love, adorned with hope, directed
by faith, placed in the hight [height] and top of the humane soul, doth attract the truth, and sudainly
comprehend it, & beholdeth all the stations, grounds, causes and sciences of things both natural and
immortal in the divine truth it self as it were in a certain glass of Eternity. Hence it comes to pass that we,
though Natural, know those things which are above nature, and understand all things below, and as it
were by divine Oracles receive the knowledg [knowledge] not only of those things which are, but also of
those that are past and to come, presently, and many years hence; Moreover not only in Sciences, Arts
and Oracles the Understanding challengeth to it self this divine vertue, but also receiveth this miraculous
power in certain things by command to be changed. Hence it comes to pass that though we are framed a
natural body, yet we sometimes prædominate [predominate] over nature, and cause such wonderfull,
sodain and difficult operations, as that evil spirits obey us, the stars are disordered, the heavenly powers
compelled, the Elements made obedient; so devout men and those elevated by these Theologicall vertues,
command the Elements, drive away Fogs, raise the winds, cause rain, cure diseases, raise the dead, all
which things to have been done amongst diverse Nations, Poets and Historians do sing and relate: and
that these things may be done, all the famousest Philosophers, and Theologians do confirme; so the
prophets, Apostles, and the rest, were famous by the wonderfull power of God; therefore we must know,
that as by the influx of the first agent, is produced oftentimes something without the cooperation of the
middle causes, so also by the work of Religion alone, may something be done without the application of
naturall and Celestiall vertues; but no man can work by pure Religion alone, unless he be made totally
intellectuall: But whosoever, without the mixture of other powers, worketh by Religion alone, if he shall
persevere long in the work, is swallowed up by the Divine power and cannot live long: But whosoever
shall attempt this and not be purified, doth bring upon himself judgement, and is delivered to the evil
spirit, to be devoured.
Chapter vii. That the knowledge of the true God is necessary for a
Magician, and what the old Magicians and Philosophers have
thought concerning God.

Seeing that the being and operation of all things, depend on the most high God, Creator of all things,
from thence also on the other dlvine powers, to whom also is granted a power of fashioning and creating,
not principally indeed, but instrumentally by vertue of the first Creator (for the beginning of every thing
is the first cause, but what is produced by the second causes, is much more produced by the first, which
is the producer of the second causes: which therefore we call secondary gods) It is necessary therefore
that every Magitian [magician] know that very God, which is the first cause, and Creator of all things;
And also the other gods, or divine powers (which we call the second causes) and not to be ignorant, with
what adoration, reverence, holy rites conformable to the condition of every one, they are to be
worshipped: Whosoever therefore invocates the gods, and doth not confer on them their due honour, nor,
rightly distribute to them what belongs to them, shall neither enjoy their presence, nor any successfull
effect from them. As in Harmony, if one string be broken, the whole musick jars, and sometimes incurs
the hazard of punishment, as it is written of the Assyrians, whom Salmanasar planted in Samaria,
because they knew not the customes of the God of the Land, the Lord did send Lyons amongst them,
who slew them, because they were ignorant of the rights of the god of the Land. Now therefore let us see,
what the old Magicians and Philosophers thought concerning God; for we read that Nicocreonte, a tyrant
of Cyprus, long since asking, who was the greatest God, the Serapian Oracle answered him, That he was
to be accounted the greatest God, whose head was the Heavens, the Seas his Belly, the Earth his feet, his
ears placed in the sky, his eyes the light of the glorious Sun; not much unlike to this, Orpheus sang in
these verses,
The Heaven's Joves Royall Palace, he's King,

Fountain vertue and God of every thing;
He is Omnipotent, and in his breast
Earth, water, fire and aire do take their rest.
Both night and day, true wisdom with sweet Love,
Are all contain'd in this vast bulk of Jove.
His neck and glorious head if you would see,
Behold the Heavens high, and majesty;
The glorious rayes of Stars do represent
His golden locks, and's heads adornament.
And elsewhere,
Bright Phebus [Phoebus] and the Moon, are the two eyes
Of this great Jove by which all things he spies;
His head which predicts All, is plac'd i'th skie [sky],
From which no noise can whisper secretly.
It pierceth all; his body vast extends,
Both far and wide, and knows no bounds nor ends.
The spacious Air's his breast, his wings the wind,
By which he flies far swifter then the mind.
His belly is our mother earth, who swels [swells]
Into huge mountains, whom the Ocean fils [fills]

And circles; hls feet are the rocks and stones

Which of this Globe are the foundations.
This Jove, under the earth conceals all things,
And from the depth into the light them brings.
Therefore they thought the whole world to be Jupiter, and truly he hath produced the soul of this world,
which containeth the world in it self. Hence Sophocles saith, in truth there is but one onely God, who
hath made this heaven and this spacious earth; and Euripides saith, Behold the most high, who every
where embraceth in his Arms, the immensurable heaven and earth; believe that he is Jupiter, account him
God; and Ennius the Poet sings,
Behold this bright sublime shining, whom all

Call Jove---------- ----- -------
Therefore the whole world is Jupiter, as Porphyry saith, a creature made of all creatures, and a God
constituted of all gods; but Jupiter is, so far as we can understand, from whence all things are produced,
creating all things by his wisdom. Hence Orpheus sings concerning the Holy Word;
There is one God, who all things hath created,

Preserves, and over all is elevated.
He only by our mind is comprehended,
And to poor mortals He ne'r ill intended.
Besides whom, there no other is ---
And a little after,
He himself is the beginning, middle and end, as the ancient Prophets have taught us, to whom God long
since delivered these things in two tables; and he calleth him in the same verse the only great Creator,
and immortall. Zoroastes [Zoroaster] likewise in his sacred History of the Persians defineth God thus,
God is the first of all those things which suffer neither decay nor corruption, unbegot, never dying,
without parts, and most like himself, The author and promoter of all good things, the father of all, most
bountifull and wise, the sacred light of justice, the absolute perfection of nature, the contriver, and
wisedom [wisdom] thereof. Apuleius also describs [describes] him to be a King, the cause, foundation
and original, beginning of all nature, the supreme begetter of spirits, eternal, the preserver of living
creatures, a Father with propagation, not to be comprehended by time, place or any other circumstance,
and therefore imaginable to a few, utterable to none; from hence therefore Euripides commanded the
highest God to be cal'd Jupiter, through whose head Orpheus sang all things came into this light, but the
other powers he supposeth to be subservient, viz. which are without God, and separated from him, and
are by the Philosophers called the Ministers or Angels of God, and separated intelligences; therefore they
say Religious worship to be due to this most high Jupiter and to him only, but to the other Divine powers
not to be due unless for his sake.

Chapter viii. What the Ancient Philosophers have thought

concerning the Divine Trinity.
Austine [Augustine] and Porphyry testifie, that the Platonists held three persons in God, the first of
which, they call the father of the world; the second they call the Son and the first mind, and so he is
named by Macrobius. The third, the spirit or soul of the world, which Virgil also from Plato's opinion
calleth a spirit, when he sings,
Within the Spirit nourisheth, the mind'

Diffus'd through th' whole doth in its kind
The lump both act, and agitate ---
Plotinus and Philo deliver, that the Son of God, viz. the first mind or Divine intellect floweth from God
the Father, even as a word from the speaker or as light from light; from hence it is that he is called both
the word and speech, and splendour of God the Father; for the Divine mind by it self, with one only and
uninterrupted act understandeth the chiefest good without any vicissitude, or mediate knowledge; he
generateth in himself an Issue and Son, who is the full Intelligence, compleat image of himself, and the
perfect pattern of the world, whom our John and Mercurius name the word or speech; Plato the Son of
God the Father; Orpheus, Pallas born from Jupiters brain, that is, wisdom: This is the most absolute
image of God the Father, yet by a certain relation, or some intrinsecall absolute thing, as it were begot
and distinguished from the Father, who saith in Ecclesiasticus, I have proceeded from the mouth of the
most high, I am the first begot before all creatures: Iamblichus testifieth this Son to be One and the same
God with the Father in Essence, namely calling God, both the Father and Son of himself. Also Mercurius
Trismegistus in Asclepius mentioneth the Son of God in diverse places; for he saith my God and Father
begat a Mind a work diverss from himself; And elsewhere, unity begets unity, and reflecteth his flagrant
love on himself; and in Pimander (where he seemeth to prophesie of the Covenant of grace to come, and
of the mystery of regeneration) saith, the author of Regeneration is the Son of God, the man by the will
of the one only God, and also that God is most replenished with the fruitfulness of both sexes. In like
manner the Indian philosophers affirm, the World to be an Animal, partly Masculine, and partly
Feminine; and Orpheus also calleth Nature or the Jove of this world, both the male and female thereof,
and that the gods partake of both Sexes. Hence it is, that in his Hymnes he thus salutes Minerva, You are
indeed both man and woman; and Apuleius in his book of the world, out of the Divinity of Orpheus
produceth this verse of Jupiter,
Jove is both male and female, immortall.
And Virgil speaking of Venus saith,
I descend, and the God guiding -----
And elsewhere, understanding Juno or Alecto, he saith

Neither was God absent from her praying.
And Tibullus sings,
I who prophaned have the Deities

Of Venus great -----
And it is reported that the people of Cacenia wonderfully adored the God Moon. From this compleat
intelligence of supream fecundity his love is produced, binding the intelligence with the mind. And by so
much the more, by how much it is infinitely more intimate to it self, than other off springs to their
parents. This is the third person, viz. the holy spirit. Iamblichus also brings the oracles of the Chaldeans
placing a fatherly power in God, and an Emanation of the intellect from the Father, and a fiery love
proceeding from Father and Son, and the same to be God. Hence we read in Plutarch, that the Gentiles
described God to be an intellectuall and fiery spirit, having no form, but transformilig himself into
whatsoever he pleaseth, equalizing himself to all things; and we read in Deuteronomy, Our God is a
consuming fire; of whom also Zoroastes [Zoroaster] saith, all things were begot of fire alone; so also
Heraclitus the Ephesian teacheth; Hence Divine Plato hath placed Gods habitation in fire, namely
understanding, the unspeakable splendour of God in himself, and love about himself; and we read in
Homer, The Heavens to be the Kingdom of Jupiter, when he sings,
Jove darkning clouds and reigning in the skie,
And the same elsewhere.
The lot of Jove the Heaven is i'th' aire,

He sits -----
But Aether is derived according to the Greek Grammer, from Aetho, which signifies to Burn, and Aer
spiritus quasi Aethaer, that is, a burning spirit; And therefore Orpheus calleth the Heaven Pyripnon, that
is a fiery breathing place; therefore the Father, Son, and the aimable spirit, which is also fiery, are by the
Divines called three Persons; Whom Orpheus also in his adjurations invocateth with these words,
Heaven I admire thee, thou wise work of the great God; I adjure thee, O thou word of the Father, which
he first spake when he established the whole world by his wisdom. Hesiode [Hesiod] also confesseth the
same things under the names of Jupiter Minerva and Bule in his Theogony, declaring the twofold birth of
Jupiter in these words: The first daughter called Tritonia with gray eyes, having equal power with the
Father, and prudent Bule, that is counsel, which Orpheus in the forenamed verses pronounceth plurally,
because of his twofold Emanation, for he proceedeth both from Jupiter and Minerva. And Austin
[Augustine] himself in his fourth Book De Civit Dei doth testify that Porphyry the Platonist placed three
Persons in God; the first he cals the father of the universe, the second, the first mind, and Macrobius the
Son, the third the soul of the world, which Virgil according to Plato's opinion, calleth a spirit, saying, the
spirit within maintains. Therefore it is God, as Paul saith, from whom, in whom, by whom are all things:
for from the father as from a fountain flow all things, but in the Son as in a pool all things are placed in

their Ideas, and by the Holy Ghost are all things manifested, and every thing distributed to his proper
degrees.
Chapter ix. What the true and most Orthodox faith is concerning God
and the most holy Trinity.
The Catholik [Catholic] Doctors and faithfull people of God, have decreed, that we ought thus to believe
and profess that there is one only true God, increate, infinite, omnipotent, eternal Father, Son and Holy
Ghost, three persons, coeternall and coequall, of one most simple Essence, substance and nature. This is
the Catholike faith, this is the Orthodox Religion, this is the Christian truth, that we worship one God in
Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance. The Father
begat the Son from all eternity and gave him his substance, and nevertheless retained it himself. The Son
also by being begot, received the substance of the Father, but assumed not the proper Person of the
Father; for the Father translated it not into the Son; for they are both of one and the same substance, but
of diverse persons. This Son also although he be coeternall with the Father, and begot of the substance of
the Father before the world, yet notwithstanding was born into the world out of the substance of a Virgin,
and his name was called Jesus, perfect God, perfect man, of a reasonable soul and humane flesh, who in
all things was man, sin excepted. Therefore it is necessary, that we beleeve [believe], that our Lord Jesus
Christ the Son of God, is God and man, one person, two natures; God begot before the world without a
mother, man born into the world; without a father, from a pure Virgin, both before and after his birth; he
suffered on the Cross, and dyed [died], but on the Cross restored life, and destroyed death by his death;
he was buried and descended into hell, but brought forth the souls of the Fathers from hell, and rose
again by his own power; the third day he ascended into the Heavens, & sent his spirit the Comforter, &
shall come to Judge the quick [=living] and the dead; and at his coming all men shall rise again in their
flesh, and shall give an account of their works; this is the true faith, concerning which if any man doubt,
and not firmly believe, he is far from the hope of eternall life and salvation.
Chapter x. Of Divine emanations, which the Hebrews call

Numerations, others attributes; The gentiles gods and Deities; and
of the ten Sephiroths and ten most sacred names of God which rule
them, and the interpretation of them.
God himself, though he be Trinity in persons, yet is but one only simple Essence; notwithstanding we
doubt not but that there are in him many Divine powers, which as beams flow from him, which the
Philosophers of the Gentiles cal gods, the Hebrew masters numerations, we name Attributes; as wisdom
which Orpheus call Pallas; understanding, which he Mercury; The conception of the Form, which he
Saturn; The Productive power, which he Neptune; the secret nature of things, which he Iuno [Juno];
Love, which he Venus; pure life, which he the Sun, or Apollo. The matter of the whole world, he calleth
Pan; the soul, as it ingendereth things below, contemplateth things above, and retracteth it self into it

self, he honoured with three names, viz. Maris, Neptune and Ocean, and more of this kind, of which he
sings elsewhere,
Pluto and Jupiter, and Phebus, are one;

But why do we speak twice? Gods one alone.
And of the same Valerius Soranus sang,
Omnipotent Jove the God and King of Kings,

The Father of the gods, One, yet all things.
Therefore the most prudent Theologians of the Gentiles did worship the One God, under diverse names
and powers, yea diverse sexes; whom, as Pliny saith, Fraile and weak mortality hath digested unto more,
being mindfull of his one frailty, that every man might worship that portion which he especially wanteth;
so those who had need of faith invocated Jupiter; they that wanted providence, Apollo; wisdom,
Minerva; and so as they wanted other things, they invocated other powers. Hence arose that great variety
of Dieties [deities], by reason of the many and diverse distribution of graces; but God is one, from whom
all things. Therefore Apuleius in his book De mundo to Faustin saith, Whereas there is but one God and
one power, yet he is named by diverse names, for the multitude of species, by whose variety he is made
of many shapes; and Marcus Varro in his book of the worship of God, saith, As all souls are reduced to
the one soul of the world or universe, so are all the gods referred to Jupiter, who is the same God,
worshipped under diverse names. Therefore it is meet to know the sensible proprieties, and perfectly to
intellectualize them by the way of more secret Analogy; whosoever understandeth truly the Hymnes of
Orpheus and the old Magicians, shall find that they differ not from the Cabalisticall secrets and Orthodox
traditions; for whom Orpheus cals Curets and unpolluted gods, Dionysius names Powers; the Cabalists
appropriate them to the numeration Pahad, that is to the Divine fear: so that which is EnSoph in the
Cabala, Orpheus calleth Might; and Typhon is the same with Orpheus, as Zamael in the Cabala; but the
Mecubales of the Hebrews, the most 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 they call
Sephiroth as it were vestiments, Instruments or examplars of the Archetype, have an influence on all
things created, through the high things, even to the lowest, yet by a certain order; for first and
immediately they have influence on the nine orders of Angels, and quire of blessed souls, and by them
into the Celestiall Spheres, Planets and men, by the which Sephiroth every thing then receiveth power
and vertue; The first of these is the name Eheia, the name of the Divine Essence; his numeration is called
Cether [Kether], which is interpreted a Crown or Diadem, and signifieth the most simple Essence of the
Divinity, and it is called that which the eye seeth not, and is attributed to God the Father, and hath his
influence by the order of Seraphinus, or as the Hebrews call them Haioth Hacadosch, that is creatures of
holiness, and then by the primum mobile, bestows the gift of being to all things, filling the whole
Universe both through the circumference and center, whose particular intelligence is called Meratiron
[Metatron], that is, the prince of faces, whose duty it is to bring others to the face of the prince; and by
him the Lord spake to Moses. The second name is Iod or Tetragrammaton joyned with Iod; his
numeration is Hochma, that is wisdom, and signifieth the Divinity full of Ideas, and the first begotten;
and is attributed to the Son, and hath his influence by the order of Cherubins, or that the Hebrews call

Orphanim, that is, forms or wheels; and from thence into the starry Heaven, where he fabricateth so
many figures as he hath Ideas in himself, and distinguisheth the very Chaos of the creatures, by a
particular Intelligence called Raziell, who was the ruler of Adam. The third name is called
Tetragrammaton Elohim; his numeration is named Prina, viz. providence and understanding, and
signifies remission, quietness, the Jubilee, penitentiall conversion, a great Trumpet, redemption of the
world, and the life of the world to come; it is attributed to the Holy Spirit, and hath his influence by the
order of the thrones, or which the Hebrews call Aralim, that is great Angels mighty and strong, and from
thence by the sphere of Saturn administereth form to the unsettled matter, whose particular intelligence is
Zaphchiel, the ruler of Noah, and another intelligence named Iophiel the ruler of Sem; and these are three
supream and highest numerations as it were seats of the Divine persons, by whose commands all things
are made, but are executed by the other seven, which are therefore called the numerations framing.
Therefore the fourth name is El whose numeration is Hesed, which is Clemence or goodness, and
signifieth grace, mercy, piety, magnificence, the scepter and right hand, and hath his influx by the order
of the Dominations, which the Hebrews call Hasmalim, and so through the sphere of Iupiter [Jupiter]
fashioning the Images of bodyes [bodies], bestowing clemency and pacifying justice on all; his particular
intelligence is Zadkiell the ruler of Abraham: The fifth name is Elohim Gibor, that is, the mighty God,
punishing the sins of the wicked; and his numeration is called Geburach, which is to say, power, gravity,
fortitude, security, judgement, punishing by slaughter and war: and it is applyed [applied] to the
Tribunall of God, The girdle, the sword and left hand of God; it is also called Pachad, which is fear, and
hath his influence throw [through] the order of powers which the Hebrews call Seraphim, and from
thence through the sphere of Mars, to whom belongs fortitude, war, affliction, it draweth forth the
Elements; and his particular intelligence is Camael, the ruler of Samson; The sixt [sixth] name is Eloha,
or a name of four letters, joyned [joined] with Vaudahat, his numeration is Tiphereth, that is apparel,
beauty, glory, pleasure, and signifieth the tree of life, and hath his influence through the order of vertues
[virtues], which the Hebrews call Malachim, that is Angels into the spere [sphere] of the Sun, giving
brightness and life to it, and from thence producing mettals [metals]; his particular intelligence is
Raphael, who was the Ruler of Isaac and Toby the younger, and the Angel Peliel, ruler of Iacob [Jacob].
The seventh name is Tetragrammaton Sabaoth, or Adonai Sabaoth, that is the God of hosts; and his
numeration is Nezah [Netzach], that is triumph and victory; the right Columne is applyed to it, and it
signifies the eternity and justice of a revenging God; it hath his influence through the order of
principalities, whom the Hebrews call Elohim, that is Gods, into the sphere of Venus, gives zeal and love
of righteousness, and produceth vegetables; his Intelligence is Haniel and the Angel Cerviel, the ruler of
David; The eighth is called also Elohim Sabaoth, which is also interpreted the God of Hoasts [Hosts], not
of war and justice, but of piety and agreement; for this name signifieth both, and precedeth his Army; the
numeration of this is called Hod, which is interpreted both praise, confession, honor and famousness. The
left column is attributed to it; it hath his influence through the order of the Archangels, which the
Hebrews call Ben Elohim, that is the sons of God, into the sphere of Mercury, and gives elegancy and
consonancy of speech and produceth living creatures; his intelligence is Michael, who was the ruler of
Salomon [Solomon]; The ninth name is called Sadai, that is Omnipotent, satisfying all, and Elhai, which
is the living God; his numeration is Iesod, that is foundation, and signifieth a good understanding, a
Covenant, redemption and rest, and hath his influence through the order of Angels, whom the Hebrews
name Cherubim, into the sphere of the Moon, causing the increase and decrease of all things, and taketh
care of the genui, and keepers of men, and distributeth them; his intelligence is Gabriel, who was the

keeper of Joseph, Joshua and Daniel; The tenth name is Adonai Melech, that is Lord and King; his
numeration is Malchuth, that is Kingdom and Empire, & signifieth a Church, Temple of God, and a Gate,
and hath his influence through the order of Animastick, viz. of blessed souls, which by the Hebrews is
called Issim, that is Nobles, Lords and Princes; they are inferior to the Hierarchies, and have their
influence on the sons of men, and give knowledge and the wonderfull understanding of things, also
industry and prophesie [prophesy]; and the soul of Messiah is president amongst them, or (as others say)
the intelligence Metattron [Metatron] which is called the first Creature, or the soul of the world, and was
the ruler of Moses.
Chapter xi. Of the Divine names, and their power and vertue [virtue].
God himself though he he only one in Essence, yet hath diverse names, which expound not his diverse
Essences or Deities, but certain properties flowing from him, by which names he doth pour down, as it
were by certain Conduits on us and all his creatures many benefits and diverse gifts; ten of these Names
we have above described, which also Hierom reckoneth up to Marcella. Dionysius reckoneth up forty
five names of God and Christ. The Mecubales of the Hebrews from a certain text of Exodus, derive
seventy-two names, both of the Angels and of God, which they call the name of seventy two letters, and
Schemhamphores, that is, the expository; but others proceeding further, out of all places of the Scripture
do infer so many names of God as the number of those names is: but what they signifie is altogether
unknown to us: From these therefore, besides those which we have reckoned up before, is the name of
the Divine Essence, Eheia äéäà, which Plato translates ων, from hence they call God TO ON ,
others O UN that is the being. Hu àåä is another name revealed to Esay, signifying the Abysse of the
Godhead, which the Greeks translate TAUTON , the Latins, himself the same. Esch ùà is another name
received from Moses which soundeth Fire, and the name of God Na àð is to be invocated in
perturbations and troubles. There is also the name Iah äé and the name Elion ïåéìò and the name
Macom í÷åî , the name Caphu åôë , the name Innon ïðåé & the name Emeth [=aemeth] úîà
which is interpreted Truth, and is the seal of God; and there are two other names Zur øåö and Aben
ïáà both of them signifie a solid work, and one of them express the Father with the Son; and many
more names have we placed above in the scale of numbers; and many names of God and the Angels are
extracted out of the holy Scriptures by the Cabalisticall calculation, Notarian and Gimetrian [Gematria]
arts, where many words retracted by certain of their letters make up one name, or one name dispersed by
each of its letters signifieth or rendreth more. Somtimes they are gathered from the heads of words, as the
name Agla àìâà from this verse of the Holy Scripture

íìåòì øáéì éðãà äúà

that is the mighty God for ever; in like manner the name Iaia àéàé from this verse
äåäé ãçà äåäé åðéäìà
that is God our God is one God; in like manner the name Iava àåàé from this verse
øåà éäéå øåà éäé
that is let there be light, & there was light; in like maner the name Ararita àúéøàøà from this verse
ãçà éúøéîú åãåäéé ùàø åúåãçà ùàø ãçà
that is one principle of his unity, one beginning of his Individuality his vicissitude is one thing; and this
name Hacaba äá÷ä is extracted from this verse
àåä ùåã÷ä êåøá
the holy and the blessed one; in like manner this name Jesu åùé is found in the heads of these two
verses, viz.
åì åäåìù àéáé
that is, untill the Messiah shall come, and the other verse
úéå åîù ïåðé

that is, his name abides till the end, Thus also is the name Amen ïîà extracted from this verse
ïîàð êìî éðãà
that is the Lord the faithfull King; sometimes these names are extracted from the end of words, as the
same name Amen, from this verse
íéòùøä ïë àì,
that is, the wicked not so, but the letters are transposed; so by the finall letters of this verse
äî åîù äî éì,
that is, to me what? or what is his name? is found the name Tetragrammaton, in all these a letter is put
for a word, and a letter extracted from a word, either from the beginning, end, or where you please; and
sometimes these names are extracted from all the letters, one by one, even as those seventy two names of
God are extracted from those three verses of Exodus beginning from these three words,
èéå àáéå òñéå

the first and last verses being written from the right to the left, but the middle contrarywise from the left
to the right, as we shall shew hereafter; and so sometimes a word is extracted from a word, or a name
from a name, by the transposition of letters, as Messia äéùî from Ismah çîùé and Michael ìàëéî
éëàìî Malachi. But sometimes by changing of the Alphabeth, which the Cabalists call Ziruph
from
óåøéö so from the name Tetragrammaton äåäé are drawn forth öôöî Maz Paz åæåë Kuzu
sometimes also by reason of the equality of numbers, names are changed, as Metattron [Metatron]
ïåøèèî for Sadai éãù for both of them make three hundred and fourteen, so Iiai éàéé and El ìà
are equall in number, for both make thirty one. And these are the hidden secrets concerning which it is
most difficult to judge, and to deliver a perfect science; neither can they be understood and taught in any
other language except the Hebrew; but seeing the names of God (as Plato saith in Cratylus) are highly
esteemed of the Barbarians, who had them from God, without the which we can by no means perceive
the true words and names by which God is called, therefore concerning these we can say no more, but
those things which God out of his goodness hath revealed to us; for they are the mysteries and
conveyances of Gods omnipotency, not from men, nor yet from Angels, but instituted and firmly
established by the most high God, after a certain manner, with an immovable number and figure of
Characters, and breath [breathe] forth the harmony of the Godhead, being consecrated by the Divine
assistance; therefore the creatures above fear them, those below tremble at them, the Angels reverence,
the devils are affrighted, every creature doth honor, and every Religion adore them; the religious
observation whereof, and devout invocation with fear and trembling doth yeeld us great vertue, and even
deifies the union, and gives a power to work wonderfull things above nature: Therefore wee may not for
any reason whatsoever, change them; therefore Origen commandeth that they be kept without corruption

in their own Characters; and Zoroastes [Zoroaster] also forbiddeth the changing of barbarous and old
words; for as Plato saith in Cratylus, All Divine words or names, have proceeded either from the gods
first, or from antiquity, whose beginning is hardly known, or from the Barbarians: Iamblicus in like
manner adviseth, that they may not be translated out of their own language into another; for, saith he,
they keep not the same force being translated into another tongue: Therefore these names of God are the
most fit and powerfull means of reconciling and uniting man with God, as we read in Exodus, in every
place in which mention is made of my name, I will be with thee, and bless thee; and in the book of
Numbers, the Lord saith, I will put my name upon the sons of Israel and I will bless them: Therefore
Divine Plato in Cratylus & in Philebus commandeth to reverence the names of God more than the
Images or statues of the gods: for there is a more express Image and power of God, reserved in the
faculty of the mind, especially if it be inspired from above, than in the works of mens hands; Therefore
sacred words have not their power in Magicall operations, from themselves, as they are words, but from
the occult Divine powers working by them in the minds of those who by faith adhere to them; by which
words the secret power of God as if were through Conduite pipes, is transmitted into them, who have ears
purged by faith, and by most pure conversation and invocation of the divine names are made the
habitation of God, and capable of these divine influences; whosoever therefore useth rightly these words
or names of God with that purity of mind, in that manner and order, as they were delivered, shall both
obtain and do many wonderfull things, as we read of Medea.
Most pleasant sleep she causd, words thrice she spake,

The Seas appeasd, and soon their fury brake.
Which the Ancient Doctors of the Hebrews have especially observed, who were wont to do many
wonderfull things by words; the Pythagorians [Pythagoreans] also have shewed, how to cure very
wonderfully the diseases both of body and mind, with certain words; we read also, that Orpheus, being
one of the Argonauts diverted a most fierce storm by certain words; in like manner that Apollonius, by
certain words whispered, raised up a dead maide at Rome; and Philostratus reporteth that some did by
certain words call up Achilles Ghost; and Pausanias relates, that in Lydia in the Cities of Hiero-Cesarea
and Hypepis, were two temples consecrated to the Goddess whom they called Persica, in both of which
when divine service was ended, a certain Magitian [magician], after he had laid dry wood upon the Altar,
and in his native language had sang Hymnes, and pronounced certain barbarous words, out of a book
which he held in his hand, presently the dry wood, no fire being put to it, was seen to be kindled, and
burn most clearly. Also Serenus Samonicus delivereth amongst the precepts of Physick, that if this name
Abracadabra be written, as is here expressed, viz. diminishing letter after letter backward, from the last
to the first, it will cure the Hemitritean Fever or any other, if the sheet of paper or parchment be hanged
about the neck, and the disease will by little and little decline and pass away.
a b r a c a d a b r a
a b r a c a d a b r
a b r a c a d a b
a b r a c a d a
a b r a c a d

a b r a c a
a b r a c
a b r a
a b r
a b
a
But Rabbi Hama in his book of speculation delivereth a sacred seal more efficacious against any diseases
of man, or any griefes whatsoever, in whose foreside are the four squared names of God, so subordinated
to one another in a square, that from the highest to the lowest those most holy names or seales of the
Godhead do arise, whose intention is inscribed in the circumferentiall circle, but on the backside is
inscribed the seven lettered name Araritha, and his interpretation is written about, viz. the verse from
which it is extracted, even as you see it here described.
The former part.
The hinder part.

But all must be done in most pure gold, or Virgin Parchment, pure, clean and unspotted, also with Inke
made for this purpose, of the smoak [smoke] of consecrated wax lights, or incense, and holy water; The
actor must be purified and cleansed by sacrifice, and have an infallible hope, a constant faith, and his
mind lifted up to the most high God, if he would surely obtain this Divine power. In like manner against
the affrightments and mischief of evil spirits and men, and what dangers soever, either of journey,
waters, enemies, arms, in the manner as is above said, these Characters on the one side ååååá and
these on the backside äáøîö
which are the beginnings and ends of the five first verses of Genesis, and
representation of the creation of the world; and by this Ligature they say that a man shall be free from all
mischiefes, if so be that he firmly beleeveth [believeth] in God the creator of all things.
In the fore part. In the hinder part.

Neither let any distrust or wonder, that sacred words, applyed outwardly can do very much, seeing by
them the Almighty God made the heavens and the earth; and further, by experience it is found, as saith
Rab Costa Ben Luca, that many things not having Physicall vertues do very much, As for example, the
finger of an abortive child hanged on the neck of a woman hindereth conception, so long as it remaineth
there; Moreover that in diverse sacred words and names of God, there is great and Divine power, which
worketh miracles, Zoroastes [Zoroaster], Orpheus, Iamblicus, Synesius. Alchindus, and all the famous
Philosophers testifie; and Artephius both a Magician and Philosopher, hath written a peculiar book
concerning the vertue of words and Characters. Origen not inferior to the famousest Philosophers, doth
maintain against Celsus, that there doth ly [lie] hid wonderfull vertue in certain Divine names, and in the
book of Judges the Lord saith, my name which is Pele àìô
, signifieth with us, a worker of miracles. or
causing wonders; but the true name of God is known neither to men nor to Angels, but to God alone,
neither shall it be manifested (as the holy Scriptures testifie) before the Will of God be fulfilled;
Notwithstanding God hath other names amongst the Angels, others amongst us men; for there is no name
of God amongst us (as Moses the Egyptian saith) which is not taken from his works, and signifieth with
participation, besides the name Tetragrammaton, which is holy, signifying the substance of the Creator
in a pure signification, in which no other thing is partaker with God the Creator; therefore it is called the
separated name, which is written and not read, neither is it expressed by us, but named, and signifieth the
second supernall Idiome, which is of God, and perhaps of Angels. In like manner the Angels have their
name amongst themselves, and in their Idiome, which Paul calleth the tongue of Angels, concerning
which we have very little knowledge with us, but all their other names are taken from their offices and
operations, which have not so great efficacy, and therefore the Magicians call them by their true names,
namely the heavenly ones, which are contained in the holy Bible.
Chapter xii. Of the influence of the divine names through all the
middle causes into these inferior things.
The most high Creator and first cause, although he ruleth and disposeth all things, yet distributeth the
care of execution to diverse Ministers, both good and bad, which John in the Revelations cals assisting,
and destroying Angels: of which the prophet sings elsewhere; The Angel of the Lord remains in the
presence of them that fear him, that he may preserve them: and elsewhere he describes immissions by
evill Angels. Now whatsoever God doth by Angels, as by ministers, the same doth he by heavens, Stars,
but as it were by instruments, that after this manner all things might work together to serve him, that as
every part of Heaven, and every Star doth discern every corner or place of the earth, and time, species
and Individuall: so it is fit that the Angelical vertue of that part and Star should be applyed to them, viz.
place, time, and species. Whence Austin [Augustine] in his book of questions, saith, Every visible thing
in this world, hath an Angelicall power appointed for it: Hence Origen on the book of Numbers saith, the
world hath need of Angels, that may rule the Armies of the earth, Kingdoms, provinces, men, beasts, the
nativity, and progress of living creatures, shrubs, plants, and other things, giving them that vertue which
is said to be in them, from an occult propriety; much more need is there of Angels that may rule holy
works, vertues and men, as they who alwaies see the face of the most high father, and can guide men in
the right path, and also even the least thing to this place, as fit members of this world in which God as the
chief president, dwelleth, most sweetly disposing all things, not being contained, or circumscribed, but
containing all things, as John in the Revelations describeth the heavenly City, whose twelve gates are
guarded with twelve Angels, infusing on them what they receive from the Divine name, twelve times
revolved; and in the foundations of that City the names of the twelve Apostles, and the Lamb; for as in
the Law, in the stones of the Ephod and foundations of the Holy City described by Ezekiel, were written
the names of the tribes of Israel, and the name of four letters did predominate over them; so in the
Gospel, the names of the Apostles are written in the stones of the foundation of the heavenly City, which
stones stand for the tribes of Israel in the Church, over which the name of the Lamb hath influence, that
is, the name of Jesus, in which is all the vertue of the four lettered name; seeing that Jehovah the Father
hath given him all things: Therefore the Heavens receive from the Angels, that which they dart down; but
the Angels from the great name of God and Jesu, the vertue whereof is first in God, afterward diffused
into these twelve and seven Angels, by whom it is extended into the twelve signs, and into the seven
planets, and consequently into all the other Ministers and instruments of God, pourtraiting even
infinitely. Hence Christ saith, Whatsoever you shall ask the Father in my name, he will give you; nd after
his resurrection saith, In my name they shall cast out devils, and do as followeth; so that the name of four
letters is no further necessary, the whole vertue thereof being translated into the name of Jesus, in which
only miracles are done; neither is there any other (as Peter saith) under heaven given unto men, by which
they can be saved, but that; but let us not think, that by naming Jesus prophanely [profanely], as the name
of a certain man, we can do miracles by vertue of it: but we must invocate it in the holy Spirit, with a
pure mind and a fervent spirit, that we may obtain those things which are promised us in him; especially
knowledge going before, without which there is no hearing of us, according to that of the Prophet, I will
hear him because he hath known my name; Hence at this time no favour can be drawn from the heavens,
unless the authority, favor and consent of the name Jesu intervene; Hence the Hebrews and Cabalists
most skilfull [skillful] in the Divine names, can work nothing after Christ by those old names, as their
fathers have done long since; and now it is by experience confirmed, that no devil nor power of Hell,
which vex and trouble men, can resist this name, but will they, nill they, bow the knee and obey, when
the name Jesu by a due pronunciation is proposed to them to be worshipped, and they fear not only the

name but also the Cross, the seal thereof; and not only the knees of earthly, heavenly, and hellish
creatures are bowed, but also Insensible things do reverence it, and all tremble at his beck, when from a
faithfull heart and a true mouth the name Jesus is pronounced, and pure hands imprint the salutiferous
sign of the Cross: neither truly doth Christ say in vain to his Disciples, In my name they shall cast out
Devils, &c. unless there were a certain vertue expressed in that name over divels [devils] and sick folk,
serpents, and persons, and tongues, and so forth, seeing the power which this name hath, is both from the
vertue of God the institutor, and also from the vertue of him who is expressed by this name, and from a
power implanted in the very word. Hence is it that seeing every creature feareth and reverenceth the
name of him who hath made it, sometimes even wicked and ungodly men, if so be they believe the
invocation of Divine names of this kind, do bind devils, and operate certain other great things.
Chapter xiii. Of the members of God, and of their influence on our

members.
We read in diverse places of the holy Scripture, of diverse members of God, and ornaments; but by the
members of God, are understood manifold powers, most simply abiding in God himself, distinguished
amongst themselves by the sacred names of God; but the garments of God and Ornaments, are as it were
certain wayes and relations, or Emanations, or conduit pipes, by the which he diffuseth himself; the
hemmes of which as oft as our mind shall touch, so often the Divine power of some member goeth forth,
even as Jesus cryed [cried] out, concerning the woman with the bloody Issue, Some body hath touched
me, for I perceive vertue to go forth from me. These members therefore in God are like to ours; but the
Ideas and exemplars of our members, to the which if we rightly conform our members, then being
translated into the same Image, we are made the true sons of God, and like to God, doing and working
the works of God: therefore concerning the members of God, many things are drawn forth out of the
Scriptures; for we read of his head in the Canticles; Thy head as Carmel, and the locks of thy head as the
purple of a King; but this Carmel signifieth not the mountain in the Sea coast of Syria, but a little
creature, which ingendreth [engendereth] the purple. Also of his eyes, eyelids and ears, we read in the
Psalmes, the eyes of the Lord on the Just, and his ears to their prayers, his eyes look towards the poor,
and his eyelids enquire [inquire] after the sons of men: also of his mouth, tast [taste], throat, lips, and
teeth, we read in Esay, Thou hast not enquired at my mouth; and in the Canticles, Thy throat as the best
wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak; there are
also Nostrils, by the which (as we often find in the Law) he smelleth the sacrifices for a sweet odour: he
hath shoulders, armes, hands, and fingers, of the which we read in Esay; the government is laid upon his
shoulders; to whom is the Arm of the Lord revealed? and the Kingly Prophet singeth, thy hands O Lord
have made me and fashioned me, and I will behold the heavens, the work of thy fingers; he hath also a
right and left hand; hence the Psalmist saith, The Lord saith to my Lord, sit at my right hand: and of the
left we read, in the Gospel, on which the damned shall be placed at the last day: further we read of the
heart, breast, back, and back parts of God; as in the book of Kings, that God found David a man
according to his own heart; we read also in the Gospel his breast upon which the Disciple sleeping
conceived divine mysteries; and the Psalmist describeth his back, in the paleness of gold; and he himself
saith in Jeremiah, I will shew my back and not my face in the day of their perdition, and he saith to

Moses, Thou shalt see my back parts; of his feet the Psalmist also saith, Darkness under his feet, and in
Genesis he is said to walk to the South. In like manner also we read of the garments, and ornaments of
God, as with the Psalmist, the Lord hath reigned, he hath put on beauty, cloathed [clothed] with light as
with a garment; and elsewhere, Thou hast put on comliness and beauty; The Abysse as a garment and his
cloathing; and in Ezekiel, the Lord speaketh, saying, I spread my garment over thee and covered thy
nakedness; moreover also we read of the rod, Staffe, Sword and Buckler of God, as in the Psalmist, Thy
rod and thy staffe, they have comforted me; his truth hath compassed thee about as with a shield; and in
Deuteronomy we read of the sword of his glory; and very many of this sort the sacred word declares to
us; from which members and Divine ornaments, there is no doubt, but that our memhers and all things
about us, and all our works, are both ruled, directed, preserved, governed, and also censured, as the
prophet saith, He hath put my foot upon a rock, and directed my goings; and elsewhere he saith, Blessed
be the Lord my God, who teacheth my hand to war, and my fingers to fight; and of his mouth he saith,
the Lord hath put a new song into my mouth; and elsewhere our Saviour saith, I will give you a mouth
and wisdom; and of the hair he saith, an hair of your head shall not perish; and in another place, the hairs
of your head are numbred [numbered]; for the Almighty God seeing he would have us to be his Images
and like to himself, hath framed members, limbs, and figures after many ways laid open in us, according
to the similitude of his hidden vertues, as it were signs keeping the same order and proportion to them:
whence the Mecubals of the Hebrews say, that if a man capable of the Divine influence do make any
member of his body clean and free from filthiness, then it becometh Habitale and proper seat of the
secret limb of God, and of the vertue to the which the same name is ascribed: so that if that member want
any thing, the name being invocated, whence it dependeth, it is presently heard effectually, according to
that, I will hear him, because he hath known my name; and these are the great and hidden mysteries,
concerning which it is not lawfull to publish more.
Chapter xiiii. Of the Gods of the gentiles, and souls of the Celestiall
bodies, and what places were consecrated in times past, and to what
Deities.
The Philosophers have maintained, as we have shewed before, that the Heavens and Stars are Divine
Animals, and their souls intellectuall, participating of the Divine mind; and they averre, that some
separated substances are superior, others inferior to them, as it were governing and serving, which they
call intelligences and Angels; moreover Plato himself affirmed, that Celestiall souls' are not confined to
their bodies, as our souls to our bodies, but to be, where they will, and also that they rejoyce [rejoice] in
the vision of God, and without any labor or pains do rule and move their bodies, and together in moving
them do easily govern these inferior things; therefore they often called the souls of this kind, Gods, and
appointed Divine honors for them, and dedicated prayers and sacrifices to them, and did worship them
with Divine worship, and these are the gods to the which all people are attributed, concerning which
Moses commanded in Deuteronomy, saying, least perchance your eyes being lifted up to Heaven, thou
shouldest see the Sun, the Moon, and all the Stars of Heaven, and being turned back shouldest adore and
worship them, to which all the Nations are subjected, which are under the Heaven; but the Lord Jehovah
hath taken and brought you forth from the furnace of Egypt, that thou shouldest be an Hereditary people

to himself; and in the same book chap. 17 he calleth the Sun, Moon, & Stars Gods; and the Doctors of
the Hebrews upon that place of Genesis where it is said, that Abraham gave gifts to the sons of the
concubines, viz. Shemoth, Steltoma, that is strange names, but left Isaac heir of all that he possessed, say,
that the sons of the concubines were not in the blessing of Abraham, given to Jehovah the most high
creator, but to strange gods and deities, but that Isaac and his seed were given to the omnipotent
Jehovah, and in no part to any strange Deities; therefore they are upbraided in Deuteronomy, because
they served strange gods and worshipped them they knew not, and to whom they were not given; and
also Joshua Nave, after that the people were brought into the land of promise, their enemies overcome,
and the lots of the possessions of Israel distributed, gave the people leave to choose that God whom they
would worship, saying, leave is given you this day to choose whom you will especially serve, whether
the gods which your fathers served in Mesopotamia, or the gods of the Amorites, whose land you
inhabite; but the people answered, we will serve the Lord Jehovah, and he shall be our God; Joshua said
to them, ye cannot do it, for the Lord Jehovah is holy, strong, and jealous; but the people persevering to
serve Jehovah; he saith to them, ye are witnesses your selves, that ye have chosen for your selves the
Lord, to serve him; take away therefore strange gods out of the midst of you, and incline your hearts to
the Lord God of Israel and he erected a great stone saying, this stone shalbe for a witness, least perhaps
afterwards ye will deny and lye [lie] to the Lord your God; therefore the other gods, to which the other
Nations were given, were the Sun, Moon, twelve Signs, and other Celestial bodies, and Divine fabricks,
yet not as they were bodies, but as the soul adhereth to them, and the whole Militia of Heaven, which
Jeremy cals the queen of Heaven, that is the power by which the Heaven is governed, viz. the soul of the
world, of which Jeremy saith, The sons gather sticks, and part thereof maketh a fire, and the women
mingle oyl [oil], that they might make a cake for the Queen of heaven, neither was the worship of
Doulia, to this Queen and other Celestiall souls prohibited them, but of Latria only, which they that gave,
are reproved of the Lord; but the name of these souls or Gods, we have declared; but to what Regions,
People, and Cities they were ascribed as proper and tutelar gods; Origen, Tertullian, Apuleius, Diodorus,
and very many other historians, partly relate to us: Therefore all people worshipped their gods with their
proper ceremonies; The Beotians, Amphiarus; The Africans, Mopsus; the Egyptians, Osiris and Isis; the
Ethiopians, who inhabite Mero, Jupiter and Bacchus; The Arabians; Bacchus and Venus; the Scythians,
Minerva; the Naucratians, Serapis; the Syrians, Atargates; the Arabians, Diaphares; the Africans,
Celestus; the Nornians, Tibelenus: In Italy also by the free Cities consecration, Delventius, was the God
of the Crustumensians, Viridianus of the Narvensians, Aucharia of the Æsculans, Narsia of the Volsians,
Valentia of the Otriculans, Nortia of the Sutrinians, Curis of the Phaliscians; these especially were
famous. The Latians did adore with the highest worship, Mars; the Egyptians, Isis; the Moors, Iuba; the
Macedonians, Cabrius; the Carthaginians, Uranus; the Latines, Faunus; the Romans, Quirinus; the
Sabines, Sangus; the Athenians, Minerva; Samos, Juno; Paphos, Venus; Lemnos, Vulcan; Naxos,
Bacchus; Delphos, Apollo; and as Ovid singeth in his Fasti,
Athens do Pallas; Crete, Dian' implore.

The island Lemnos Vulcan doth adore.
The Spartans, Juno ----
The Carthaginians and Leucadians did worship Saturn; Crete, Pyreus, Homole, Ida, Elis and Lybia
[Libia], Jupiter, where was his Oracle: Epirus, Latium, Gnidus, Lycia, Pisa, Macedonia, Mars; The

Thermodonians, Scythians, and Thracia, the Sun; the Scythians did worship only one God, sacrificing an
horse to him; the same also the Heliopolitans, and Assyrians did worship; and under the name of Apollo,
the Rhodians, Hyperboreans and Milesians; and the mountains Parnassus, Phaselus, Cynthus, Soracte,
were holy to him, and the Islands Delos, Claros, Tenedos and Mallois, a place in the Isle Lesbos, and the
Grynean Grove or Town, besides the Cities, Patara, Chrysa, Tarapnas, Cyrrha, Delphos, Arrephina,
Entrosi, Tegyra; Also Thebes, the Island Naxos, Nise a City of Arabia, Callichoros a river of
Paphlagonia, were consecrated to him under the name of Bacchus and Dionysus; also Parnassus, and
Cytheros mountains of Boetia, in which every second yeer [year] by course, the feasts Bacchanalia were
kept; also the Thamaritans a people neighbors to the Hircanians did worship Bacchus with their own
Ceremonies. The Assyrians first of all introduced the worship of Venus; then the Paphians in Cyprus,
and Phenicians [Phoenicians], and Cythereans, whom (as Ageus reports) the Athenians followed:
amongst the Lacedomonians, Venus Armatha was worshipped; at Delphos, Venus Epitybia; she was also
adored of the Coans; and in Amathus an island of the Aegean Sea, and in Memphi [Memphis] a City of
Egypt, and in Gnido and Sicilia, and the Idalian Grove, and the City Hypepa, and Erice a mountain of
Sicilia, and in Calidonia, Cyrene and Samos; and no Deity of the old Gods (Aristotle being witness) is
reported to have been worshipped with greater ceremonies, and in more places; the French did especially
worship Mercury, calling him Teutates; so also the Arcadians, Hormopolites, Egyptians and Memphites.
The Scythians about mount Taurus, did worship the Moon under the name of Diana; and in Ephesus, she
had a most stately Temple; and in Mycena after the death of Thoantes, King of Taurica, her Image being
stollen away by Iphigenia and Orestes, she was worshipped nigh Aricia. The Rite of Ceremonies being
changed, she was worshipped likewise by the Magnesians, a people of Thessalia, and in Pisa, a City of
Achaia, and in Tybur, and the Aventinum a Roman hill, and in Perga a City of Pamphila, and in Agras in
the Kingdom of Attica; and the Catenian people are reported to have worshipped the Moon under the
Masculine sexe; there were also other places consecreted to other Deities, as to Pallas, who is called
Minerva, were consecrated Athens, the mountains Pyreus, Aracynthus, the River Tritones, and
Alcomeneum a city of Boetia, and Neo one of the Islands of the Cyclades; The holy places of Ceres are,
Eleusis, Attica, Enna, and Catana, Cities of Sicilia, and Mount Aetna; The chief worship to Vulcan was
in the Island of Lemnos, and in Imbres, an Island of Thracia and Therasia, an Island consecrated to
Vulcan, and also Sicilia. Vesta was the goddess of the Trojans, whom runaway Aeneas carryed into Italy,
and to her are given the Phrygians, Idea, and Dindymus, mountains of Phrygia, and Reatum a City of
Umbria; also the mountain Berecynthus, and Pessinuntium, a City of Phrygia; The Cities Carthage,
Prosenna, Arhos, and Mycena, worshipped Juno; also the Island Samos, and the people of Phaliscia,
Orchestus a City of Boetia, and Tenatus a Promontory of Laconia, were consecrated to Neptune, and the
Trezenian Nation and City were under the protection of Neptune: of this sort therefore were the gods of
the Nations, which did rule and govern them, which Moses himself in Deuteronomy calleth Gods of the
earth, to the which all Nations were attributed, not signifying others then the heavenly Stars, and their
souls.
Chapter xv. What our Theologians think concerning the Celestiall

souls.

That the heavens and the heavenly bodies are animated with certain Divine souls, is not only the opinion
of Poets, and Philosophers, but also the assertion of the sacred Scriptures, and of the Catholicks; for
Ecclesiates also describeth the soul of heaven, and Jerom upon same same expresly confesseth it: In like
manner Origen in his book of Principles, seemeth to think that Celestiall bodies are animated, because
they are said to receive commands from God, which is only agreeable to a reasonable nature; for it ii
written, I have enjoyned a command on all the Stars; Moreover Job seemeth to have fully granted, that
the Stars are not free from the stain of sin; for there we read, the Stars also are not clean in his sight;
which cannot verily be referred to the brightness of their bodies; moreover that the Celestiall bodies are
animated, even Eusebius the Pamphilian thought, and also Austin [Augustine] in his Enchiridion; but of
the latter writers Albertus Magnus in his book of four co-equals, and Thomas Aquinas in his book of
Spiritual Creatures, and John Scot upon the second of the sentences; to these the most learned Cardinall
Nich. Cusanus may be added; Moreover Aureolus himself in a strong disputation doth convince these
things; who moreover thinketh it not strange, that the Heavenly bodies are worshipped with the worship
of Doulia, and that their suffrages and helps are implored; to whom also Thomas himself consenteth,
unless the occasion of Idolatry should hinder this rite; moreover Plotinus maintaineth that they know our
wishes, and hear them; but if any one would contradict these, and account them sacrilegious tenents
[tenets], let him hear Austin [Augustine] in his Enchiridion, and in his book of Retractions, and Thomas
in the second book against the Gentiles, and in his Quodlibets, and Scotus upon the sentences, and
Gulielmus Parisiensis in his sum of the universe, who unanimously answer, that to say the heavenly
bodies are animated or inanimated, nothing belongeth to the Catholick faith. Therefore although it
seemeth to many ridiculous, that the souls themselves be placed in the spheres and Stars, and as it were
the Gods of the Nations, every one doth govern his Regions, Cities, Tribes, People, Nations and Tongues,
yet it will not seem strange to those who rightly understand it.
Chapter xvi. Of Intelligences and spirits, and of the threefold kind of

them, and of their diverse names, and of Infernall and subterraneall
spirits.
Now consequently we must discourse of Intelligences, spirits and Angels. An Intelligence is an

intelligible substance, free from all gross and putrifying mass of a body, immortall, insensible, assisting
all, having Influence over all; and the nature of all intelligences, spirits and Angels is the same. 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, understanding and wise. But of these according to the tradition of the Magicians,
there are three kinds, the first of which they call supercelestiall, and minds altogether separated from a
body, and as it were intellectuall spheres, worshipping the one only God, as it were their most firm and
stable unity or center; wherefore they even call them gods, by reason of a certain particiption of the
divinity; for they are always full of God, and overwhelmed with the Divine Nectar. 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 ones duty to all of them;
The Celestial intelligences do next follow these in the second order, which they call worldly Angels viz.
being appointed besides the Divine worship for the spheres of the world, and for the government of every

heaven & Star, whence they are divided into so many orders, as there are heavens in the world, & as
there are Stars in the Heavens, and they called those Saturnine, who rule the Heaven of Saturn & Saturn
himself; others Joviall, who rule the heaven of Jupiter and Jupiter himself, and in like maner they name
diverse Angels, as well for the name, as the vertue of the other Stars; and because the old Astrologers did
maintain maintain fifty five motions, therefore they invented so many Intelligences or Angels; they
placed also in the Starry heaven, Angels, who might rule the signs, triplicities, decans, quinaries, degrees
and Stars; for although the school of the Peripateticks assigne one onely intelligence to each of the Orbs
of the Stars: yet seeing every Star and small part of the heaven hath its proper and different power and
influence, it is necessary that it also have his ruling intelligence, which may confer power and operate;
therefore they have established twelve Princes of the Angels, which rule the twelve signs of the Zodiack,
and thirty six which may rule the so many Decans, and seventy two, which may rule the so many
Quinaries of heaven, and the tongues of men and the Nations, and four which may rule the triplicities
and Elements, and seven governors of the whole world, according to the seven planets, and they have
given to all of them names, and seals, which they call Characters, and used them in their invocations,
incantations, and carvings, decribing them in the instruments of their operations, images, plates, glasses,
rings, papers, wax lights and such like; and if at any time they did operate for the Sun, they did invocate
by the name of the Sun, and by the names of Solare Angels, and so of the rest. Thirdly they established
Angels as Ministers for the disposing of those things which are below, which Origen calleth certain
invisible powers to the which those things which are on earth, are committed to be disposed of. For
sometimes they being visible to none do direct our journies [journeys] and all our businesses, are oft
present at battels [battles], and by secret helpes do give the desired successes to their friends, for they are
said, that at their pleasures they can procure prosperity, and inflict adversity. In like manner they
distribute these into more orders, so as some are fiery, some watery, some aerial, some terrestrial; which
four species of Angels are computed according to the four powers of the Celestiall souls, viz. the mind,
reason, imagination, and the vivifying and moving nature; Hence the fiery follow the mind of the
Celestiall souls, whence they concur to the contemplation of more sublime things, but the Aeriall follow
the reason, and favor the rationall faculty, and after a certain manner separate it from the sensitive and
vegetative; therefore it serveth for an active life, as the fiery for a contemplative, but the watery
following the imagination, serve for a voluptuous life; The earthly following nature, favour vegetable
nature; moreover they distinguish also this kind of Angels into Saturnine and Joviall, according to the
names of the Stars, and the Heavens; further some are Orientall, some Occidentall, some Meridional,
some Septentrionall; Moreover there is no part of the world destitute of the proper assistance of these
Angels, not because they are there alone, but because they reign there especially, for they are
everywhere, although some especially operate and have their influence in this place, some elsewhere;
neither truly are these things to be understood, as though they were subject to the influences of the Stars,
but as they have correspondence with the Heaven above the world, from whence especially all things are
directed, and to the which all things ought to be conformable; whence as these Angels are appointed for
diverse Stars, so also for diverse places and times, not that they are limited by time or place, neither by
the bodies which they are appointed to govern, but because the order of wisdom hath so decreed,
therefore they favor more, and patronize those bodies, places, times, stars; so they have called some
Diurnall, some Nocturnall, other Meridionall; in like manner some are called Woodmen, some
Mountaineers, some Fieldmen, some Domesticks. Hence the gods of the Woods, Country gods, Satyrs,
familiars, Fairies of the fountains, Fairies of the Woods, Nymphs of the Sea, the Naiades, Neriades,

Dryades, Pierides, Hamadryades, Potumides, Hinnides, Agapte, Pales, Pareades, Dodonæ, Feniliæ,
Lavernæ, Pareæ, Muses, Aonides, Castalides, Heliconides, Pegasides, Meonides, Phebiades, Camenæ,
the Graces, the Genii, Hobgoblins, and such like; whence they call them vulgar superiors, some the demi-
gods [demigods] and goddesses; some of these are so familiar and acquainted with men, that they are
even affected with humane perturbations, by whose instruction Plato thinketh that men do oftentimes
wonderfull things, even as by the instruction of men, some beasts which are most nigh unto us, as Apes,
Dogs, Elephants, do often strange things above their species; and they who have written the Chronicles
of the Danes and Norwegians, do testifie, that spirits of diverse kinds in those regions are subject to mens
commands; moreover some of these to be corporeall and mortall, whose bodies are begotten and dy [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 Aemilianus the Rhetoritian affirm the same; Therefore
of these spirits of the third kind, as the opinion of the Platonists is; they report that there are so many
Legions, as there are Stars in the Heaven, and so many spirits in every Legion, as in heaven it self Stars,
but there are (as Athanasius delivereth) 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; others think only
nine parts, according to the parable of the ten groats; others suppose the number of the Angels equal with
men, because it is written, He hath appointed the bounds of the people according to the number of the
Angels of God; and concerning their number many have written many things, but the latter Theologians
following the master of the dentences, Austin [Augustine] and Gregory easily resolve themselves, saying,
that the number of the good Angels transcendeth humane capacity; to the which on the contrary,
innumerable unclean spirits do correspond, there being so many in the inferior world, as pure spirits in
the superior, and some Divines affirm that they have received this by revelations; under these they place
a kind of spirits, subterrany or obscure, which the Platonists call Angels that failed, revengers of
wickedness, and ungodliness, according to the decree of the Divine justice, and they call them evill
Angels and wicked spirits, because they oft annoy and hurt even of their own accords; of these also they
reckon more legions, and in like manner distinguishing them according to the names of the Stars and
Elements, and parts of the world, they do place over them Kings, Princes and Rulers and the names of
them; of these, four most mischievous Kings do rule over the other [others], according to the four parts of
the world; under these many more Princes of Legions govern, and also many of private offices. Hence
the Gorgones, Statenocte, the furies. Hence Tisiphone, Alecto, Megæra, Cerberus: They of this kind of
spirits, Porphyry saith, inhabite a place nigh to the earth, yea within the earth it self; there is no mischief,
which they dare not commit; they have altogether a violent and hurtfull custome, therefore they very
much plot and endeavor violent and sudden mischiefs; and when they make incursions, sometimes they
are wont to lie hide [hid], but sometimes to offer open violence, and are very much delighted in all things
done wickedly and contentiously.
Chapter xvii. Of these according to the opinion of the Theologians.
But our Theologians, together with Dionysius, maintain the three distinctions of Angels; every one of
which they divide into three orders, they call these Hierarchies, those quires, whom Proclus also
distinguisheth by the number nine. They place therefore in the superior Hierarchies, Seraphim,
Cherubim, and Thrones, as it were supercelestiall Angels contemplating the order of the Divine

providence; the first in the goodness of God; the second in the Essence of God, as the form; the third in
the wisdom. In the middle Hierarchy they place the Dominations, Vertues, and Powers, as it were wordly
Angels concurring to the government of the world; the first of these command that which the other
execute; the second are Ministers to the Heavens and sometimes conspire to the working of miracles; the
third drive away those things which seem to be able to disturbe the Divine Law; but in the inferior
Hierarchy they place the Principalities, Archangels, [and Angels,] whom also Iamblicus reckoneth up,
these as ministering spirits descend to take care of inferior things; the first of these take care of publike
[public] things, princes and magistrates, provinces and kingdoms, every one those that belong to
themselves; when we read in Daniel, But the prince of the Kingdom of Persia withstood me twenty one
dayes; and Jesus the son of Syrach testifieth, that for every Nation a ruling Angel is appointed; which
also Moses by his song in Deuteronomy seemeth to shew forth, saying, when the most High divided the
Nations, he appointed them bounds according to the number of the Angels of God. The second are
present at sacred duties, and direct the Divine worship about every man, and offer up the prayers and
sacrifices of men before the gods. The third dispose every smaller matter, and to each thing each one is a
preserver. There are also of these, who afford vertue to the least plants and stones and to all inferior
things; to whom many things are common with God, many with men, and they are mediating Ministers;
But Athanasius, besides Thrones, Cherubins, and Seraphins, who are next to God, and magnify him
uncessantly with hymns and continuall praises, praying for our salvation, nameth the other orders, which
by a common name he calleth the militia of heaven. The first of these is the Doctrinall order, of the
which he was, who spake to Daniel, saying, Come, that I may teach thee what shall come to thy people in
the last dayes: Then there is the tutelar order, of the which we read also in Daniel. Behold, Michael one
of the Princes cometh to my help; and there, In that time shall rise up Michael a great Prince, who
standeth for the sons of thy people; of this order was that Raphael also, who carryed forth and brought
back Tobiah the younger; after this is the Procuratory Order, of the which mention is made in Job, where
we read, if the Angel shall speak for him, he will intreat the Lord, and the Lord will be pleased with him;
and of the same order is expounded also that which is written in the sixteenth Chapter of Ecclesiasticus,
about the end. The works of the Lord have been made by his appointment from the beginning, and he
hath distributed their portions from the time they have been made, he hath adorned their works for ever,
they have not hungred [hungered], nor been wearied, and have not desisted from their works, none of
them shall oppress his neighbor even for ever. The Ministeriall order followeth, of the which Paul to the
Hebrews saith, Are they not all Ministring spirits, sent forth for them who shall be heirs of salvation?
After these is the Auxiliary order, of the which we read in Esay, The Angels of the Lord went forth and
slew in the tent of the Assyrians 185. thousands. The Receptory order of souls followeth this, of which
we read in Luke, the soul of Lazarus was carryed by Angels into the bosom of Abraham, and there we are
taught, that we should make to our selves friends of the unrighteous Mammon, that we may be received
into eternall Tabernacles. Moreover, there is the order of the Assistants, of the which we reade in
Zachary. These are the two sons of the Oyl [oil] of splendor, who assist the ruler of the whole earth, but
the Theologians of the Hebrews do otherwise number and call these orders; for in the highest place are
those which they callùã÷ä úåéä [Haioth Hacadosh] that is, creatures of sanctity, or by the which
God äéäà giveth the gift of being. In the second place succeed Ophanim íéðôåà that is forms or
wheels, by the which God äåäé distinguisheth the Chaos: In the third place are Aralim íéìàøà

great, strong, and mighty Angels, by the which Jehova [L: Tetragrammaton] Elohim pronounced or
Jehova [L: Tetragrammaton] joyned with He äåäéä administreth form to the liquid matter: In the
fourth place are Hasmalim íéìîùä by which El ìà God framed the effigies of bodies. The fifth order
is Seraphim íéôøù by the which God Elohim Gibor øáéâ íéäìà draweth forth the elements. The
sixt [sixth] is Malachim íéëàìî that is of Angels, by the which God Eloha äåìà, produceth metals.
The seventh Elohim íéäìà that is the gods by the which God Jehovah Sabaoth úåàáö äåäé
produceth vegetables; The eighth Beni Elohim íéäìà éïá that is the sons of God, by the which God
Elohim Sabaoth úåàáö íéäìà procreateth Animals; The ninth & lowest Cherubim íéáåøë by
the which God Sadai éãù createth mankind; under these is the order Animasticus called Issim íéùéà
that is nobles, strong men, or blessed, by the which God Adonai éðãà bestoweth prophecie.

Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy
Heinrich Cornelius Agrippa: his Fourth Book of Occult

Philosophy
Heinrich Cornelius Agrippa (1486-1535) is the most influential writer of Renaissance esoterica. His de occulta
philosophia appeared in three books. Written from 1509 to 1510 (he would have been 23 at the time), it circulated
widely in manuscript form, and was eventually printed in 1533. It is a "systematic exposition of ... Ficinian
spiritual magic and Trithemian demonic magic (and) ... treatised in practical magic" (I. P. Couliano in Hidden
Truths 1987, p. 114).
The so-called Fourth Book appeared in Latin some thirty years after Agrippa's death. Johann Weyer, a student of
Agrippa's, denounced this work to be spurious (cf. Praestigiis Daemonum, 1563) and that evaluation has rarely
been questioned. An exception to this is Stephen Skinner in his 1978 introduction to the facsimile edition
published by Askin Publishers.
This book quotes from and expands on certain themes in Agrippa's Third Book of occult philosophy, to create a
more concise and practical synopsis of the techniques for summoning spirits.
Comments in [] are by JHP.
Of Occult Philosophy,
or
Of Magical Ceremonies:
The Fourth Book.
Written by Henry Cornelius Agrippa.

Translated into English by Robert Turner.
London. 1655.
(item spurius liber de ceremoniis magicis, qui quartus Agrippae habetur.)

[Contents]
● Introduction
● Of the names of spirits.
● The manner of making characters.
● The characters of good spirits.
● The characters of evil spirits.
● The appearance of spirits
❍ The shapes familiar to the spirits of Saturn.
❍ The shapes familiar to the spirits of Jupiter.
❍ The shapes familiar to the spirits of Mars.
❍ The shapes familiar to the spirits of the Sun.
❍ The shapes familiar to the spirits of Venus.
❍ The shapes familiar to the spirits of Mercury.
❍ The shapes familiar to the spirits of the Moon.
● Concerning Pentacles and Sigils.

● Of bonds
● Consecration of ritual implements.
● Liber Spirituum: a Book of Spirits. Its composition and how it is used to call forth spirits.
● Concerning the invocation of good and evil spirits.
❍ Preparation of the place of working and other things to be arranged.
❍ The holy table and lamen.
❍ Another Rite more easie to perform for calling forth spirits.
● Oracles and dreams.

● Calling forth evil spirits to a magic circle.
● Giving the spirit license to depart.
● If they be obstinate.
● Other kinds of spirits.
● Necromancy, or raising up spirits of the dead.

n our Books of Occult Philosophy, we have not so compendiously, as copiously, declared the
principles, grounds, and reasons of Magick it self, and after what maner the experimants thereof are to be chosen,
elected, and compounded, to produce many wonderful effects; but because in those books they are treated of,
rather Theorically [theoretically], then Practically; and some also are not handled compleatly and fully, and others
very figuratively, and as it were Enigmatically and obscure Riddles, as being those which we have attained unto
with great study, diligence, and very curious searching and exploration, and are heretofore set forth in a more
rude and unfashioned maner. Therefore in this book, which we have composed and made as it were a
Complement and Key of our other books of Occult Philosophy, and of all Magical Operations, we will give unto
thee the documents of holy and undefiled verity, and Inexpugnable and Unresistable Magical Discipline, and the
most pleasant and delectable experiments of the sacred Deities. So that as by the reading of our other books of
Occult Philosophy, thou maist earnestly cover the knowledge of these things; even so with reading this book, thou
shalt truely triumph. Wherefore let silence hide these things within the secret closets of thy religious breast, and
conceal them with constant Taciturnity.
[Of the names of spirits.]
[Cf. Occul. Phil. III, xxvii where the referenced table is given.]
This therefore is to be known, That the names of the intelligent presidents of every one of the Planets are
constituted after this maner: that is to say, By collecting together the letters out of the figure of the world, from
the rising of the body of the Planet, according to the succession of the Signes 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. In the like maner 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 contrart to the succession of the
signes, from the beginning of the seventh House. Now the name of the supreme & highest intelligence, which
many do suppose to be the soul of the world, is collected out of the four Cardinal points of the figure of the world,
after the maner already delivered: & by the opposite and contrary way, is known the name of the great Dæmon, or
evil spirit, upon the four cadent Angles. In the like maner shalt thou understand the names of the great
presidential spirits ruling in the Air, from the four Angles of the succedant Houses: so that as to obtain the names
of the good spirits, the calculation is to be made according to the succession of the signes, beginning from the
degree of the ascendant; and to attain to the names of the evil spirits, by working the contrary way.
You must also observe, that the names of the evil spirits are extracted, aswel from the names of the good spirits,
as of the evil: so not withstanding, that if we enter the table with the name of a good spirit of the second order, the
name of the evil spirit shall be extracted from the order of the Princes and Governours; but if we enter the table
with the name of a good spirit of the third order, or with the name of an evil spirit a Governour, after what maner
soever they are extracted, whether by this table, or from a celestial figure, the names which do proceed from
hence, shall be the names of the evil spirits, the Ministers of the inferiour order.

It is further to be noted, That as often as we enter this table with the good spirits of the second order, the names
extracted are of the second order: and if under them we extract the name of an evil spirit, he is of the superiour
order of the Governours. The same order is, if we enter with the name of an evil spirit of the superiour order. If
therefore we enter this table with the names of the spirits of the third order, or with the names of the ministring
spirits, aswel of the good spirits, as of the evil, the names extracted shall be the names of the ministring spirits of
the inferious order.
But many Magicians, men of no small Authority, will have the tables of this kinde to be extended with Latine
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, aswel good as evil, by the same maner which is above delivered, by taking the name of the office or of the
effect, in the columne of letters, in their own line, under their own star. And of this practice Trismegistus is a
great Author, who delivered this kinde of calculation in Egyptian letters: not unproperly also may they be referred
to other letters of other tongues, for the reasons assigned to the signes; for truly he only is extant of all men, who
have treated concerning the attaining to the names of spirits.
Therefore the force, secrect and power, in what maner the sacred names of spirits are truly and rightly found out,
consisteth in the disposing of vowels, which do not make the name of a spirit, and wherewith is constituted the
true name, and right word. Now this art is thus perfected and brought to pass: first, we are to take heed of the
placing the vowels of the letters, which are found by the calculation of the celestial figure, to finde the names of
the spirits of the second order, Presidents and Governours. And this in the good spirits, is thus brought to effect,
by considering the stars which do constitute and make the letters, and by placing them according to their order:
first, let the defree of the eleventh House be subtracted from the degree of that star which is first in order; and that
which remaineth thereof, let it be projected from the degree of the ascendent, and where that number endeth, there
is a part of the vowel of the first letter: begin therefore to calculate the vowels of these letters, according to their
number and order; and the vowel which falleth in the place of the star, which is the first in order, the same vowel
is attributed to the first letter. Then afterwards thou shalt finde the part of the second letter, by subtracting the
degree of a star which is the second in order from the first star; and that which remaineth, cast from the ascendant.
And this is the part from which thou shalt begin the calculation of the vowels; and that vowel which falleth upon
the second star, the same is the vowel of the second letter. And so consequently maist thou search out the vowels
of the following letters alwaies, by subtracting the degree of the following star, from the degree of the star next
preceding and going before. And so also all calculations and numerations in the names of the good spirits, ought
to be made according to the succession of the signes. And in calculating the names of the evil spirits, where in the
names of the good spirits is taken the degree of the eleventh House, in these ought to be taken the degree of the
twelfth House. And all numerations and calculations may be made with the succession of the signes, by taking the
beginning from the degree of the tenth House.
But in all extractions by tables, the vowels are placed after another maner. In the first place therefore is taken the
certain number of letters making the name it self, and is thus numbred from the beginning of the columne of the
first letter, or whereupon the name is extracted; and the letter on which this number falleth, is referred to the first
letter of the name, extracted by taking the distance of the one from the other, according to the order of the
Alphabet. But the number of that distance is projected from the beginning of his comumne; and where it endeth,
there is part of the first vowel: from thence therefore thou shalt calculate the vowels themselves, in their own
number and order, in the same columne; and the vowel which shall fall upon the first letter of a name, the same
shall be attributed to that name. Now thou shalt finde the following vowels, by taking the distance from the
precedent vowel to the following: and so consequently according to the succession of the Alphabet. And the
number of that distance is to be numbered from the beginning of his own columne; and where he shall cease,

there is the part of the vowel sought after. From thence therefore must you calculate the vowels, as we have
abovesaid; and those vowels which shall fall upon their own letters, are to be attributed unto them: if therefore
any vowel shall happen to fall upon a vowel, the former mut give place to the letter: and this you are to
understand only of the good spirits. In the evil also you may proceed in the same way; except only, that you make
the numerations after a contrary and backward order, contrary to the succession of the Alphabet, and contrary to
the order of the columnes (that is to say) in ascending.
The name of good Angels, and of every man, which we have taught how to finde out, in our third book of Occult
Philosophy, according to that maner, is of no little Authority, nor of a mean foundation. But now we will give
unto thee some other ways, illustrated with no vain reasons. One whereof is, by taking in the figure of the
nativity, the five places of Hylech: which being noted, the characters of the letters are projected in their order and
number from the beginning of Aries; and those letters which fall upon the degrees of the said places, according to
their order and dignity disposed and aspected, do make the name of an Angel. There is also another way, wherein
they do take Almutel, which is the ruling and governing stars over the aforesaid five places; and the projection is
to be made from the degree of the ascendant; which is done by gathering together the letters falling upon Almutel:
which being placed in order, according to their dignity, do make the name of an Angel. There is furthermore
another way used, and very much had in observation from the Egyptians, by making their calculation from the
degree of the ascendant, and by gathering together the letters according to the Almutel of the eleventh House;
which House they call a good Dæmon: which being placed according to their dignities, the names of the Angels
are constituted. Now the names of the evil Angels are known after the like maner, except only that the projections
must be performed contrary to the course and order of the succession of the signes, so that whereas in seeking the
names of good spirits, we are to calculate from the beginning of Aries; contrariwise, in attaining the names of the
evil, we ought to account from the beginning of Libra. And whereas in the good spirits we number from the
degree of the ascendant; contrarily, in the evil, we must calculate from the degree of the seventh House. But
according to the Egyptians, the name of an Angel is collected according to the Almutel of the twelfth House,
which they call an evil spirit.
[The manner of making characters.]
Now all those rites, which are elsewhere already by us delivered in our third book of Occult Philosophy, may be
made by the characters of any language. In all which (as we have abovesaid) there is a mystical and divine
number, order and figure; from whence it cometh to pass, that the same spirit may be called by divers names. But
others are discovered from the name of the spirit himself, of the good or evil, by tables formed to this purpose.
Now these celestial characters do consist of lines and heads: the heads are six, according to the six magnitudes of
the stars, whereunto the planets also are reduced. The first magnitude holdeth a Star, with the Sun, or a Cross. The
second with Jupiter a circular point. The third holdeth with Saturn, a semicircle, a triangle, either crooked, round,
or acute. The fourth with Mars, a little stroke penetrating the line, either square, straight, or oblique. The fifth
with Venus and Mercury, a little stroke or point with a tail, ascending or descending. The sixth with the Moon, a
point made black. All which you may see in the ensuing table. The heads then being posited according to the site
of the Stars in the figure of Heaven, then the lines are to be drawn out, according to the congruency or agreement
of their natures. And this you are to understand of the fixed Stars. But in the erecting of the Planets, the lines are
drawn out, tthe heads being posited according to their course and nature amongst themselves.
Stars. Heads. Lines joyned to the Heads.

When therefore a character is to be found of any celestial Image ascending in any degree or face of a signe, which
do consist of Stars of the same magnitude and nature; then the number of these Stars being posited according to
their place and order, the lines are drawn after the similitude of the Image signified, as copiously as the same can
be done.
But the Characters which are extracted according to the name of a spirit, are composed by the table following, by
giving to every letter that name which agreeth unto him, out of the table; which although it may appear easie to
those that apprehend it, yet there is herein no small difficulty; To wit, when the letter of a name falleth upon the
line of letters or figures, that we may know which figure or which letter is to be taken. And this may be thus
known: for if a letter falleth upon the line of letters, consider of what number this letter may be in the order of the
name; as the second, or the third; then how many letters that name containeth; as five or seven; and multiply these
numbers one after another by themselves, and treble the product: then cast the whole (being added together) from
the beginning of the letters, according to the succession of the Alphabet: and the letter upon which that number
shall happen to fall, ought to be placed for the character of that spirit. But if any letter of a name fall on the line of
figures, it is thus to be wrought. Take the number how many this letter is in order of the name, and let it be
multiplied by that number of which this letter is in the order of the Alphabet; and being added together, divide it
by nine, and the remainder sheweth the figure or number to be placed in the character: and this may be put either
in a Geometrical or Arithmetical figure of number; which notwithstanding ought not to exceed the number of
nine, or nine Angles.
The Characters of good Spirits.

A simple point. Round. Starry.

Straight standing line. Lying. Oblique.
Line crooked like a bow. Like waves. Toothed.
Intersection right. Inherent. Adhering separate.
Obliq; intersection simple. Mixt. Manifold.
Perpendicular right dexter. Sinister. Neuter.
A whole figure. Broken. Half.
A letter inhering. Adhering. Separate.

The Characters of evil Spirits.
A right line. Crooked. Reflexed.

A simple figure. Penetrate. Broken.
A right letter. Retrograde. Invers'd
Flame. Winde. Water.
A mass. Rain. Clay.
A flying thing. A creeping thing. A serpent.
An eye. A hand. A foot.
A crown. A crest. Horns.
A scepter. A sword. A scourge.


But the Characters which are understood by the revelation of Spirits, take their vertue from thence; because they
are, as it were, certain hidden seals, making the harmony of some divinity: either they are signes of a Covenant
entred into, and of promised and plighted faith, or of obedience. And those Characters cannot by any other means
be searched out.
[The appearance of spirits]
Moreover, besides these Characters, there are certain familiar Figures & Images of evil Spirits, under whicvh
forms they are wont to appear, and yield obedience to them that invoke them. And all these Characters or Images
may be seen by the table following, according to the course of the letters constituting the names of Spirits
themselves: so that if in any letter there is found more then the name of one Spirit, his Image holdeth the pre-
eminence, the others imparting their own order; so that they which are the first orders, to them is attributed the
head, the upper part of the body, according to their own figure: those which are the lowest, do possess the thighs
and feet; so also the middle letters do attribute like to themselves the middle parts of the body, or give the parts
that fit. But if there happens any contrariety, that letter which is the stronger in the number shall bear rule: and if
they are equal, they all impart equal things. Furthermore, if any name shall obtain any notable Character or
Instrument out of the Table, he shall likewise have the same character in the Image.
We may also attain to the knowledge of the dignities of the evil Spirits, by the same Tables of Characters and
Images: for upon what spirit soever there falleth any excellent signe ir instrument out of the Table of Characters,
he possesseth that dignity; if a Crest or Plume, a Dukedome; if a Horn, a County; if without these there be a
Scepter, Sword, or forked Instrument, it sheweth Rule and Authority. Likewise out of the Table of Images you
shall finde them which bear the chief Kingly dignity: from the Crown judge dignity; and from the Instruments,
Rule and Authority. Lastly, they which bear an humane shape and figure, have greater dignity then those which
appear under the Forms and Images of Beasts; they also who ride, do excel them which appear on foot. And thus
according to all their commixtures, you may judge the dignity and excellency of Spiritsd, one before another.
Moreover, you must understand, that the Spirits of the inferiour order, of what dignity soever they be, are alwaies
subject to the Spirits of the superiour order: so also, that it is not incongruent for their Kings and Dukes to be
Subject and Minister to the presidents of the superiour order.
The shapes familiar to the Spirits of Saturn.
T Hey appear for the most part with a tall, lean, and slender body, with an angry countenance, having four

faces; one in the hinder part of the head, one on the former part of the head, and on each side nosed or beaked
there likewise appeareth a face on each knee, or a black shining colour: their motion is the moving of the winde,
with a kinde of earthquake: their signe is white earth, whiter then any Snow.
The particular forms are,
● A King having a beard, riding on a Dragon.

● An Old man with a beard.
● An Old woman leaning on a staffe.
● A Hog.
● A Dragon.
● An Owl.
● A black Garment.
● A Hooke or Sickle.
● A Juniper-tree.
The familiar forms to the Spirits of Jupiter.
T He Spirits of Jupiter do appear with a body sanguine and cholerick, of a middle stature, with a horrible
fearful motion; but with a midle countenance, a gentle speech, and of the colour of Iron. The motion of them is
flashings of Lightening and Thunder; their signe is, there will appear men about the circle, who shall seem to be
devoured of Lions.
Their particular forms are,
● A King with a Sword drawn, riding on a Stag.

● A Man wearing a Mitre in long raynment.
● A Maid with a Laurel-Crown adorned with Flowers,
● A Bull.
● A Stag.
● A Peacock.
● An azure Garment.
● A Sword.
● A Box-tree (Buxus).
The familiar forms of the Spirits of Mars.

T Hey appear in a tall body, cholerick, a filthy countenance, of colour brown, swarthy or red, having horns like
Harts horns, and Griphins claws, bellowing like wilde Bulls. Their Motion is like fire burning; their signe
Thunder and Lightning about the Circle.
Their particular forms are,
● A King armed riding upon a Wolf.

● A Man armed.
● A Woman holding a buckler on her thigh.
● A Hee-goat.
● A Horse.
● A Stag.
● A red Garment.
● Wool.
● A Cheeslip.
Shapes familiar to the Spirits of the Sun.
T He Spirits of the Sun do for the most part appear in a large, full and great body sanguine and gross, in a gold
colour, with the tincture of blood. Their motion is as the Lightning of Heaven; their signe is to move the person to
sweat that calls them. But their particular forms are,
● A King having a Scepter riding on a Lion.

● A King crowned.
● A Queen with a Scepter.
● A Bird.
● A Lion.
● A Cock.
● A yellow or golden Garment.
● A Scepter.
● Caudatus.
Familiar shapes of the Spirits of Venus.

T Hey do appear with a fair body, of middle stature, with an amiable and pleasant countenance, of colour
white or green, the upper part golden. The motion of them is as it were a most clear Star. For their signe, there
will seem to be maids playing without the Circle, which will provoke and allure him that calleth them to play. But
their particular forms are,
● A King with a Scepter riding upon a Camel.

● A Maid clothed and dressed beautifully.
● A Maid naked.
● A Shee-goat.
● A Camel.
● A Dove.
● A white or green Garment.
● Flowers.
● The herb Savine.
The familiar forms of the Spirits of Mercury.
T He Spirits of Mercury will appear for the most part in a body of a middle stature, cold, liquid and moist, fair,
and with an affable speech; in a humane shape and form, like unto a Knight armed; of colour clear and bright.
The motion of them is as it were silver-coloured clouds. For their signe, they cause and bring horror and fear unto
him that calls them. But their particular shapes are,
● A King riding upon a Bear.

● A fair Youth.
● A Woman holding a distaffe.
● A Dog.
● A Shee-bear.
● A Magpie.
● A Garment of sundry changeable colours.
● A Rod.
● A little staffe.
The forms familiar to the Spirits of the Moon.

T Hey will for the most part appear in a great and full body, soft and phlegmatique, of colour like a black
obscure cloud, having a swelling countenance, with eyes red and full of water, a bald head, and teeth like a wilde
boar. Their motion is as it were an exceeding great tempest of the Sea. For their signe, there will appear an
exceeding great rain about the Circle. And their particular shapes are,
● A King like an Archer riding upon a Doe.

● A little Boy.
● A Woman-hunter with a bow and arrows.
● A Cow.
● A little Doe.
● A Goose.
● A Garment green or silver-coloured.
● An Arrow.
● A Creature having many feet.
[Concerning Pentacles and Sigils.]
But we now come to speak of the holy and sacred Pentacles and Sigils. Now these pentacles, are as it were certain
holy signes preserving us from evil chances and events, and helping and assisting us to binde, exterminate, and
drive away evil spirits, and alluring the good spirits, and reconciling them unto us. And these pentacles do consist
either of Characters of the good spirits of the superiour order, or of sacred pictures of holy letters or revelations,
with apt and fit versicles, which are composed either of Geometrical figures and holy names of God, according to
the course and maner of many of them; or they are compounded of all of them, or very many of them mixt. And
the Characters which are useful for us to constitute and make the pentacles, they are the Characters of the good
Spirits, especially and chiefly of the good spirits of the first and second order, and sometimes also of the third
order. And this kinde of Characters are especially to be names holy; and then those Characters which we have
above called holy. What Character soever therefore of this kinde is to be instituted, we must draw about him a
double circle, wherein we must write the name of his Angel: and if we will adde some divine name congruent
with his Spirit and Office, it will be of the greater force and efficacy. And if we will draw about him any angular
figure, according to the maner og his numbers, that also shall be lawful to be done. But the holy pictures which do
make the pentacles, are they which everywhere are delivered unto us in the Prophets and sacred Writings, as well
of the old as of the new Testament. Even as the figure of the Serpent hanging on the cross, and such-like; whereof
very many may be found out of the visions of the Prophets, as of Esaias, Daniel, Esdras and others, and also out
of the revelation of the Apocalypse. And we have spoken of them in our third book of Occult Philosophy, where
we have made mention of holy things. Therefore when any picture is posited of any of these holy Images, let the
circle be drawn round about it on each side thereof, wherein let there be written some divine name, that is apt and
conformed to the effect of that figure, or else there may be written about it some versicle taken out of part of the
body of holy Scripture, which may desire to ascertain or deprecate the desired effect. As, if a pentacle were to be
made to gain victory or revenge against ones enemies, aswel 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 thee

the adversaries of my people Israel. (2Mac15.16: Accipe sanctum gladium munus a Deo quo deicies adversarios
populi mei Israhel.) Or also there may be written about it a versicle of the fifth Psalm: In this is the strength of thy
arm: before thy face there is death; or some other such-like versicle. But if you will write any divine name about
the figure, then let some name be taken that signifies Fear, a Sword, Wrath, the Revenge of God, or some such-
like name congruent and agreeing with the effect desired. And if there shall be written any Angular figure, let him
be taken according to the reason and rule of the numbers, as we have taught in our second book of Occult
Philosophy, where we have treated of the numbers, and of the like operations. And of this sort there are two
pentacles of sublime vertue and great power, very useful and necessary to be used in the consecration of
experiments and Spirits: one whereof is that in the first chapter of Apocalypse; To wit, a figure of the Majesty of
God sitting upon a Throne, having in his mouth a two-edged Sword, as there it is written, about which let there be
written, I am Alpha & Omega, the beginning and the end, which is, and which was, and which is to come, the
Almighty. I am the first and the last, who am living, and was dead, and behold I live for ever and ever; and I have
the keys of death and hell. (ego sum primus & novissimus, vivus & sui mortuus: & ecce sum vivens in secula
seculorum; & habeo claves mortis & inferni.) Then there shall be written about it these three versicles.
Manda Deus virtuti tuæ, &c. [Ps67.29]
Give commandment, O God, to thy strength.

Confirm, Oh God, thy work in us.
Let them be as dust before the face of the winde. And let the Angel of the Lord scatter them. Let all
their wayes be darkness and uncertain. And let the Angel of the Lord persecute them.
Moreover, let there be written about it the ten general names, which are, El, Elohim, Elohe, Zebaoth, Elion,
Escerchie, Adonay, Jah, Tetragrammaton, Saday.
There is another pentacle, the figure whereof is like unto a Lambe slain, having seven eyes, and seven horns, and
under his feet a book sealed with seven seals, as it is said in the 5. chap. of the Apocalypse. Whereabout let there
be written this versicle: Behold the Lion hath overcome of the Tribe of Judah, the root of David. I will open the
book, and unloose the seven seals thereof. And one other versicle: I saw Satan like lightning fall down from
heaven. Behold, I have given you power to tread upon the Serpents and Scorpions, and over all the power of your
enemies, and nothing shall be able to hurt you. And let there be also written about it the ten general names, as
aforesaid.
But those Pentacles which are thus made of figures and names, let them keep this order: for when any figure is
posited, conformable to any number, to produce any certain effect or vertue, there must be written thereupon, in
all the several Angles, some Divine name, obtaining the force and efficacie of the thing desired: yet so
nevertheless, that the name which is of this sort do consist of just so many letters, as the Figure may constitute a
number; or of so many letters of a name, as joyned together amongst themselves, may make the number of a
Figure; or by any number which may be divided without any superfluity or diminution. Now such a name being
found, whether it be onely one name or more, or divers names, it is to be written in all the several Angles in the
Figure: but in the middle of the Figure let the revolution of the name be whole and totally placed, or at least
principally.
Oftentimes also we constitute Pentacles, by making the revolution of some kinde of name, in a square Table, and

by drawing about it a single or double Circle, and by writing therein some holy Versicle conpetent and befitting
this name, or from which that name is extracted. And this is the way of making the Pentacles, according to their
several distinct forms and fashions, which we may as we please either multiply or commix together by course
among themselves, to work the greater efficacie, and extension and enlargement of force and vertue.
As, if a deprecation should be made for the overthrtow and destruction of ones enemies, then we are to minde and
call to remembrance how God destroyed the whole face of the earth in the deluge of waters; and the destruction of
Sodom and Gomorrha, by raining down fire and brimstone; likewise, how God overthrew Pharaoh and his host in
the Red-Sea: and to call to minde if any other malediction or curse be found in holy Writ. And thus in things of
the like sort. So likewise in deprecating and praying against perils and dangers of waters, we ought to call to
remembrance the saving of Noah in the deluge of waters, the passing of the children of Israel thorow the Red-sea;
and also we are to minde how Christ walked upon the waters, and saved the ship in danger to be cast away with
the tempest; and how he commanded the windes and the waves, and they obeyed him; and also, that he drew
Peter out of the water, being in danger of drowning: and the like. And lastly, with these we invoke and call upon
some certain holy names of God, God; to wit, such as are significative to accomplish our desire, and
accommodated to the desired effect: as, if it be to overthrow enemies, we are to invoke and call upon the names
of wrath, revenge, fear, justice, and fortitude of God: and if we would avoid and escape any evil or danger, we
then call upon the names of mercy, defence, salvation, fortitude, goodness, and such-like names of God. When
also we pray unto God that he would grant unto us our desires, we are likewise to intermix therewith the name of
some good spirit, whether one onely, or more, whose office it is to execute our desires: and sometimes also we
require some evil spirit to restrain or compel, whose name likewise we intermingle; and that rightly especially, if
it be to execute any evil work; as revenge, punishment, or destruction.
Furthermore, if there be any Versicle in the Psalms, or in any other part of holy Scripture, that shall seem
congruent and agreeable to our desire, the same is to be mingled with our prayers. Now after Prayer hath been
made unto God, it is expedient afterwards to make an Oration to that executioner whom in our precedent prayer
unto God we have desired should administer unto us, whether one or more, or whether he be an Angel, or Star, or
Soul, or any of the noble Angels. But this kinde of Oration ought to be composed according to the Rules which
we have delivered in the second book of Occult Philosophy, where we have treated of the manner of the
composition of Inchantments.
[Of bonds]
You may know further, that these kinde of bonds have a threeforl difference: for the first bond is, when we
conjure by Natural things: the second is compounded of Religious mysteries, by Sacraments, Miracles, and things
of this sort: and the third is constituted by Divine names, and holy Sigils. And by these kinde of bonds, we may
binde not onely spirits, but also all other creatures whatsoever; as animals, tempests,* [In marg: *Incendia; Envie
and Malice.] burnings, floods of water, and the force and power of Arms. Oftentimes also we use these bonds
aforesaid, not onely by Conjuration, but sometimes also using the means of Deprecation and Benediction.
Moreover, it conduceth much to this purpose, to joyn some sentence of holy Scripture, if any shall be found
convenient hereunto: as, in the Conjuration of Serpents, by commemorating the curse of the Serpent in the earthly
Paradise, and the setting up of the Serpent in the wilderness; and further adding that Versicle, Thou shalt walk
upon the Asp and the Basilisk (Super aspidem & basiliscum ambulabis), &c. [Ps90.13] Superstition also is of
much prevalency herein, by the translation of some Sacramental Rites, to binde that which we intend to hinder;
as, the Rites of Excommunication, of Sepulchres, Funerals, Buryings, and the like.

[Consecration of ritual implements]
And now we come to treat of the Consecrations which, men ought to make upon all instruments and things
necessary to be used in this Art: and the vertue of this Consecration most chiefly consists in two things; to wit, in
the power of the person consecrating, and by the vertue of the prayer by which the Consecration is made. For in
the person consecrating, there is required holiness of Life, and power of sanctifying: both which are acquired by
Dignification and Initiation. And that the person himself should with a firm and undoubted faith believe the
vertue, power, and efficacie hereof. And then in the Prayer it self by which this Consecration is made, there is
required the like holiness; which either solely consisteth in the prayer it self, as, if it be by divine inspiration
ordained to this purpose, such as we have in many places of the holy Bible; or that it be hereunto instituted
through the power of the Holy Spirit, in the ordination of the Church. Otherwise there is in the Prayer a
Sanctimony, which is not onely by it self, but by the commemoration of holy things; as, the commemoration of
holy Scriptures, Histories, Works, Miracles, Effects, Graces, Promises, Sacraments and Sacramental things, and
the like. Which things, by a certain similitude, do seem properly or improperly to appertain to the thing
consecrated.
There is used also the invocation of some Divine names, with the consignation of holy Seals, amd things of the
like sort, which do conduce to sanctification and expiation; such as are the Sprinkling with Holy-Water, Unctions
with holy Oyl [oil], and odoriferous Suffumigations appertaining to holy Worship. And therefore in every
Consecration there is chiefly used the Benediction and Consecration of Water, Oyl, Fire, and Fumigations, used
everywhere with holy Wax-lights or Lamps burning: for without Lights no Sacrament is rightly performed. This
therefore is to be known, and firmly observed, That if any Consecration be to be made of things profane, in which
there is any pollution of defilement, then an exorcising and expiation of those things ought to procede the
consecration. Which things being so made pure, are more apt to receive the influences of the Divine vertues. We
are also to observe, that in the end of every Consecration, after that the prayer is rightly performed, the person
consecrating ought to bless the thing consecrated, by breathing out some words, with divine vertue and power of
the present Consecration, with the commemoration of his vertue and authority, that it may be the more doely
performed, and with an earnest and intentive minde. And therefore we will here lay down some examples hereof,
whereby the way to the whole perfection hereof may the more easily be made to appear unto you.
So then, in the consecration of water, we ought to commemorate how that God hath placed the firmament in the
midst of the waters, and in what maner that God placed the fountain of waters in the earthly Paradise, from
whence sprang four holy rivers, which watered the whole earth. Likewise we are to call to remembrance in what
manner God made the water to be the instrument of executing his justice in the destruction of the Gyants in the
general deluge over all the earth, and in the overthrow of the host of Pharaoh in the Red-sea; also, how God led
his own people thorow the midst of the Sea on dry ground, and through the midst of the river of Jordan; and
likewise how marvelously he drew forth water out of the stony rock in the wilderness; and how at the prayer of
Samson, he caused a fountain of running water to flow out of the cheek-tooth of the jaw-bone of an ass: [Judges
15.15] and likewise, how God hath made waters the instrument of his mercy, and of salvation, for the expiation of
Original sin" also, how Christ was baptized in Jordan, and hath hereby sanctified and cleansed the waters.
Moreover, certain divine names are to be invocated, which are conformable hereunto; as, that God is a living
fountain, living water, the fountain of mercy; and names of the like kinde.
And likewise in the consecration of fire, we are to commemorate how that God hath created the fire to be an
instrument to execute his justice, for punishment, vengeance, and for the expiation of sins: also, when God shall

come to judge the world, he will command a conflagration of fire to go before him. And we are to call to
remembrance in what manner [sic] God appeared to Moses in the burning bush; and also, how he went before the
children of Israel in a pillar of fire; and that nothing can be duely offered, sacrificed, or sanctified, without fire;
and how that God instituted fire to be kept continually burning in the Tabernacle of the Covenant; and how
miraculously he re-kindled the same, being extinct, and preserved it elsewhere from going out, being hidden
under the waters: and things of this sort. Likewise the Names of God are to be called upon which are consonant
hereunto; as, it is read in the Law and the Prophets, that God is a consuming fire: and if there be any of the Divine
names which signifies fire, or such-like names; as, the glory of God, the light of God, the splendor and brightness
of God.
And likewise in the consecration of Oyl [oil] and Perfumes, we are to call to remembrance such holy things as are
pertinent to this purpose, which we read in Exodus of the holy anoynting oyl, and divine names significant
hereunto, such as is the name Christ, which signifies anoynted: and what mysteries there are hereof; as that in the
Revelation [11.4], of the two Olive-trees distilling holy oyl into the lamps that burn before the face of God: and
the like.
And the blessing of the lights, wax, and lamps, is taken from the fire, and the altar which containeth the substance
of the flame: and what other such similitudes as are in mysteries; as that of the seven candlesticks and lamps
burning before the face of God.
These therefore are the Consecrations which first of all are necessary to be used in every kinde of devotion, and
ought to procede it, and without which nothing in holy Rites can be duely performed.
In the next place now we shall shew unto you the consecration of Places, Instruments, and such-like things.
Therefore when you would consecrate any Place or Circle, you ought to take the prayer of Solomon used in the
dedication of the Temple [2-Chron. 6.14]: and moreover, you must bless the place with the sprinkling of Holy-
water, and with Fumigations; by commemorating in the benediction holy mysteries; such as these are: The
sanctification of the throne of God, of mount Sinai, of the Tabernacle of the Covenant, of the Holy of holies
(Sanctum sanctorum), of the temple of Jerusalem. Also, the sanctification of mount Golgotha, by the crucifying
of Christ; the sanctification of the Temple of Christ; of mount Tabor, by the transfiguration and ascension of
Christ: and the like. And by invocating divine names which are significant hereunto; such as the Place of God, the
Throne of God, the Chayr of God, the Tabernacle of God, the Altar of God, the Habitation of God, and such-like
divine names of this sort, which are to be written about the Circle or place to be consecrated.
And in the consecrations of instruments, and of all other things whatsoever that are serviceable to this Art, you
shall proceed after the same manner, by sprinkling the same with Holy-water, perfuming the same with holy
Fumigations, anoynting [anointing] it with holy Oyl [oil], sealing it with some holy Sigil, and blessing it with
prayer; and by commemorating holy things out of the sacred Scriptures, Religion, and Divine names which shall
be found agreeable to the thing that is to be consecrated: as for examples sake, in consecrating a sword, we are to
call to remembrance that in the Gospel, He that hath two coats, &c. (Qui habet duas tunicas) [Matt. 10.10.] and
that place in the second of the Macchabees, That a sword was divinely and miraculously sent to Judas
Macchabeus. And if there be any thing of the like in the Prophets; as that place, Take unto you two-edged Swords,
&c. (Accipe vobis gladios bis acutos.)

In like maner you shall consecrate experiments and books, and whatsoever of the like nature, as is contained in
writings, pictures, and the like, by sprinkling, perfuming, anointing, sealing, and blessing with holy
commemorations, and calling to remembrance and sanctifications of mysteries; As, the sanctifying of the Tables
of the ten Commandments, which were delivered to Moses by God in Mount Sinai; The sanctification of the
Testaments of God, the Old and New; The sanctification of the Law, and of the Prophets, and Scriptures, which
are promulgated by the holy Ghost. Moreover, there is to be commemorated such divine names as are fit and
convenient hereunto; as these are: The Testament of God, The book of God, The book of life, The knowledge of
God, The wisdom of God; and the like. And with such kinde of Rites is the personal consecration performed.
There is furthermore, besides these, another Rite of consecration, of wonderful power, and much efficacy; And
this is out of the kindes of superstitions: That is to say, when the Rite of consecration or collection of any
Sacrament in the Church is transferred to that thing which we would consecrate.
It is to be known also, that Vowes, Oblations, and Sacrifice, have the power of consecration, aswel real as
personal; and they are as it were certain covenants and conventions between those names with which they are
made, and us who make them, strongly cleaving to our desire and wished effect: As, when we dedicate, offer, and
sacrifice, with certain names or things; as, Fumigations, Unctions, Rings, Images, Looking-glasses; and things
less material, as Deities, Sigils, Pentacles, Inchantments [enchantments], Orations, Pictures, and Scriptures: of
which we have largely spoken in our third book of Occult Philosophy.
[Liber Spirituum: a Book of Spirits.]
There is extant amongst those Magicians (who do most use the ministery of evil spirits) a certain Rite of
invocating spirits by a Book to be consecrated before to that purpose; which is properly called, A book of Spirits
(Liber Spirituum); whereof we shall now speak a few words. For this Book is to be consecrated, a book of evil
spirits, ceremoniously to be composed, in their name and order: whereunto they binde with a certain holy Oath,
the ready and present obedience of the spirits therein written.
Now this book is to be made of most pure and clean paper, that hath never been used before; which many do call
Virgin-paper. And this book must be inscribed after this maner: that is to say, Let there be placed on the left side
the image of the spirit, and on the right side his character, with the Oasth above it, containing the name of the
spirit, and his dignity and place, with his office and power. Yet very many do compose this book otherwise,
omitting the characters or image: but it is more efficacious not to neglect any thing which conduceth to it.
Moreover, there is to be observed the circumstances of places, times, hours, according to the Stars which these
spirits are under, and are seen to agree unto, their site, rite, and order being applied.
Which book being so written, and well bound, is to be adorned, garnished, and kept secure, with Registers and
Seals, lest it should happen after the consecration to open in some place not intented [sic], and indanger
[endanger] the operator. Furthermore, this book ought to be kept as reverently as may be: for irreverence of minde
causeth it to lose its vertue, with pollution and profanation.
Now this sacred book being this composed according to the maner already delivered, we are then to proceed to
the consecration thereof after a twofold way: one whereof is, That all and singular the spirits who are written in

the book, be called to the Circle, according to the Rites and Order which we have before taught; and the book that
is to be consecrated, let there be placed without the Circle in a triangle. And in the first place, let there be read in
the presence of the spirits all the Oathes which are written in that book; and then the book to be consecrated being
placed without the Circle in a triangle there drawn, let all the spirits be compelled to impose their hands where
their images and characters are drawn, and to confirm and consecrate the same with a special and common Oath.
Which being done, let the book be taken and shut, and preserved as we have before spoken, and let the spirits be
licensed to depart, according to due rite and order.
There is another maner of consecrating a book of spirits, which is more easie, and of much efficacie to produce
every effect, except that in opening this book the spirits do not always come visible. And this way is thus: Let
there be made a book of spirits as we have before <before> [sic] set forth; but in the end thereof let there be
written Invocations and Bonds, and strong Conjurations, wherewith every spirit may be bound. Then this book
must be bound between two Tables or Lamens, and in the inside thereof let there be drawn the holy Pentacles of
the Divine Majestie, which we have before set forth and described out of the Apocalypse: then let the first of them
be placed in the beginning of the book, and the second at the end of the same. This book being perfected after this
maner, let it be brought in a clear and fair time, to a Circle prepared in a cros way, according to the Art which we
have before delivered; and there in the first place the book being opened, let it be consecrated to the rites and
ways which we have before declared concerning Consecration. Which being done, let all the spirits be called
which are written in the book, in their own order and place, by conjuring them thrice by the bonds described in
the book, that they come unto that place within the space of three days, to assure their obedience, and confirm the
same, to the book so to be consecrated. Then let the book be wrapped up in clean linen, and buried in the middle
of the Circle, and there fast stopped up: and then the Circle being destroyed, after the spirits are licensed, depart
before the rising of the sun: and on the third day, about the middle of the night, return, and new make the Circle,
and with bended knees make prayer and giving thanks unto God, and let a precious perfume be made, and open
the hole, and take out the book; and so let it be kept, not opening the same. Then you shall license the spirits in
their order, and destroying the Circle, depart before the sun rise. And this is the last rite and maner of
consecrating, profitable to whatsoever writings and experiments, which do direct to spirits, placing the same
between two holy Lamens or Pentacles, as before is shewn.
But the Operator, when he would work by the book thus consecrated, let him do it in a fair and clear season, when
the spirits are least troubled; and let him place himself towards the region of the spirits. Then let him open the
book under a due Register; let him invoke the spirits by their Oath there described and confirmed, and by the
name of their character and image, to that purpose which you desire: and, if there be need, conjure them by the
bonds placed in the end of the book. And having attained your desired effect, then you shall license the spirits to
depart.
[Concerning the invocation of good and evil spirits]
And now we shall come to speak concerning the invocation of spirits, as well of the good spirits as of the bad.
The good spirits may be invocated of us, divers ways, and in sundry manners do offer themselves unto us. For
they do openly speak to those that watch, and do offer themselves to our sight, or do inform us in dreams by
oracle of those things which are desired. Whosoever therefore would call any good spirit, to speak or appear in
sight, it behoveth them especially to observe two things: one whereof os about the disposition of the invocant; the
other about those things which are outwardly to be adhibited to the invocation, for the conformity of the spirits to

be called. It behoveth therefore that the invocant himself be religiously disposed for many days to such a mystery.
In the first place therefore, he ought to be confessed and contrite, both inwardly and outwardly, and rightly
expiated, by daily washing himself with holy water. Moreover, the invocant ought to conserve himself all these
days, chaste, abstinent, and to separate himself as much as may be done, from all perturbation of minde, and from
all maner of forraign and secular business. Also, he shall observe fastings all these days, as much as shall seem
convenient to him to be done. Also, let him daily between sun-rising and sun-setting, being clothed with a holy
linen garment, seven times call upon God, and make a deprecation to the Angels to be called according to the rule
which we have before taught. Now the number of days of fasting and preparation, is commonly the time of a
whole Lunation. There is also another number observed amongst the Caballists, which is fourty days.
[Preparation of the place of working and other things to be arranged]
Now concerning those things which do appertain to this Rite of Invocation, the first is, That a place be chosen,
clean, pure, close, quiet, free from all maner of noise, and not subject to any strangers sight. This place must first
be exorcised and consecrated: and let there be a table or altar placed therein, covered with clean white linen, and
set towards the east: and on each side thereof, let there be set two consecrated wax-lights burning, the flame
whereof ought not to go out all these days. In the middle of the altar, let there be placed Lamens, or the holy paper
which we have before described, covered with pure fine linen; which is not to be opened until the end of these
days of the Consecration. You shall also have in readiness a precious perfume, and pure anointing oyl; and let
them be both kept consecrated. There must also a Censer be set on the head of the altar, wherein you shall kindle
the holy fire, and make a perfume every day that you shall pray. You shall also have a long garment of white
linen, close before and behinde, which may cover the whole body and the feet, and girt about you with a girdle.
You shall also have a veil of pure clean linen, and in the fore-part thereof let there be fixed golden or gilded
Lamens, with the inscription of the name Tetragrammaton; all which things are to be sanctified and consecrated
in order. But you must not enter into the holy place, unless it be first washed, and arayed with a holy garment; and
then you shall enter into it with your feet naked. And when you enter therein, you shall sprinkle it with holy
water: then you shall make a perfume upon the altar, and afterwards with bended knees pray before the altar as
we have directed.
But in the end of these days, on the last day, you shall fast more strictly: and fasting on the day following, at the
rising of the sun, you may enter into the holy place, using the ceremonies before spoken of, first by sprinkling
your self, then with making a perfume, you shall signe your self with holy oyl in the forehead, and anoint your
eyes; using prayer in all these Consecrations. Then you shall open the holy Lamen, and pray before the altar upon
your knees, as abovesaid: and then an invocation being made to the Angels, they will appear unto you, which you
desire; which you shall entertain with a benign and chaste communication, and license them to depart.
[The holy table and lamen]
Now the Lamen which is to be used to invoke any good spirit, you shall make after this maner; either in metal
conformable, or in new wax, mixt with species and colours conformable: or it may be made in clean paper, with
convenient colours: and and the outward form or figure thereof may be square, circular, or triangular, or of the
like sort, according to the rule of the numbers: in which there must be written the divine names, as well the
general names as the special. And in the centre of the Lamen, let there be drawn a character of six corners
(Hexagonus); in the middle whereof, let there be written the name and character of the Star, or of the Spirit his

governour, to whom the good spirit that is to be called is subject. And about this character, let there be placed so
many characters of five corners (Pentagonus), as the spirits we would call together at once. And if we shall call
onely one spirit, nevertheless there shall be made four Pentagones, wherein the name of the spirit or spirits, with
their characters, is to be written. Now this table ought to be composed when the Moon in increasing, on those
days and hours which then agree to the Spirit. And if we take a fortunate star herewith, it will be the better. Which
Table being made in this manner, it is to be consecrated according to the rules above delivered.
And this is the way of making the general Table, serving for the invocation of all good spirits whatsoever.
Nevertheless we may make special Tables congruent to every spirit, by the rule which we have above spoken of
concerning holy Pentacles.
[Another Rite more easie to perform for calling forth spirits]
And now we will declare unto you Another Rite more easie to perform this thing: that is to say, Let the man that
is to receive any Oracle from the good spirits, be chaste, pure, and confes'd. Then a place being prepared pure and
clean, and covered everywhere wih white linen, on the Lords day in the new of the moon let him enter into that
place, clothed with clean white garments; and let him exorcize the place, and bless it, and make a Circle therein
with a sanctified cole [coal]; amd let there be written in the uttermost part of the Circle the names of the Angels,
and in the inner part thereof let there be written the mighty names of God: and let him place within the Circle, at
the four angles of the world, the Censers for the perfumes. Then let him enter the place fasting, and washed, and
let him begin to pray towards the east this whole Psalm: Beati inmaculati in via, &c. Blessed are the undefiled in
the way, &c. (Psal. 119 [Vulgate: 118]) by perfuming; and in the end they will daign to discover and reveal that
which he desireth: and that let him do for six days, continuing washed and fasting. And on the seventh day, which
is the Sabbath, let him, being washed and fasting, enter the Circle, and perfume it, and anoint himself with holy
anointing oyl, by anointing his forehead, and upon both his eyes, and in the palms of his hands, and upon his feet.
Then upon his knees let him say the Psalm aforesaid, with Divine and Angelical names. Which being done, let
him arise, and let him begin to walk about in a circuit within the said Circle from the east to the west, until he is
wearied with a dizzines of his braib: let him fall down in the Circle, and there he may rest; and forthwith he shall
be wrapt up in an ecstasie [ecstacy], and a spirit will appear unto him, which will inform him of all things. 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 whole week. And the maner of fasting must be such, that he
abstain from all things having a life of Sense, and from those things which do proceed from them: and let him
onely drink pure running water: neither let him take any food till the going down of the sun. And let the perfume
and the holy anointing oyl [oil] be made, as is set forth in Exodus and the other holy books of the Bible. It is also
to be observed, that always as often as he enters into the Circle, he have upon his forehead a golden Lamen, upon
which there must be written the name Tetragrammaton, as we have before spoken.
[Oracles and dreams]
But natural things, and their commixtures, do also belong unto us, and are conducing to receive Oracles from any
spirit by a dream: which are either Perfumes, Unctions, and Meats or Drinks: which you may understand in our
first book of Occult Philosophy.
But he that is willing always and readily to receive the Oracles of a Dream, let him make unto himself a Ring of

the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacie and power to work
this effect; which being put under his head when he goeth to sleep, doth effectually give true dreams of what
things soever the minde hath before determined or consulted on. The Tables of Numbers do likewise confer to
receive an Oracle, being duly formed under their own Constellations. And these things thou mayst know in the
third book of Occult Philosophy.
Holy Tables and Papers do also serve to this effect, being specially composed and consecrated: such as is the
Almadel of Solomon, and the Table of the Revolution of the name Tetragrammaton. And those things which are
of this kinde, and written unto these things, out of divers figures, numbers, holy pictures, with the inscriptions of
the holy names of God and of Angels; the composition whereof is taken out of divers places of the holy
Scriptures, Psalms, and Versicles, and other certain promises of the divine Revelation and Prophecies.
To the same effect do conduce holy prayers and inprecations, as well unto God, as to the holy Angels and Heroes:
the imprecations of which prayers are to be composed as we have before shewn, according to some religious
similitude of Miracles, Graces, and the like, making mention of those things which we intend to do: as, out of the
Old Testament, of the dream of Jacob, Joseph, Pharaoh, Daniel, and Nebuchadnezzar: if out of the New
Testament, of the dream of Joseph the husband of the blessed virgin Mary; of the dream of the three Wise-men;
of John the Evangelist sleeping upon the brest of our Lord: and whatsoever of the like kinde can be found in
Religion, Miracles, and Revelations; as, the revelation of the Cross to Helen, the revelations of Constantine and
Charles the Great, the revelations of Bridget, Cyril, Methodius, Mechtild, Joachim, Merhir, and such-like.
According to which, let the deprecations be composed, if when he goeth to sleep it be with a firm intention: and
the rest well disposing themselves, let them pray devoutly, and without doubt they will afford a powerful effect.
Now he that knoweth how to compose those things which we have now spoken of, he shall receive the most true
Oracles of dreams. And this he shall do; observe those things which in the second book of Occult Philosophy are
directed concerning this thing. He that is desirous therefore to receive an Oracle, let him abstain from supper and
from drink, and be otherwise well disposed, his brain being free from turbulent vapours; let him also have his bed-
chamber fair and clean, exorcised and consecrated if he will; then let him perfume the same with some convenient
fumigation; and let him anoint his temples with some unguent efficacious hereunto, and put a ring upon his
finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the
same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing
which he desireth to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a
dream, when the Moon goeth through that signe which was in the ninth House of his nativity, and also when she
goeth through the signe of the ninth House of the Revolution of his nativity; and when she is in the ninth signe
from the sign of perfection. And this is the way and means whereby we may obtain all Sciences and Arts
whatsoever, suddenly and perfectly, with a true Illumination of our understanding; although all inferiour familiar
Spirits whatsoever do conduce to this effect; and sometimes also evil Spirits sensibly informing us Intrinsecally
or Extrinsecally.
[Calling forth evil spirits to a magic circle]
But if we would call any evil Spirit to the Circle, it first behoveth us to consider, and to know his nature, to which
of the Planets it agreeth, and what Offices are distributed to him from that Planet; which being known, let there be
sought out a place fit and proper for his invocation, according to the nature of the Planet, and the quality of the

Offices of the said Spirit, as near as the same may be done: as, if their power be over the Sea, Rivers or Flouds,
then let the place be chosen in the Shore; and so of the rest. Then let there be chosen a convenient time, both for
the quality of the Air, serene, clear, quiet, and fitting for the Spirits to assume bodies; as also of the quality and
nature of the Planet, and of the Spirit, as to wit, on his day, or the time wherein he ruleth: he may be fortunate or
infortunate, sometimes of the day, and sometimes of the night, as the Stars and Spirits do require. These things
being considered, let there be a Circle framed in the place elected, aswell for the defence of the Invocant, as for
the confirmation of the Spirit. And in the Circle it self there are to be written the divine general names, and those
things which do yeild defence unto us; and with them, thjose divine names which do rule this Planet, and the
Offices of the Spirit himself; there shall also be written therein, the names of the good Spirits which bear rule, and
are able to binde and constrain that Spirit which we intend to call. And if we will any more fortifie and strengthen
our Circle, we may adde Characters and Pentacles agreeing to the work; then also if we will, we may either within
or without the Circle, frame an angular figure, with the inscription of such convenient numbers, as are congruent
amongst themselves to our work; which are also to be known, according to maner of numbers and figures: of
which in the second book of Occult Philosophy it is sufficiently spoken. Further, He is to be provided of lights,
perfumes, unguents and medicines, compounded according to the nature of the Planet and Spirit; which do partly
agree with the Spirit, by reason of their natural and coelestial vertue; and partly are exhibited to the Spirit for
religious and superstitious worship. Then he must be furnished with holy and consecrated things, necessary aswel
for the defence of the Invocant, and his fellows, as also serving for bonds to binde and constrain the Spirits; such
as are either holy Papers, Lamens, Pictures, Pentacles, Swords, Scepters, Garments of convenient matter and
colour, and things of the like sort. Then when all these things are provided, and the Master and his fellows being
in the Circle, in the first place let him consecrate the Circle, and all those things which he useth; which being
performed with a convenient gesture and countenance, let him begin to pray with a loud voice, after this manner.
First let him make an Oration unto God, and then let him intreat the good Spirits: and if he will read any Prayers,
Psalms, or Gospel for his defence, they ought to take the first place. After these Prayers and Orations are said,
then let him begin to invocate the Spirit which he desireth, when a gentle and loving Inchantment, to all the coasts
of the World, with the commemoration of his own Authority and power. And then let him rest a little, looking
about him; to see if any Spirit do appear; which if he delay, then let him repeat his invocation, as abovesaid, until
he hath done it three times; and if the Spirit be pertinacious, obstinate, and will not appear, then let him begin to
conjure with divine power; so also that the conjurations and all his commemorations do agree with the Nature and
Offices of the Spirit himself, amd reiterate the same three times, from stronger to stronger, using Objurgations,
Contumeries, Cursings, & Punishments, and suspension from his Office and power, and the like.
And after all the courses are finished, then cease a little; and if any Spirit shall appear, let the Invocant turn
himself towards the Spirit, and courteously receive him, and earnestly intreating him, let him first require his
name, and if he be called by any other name; and then proceeding further, let him ask him whatsoever he will:
and if in any thing the Spirit shall shew himself obstinate or lying, let him be bound by convenient conjurations:
and if you doubt of any lye, make without the Circle with the consecrated Sword, the figure of a triangle or *
Pentagone (in marg: * A Character with five corners.), and compel the Spirit to enter into it; and if thou receivest
any promise which thou wouldst have to be confirmed with an Oath, let him stretch the sword out of the Circle,
and swear the Spirit, by laying his hand upon the Sword.
[Giving the spirit license to depart]
Then having obtained of the Spirit that which you desire, or are otherwise contented, license him to depart with
courteous words, giving command unto him, that he do no hurt: and if he will not depart, compel him by powerful

conjurations; and if need require, expel him by Exorcismes, and by making contrary fumigations. And when he is
departed, go not out of the Circle, but make a stay, making prayer, and giving of thanks unto God and the good
Angels, amd also praying for your defence and conservation: and then all those things being orderly performed,
you may depart.
[If they be obstinate]
But if your hope be frustrated, and no Spirits will appear, yet for this do not despair; but leaving the Circle, return
again at other times, doing as before. And if you shall judge that you have erred in any thing, then that you shall
amend, by adding or diminishing; for the constancy of Reiteration doth often increase your authority and power,
and striketh terror into the Spirits, and humbleth them to obey.
And therefore some use to make a Gate in the Circle, whereby they may go in and out, which they open and shut
as they please, and fortifie it with holy Names and Pentacles.
This also, we are to take notice of, That when no Spirits will appear, but the Master being wearied hath
determined to cease and give over; let him not therefore depart without licensing the Spirits: for they that do
neglect this, are very greatly in danger, except they are forified with some sublime defence.
Oftentimes also the Spirits do come, although they appear not visible, (for to cause terror to him that calls them)
either in the things which he useth, or in the operation it self. But this kinde of licensing is not given simply, but
by a kinde of dispensation with suspension, until in the following terms they shall render themselves obedient.
Also without a Circle these Spirits may be called to appear, according to the way which is above delivered about
the consecration of a book.
But when we do intend to execute any effect by evil Spirits, when an Apparition is not needful; then that is to be
done, by making and forming that thing which is to be unto us as an instrument, or subject of the experiment it
self; as, whether it be an Image, or a Ring, or a Writing, or any Character, Candle, or Sacrifice, or any thing of the
like sort; then the name of the Spirit is to be written therein, with his Character, according to the exigency of the
experiment, either by writing it with some blood, or otherwise using a perfume agreeable to the Spirit. Oftentimes
also making Prayers and Orations to God and the good Angels before we invocate the evil Spirit, conjuring him
by the divine power.
[Other kinds of spirits]
There is another kinde of Spirits, which we have spoken of in our third book of Occult Philosophy, not so hurtful,
and neerest unto men; so also, that they are effected with humane passions, and do joy in the conversation of men,
and freely do inhabit with them: and others do dwell in the Woods and Desarts [deserts]: & others delight in the
company of divers domestique Animals and wilde Beasts; and othersome do inhabit about Fountains and
Meadows. Whosoever therefore would call up these kinde of Spirits, in the place where they abide, it ought to be
done with odoriferous perfumes, and with sweet sounds and instruments of Musick, specially composed for the
business, with using of Songs, Inchantments and pleasant Verses, with praises and promises.

But those which are obstinate to yield to these things, are to be compelled with Threatnings, Comminations,
Cursings, Delusions, Contumelies, and especially by threatning them to expel them from those places where they
are conversant.
Further, if need be, thou maist betake thee to use Exorcismes; but the chiefest thing that ought to be observed, is,
constancy of minde, and boldness, free, amd alienated from fear.
Lastly, when you would invocate these kinde of Spirits, you ought to prepare a Table in the place of invocation,
covered with clean linen; whereupon you shall set new bread, and running water or milk in new earthen vessals,
and new knives. And you shall make a fire, whereupon a perfume shall be made. But let the Invocant go unto the
head of the Table, and round about it let there be seats placed for the Spirits, as you please; and the Spirits being
called, you shall invite them to drink and eat. But if perchance you shall fear and evil Spirit, then draw a Circle
about it, and let that part of the Table at which the Invocant sits, be within the Circle, and the rest of the Table
without the Circle.
[Necromancy, or raising up spirits of the dead.]
In our third book of Occult Philosophy, we have taught how and by what means the Soul is joyned to the Body;
and, what hapeneth to the Soul after death.
Thou maist know further, That those Souls do still love their relinquished Bodies after death, as it were a certain
affinity alluring them; as are the Souls of noxious men, which have violently relinquished their Bodies, and Souls
wanting a due burial, which do still wander in a liquid and turbulent Spirit about their dead carkasses; for these
Souls by the known means by which heretofore they were conjoyned to their Bodies, by the like vapors, liquors,
and favours, are easily drawn unto them.
From 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.
In raising up these shadows, we are to perfume with new Blood, with the Bones of the dead, and with Flesh,
Egges, Milk, Honey and Oile, and such-like things, which do attribute to the Souls a means apt to receive their
Bodies.
It is also to be understood, That those who are desirous to raise up any Souls of the dead, they ought to do it in
those places, wherein these kinde of Souls are most known to be conversant, or for some alliance alluring those
souls into their forsaken Body; or for some kinde of affection in times past, impressed in them in their life,
drawing the said Soul to certain places, things, or persons; or for the forcible nature of some place fitted and
prepared for to purge or punish these Souls. Which places for thr most part are to be known by the experience of
visions, mighty incursions, and apparitions, and such-like prodigies seen.
Therefore the places most befitting for these things, are Church-yards. And better then them, are those places
wherein there is the execution of criminal judgements. And better then these, are those places, in which of late
yeers there have been some publike slaughters of men. Furthermore, that place is better then there, where some
dead carkass, that came by a violent death, is not yet expiated, nor ritely buried, and was lately buried; for the

esxpiation of those places, is also a holy Rite duly to be adhibited to the burial of the bodies, and oftentimes
prohibiteth the souls to come unto their bodies, and expelleth them far off unto the places of judgment.
And from hence it is, That the Souls of the dead are not easily to be raised up, except it be the Souls of them
whom we know to be evil, or to have perished by a violent death, and whose bodies do want a right and due
burial.
Now although we have spoken concerning such places of this kinde, it will not be safe or commodious to go unto
them; but it behoveth us to take to what place soever is to be chosen, some principal part of the body that is relict,
and therewith to make a perfume in due maner, and to perform other competent Rites.
It is also to be known, That because the Souls are certain spiritual lights, therefore artificial lights, especially if
they be framed out of certain competent things, compounded according to a true rule, with congruent inscriptions
of Names and Seals, do very much avail to the raising up of departed Souls.
Moreover, these things which now are spoken of, are not alwaies sufficient to raise up Souls, because of an
extranatural portion of understanding and reason, which is above, and known onely to the Heaven and Destinies,
and their power.
We ought therefore to allure the said Souls, by supernatural and coelestial powers duely administred, even by
those things which do move the very harmony of the Soul, aswel imaginative, as rational and intellectual; as are
Voices, Songs, Sound, Inchantments: and Religious things; as Prayers, Conjurations, Exorcismes, and other holy
Rites, which may very commodiously be administred hereunto.
The end of the fourth book of Agrippa.
Shelfmark: E.833.(1.)
Shelfmark: 232.l.7.(2.)
Shelfmark: 719.f.16.
Author: AGRIPPA Henricus Cornelius
Uniform title: Single Works
Title: Henry Cornelius Agrippa his Fourth Book of
Occult Philosophy. [A supposititious work.]
Of geomancy.
Magical elements of Peter de Abano.
Astronomical geomancy [by Gerardus Cremonensis].
The nature of spirits (by G. Pictorius).
Arbatel of magick.
Translated into English by Robert Turner.

Publisher: pp. 217. Printed by J. C. for John Harrison: London, 1655. 4o.
Publisher: pp. 206. Printed by J. C. for Tho. Rooks: London, 1665. 4o.

A. W. Greenup: Sefer ha-Levanah -- The Book of the Moon
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A. W. Greenup: Sefer ha-Levanah -- The

Book of the Moon
This book is extremely rare. The only copy of it I could find is in the Cambridge University Library. Since its
original publication, it has come to light that the manuscript which forms the basis for the book, BL Oriental
manuscript 6360, is in fact part of a larger work which had become separated. The rest of the original text is
continued in Oriental MS. 14759. The two manuscripts together comprise a complete copy of Sefer Mafteah
Shelomoh ('The Book of the Key of Solomon'). This is one of only three known Hebrew manuscripts of this
infamous magical text known in Latin as Clavicula Salomonis.
Numerous manuscripts of the Key of Solomon exist in French, Latin, Italian, and English, purporting to be
translated from the Hebrew, but the Hebrew original was thought to be lost long ago.
A second manuscript of Mafteah Shelomoh was discovered in the library of Samuel H. Gollancz, and a
detailed description of it was published by his son Hermann Gollancz in 1903. He later published a facsimile
edition of the manuscript (London, 1914). Gollancz' manuscript had been copied in Amsterdam in Sephardic
(Italo-Spanish) cursive script.
The Or. 6360+14759 text is much easier to read than Gollancz' manuscript. According to Claudia Rohrbacher-
Sticker [1] the manuscript probably dates to the seventeenth or eighteenth century, although Greenup believed
it to date from the sixteenth century. Dr. Rohrbacher-Sticker also describes the text as supporting the view of
Gershom Sholem and others that it is "a late Jewish adaptation of a 'Latin (or rather Italian) Clavicula text of
the renaissance period'." She adds the opinion that it was probably translated into Hebrew by the scribe
himself, which would make it the ancestor of Gollancz' manuscript.
There is a third manuscript of Mafteah Shelomoh in the Bibliotheca Rosenthaliana in Amsterdam.
Text in [] added by JHP.
Notes:
1. Jewish Studies quarterly, Volume 1, 1993/94 No. 3, with a follow-up article in the British Library Journal,
Volume 21, 1995, p. 128-136.
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.äðáìä øôñ
THE
BOOK OF THE MOON

Edited, for the first time,
BY
A. W. GREENUP.
LONDON.
1912.
This pamphlet is printed for private circulation only. My interest in its contents is due to the perusal of Dr.
Gaster's article on "Charms and Amulets" (ERE. iii. 451 ff.) The MS. is described with some fulness by the
Rev. G. Margoliouth (to whom I am indebted for many kindnesses) in his recently-printed Catalogue of MSS.
of Kabbalah in the British Museum.

INTRODUCTION.
The MS. from which this work is printed is numbered Or. 6360 in the British Museum collection. It is of
paper, 11 7/8 X 7 5/8, and consists of 15 leaves. The writing is Oriental Rabbinic of the 16th century. The
äðáìä øôñ [Sefer ha-Levanah ('Book of the Moon')] (2) fol. 7a-
contents of the MS. are (1) fol. 1a -6b
11b ... úåìæîä úåìòô øôñ (3) fol. 12a-15b A fragment of äîìù äúôî [Mafteah Shelomoh ('The
Key of Solomon')].
On the title page is the drawing of an astrologer, compasses in hand, with one foot placed on the Zodiacal
sphere, within which are named the planets and the earth. Above the head are eight stars, whilst on the left
hand top corner is a representation of the moon and on the right of the sun. The MS. was bought by the
Museum Trustees from Raffallovich and Lipkin in 1902, and, as far as the first two works are concerned, is
probably unique.
Title page.

The contents of the äðáìä øôñ [Sefer ha-Levanah] may be summed up thus:--
(1)
Introduction in which the book is introduced by some one under the name of ñîøä
[HRMS]. [1] He
says that all the books of astrology which he is acquainted with are perplexing, but that the one which
commends itself to him as the best and clearest is the äðáìä øôñ [Sefer ha-Levanah] the first part
of which follows. It is not to be transmitted to any one and is rightly considered a 'hidden' book.
(2)
Twenty-eight directions for preparing íéîìö
[TzLMIM ('Images')] in accordance with the various
positions of the moon. As might be expected in a work of this kind there are many corruptions of
Arabic names.
(3)
Twelve directions as to the íéîñ [SMIM ('drugs' or 'potions')] to be used for good and evil íéîìö
[TzLMIM ('Images')].
(4)
On the names of the hours of the night and their íéîìö [TzLMIM ('Images')].
(5)
Three short paragraphs headed úåìæîä éðô. The first explaining that every ìæî
[MZL
(constellation, planet, destiny, fate)] can be divided into three equal portions; the second giving the
signs of the zodiac; and the third beginning çîåö íéðô [PNIM TzVMCh].
(6)
On the íéîìö [TzLMIM ('Images')] of the hours of the day.
In this last section occurs a mystical alphabet, evidently drawn from the Latin, and this would suggest that the
whole work is a translation from some ancient Latin astrological treatise, ''full of the most extraordinary
medley of Greek, Babylonian, Egyptian, and other ancient traditions" (Encycl. of Religion and Ethics, iii. 454).
The mystical alphabet occurs also in theúåìæîä úåìòô øôñ [SFR POLVTh HMZLVTh] which may
possibly be the second section of the äðáìä øôñ [Sefer ha-Levanah] referred to by ñîøä [HRMS] in
the preface.
Notes:
1. [i.e. Hermes] See Steinschneider, Heb. Uebersetzungen, p. 514.
PLATES:
Fol. 6a.
[Plate f6a.]
Fol. 6b.

[Plate f6b.]
[Continues with 29 pages of Hebrew]
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Iamblichus: Theurgia, or the Egyptian Mysteries
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Theurgia or On the Mysteries of Egypt

By Iamblichus
Iamblichus (c. A.D. 250-325) is among the most important of the so-called Neoplatonic philosophers,
second only to Plotinus. He was a student of Plotinus' disciple Porphyry. His influential treatise Theurgia,
or On the Mysteries of Egypt deals with a 'higher magic' which operates through the agency of the gods.
Agrippa refers frequently to Iamblichus in his Occulta Philosophia. Iamblichus also had a strong
influence on other Renaissance occultists like Ficino, Pico della Mirandola, and Giordano Bruno.
Iamblichus is also explicitly mentioned in the Grimorium Verum.
Compare with excerpts translated by Georg Luck in Arcana Mundi (Baltimore and London, The Johns
Hopkins University Press, 1985). Since Luck numbers the text differently, I have noted his numbers in
square brackets.
In addition to incorporating the errata, I have edited the spelling in a few places to make it less
misleading to modern readers. Thus,
Originally This edition

Asklepios Asclepius
Kircê Circe
demon dæmon
Hippokrates Hippocrates
Iamblichos Iamblichus
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Proklos Proclus
Sokrates Socrates
Theætetos Theaetetus
Theurgia
or
The Egyptian Mysteries
By Iamblichus
Reply of Abammon, the Teacher
to
The Letter of Porphyry to Anebo
together with
Solutions of the Questions Therein Contained
Translated from the Greek by

ALEXANDER WILDER, M.D. F.A.S.
London: William Rider & Son Ltd. 164 Aldersgate Street
New York: The Metaphysical Publishing Co. 1911
CONTENTS:
1. Letter of Porphyry to Anebo

2. Reply of Abammon
3. The Superior Races

4. Rites, Symbols, and Offerings

5. The Superior Races and their Manifestations
6. The Order Exhibited at the Rites
7. Origin of the Art of Divination
8. The Divining Art Universal
9. Dæmons
10. Concerning the Powers Invoked
11. The Question Stated
12. Notions of Priests Criticized
13. Concerning the Mystic Rites
14. Conditions for Successful Results
15. Origin of Egyptian Symbolism
16. Questions Proposed
17. The Personal Dæmon
18. Eudæmonia, or the True Success
19. Valedictory
Translator's Note:
The aim is to express "the original, the whole original, and nothing but the original, and withal good,
readable English." -A.W.
Chapter 1. Letter of Porphyry to Anebo

Porphyry to the Prophet Anebo. [1] Greeting.
I will begin this friendly correspondence with thee with a view to learning what is believed in respect to
the gods and good dæmons and likewise the various philosophic speculations in regard to them. Very
many things have been set forth concerning these subjects by the (Grecian) philosophers, but the for the
most part have derived the substance of their belief from conjecture.
1. The Gods and their peculiarities
In the first place, therefore, it is to be taken for granted that there are gods. I ask then: what are the
peculiarities of the superior races, by which they are differentiated from each other? Are we to suppose
the cause of the distinction to be their energies or their passive motions, or things consequent: or is it a

classification established by difference of bodies -- the gods being distinguished by aetherial bodies, the
dæmons by aërial bodies, and souls by bodies pertaining to the earth?
As the gods dwell in heaven only, I ask therefore, why are invocations at the Theurgic Rites directed to
them as being of the Earth and Underworld? How is it that although possessing power unlimited,
undivided, and unrestricted, some of them are mentioned as being of the water and of the atmosphere,
and that others are allotted by definite limitations to different places and to distinct parts of bodies? If
they are actually separated by circumscribed limitations of parts, and according to diversities of places
and subject-bodies, how will there be any union of them one to another?
How can the Theosophers [2] consider them as impressionable? For it is said that on this account phallic
images are set up and that immodest language is used at the Rites? [3] Certainly if they are impassive and
unimpressionable the invocations of the gods, announcing favorable inclinations, propitiations of their
anger and expiatory sacrifices, and still further what are called "necessities of the gods," will be utterly
useless. For that which is impassive is not to be charmed or forced [4] or constrained by necessity.
Why, then, are many things performed to them in the Sacred Rites, as to impressionable beings? The
invocations are made as to gods that are impressionable beings: so that it is implied that not the dæmons
only are impressionable, but the gods likewise, as was declared in Homer:
"Even the gods themselves are yielding."
Suppose, then, we say, as certain individuals have affirmed, that the gods are pure mental essences and
that the dæmons are psychic beings participating of mind. [5] The fact remains, nevertheless, that the
pure mental essences are not to be charmed or mingled with things of sense, and that the supplications
which are offered are entirely foreign to this purity of mental substance. [6] But on the other hand the
things that are offered are offered as to sensitive and psychic natures.
Are gods, then, separated from dæmons by the distinction of bodied and unbodied? If, however, only the
gods are incorporeal, how shall the Sun, the Moon, and the visible luminaries in the sky be accounted as
gods?
How is it that some of them are givers of good and others bring evil?
What is the bond of union that connects the divinities in the sky that have bodies with the gods that are
unbodied?
The gods that are visible (in the sky) being included in the same category with the invisible, what
distinguishes the dæmons from the visible, and likewise the invisible, gods?

2. The superior races and their manifestations
In what does a dæmon differ from a hero or half-god or from a soul? [7] It is it in essence, in power, or in
energy? [8]
What is the token (at the Sacred Rites) of the presence of a god or an angel, or an archangel, or a dæmon,
or of some archon, or a soul? For it is a common thing with the gods and dæmons alike, and with all the
superior races, to speak boastfully and to project an unreal image into view. [9] Hence the race of the
gods is thus made to seem to be in no respect superior to that of the dæmons.
It is also acknowledged that ignorance and delusion in respect to the gods is irreligiousness and impurity,
and that the superior knowledge in respect to them is holy and helpful: the former being the darkness of
ignorance in regard to the things revered and beautiful, and the latter the light of knowledge. The former
condition will cause human beings to be beset with every form of evil through ignorance and
recklessness, [10] but the latter is the source of everything beneficial.
3. Oracles and Divination
What is it that takes place in divination? For example, when we are asleep, we often come, through
dreams, to a perception of things that are about to occur We are not in an ecstasy full of commotion, for
the body lies at rest, yet we do not ourselves apprehend these things as clearly as when we are awake.
In like manner many also come to a perception of the future through enthusiastic rapture and a divine
impulse, when at the same time so thoroughly awake as to have the senses in full activity. Nevertheless,
they by no means follow the matter closely, or at least they do not attend to it as closely as when in their
ordinary condition. So, also, certain others of these ecstatics become entheast or inspired when they hear
cymbals, drums, or some choral chant; as for example, those who are engaged in the Korybantic Rites,
those who are possessed at the Sabazian festivals, and those who are celebrating the Rites of the Divine
Mother. Others, also, are inspired when drinking water, like the priest of the Klarian Apollo at Kolophon;
others when sitting over cavities in the earth, like the women who deliver oracles at Delphi; others when
affected by vapor from the water, like the prophetesses at Branchidæ; and others when standing in
indented marks like those who have been filled from an imperceptible inflowing of the divine plerome.
Others who understand themselves in other respects become inspired through the Fancy: some taking
darkness as accessory, others employing certain potions, and others depending on singing and magic
figures. Some are affected by means of water, others by gazing on a wall, others by the hypethral air, and
others by the sun or in some other of the heavenly luminaries. Some have likewise established the
technique of searching the future by means of entrails, birds, and stars.
What, I ask, is the nature of divination, and what is its peculiar character? The diviners all say that they
arrive at the foreknowledge of the future through gods or dæmons, and that it is not possible for others to
have any inkling of it only those who have command over the things to be. I dispute, therefore, whether

the divine power is brought down to such subserviency to human beings as, for instance, not to hold aloof
from any who are diviners with barley-meal.
In regard, however, to the origins of the oracular art, it is to be doubted whether a god, or angel, or
dæmon, or some other such being, is present at the Manifestations, [11] or at the divinations, or at any
other of the Sacred Performances, as having been drawn thither through you by the necessities created by
the invocations.
Some are of opinion that the soul itself both utters and imagines these things, and that there are similar
conditions of it which have been produced from little sparks; others, that there is a certain mingled form
of substance produced from our own soul and from the divine in breathing; others, that the soul, through
such activities, generates from itself a faculty of Imagination in regard to the future, or else that the
emanations from the realm of matter bring dæmons into existence through their inherent forces,
especially when the emanations are derived from animals.
These conjectures are put forth for the following statements:
1. That during sleep, when we are not engaged with anything, we sometimes chance to obtain perception
of the future.
2. That likewise, an evidence that a condition of the Soul is a principal source of the art of divining is
shown by the facts that the senses are held in check, fumes and invocations being employed for the
purpose; and that by no means everybody, but only the more artless and young persons, are suitable for
the purpose.
3. That likewise, ecstasy or alienation of mind is a chief origin of the divining art; also the mania which
occurs in diseases, mental aberration, abstinence from wine, suffusions of the body. fancies set in motion
by morbid conditions or equivocal states of mind, such as may occur during abstinence and ecstasy, or
apparitions got up by technical magic. [12]
4. That both the realm of Nature, Art, and the feeling in things of common throughout the universe, as of
the parts in one animal, contain foreshadowings of certain things with reference to others. Moreover,
there are bodies so constituted as to be a forewarning from some to others. Examples of this kind are
manifest by the things done, namely: that they who make the invocations (at the Rites) carry stones and
herbs, tie sacred knots and unloose them, open places that are locked, and change the purposes of
individuals by whom they are entertained, so that from being paltry they are made worthy. They also who
are able to reproduce the mystic figures are not to be held in low esteem. For they watch the course of the
heavenly bodies, and tell from the position and relation of one with another whether the oracular
announcements of the ruling planet will be false or true, or whether the rites which have been performed
will be to no purpose, or will be expressive or archaic, although no god or dæmon is drawn down to
them.

There are some, however, who suppose there is likewise, the subject-race of a tricky nature, artful, and
assuming all shapes, turning many ways, that personates gods and dæmons and souls of the dead like
actors on the stage; and that through these everything that seems to be good or bad is possible. They are
led to form this judgment because these subject-spirits are not able to contribute anything really
beneficial as relates to the soul, nor even to perceive such things; but on the other hand, they ill treat,
deride, and often impede those who are returning to virtue.
They are likewise full of conceit, and take delight in vapors and sacrifices.
5. Because the begging priest with open mouth attempts in many ways to raise our expectations. [13]
4. The invocation of the Theurgic powers
It perplexes me greatly to form a conception how they who are invoked as superior beings are likewise
commanded like inferiors; also that they require the worshipper to be just, although when entreated, they
themselves consent to perform unjust acts. They will not hearken to the person who is invoking them if
he is not pure from sexual contamination, yet they themselves do not hesitate to lead chance individuals
into unlawful sexual relations.
5. Sacrifices and Prayers.
(I am likewise in doubt in regard to the sacrifices, what utility or power they possess in the world and
with the gods, and for what reason they are performed, appropriate for the beings thus honored and
advantageously for the persons who present the gifts. [14])
The gods also require that the interpreters of the oracles observe strict abstinence from animal substances,
in order that they may not be made impure by the fumes from the bodies; yet they themselves are allured
most of all by the fumes of the sacrifices of animals.
6. Conditions for successful results
It is also required that the Beholder [15] must be pure from the contact of anything dead, and yet the rites
employed to bring the gods hither, many of them, are made effective through dead animals.
What, then, is more preposterous than these things -- that a human being, inferior in dignity, should make
use of threats, not to a dæmon or soul of some dead person, but to the Sun-King himself, or to the Moon,
or some one of the divine ones in the sky, himself uttering falsehood in order that they may be caused to
speak the truth? For the declaration that he will assail the sky, that he will reveal to view the Arcana of
Isis, that he will expose to public gaze the ineffable symbol in the innermost sanctuary, that he will stop

the Baris; that, like Typhon, he will scatter the limbs of Osiris, or do something of a similar character,
what is it but an extravagant absurdity, threatening what he neither knows how nor is able to perform?
What dejection of spirit does it not produce in those who, like children, destitute of intelligence, are
dismayed by groundless fear and terrified by these false alarms?
And yet Chairemon, the Scribe of the Temple, records these things as current discourse among the
Egyptian priests. [16] It is also said that these threats, and others of like tenor, are very violent.
7. Sacred names and symbolic expressions
The Prayers also: What do they mean when they speak of the one coming forth to light from the slime,
sitting on the Lotus-blossom, sailing in a boat, changing forms according to the season, and assuming a
shape according to the Signs of the Zodiac? For so this is said to be seen at the Autopsias; and they
unwittingly attribute to the divinity a peculiar incident of their own imagination. If, however, these
expressions are uttered figuratively, and are symbolic representations of his forces, let them tell the
interpretation of the symbols. For it is plain that if they denote the condition of the Sun, as in eclipses,
they would be seen by every one who looked toward it intently.
Why, also, are terms preferred that are unintelligible, and of those that are unintelligible why are foreign
ones preferred instead of those of our own language? For if the one who hears gives attention to the
signification it is enough that the concept remains the same, whatever the term may be. For the divinity
that is invoked is possibly not Egyptian in race; and if he is Egyptian, he is far from making use of
Egyptian speech, or indeed of any human language at all. Either these are all artful contrivances of
jugglers, and disguises having their origin in the passive conditions induced about us through being
attributed to the divine agency, or we have left unnoticed conceptions of the divine nature that are
contrary to what it is.
8. The First Cause
I desire you further to declare plainly to me what the Egyptian Theosophers believe the First Cause to be;
whether Mind, or above mind; and whether one alone, or subsisting with another or with several others;
whether unbodied or embodied, whether the very same as the Creator of the Universe (Demiurgos) or
prior to the Creator; also whether they likewise have knowledge respecting Primal Matter; [17] or of
what nature the first bodies were; and whether the Primal Matter was unoriginated, or was generated. For
Chairemon and the others hold that there is not anything else prior to the worlds which we behold. At the
beginning of their discourses they adopt the divinities of the Egyptians, but no other gods, except those
called Planets, those that make up the Zodiac and such as rise with these, and likewise those divided into
decans, those which indicate nativities, and those which are called the Mighty Leaders. The names of
these are preserved in the Almanacs, together with their routine of changes, their risings and settings, and
their signifying of future events. For these men perceived that the things which were said respecting the

Sun-God as the Demiurgos, or Creator of the Universe, and concerning Osiris and Isis, and all the Sacred
Legends, may be interpreted as relating to the stars, their phases, occultations, and revolutions in their
orbits, or else to the increase and decrease of the Moon, the course of the Sun, the vault of the sky as seen
by night or by day, or the river Nile, and, in short, they explain everything as relating to natural objects,
and nothing as having reference to incorporeal and living essences. [18]
More of them likewise attribute to motion of the stars whatever may relate to us. They bind everything, I
know not how, in the indissoluble bonds of necessity, which they term Fate, or allotment; and they also
connect everything with those gods whom they worship in temples and with carved images and other
objects, as being the only unbinders of Fate.
9. Nativities and Guardian Dæmons
The next thing to be learned relates to the peculiar dæmon or guardian spirit -- how the Lord of the House
[19] assigns it, according to what purpose or what quality of emanation or life or power conies from it to
us, whether it really exists or does not exist, and whether it is impossible or possible actually to find the
Lord of the House. Certainly, if it is possible, then the person has learned the scheme of his nativity;
knowing his own guardian dæmon, is liberated from fate, is truly favored by divinity. Nevertheless, the
rules for casting nativities are countless, and beyond comprehension. Moreover, it is impossible for
expertness in astral observations to amount to an actual knowing, for there is great disagreement in
relation to it, and Chairemon, as well as many others, have spoken against it. Hence the assumption of a
Lord of the House (or Lords of the House, if there are more than one) pertaining to a nativity is almost
confessed by astrologers themselves to be beyond absolute proving; and yet it is from this assumption,
they say, that the ascertaining of the person's own personal dæmon is possible.
But further, I wish to be informed whether our personal dæmon presides over some specific one of the
regions within us. For it seems to be believed by some persons that there are dæmons allotted to specific
departments of the body -- one over the health, one over the figure, and another over the bodily habits,
forming a bond of union among them; and that one is placed as superior over all of them in common.
And further, they suppose that there is one dæmon guardian of the body, another of the soul, and another
of the superior mind; [20] also that some dæmons are good and others bad.
I am in doubt, however, whether our particular dæmon may not be a special part of the soul; and hence he
who has a mind imbued with good sense would be the truly favored one.
I observe, moreover, that there is a twofold worship of the personal dæmon; also, that some perform it as
to two and others as to three, but nevertheless he is invoked by all with a common form of invocation.
10. Eudæmonia, or the True Success

I question, however, whether there may not be some other secret path to true success which is afar from
(the Rites of) the gods. I doubt whether it is really necessary to pay any regard to the opinions of
individuals in regard to the divine endowment of divination and Theurgy, and whether the Soul does not
now and then form grand conceptions. On the contrary, also, there are other methods for obtaining
premonitions of what will take place. Perhaps, also, they who exercise the divine art of divining may
indeed foresee, and yet they are not really successful: for they may foresee future events and not know
how to make use of the foresight properly for themselves. I desire from you, therefore, to show me the
path to success and in what the essence of it consists. For among us (philosophers) there is much
wrangling, as though good might be derived from human reasonings by comparison of views.
If, however, this part of the inquiry, the intimate association with the superior race is passed over by
those who devised it, wisdom will be taught by them to trivial purpose, such as calling the Divine Mind
to take part about the finding of a fugitive slave, or a purchase of land, or, if it should so happen, a
marriage or a matter of trade. Suppose, however, that this subject of intimate communion with the
Superior race is not passed over, and those who are thus in communication tell things that are remarkably
true about different matters, but nothing important or trustworthy in relation to the true success --
employing themselves diligently with matters that are difficult, but of no use to human beings -- then
there were neither gods nor good dæmons present, but on the contrary, a dæmon of that kind called
"Vagabond," or it was all an invention of men or an air-castle of a mortal nature.
Notes:
1.
Porphyry, it is well known, was a distinguished scholar, and the foremost writer in the later Platonic School. He
was a native of Tyre, and his name Molech, or King, was rendered by Longinus into Porphurios, denoting the
royal purple, as a proper equivalent. He was a disciple of Plotinus, who had broadened the field of philosophic
study till it included the "Wisdom of the East." In personal habits he followed the Pythagorean discipline. He was
a severe critic of the Gnostic beliefs then current, and he evidently included with them also the new Christian faith.
His mysticism was spiritual and contemplative, and he regarded the ceremonial rites of the Egyptian theurgy with
distrust. He favored Mithraism, which prevailed in Asia, while Iamblichus belonged rather to the cult of Serapis,
which was the State religion of Egypt.
Of Anebo we know little. He is addressed as an Egyptian priest, and his name is that of Anabu or Anubis, the
Egyptian psyxhopompos and patron of sacred literature. He was a "prophet" hen niter or servant of divinity, and
expounder of the oracles: and Porphyry himself an "epoptes" or initiated person, asks him accordingly to explain
the Egyptian theosophic doctrines respecting the divine beings, rites and religious faith.
2.
The Theosophers were regarded as learned in the arcane knowledge, and especially in Theurgy. Iamblichus
appears to have adopted these Rites and usages from the Egyptian worship, including with them a philosophic
groundwork from the Platonic doctrines.
3.
The use of images and emblems of a sacred character to typify divine power and energy is universal. Somewhat of
the divine was supposed to inhere in them. The "images" and asheras or "groves" mentioned in the Bible were of
this character. So was the "idol in a grove," made by Queen Maachah, as well as the simulacrums which, as
Herodotus states, the Egyptian women carried at the festivals.

4.
Compare Gospel according to Matthew, XI, 12. "From the days of John the Baptist till now, the kingdom of
heaven is forced, and they who are violent seize it."
5.
Xenokrates, who was a disciple of Plato, himself taught these doctrines. He considered the heavens as divine and
that the substance of the divine nature was mind pure and absolute. He also described the stars as "visible
divinities." The dæmons were depicted as of a psychic nature, subordinate to that of the gods, and therefore subject
to emotion and perturbation like human beings, while at the same time sharing in a degree in the power and
intelligence of the gods.
6.
Greek, the mind or "rational soul," the essence or principle of intelligence which transcends the understanding or
reasoning faculty, and is capable of knowing truth intuitively and instinctively from being itself of divine origin.
7.
Here Porphyry has given an ancient classification of spiritual beings into four orders, the gods, dæmons or
guardians, the heroes or half-gods, and souls. There were other distinctions in the Eastern countries, and we find
Abammon, the Teacher, adding to these the archangels, angels, and archons of both the higher and lower nature.
These were named in several of the Gnostic categories that were extant at that period. "We have no conflict with
blood and flesh," says the Christian apostle, "but with archonates, authorities, the world-rulers of this dark region,
and spiritual forces of evil in the upper heavens."
8.
By "essence" is signified the underlying principle of being; by "power" the intermediate agency; and by "energy"
the operative faculty which enables actual results.
9.
This inquiry in regard to the apparitions which the candidates beheld at the initiation is made plainer by Proclus:
"In the most sacred stages of the Perfective Rites," says he, "before the gods come into view, there appear intrusive
figures of dæmons of the Underworld, to draw away the attention of the candidate from the spotless Good to the
gross and material." It may be pertinent to add that in the several Grottoes or Halls of Initiation there was
machinery ingeniously constructed for the purpose of representing divine and other personages. See The
Epicurean, by Thomas Moore, and The Great Dionysiak Myth, by Robert Brown, Jr., VI, 2, 3.
10.
"I do not see any sin in the world," says George Sand, "But I see a great deal of ignorance."
11.
Greek, epiphany -- an apparition or manifestation, such as was exhibited in mystic and theurgic rites.
12.
Goeteia (goetia), or "black magic."
13.
The agurtes or begging priest generally belonged to the worship of Rhea or Cybele, the Mother. He is frequently
depicted in a most unfavorable light. Apuleius speaks of a company of these emasculate priests in the eighth book
of the Metamorphoses. They are also described in the Republic of Plato: "Agurtæ and Mantics frequent the houses
of the rich and persuade them that they possess a power granted by the gods to expiate, by sacrifices and chants
any unjust act that has been committed and that they induce the gods by blandishments and magic rites to help
them. They collected money in this way, and they also followed the selling of nostrums and telling of fortunes."

14.
This paragraph is taken from Part V, Chapter I, and is not found in the text of the Letter as we have it. It is quoted
there as belonging in this place. In the original Greek text the preceding paragraph appears in unbroken connection
with the one which follows, and in dividing them we find it necessary to add a clause, to introduce the subject.
15.
Greek, an epopt, seer, or beholder; a person admitted to the higher degree of initiation. "The Perfective Rite leads
the way as the muesis or mystic initiation," says Proclus, "and after that is the epopteia or beholding." Theôn
describes it as three degrees -- "the Purification, Initiation, and Beholding of the Divine Vision." Mr. Robert
Brown, Jr., explains the last of these very fully. "This is the Autopsia or Personal Inspection, the Crown of
Mysteries, the Epopteia or Divine Beholding, and he becomes an Epoptes or Contemplator." (Great Dionysiak
Myth, VI, 2, 3.)
As the Autoptic Visions are the principal topic in this work, the term "Beholder" is adopted uniformly for several
words of the same import.
16.
As the term "Egyptian" is applied only in this work to individuals of sacerdotal rank, the designation of "priest" is
added. The Hierogrammateus, or Scribe of the Temple, was a priest of the lower class, and his duty was to keep
the records, teach students the religious observances, and take care that they were duly obedient. The prophets
were superior to the Scribes. The Temples of Egypt, like those of Babylonia, were seminaries for instruction, and
all departments of Science and philosophy were included in their teachings as being Sacred Learning.
17.
Greek, hulé; a term first adopted by Aristotle to signify the objective, negative or passive element upon which the
Creative energy operates. Plato named it the "receptacle," as containing the creative energy and making it
effective.
18.
Plutarch comments somewhat severely upon this mode of interpretation. In his treatise On Isis and Osiris he
remarks that some individuals do not scruple to say that Osiris is the Sun, Isis no other than the Moon, and that
Typhon is fire, or drouth, or the Ocean. But he adds in rebuttal: "No one can rationally imagine that these objects
can be gods in themselves; for nothing can be a god that is either without soul, or under the power of natural
objects." He also remarks that "there is an excellent saying among philosophers, that they who have not learned
the true sense of words will also mistake in the things that are meant."
19.
Greek, oikoresmotys: Hebrew, Baal Zebul. In astrology a "house" is a twelfth part of the sky as marked out for the
purpose of horoscopes. Every sign of the Zodiac thus had a "house," which a planet or planetary genius was
considered as occupying, and thence ruling the days and events of the month to which it belonged.
20.
Compare First Epistle of Paul to the Thessalonians, V, 23: "Spirit and soul and body."
Part I. The Gods and their peculiarities

Chapter 2. Reply of Abammon the Teacher to The

Letter of Porphyry to Anebo.
Introduction
Hermes [1], the patron of literature, was rightly considered of old to be a god common to all the priests
[2] and the one presiding over the genuine learning relating to the gods, one and the same among all.
Hence our predecessors were wont to ascribe to him their discoveries in wisdom and to name all their
respective works Books of Hermes.
If, therefore, we participate in this god [3], of the measure which has fallen to us and become possible to
us, thou dost well to propose these questions in regard to the Divine Sciences to the priests as to friends
for an accurate solution. Having good reason therefore for considering the letter sent by thee to Anebo,
my pupil, as having been written to myself, I will answer thee truly in regard to the matters about which
thou hast enquired. For it would not be becoming that Pythagoras, Plato, Demokritos, Eudoxos, and
many others of the old Greeks, should have obtained competent instruction from the temple-scribes of
their own time [4], but that thou who art contemporary with us, and having the same disposition as they,
should be turned away by those now living and recognized as public teachers.
Accordingly, I myself engage thus in the present discussion. Thou, if thou dost so choose, art at liberty to
consider the person who is now writing to thee as the same individual to whom thou hast sent thy letter.
If, however, it shall seem to thee more proper, then regard the individual who is discoursing with thee in
writing to be one or some other prophet of the Egyptians, for this is not a matter worth differing about.
Or, as I think still a better way, let it pass unnoticed whether the person speaking is of inferior or superior
rank, and direct the attention solely to the things that are uttered, thus arousing the understanding to
eagerness simply as to whether that which is said be true or false.
In the first place, let us take the subjects separately in order to ascertain the scope and quality of the
problems which are now proposed for discussion. Next let us examine in detail the theories respecting
divine matters from which thy doubts were conceived, and make a statement of them, as to the sources of
knowledge by which they are to be investigated.
Some which are badly jumbled together require to be taken apart; while others have relation to the Divine
Cause through which everything exists, and so are readily apprehended. Others which we might put
forward according to a certain plan of exhibiting contradictory views, draw out the judgment in both
directions; and there are likewise some which demand from us to explain the whole of the Initiatory
Rites.
Such being the facts, our answers are to be taken from many places and from different sources of
knowledge. Some of these introduce fundamental principles from the traditions which the sages of the

Chaldaeans delivered; others derive support from the doctrines which the Prophets of the Egyptian
temples teach; and some of them follow closely the speculations of the Philosophers and elicit the
conclusions which belong to them. And now there are some of these which involve an unbecoming
dispute from diverse notions that are not worthy of a word; and others that have their origin from
prejudices common to human beings. All these, therefore, are to be disposed of in various ways by
themselves, and are in many ways connected with one another.
Hence, on account of all these things, there is some discussion necessary for the directing of them
properly.
PLAN OF THE DISCUSSION
We will, therefore, set forth to thee the hereditary opinions of the Assyrian Sages [5] in regard to the
True Knowledge, and will show thee in plain terms our own. Some things in the Gnosis will be brought
into the discussion from the innumerable arcane writings, and the rest will be from the works upon the
entire range of Divine Matters, which the old compilers have collected into a book of limited dimensions.
If, however, thou wouldst propose some philosophic question, we will determine it for thee according to
the ancient Tablets of Hermes [6], which Plato and Pythagoras, having studied thoroughly beforehand,
combined together in Philosophy.
But questions that are foreign to the subject, or that are disputatious and exhibit a contentious disposition
of mind, we shall tone down gently and aptly, or else show their impropriety. So far also as they go in the
line of common ways of thinking we shall try to discuss them in a familiar manner. Those, likewise,
which require the experiences of the Divine Dramas [7] for an intelligent understanding we will, as far as
it is possible, explain by words alone [8]; but those which are likewise full of intellectual speculation will
be shown to be effective for purifying (from the earthly contamination).
It is possible, however, to tell the signs of this which are worthy to be noted, and from these both thou
and those who are like thee in mind can be brought near to the very essence of things that have real being
[9].
So far, however, as they may be actually known through words, none of these matters will be left without
a perfect demonstration, and in reference to everything we shall give thee carefully the proper
explanation. Those which relate to divine matters we will answer as theologists; and those which pertain
to Theurgy we will explain theurgically. Those of a philosophic character we will search out with thee as
philosophers, and such as extend to the Primary Causes we will bring forth into light following the
argument together according to first principles. Such, however, as pertain to morals or final results we
will determine properly according to ethical form; and other questions, in like manner, we will treat
according to their proper place in the arrangement.

We will now proceed to thy questions.
TWO FORMS OF KNOWING
Thou beginnest accordingly by saying: "In the first place, it is to be taken for granted that there are gods."
Speaking in this way is not right. For the inborn knowledge in respect to the gods is coexistent with our
very being, and is superior to all judging and deciding beforehand. Indeed, it is preexistent both to
argument and demonstration, and is united interiorly from the beginning to its own divine cause and is
coexistent with the inherent longing and impulse of the soul to the Good [10].
If, however, we must speak truly, the conjoining to the divine nature is not knowing, for this is kept
separate after a manner by an otherness. [11]
Prior to this knowing, however, which is as of one individual having knowledge of another, the intimate
union as in a single concept is self-originated and indistinguishable. Hence we ought to concede the point
as though possibly it might not be granted, not to assume it as a matter of uncertainty'. for it always
existed simply in energy. Nor is it proper to put it to proof in this way as though we had authority to
judge and reject ; for we are ourselves encompassed in it, or rather we are filled by it, and the very
selfhood which we are we possess in this knowing of the gods [12].
I have, moreover, the same thing to say to thee in regard to the Superior races which come next in order
after the gods. I mean the dæmons, heroes, and uncontaminate souls [13].
For it is always necessary to bear in mind respecting these subordinate races that they have one defined
form of essence; also that we put aside from our conception of them the indefiniteness and instability
which are incident to the human constitution and renounce the tendency to incline to the other side which
arises from attempts to counterbalance the opposition of the arguments. For such a thing is foreign to the
principles of reason and life, but is derived from secondary sources, such even as belong to the power and
contrariness of the realm of generated existence. It is necessary, however, to treat of them as being of a
uniform nature.
Let it be admitted, then, that with the companions of the gods [14] in the eternal region there is the innate
perception of them.
Therefore, even as they have their being always after the same manner, so also the human soul is
conjoined to them by Knowledge according to the same principles; never by any conjecture, opinion or
reasoning which have their beginning in Time pursuing the essence which is beyond all these, but by
pure and faultless intuitions which it received out of eternity from the gods being conjoined with them in
these principles.

Nevertheless, thou seemest to consider the knowing of divine beings to be the same as the knowing of
other matters, and likewise that a point may be taken for granted from opposing arguments, as is usual in
debates. But there is no such similarity. For the perceiving of them is absolutely distinct from everything
of antithetic character. It is not made valid by being now conceded or by coming into existence, but on
the other hand it is a single concept, and coexisted with the soul from eternity.
I say such things to thee, therefore, in regard to the first principle in us, at which it is necessary for those
to begin who would both speak and hear anything whatever concerning the superior races or about
ourselves.
PECULIARITIES OF THE SUPERIOR RACES
Then follows thy question: "What are the peculiarities of the Superior races by which they are
differentiated from each other?" If by peculiarities" thou meanest differences as of species under the
same genus, which are distinguished by opposite characteristics, as rational and irrational under the head
of animal, we by no means admit the existence of such differences in beings that neither have one
common essence [15] nor characteristics diverse from one another, nor have received an organization
from a common source which is undefined and yet defines the peculiarity.
If, however, thou supposest the peculiarity to be a certain simple condition limited in itself, as in primary
and secondary races, which differ in their entire essence and in the whole genus, thy notion of the
peculiarities is reasonable. For these peculiarities of beings that always exist will all be in some manner
set apart, separate and simple.
The questioning, however, is going forward to little purpose, for it behooves us, first of all, to ascertain
what the peculiarities are in regard to essence, then in regard to power, and so, after that, what they are in
regard to energy. But as thou hast now put the question in reference to certain peculiarities which
distinguish them, thou speakest only of the peculiarities of energies. Hence thou askest the difference in
them in respect to the last things as mentioned, but art passing over unnoticed, without questioning, the
first, and, as relating to the elements of variableness, the most important of them.
Moreover, there is something added in the same place in regard to "active or passive motions." This is a
classification not at all proper as relates to the superior races; for in none of them is there the contrast of
active and passive, but certain of their energies are to be contemplated as unconditioned, unrestrained,
and without relation to anything opposing. Hence we do not admit in regard to them that there are such
motions as active and passive in respect to the soul. For we do not concede self-motion from moving and
being set in motion; but we suppose that there is a certain unique self-originating motion which is its very
own, and not an aptitude derived from an outside source taking from it action in itself and a passive
condition by itself. Who, then, may admit in respect to the races superior to the soul that they are to be
distinguished by the peculiarities of active and passive motions? [16]

Further, therefore, that expression which is added, "or things consequent," is inconsistent with their
nature. For in the case of those of composite nature, and of those that exist together with others or in
others, or that are encompassed by others, some are conceived of as leading and others as following,
some as being themselves essences and others as contingent upon essences. For there is an arrangement
of them in regular order, and there intervenes unfriendliness and disagreement between them. But in
regard to the superior races, they are all to be considered as self-subsisting. The perfect ones take rank as
chiefs, and are separate by themselves, and neither have their substance from others or in others. Thus
there is nothing about them that is "consequent." In no respect, therefore, is their peculiarity characterized
from these.
And now there occurs at the end of the question the natural distinction. The question is whether the
essences are to be known by energies, physical motions, and things consequent Everything, however, is
to the contrary. For as the energies and motions made up the actual substance of the essence, they would
themselves likewise be dominant in regard to their difference. If, however, the essences generate the
energies, being themselves previously separate, then they impart to the motions, energies, and things
consequent, that which constitutes the differences. This mode, therefore, is contrary to what is supposed
in the present bunt to find the peculiarity.
In short, however, whether thou imaginest that there is one race of gods and one of dæmons, and in like
manner of heroes (or half-gods), and after the same course of things, of unbodied souls, or whether thou
supposest that there are many races in each category, thou demandest that the distinguishing of them
shall be according to peculiarities. For if thou supposest each race to be a unit, the whole arrangement of
divine orders according to the more perfect classification [17] is overturned; however, they are defined
by these according to race, as it may seem satisfactory, and there is not among them one common
definition in relation to essence except that those that are prior are distinguished from the inferior races, it
is not possible to find out their common boundaries. And even though it should be possible, this very
thing takes away their peculiarities. Hence the object which is sought is not to be found in this way. He,
however, will be able to define their peculiarities who reasons upon the analogous sameness in the higher
orders; as, for example, with the many races among the gods, and again with those among the dæmons
and half-gods, and lastly with souls. hence it has been demonstrated by us through this argument what is
the right course of the present investigation, its limitation, and how it is possible for it to be made.
ARRANGEMENT OF THE SUPERIOR ORDERS
Let us next proceed with the answers, one after another, to the questions which have been asked. There is
then the Good: both that which is beyond essence and that which exists through essence. I am speaking
of that essence which is the 'most ancient and most to be revered, and which, as to is incorporeal. [18] It
is a special peculiarity of the gods, and is characteristic of all the races that are included with them; and
hence, not being divided from this, but existing in like manner the same in them all, it preserves their
peculiar distribution and arrangement.
SOULS
But with souls that are ruling over bodies, that are occupied with the care of them, and that are placed in
order apart by themselves in the eternal regions, before the transition to generated existence, there is not
present either the essence of the Good, or the Cause (or Supreme Principle) of the Good which is prior to
essence; but there comes from it a certain participation and habit of good, as we perceive that a sharing of
beauty and virtue is very different from what we observe with human beings. For this is equivocal, and
becomes manifest in complex natures as sole thing acquired. But the principle of goodness is established
unchangeable and perpetual in the Souls. It never at any time goes away from itself, nor is it taken away
by anything else.
DÆMONS AND HEROES OR HALF-GODS
Such then being the case with the divine races, the first and the last (the gods and souls), let us consider
the two races intermediate between these two extremes, namely: 1. That of heroes or half-gods, which
not only ranks higher than the order of souls in power and virtue, moral beauty and greatness, and excels
it in every good quality which is incident in souls, but is also closely joined to. them by the kindred
relationship of a similar form of life. 2. The other, the race of dæmons, which is closely allied to the
gods, yet is in a certain sense inferior to them, following as though it was not first in rank but
accompanying in subservience to the good pleasure of the gods. This race causes the otherwise invisible
goodness of the gods to become visible in operation, becoming itself both assimilated to it, and
accomplishing perfect works that are like it. For then what was before unutterable in it is made capable of
being uttered, what was without form is caused to shire forth in visible figures, whatever of it was beyond
all reasoning is brought forth into plain words, and having already received the connate participation of
beautiful gifts it bestows the same ungrudgingly, and transfers them to the races that rank after itself.
Thus these intermediate races complete the common bond of gods and souls and render the connection
between them indissoluble. They not only bind these together in one continuous series, from those on
high to the very last, but they make the union of them all incapable of being separated and to be a most
perfect blending and an equal intermingling of them all. They likewise, after a manner, cause an outgoing
influence to go forth equally from the superior to the inferior races and a reciprocal one from subordinate
races to those ranking above them. They also establish order among the more imperfect races, and
likewise due proportions of the gift coming down from the better ones and of the reception which takes
place; and having themselves received from above from the gods the causes or motives of all these, they
make everything agreeable and suited in every respect to all.
Thou must not think, therefore, that this classification is a peculiarity of powers or of energies or of
essence; nor art thou taking them separately, to inspect them one by one. Nevertheless, by extending the
inquiry through all of them thou wilt complete the answer to what was asked in relation to the
peculiarities of gods, dæmons and half-gods, and of those that are included in the category of souls.
Let us proceed again, by another line of argument. Everything, whatever it may be, and of whatever
quality, that is united, that is firmly established in itself by unalterable law and is a cause among the

indivisible essences -- that is immovable, and so is to be considered as the cause of all motion -- that is
superior to all things and has nothing whatever in common with them -- that is to be generally considered
as wholly unmingled and separate, not only in being but in power and energy -- every such thing should
be ascribed to the gods as being worthy of them. But that which is already divided into a great member,
that which can give itself to other objects, that which both receives from others the limitation within itself
and is sufficient for the distribution among imperfect ones to make these complete, that nevertheless
participates in the primary and life-giving motion [19] and has communion with all things self-existent
and coming into existence, that receives a commingling of substances from them all and imparts a
radiating influence from itself to all, and that extends these peculiar properties through all the powers,
essences and energies in itself-all this, speaking what is true, we shall ascribe to souls, as being implanted
in them.
THE INTERMEDIATE RACES
What shall we say, then, in regard to the intermediate races? I think from what has been said already that
they are sufficiently manifest to every one; for they make complete the indivisible connection between
the extreme races. [20] Nevertheless, it is necessary to continue the explanation. I assume, accordingly,
the race of dæmons to be a multitude in one, to be commingled in an unmingled manner, and to accept
the lower races as associated with a distinct concept of the most excellent. But on the other hand, I
describe the race of heroes or demi-gods as being placed over more common distribution and multitude,
and likewise over action and commingling, and matters akin to these. It also receives gifts from above,
transcendent, and as though concealed within -- I mean union, purity of nature, stable condition, and
undivided identity and superiority over others. For each of these intermediate races is next to one of the
extreme races beyond -- one to the first and the other to the last. It follows as a natural result that by a
continued series of kindred relations the dæmonian race, beginning from the highest in rank, proceeds to
the lower races, and that the other, having primarily a connection with the last of them all, should in some
way have communication with those that are superior.
Hence there may be perceived the complete joining to gather into one of the first and last races (the gods
and souls) through the intermediates (the dæmons and half-gods), and the entire sameness of nature, alike
equally in substance, and also alike in power and energy. [21] Whereas, therefore, we have made the
classification of the four races in these two ways perfectly complete, we think it sufficient in regard to the
others that for the sake of brevity, and because that which remains -- the comprehending of the
intermediate tribes -- is in a measure already plain, we exhibit only the peculiarities of the extreme races.
Hence we shall pass over the intermediate tribes as being already well known, and make a sketch of the
others in some way in very few words.
Notes:
1.
Hermes is here the same as the Egyptian divinity, Thoth or Tahuti, the god of learning and
medicine. He was regarded as the Scribe or recorder who registered the actions of the dead and

living, so that they "were judged out of those things which were written in the books." He was
also the revealer of the divine will to men. His name Tahuti signifies "thrice great" or "very great,"
or Trismegistos, Greek.
2.
The priests in Egypt consisted of many orders, including those who performed the Rites, the
learned profession which included prophets, philosophers, poets, authors, physicians, artists,
master mechanics, and also embalmers of the dead.
3.
This form of expression extends through this entire book. Though hardly familiar to us, it was
formerly common in philosophic writings. The gods being spiritual essences, it was very properly
considered that their worshipers would participate in their substance as we partake of the air that
we inhale. In this way their powers and virtues were supposed to be imparted to the recipients.
This treatise accordingly mentions the gifts received by the persons initiated at the telestic or
Theurgic Rites, as a participating of the gods. The fact that they represent or personify qualities
rather than individualities makes this mode of speaking eminently proper.
4.
In archaic periods, the worship and literature of every people was exclusive. Every repast being
accompanied by religious ceremonies, the Egyptians would not eat with foreigners. Ashmes II
broke through this restriction and made treaties of friendship and commerce with several Grecian
and Ionian States. By his command, and at the instance of Polykrates of Samos, a tyrant-king,
Pythagoras was admitted to instruction at the temples, and formally initiated into the sacerdotal
caste. After the Persian conquest others resorted to Egypt for similar purposes; among them Plato,
Demokritos, Archimedes, Chrysippos, Euripides.
5.
It is evident that there was a Gnosis, or Sacred Doctrine common to the religions of the principal
countries, and that its focus was at Babylon. Compare Jeremiah LI. 7 and Revelation XVII.
Iamblichus lived chiefly at Khalkis In Syria, and was familiar with the magi and learned men of
Persia and Assyria. Hence as Abammon he refers the Gnosis to that region.
6.
The Stellae, Pillars or Tablets of Thoth, appear to be little else than a figurative expression for the
sacred learning in possession of the Sacerdotal Caste in Egypt. When we call to mind that the
Pyramids in that country, before their spoilation, were cased all over with tablets of stone on
which hieroglyphic writing was engraved, we shall the better apprehend the significance of the
allusion of Abammon.
7.
Greek, ergatheia divine works or performances; the exhibitions at the Mystic Rites. As these were
dramatic representations to prefigure experiences of a spiritual character, we substitute the term
"drama" as more likely to afford a clearer conception of the meaning. Element designated the

Eleusinic "drama."
8.
Mr. Gale, editor of the Greek text of this work as published at Oxford, was of the opinion that the
reading of the original was corrupt, and suggested an emendation which may be rendered as
follows: "It is impossible to explain by mere words." This would be in harmony with the
statement in the Second Pauline Epistle to the Corinthian believers: "He was carried suddenly to
paradise and heard things ineffable which it is not permitted to a human being to utter familiarly."
9.
Plato and his disciples employ the principle or being to denote the Absolute Divinity; also the
phrase οντωσ ον real being or that which really is or has being, as contrasted with the "genesis"
or objective existence.
10.
It was the practice of the philosophers to make use of abstract terms to represent the Supreme and
Absolute. Of this character are το αγαθον the Good; το αληθεσ the True, ο εισ the One.
11.
Power and energy are thus distinguished from their result. Damaskios remarks that "where there is
not otherness, there will be no knowing. A union on conjunction, as of one to another, is superior
to knowledge." Plato taught, says Professor Cooker, that man longs for the good, and bears
witness by his restlessness and disquietude; that he instinctively desires it, and that he can find no
rest and satisfaction in anything apart from the knowledge and participation of the Supreme
Absolute Good.
12.
The Chaldaean Oracles quoted by Damaskios declare that "the prolific fountain of souls is
encompassed by the two Minds." He adds that "the fiery signals which draw down the ripe ones
are in God," which Simplikios explains: "The Unbodied ones are the supreme Mind and God
being Source and Cause."
13.
Damaskios described the "dæmons" as tutelary spirits of a nature essentially divine. They were
said to have charge of the oracles and worldly affairs generally. The "heroes" or demigods were a
lower race in the order of emanation. The term denotes the son of a divinity, with a human parent.
Uncontaminated souls are such as are not impure from the attraction of the genesis or domain of
phenomenal existence.
14.
The Platonic philosophers before Iamblichus taught that the many gods are the "outshinings" or
emanations of the one Superessential Deity and not substances complete of themselves. The
Ancient Sadducees are said to have held a similar opinion, not denying the actual existence of
angels and spirits, but that they existed permanently by inherent energy. The same sentiment

appears in the ninety-fifth (ninety-sixth) Psalm. The Chaldaean Oracle, however, declared that
"Not from the eternal source did anything run forth incomplete."
15.
Plato defines essence as that which has "real being," and describes it as "colorless, formless, and
intangible, visible only to the mind or higher reason that guides the soul."
16.
Plato bases upon this fact the immortality of the soul. The soul originates its own action and
receptivity by volition. This volition is self-motion, and is that quality of moral freedom which has
placed human beings above and apart from the animal tribes.
17.
In the Assyrian or Chaldaean Plan of Divine Orders, the following are instanced by Damaskios: 1.
The Intellectible Gods. 2. The Hyparchs or superior archons. 3. The Archons. 4. The Archangels.
5. The Azoni or unclassified who belong to no defined jurisdiction. 6. Local Genii. This
arrangement is hinted at in Part VIII, § 2.
18.
This is the common dogma of every ancient faith. In the Hindu category, the Brahman is the Good
which is beyond essence and absolute, while Brahmá is identical with essence. The Parsis
acknowledge Zurvan, the Unlimited, and Ahura Mazda, the Divine Creator. The Egyptian priests
worshipped Amun, the hidden One, and Ptah, the Demiurgos or Architect of the Universe.
19.
Iamblichus is generally regarded as here endeavoring to reconcile the apparent discrepancy
between Plato and Aristotle -- the latter described the soul as immovable, and Plato as self-
moving, in which statement he refers to operation and not to essence. Syrianos explains that the
soul is self-moving because it is set in motion from itself and certainly not by an agent inferior to
itself. Proclus adds that the soul is self-moved in respect to the body and things of sense which
plainly are set in motion from without themselves.
20.
The gods above and the souls below, angels, dæmons and demigods.
21.
This distinction of principles is noted in the Chaldaean Oracles. Pythagoras indicates the same by
the terms monad, duad, triad; Plato by περασ, απειρον, and µικτον; Damaskios by the One, the
many, and the union. Another version of the Oracles in place of "Substance" has Father, and for
"energy" Mind or Reason.

Chapter 3. The Superior Races

PECULIARITIES OF THE GODS AND SOULS
In regard to the extreme races (the gods and souls) the former is chief, superior and perfect; the other is
inferior and imperfect. The former can do all things at once uniformly and now; but the other is neither
able to do anything completely nor immediately; neither speedily nor individually. The former generates
all things and is guardian over them; but the latter has a natural disposition to yield and to turn
submissively toward what it generates and has under guardianship. The former, being the original cause,
has preeminence over all; but the latter, being dependent upon the pleasure of the gods as from a cause, is
coexistent with it from eternity. The former in a single decisive moment grasps the ends of all the
energies and essences; but the latter passes from some things to others and goes forward from the
imperfect to the perfect. Further still, there exists with the former the highest and unlimited, superior to
all measurement, and so completely formless as to be circumscribed by no formative principles; but the
latter is dominated by impulse, habit and inclination, and is held fast both by longings for that which-is
inferior and by being familiar with things of a secondary character. At length it is moulded in various
ways and proportions from them. Hence MIND, the leader and king of the things that actually are, the
demiurgic art of the universe, is always present with the gods in the same manner, completely and
abundantly, being established in itself unalloyed according to one sole energy. But the soul partakes of
divisible and multiform mind, [1] adapting itself to the supreme authority over all. It also takes care of
unsouled beings, having been itself born into various forms at different times. From the same causes,
order itself and beauty itself are coexistent with the Superior races; or if it is desired so to express it, the
First cause is coexistent with these. But with the soul the allotment of intellective order and divine beauty
is always associated. With the gods, the measure of all things, or rather the cause of it, is perpetually
coordinate; but the soul is confined to the divine limit and only participates of this in a limited degree.
With good reason there may be ascribed to the gods dominion over all beings, by the power and supreme
authority of the First Cause; but the soul has defined limits within which it can have command.
Such being the different peculiarities of the races at the highest and lowest extremes, what we have now
been saying may be understood without difficulty, and also the peculiarities of the intermediates, the
dæmons and half-gods; these being each next to one of the extremes, resembling both and going out from
both to the intermediate region, and so effecting a harmonious union by commingling them and joining
them together in due proportions.
Let such, then, be considered the peculiarities of the first divine races.
DISTINCTIONS OF THE SUPERIOR RACES
Surely we do not admit the distinction of the Superior races to be what is suggested by thee: "a
classification established by difference of bodies, the gods being distinguished by ætherial bodies, the
dæmons by aërial bodies, and souls by bodies pertaining to the earth." Such an arrangement would be

like the assigning of Socrates to a tribe when he was a Prytanis, [2] and is not proper to be admitted in
regard to the divine races, which are all by themselves, unbound and free. [3] To make bodies their own
first causes, as to their specific nature, appears to be a fearful absurdity; for they are subservient to these
causes and subject to the conditions of generated existence.
Further still, the races of Superior beings are not in the bodies, but govern them from outside. Hence they
do not undergo changes with the bodies. Yet they give from themselves to the bodies every such good as
the latter are able to receive, but they themselves receive nothing from the bodies. Hence they cannot
have received from them any peculiarities. For if they were as habits of the bodies, or as material forms,
or some other body-like quality, it might be possible for them, perhaps, to undergo change together with
the different conditions of the bodies. But if they preexist separate from bodies, and unmingled with
them, what rational distinction originating from the bodies can be developed in them?
In fact, this proposition in regard to these races makes the bodies actually superior to the divine races,
since by such a hypothesis they furnish a vehicle for the superior causes and fix in them the peculiarities
incident to their essence. Nevertheless, it is plain that if the allotments, distributions and assignments of
those that govern are arranged with those that are governed this authority will be given to the more
excellent. For it is because those that are placed over others are such that they receive thereby such an
allotment, and give this a specific character; but the essence itself does not become assimilated to the
nature of the corporeal receptacle. [4]
Hence I may speak as regards this subject in its turn, but a supposition of this kind must be admitted in
respect to the imperfect soul. For such a mode of living as the soul projected, and such an ideal as was
ready before entering into a human body, there is a corresponding organic body, joined to it and a similar
nature which receives its more perfect life. [5]
In respect to the superior races and those which as being universal include the origin of all, the inferior
ones are produced in the superiors, the corporeal in the incorporeal, and, being encompassed by them in
one circle, are governed by them. Hence the revolutions of the heavenly spheres [6] have been induced
originally by the aetherial soul and are always inherent in it. The souls of the world also being extended
to their own mind, are absolutely encompassed by it and primarily generated in it. In like manner also,
the Mind, both that which is divisible (into attributes and qualities) and that which is entire, is included
(as essential quality) of the superior races. Hence the secondary races, being always turned toward the
primary, and the superiors leading the inferiors as exemplars, essence and ideal come to the lower races
from those which are superior, and those which are ignoble are produced primarily in the more excellent.
Hence, accordingly, order and proportion come from the latter to the inferior races, and these are what
they are through the former. But there is no transmitting of peculiarities from the inferior races to those
which precede them.
Such a classification, therefore, based on corporeal conceptions, is shown by these arguments to be false.
Even though in this case it may seem otherwise to thee, the false assumption is not worthy of a word.
Such a case does not exhibit abundant argument, but one belabors himself to no purpose if he puts forth

hypotheses and then endeavors to refute them as not being true. For in what way is essence, which is
absolutely incorporeal, having nothing in common with the bodies that partake of it, to be distinguished
from such bodies? Not being in any way present with the bodies as a matter of place, how is it to be
separated by places after the corporeal manner? And not being separated by circumscribed divisions of
subject matter, how is it to be held in a divided condition by the divisions of the world? But what is more,
what is there that can hinder the gods from going everywhere? What is there to hold their power in check,
from extending to the vault of the sky? For this would be the work of a cause far mightier than the one
shutting them in and circumscribing them within certain parts. Real being -- that which truly is, and
which is in itself incorporeal -- is everywhere, wherever it pleases. Yet, as thou takest for granted, that
which is divine and which transcends all things is itself transcended by the perfectness of the entire
world, and is encompassed by it in a specific division, and hence is inferior in respect to bodily
dimensions. Yet if there is no divine creation and no participation of divine ideals extending through the
whole world, I do not see, for my part, any opportunity for a creating and framing of them after specific
forms.
In short, however, this opinion which banishes the presence of the superior races entirely from the earth
is an abrogating of the Sacred Rites and theurgic communion of the gods with human beings. For it says
nothing else than that the divine ones dwell apart from the earth, that they do not commingle with human
beings, and that this region is deserted by them. Consequently, according to this reasoning we priests
have never learned anything whatever from the gods, and since we differ in nothing from other men thou
hast not done right in questioning us as though we knew more than others.
Not one of these statements of thine, however, is sound. For neither are the gods limited to parts of the
earth, nor are the inferior races about the earth excluded from their presence. On the contrary, the
superior races are characterized in this way: that they are encompassed by nothing and that they
encompass all things in themselves. But those that belong to the earth have their being in the perfections
(pleromas) of the gods, and when they become fit for the divine communion they at once, prior to their
own essence, possess the gods that preexisted in it.
That this entire classification is false, that this plan of investigating peculiarities is irrational, and that the
notion of distributing the gods each to a certain region does not permit the receiving of the entire essence
and power which are in them, we have fully established. It would have been right, therefore, to omit the
dissenting inquiry in regard to the distribution of the Superior races, as it contradicts nothing in regard to
the true conceptions. On the other hand, our attention should be directed, instead, to the intelligent
perception of matters relating to the gods, and not to the holding of a discussion with a man; and for this
reason we shall adapt the present discourse to the disposing of subjects of probability and matters relating
to the gods.
HOW DIVINE RACES ARE DISTRIBUTED
[1.9 cp. Luck 126]

I assume accordingly that thou askest a solution of that matter of which thou seemest to be in doubt,
namely: "As the gods dwell only in Heaven, why are invocations at the Theurgic rites directed to them as
being of the Earth and Underworld?"
This position which is thus assumed at the beginning, namely: that the gods traverse heaven only, is not
true; for the universe is full of them. But thou then demandest: "How is it that although possessing power
unlimited, undivided, and unrestricted, some of them are mentioned as being of the water and of the
atmosphere, and that others are allotted by definite limitation to different places and distinct parts of
bodies? If they are actually separated by circumscribed limitations of parts, and according to diversities
of places and subject-bodies, how will there be any union of them one to another?"
One most excellent solution of all these and an infinite number of similar questions is by a survey of the
manner in which the gods are allotted.
This, then, is the explanation: Whether the allotment be to certain parts of the universe, as to heaven or
earth, whether to holy cities and regions, whether to certain temple-precincts or sacred images, the divine
irradiation shines upon them all from the outside, just as the sun illuminates every object from without
with his rays. Hence, as the light encompasses the objects that it illuminates, so also the power of the
gods comprehends from without those that participate of it. In like manner, also, as the light of the sun is
present in the air without being combined with it -- and it is evident that there is nothing left in the air
when the illuminating agent is removed, although warmth is still present when the heating has entirely
ceased -- so also the light of the gods shines while entirely separate from the objects illuminated, and,
being firmly established in itself, makes its way through all existing things.
Still further, the light that is the object of perception is one, continuous, and everywhere the same
entirety; so that it is not possible for a part of it to be cut off by itself, or to be enclosed in a circle, or at
any time to remove itself from the source of illumination. According to the same principles, therefore, the
whole universe, being susceptible of division, is distinguished with reference to the one and indivisible
light of the gods. In short, this light is one and the same everywhere, and is not only present, undivided,
with all things that are capable of participating of it, but it, likewise, by an absolute power and by an
infinite superiority, fills all things, as a cause, joins them together in itself, unites them everywhere with
itself, and combines the ends with the beginnings. The whole heaven, including with it the universe
imitating this, goes around in a circular revolution, unites all to itself, and leads the elements whirling in
a circle; and all things being in one another, and borne toward one another, it holds them together and
defines their equal proportions; and guiding them to the remotest distances, makes the ends combine with
the beginnings -- as, for example, the earth with the sky -- and effects a sole connection and accord of
wholes with wholes.
Who, then, that contemplates the visible image of the gods thus united as one [7] will not have too much
reverence for the gods, its causes, to entertain a different judgment and to introduce among them artificial
divisions, arbitrary distinctions, and corporeal outlines? I, for one, do not think that any one would be so
disposed. For if there is neither any analogy, nor scheme of proportion, nor interblending in respect to

power or simple energy of that which is set in order with that which sets in order, [8] then I say that there
is nothing existing in it, either of extension or in regard to distance, or of encompassing locally, or of
division by due setting apart, or of any other such natural equalizing of qualities in the presence of the
gods with beings inferior in their nature. For in natures that are homogeneous in essence and power, or
that are in some manner of similar form or alike in race, there can be perceived an encompassing or
holding fast. But in the case of those that are totally exempt from all these conditions, what opposing
circumstance in respect to these things, or pathways through them all, or separate outline, or
encompassing in some prescribed space, or anything of this kind, can be justly conceived? On the other
hand, I think that they who are partakers of the gods [9] are, every one, of such a nature as to partake of
them according to their own intrinsic quality, some as of the other, others as of the atmosphere, and
others as of the water; which the technique of the Divine Performances recognizes, [10] and so makes use
of the adaptations and invocations according to such a classification.
So much may be stated in regard to the distribution of the superior races in the world.
SUPERIOR BEINGS NOT CLASSIFIED AS PASSIVE AND

IMPASSIBLE
After these distinctions thou suggestest another classification on thy own account, and separatest the
essences of the superior races by the differentiation of "passive and impassible." I do not, however, by
any means accept this classification. For no one of the superior races is passive, nor yet is it impassible in
such a manner as to be thus contradistinguished from any that is susceptible, as being adapted by nature
to receive impressions, or as freed from them through inherent virtue or some other excellent condition.
On the other hand, it is on this account, because they are entirely exempt from the inconsistency of being
either passive or not passive, because they are in no way susceptible to impression, and because they are
unchangeably fixed in regard to essence, that I set them down in all these respects as impassive and
unchangeable.
Consider, if thou art willing, the last one of the divine races, the soul pure from the defilement of bodies.
Being superior to the realm of nature, and living the unbegotten life, what does it want of the generated
life with sensual pleasure and of the restoration thereby into the realm of nature? [11] Being outside of
everything corporeal, and of the nature which is divisible in respect to the body, and being likewise
entirely separate from the accord in the Soul which goes down into the body, why is it to participate of
the pain that leads to decay and dissolution of the structure of the body? On the contrary, it has no
occasion for the susceptibilities which are forerunners of sensation, for it is neither held at all in a body
nor in any way environed by it so as to have occasion for bodily organs in order to perceive different
bodies outside of these organs. In short, however, being indivisible, remaining in the one same form,
being essentially incorporeal, and having nothing in common with the generating and susceptible body, it
can be affected by nothing in regard to classification or transformation, nor in short has it any concern
whatever with change or condition.

But on the other hand, whenever the soul comes into the body it is not itself, nor are the rational faculties
which it imparts to the body susceptible to impression. [12] For these are simple and single ideals, not
admitting any disturbing element or entrancement, so far as relates to them. It is, therefore, the something
that yet remains that is the cause of such experience to the composite nature. Nevertheless, the cause is
not in any way the same as the effect. [13] Hence, the Soul being the first genesis and origin of the
composite living beings that come into existence and pass to dissolution, is itself, so far as relates to
itself, unbegotten and imperishable; so also those that participate of the soul are susceptible to impression
and do not possess life and essence in their completeness, but are entangled in the indefiniteness and
alien conditions of the realm of matter. [14] Yet the soul, as relates to itself, is unchangeable, as being in
its own essence superior to impression, and as neither being moved by any preference inclining in both
directions (passiveness and impassibility), nor as receiving an acquired versatility in the participating of
habitude and power.
Since, therefore, we have shown, in respect to the last race of the superior orders, namely, the soul, that it
is impossible for it to participate in any passive or impressionable condition, how is it proper to attribute
this participation to dæmons and half-gods who are sempiternal and follow the gods, and themselves
according to their respective grades preserve, and likewise in their several places make the regular
arrangement of the divine beings always complete, and do not leave any unoccupied space between the
different orders? For this we know for certain: that the passive condition is not only undisciplined but
also discordant and unstable, never being in any case its own master, but attached to that by which it is
held fast and to which it is subservient in reference to the sphere of generated existence. This condition of
passiveness, therefore, pertains to some other race rather than to one always existing and allied to the
gods, not only maintaining the same arrangement but likewise going around the same circuit with them.
Hence, therefore, the dæmons, and all who rank with them after the superior races, are impassible.
Notes:
1.
The Chaldaean Oracles also recognize this twofold mind. The one, the Pure Reason or
Intelligence, was placed over the first Triad. "The Mind of the Father named all things in threes,
and governed them all by Mind." This mind they considered as sole, unparticipating, and
essential. The other was described as participant and divisible into parts or qualities.
2.
The Prytanis of Athens were fifty in number, and were selected from the Boulé or Senate.
Socrates, at the age of sixty, was chosen to that dignity.
3.
The Chaldaean Theology did not unequivocally describe all the gods as "unbound." The seven
cosmokrators, or rulers of the world, the lords of the zodiacal houses and the cosmic gods
assigned to regions of the world, were bound to their respective jurisdictions.

4.
The pre-existence of the soul in the eternal world, before becoming involved in the genesis and
conditions of the earth-life, was generally believed. Even after being set free at death, it was
supposed to be, after a period of less or greater length, again attracted back to the mundane sphere.
Plato illustrates this by the Vision of Eros in the Republic. The choice of the earthly condition is
made by the soul itself, and very generally it differs from what it had been in the preceding term
of life in the world. "The cause is in him who makes the choice, and the divinity is without blame
in the matter." Eros adds that after the souls had chosen their new lives according as they drew the
lots, they all went in their order to Lachesis, and she gave to every one the dæmon that he had
chosen, and sent the dæmon along with him to be the guardian genius of his life, and the
accomplisher of the fate which he had chosen. Then he was born anew into the earth.
5.
The cause or incentive for the coming of the soul into generated life is variously explained by
different writers. According to Plotinus, the universal soul does not come to a body as the body
may come to it, nor does the body contain the soul, but is contained by it. Simplikios accepted the
statement of Iamblichus, that "the soul projects certain lives for itself."
6.
The stars and planets were regarded as abodes or receptacles of souls.
7.
Plato affirms this in the Epinomis. "It is Heaven that we should honor," says he; "it is the cause of
all benefits to us." Abammon, doubtless, alludes to Ra, of the Egyptian Pantheon, who was
regarded as the source of light, and also as being the whole heaven united as one eikon and
personality.
8.
Proclus reiterates this declaration, so often insisted upon, that the superior nature and essence can
receive nothing from one that is inferior.
9.
Intelligent readers will understand from what has been said, that as the gods are spiritual essences,
the partaking of them, or, in other words, of their irradiation, is analogous to the partaking of light.
The luminance itself is in no way affected, but the partaker is filled and pervaded by it.
10.
This is the Theurgic Rite. "This Theurgy," says Thomas Taylor, "is, doubtless, the same as the
'Magic of Zoroaster,' which was no 'Black art,' but a peculiar mode of worship."
11.
The soul was called by Damaskios, our last echo of Divinity. In the mundane region it was
considered as not a whole and united essence, but as divided into qualities and traits of character.
12.

Plotinus, using the comparison that the workman does not contract the imperfections of his tools,
remarks that it is not necessary that the soul shall be itself affected by the conditions of the body.
It simply uses the body as its instrument: It is incorporeal, and hence the passions and
susceptibilities of the body do not penetrate into its substance, but only into its powers and
energies.
13.
Proclus illustrates this by the analogy of a man viewing his own image in a stream of water. He is
unchanged in his own person and individuality, but the image exhibits great perturbation. So the
soul contemplates its own image as reflected in the body, and though it is itself impassible and
unaffected, it may be perplexed by the incidental disturbances.
14.
Greek, υλγ, wood, rubbish; the negative or inert quality called matter, from which natural objects
proceed. Aristotle first adopted the term. Plato, unable to conceive of matter as substance per se,
made use of terms signifying the "nurse" and the "receptacle" or passive force. The term "matter"
is from materia, the mother-principle. The phrase "realm of matter" is adopted here, as the term
implies a department in the universe, and not simply matter itself.
Chapter 4. Rites, Symbols, and Offerings

"Why then, are many ceremonies performed histrionically in the Sacred Rites, as though the gods were
moved by passion?"
I think that this is said without an intelligent understanding in regard to the Sacerdotal technique of the
Mysteries. For of the ceremonies performed from time to time in the Sacred Rites, some have an
ineffable cause and a divine principle; others are consecrated to the Superior beings from eternity as
symbols are consecrated [1]; others preserve some other image, just as Nature, the Supreme Genetrix also
from invisible concepts, molds visible semblances. Others are brought forward from some motive of
veneration, [2] or they are endeavors at figurative representation, or some concept of a family
relationship. Some prepare us for something that is useful, or in some way purify and free our human
passions, or turn away some of the evils that may be impending over us. Yet it may not be admitted that
any part of the Holy Observance is performed to the gods or dæmons as to impressionable beings. For the
essence which is subjectively everlasting and incorporeal is not of a nature to permit any change from the
bodies (offered at the Rites. [3])
Not even though it be admitted that it has use especially of such a kind, would it ever need it from human
beings in a religious service of this kind. It is supplied from itself, and from the nature (or feminine
principle) of the world, and from the abundance which is in the genesis (or generative energy); and if it is

permissible to say this likewise, it receives a sufficiency before it can be in any want, through the
unfailing complete supply of the world and its own ample abundance, and because all the superior races
are fully supplied with the good things pertaining to them respectively. Let there be, therefore, this
general encouragement for us in regard to the worship of the uncontaminate races, that they are likewise
affiliated by kindred relationship to the beings that are otherwise superior to us, and on this account the
pure are attracted to the pure, and the impassive to the impassive.
Following every point in its turn, we remark that the planting of "phallic images" is a special representing
of the procreative power by conventional symbols, and that we regard this practice as an invocation to the
generative energy of the universe. On this account many of these images are consecrated in the spring,
when all the world is receiving from the gods the prolific force of the whole creation. [4]
I think, however, that the immodest language to which you refer, affords an illustration of the absence of
moral virtues [5] in the realm of matter, and the unseemly rudeness existing beforehand with the
unformed elements that are to be organized. These being utterly destitute of orderly arrangement, are
passionately eager for it, so to speak, to such a degree as they are conscious of the unbecoming condition
of things around themselves. Hence, again, perceiving from the speaking of vile utterances, what is vile,
they follow to the (divine) sources of the ideals and more beauties.
They accordingly not only turn aside from evil action, but through the words, it is manifest in its forms
and changes the impulse to a contrary direction. [6]
There is, however, still another reason of analogous character for these customs. The powers of the
human passions that are in us, when they are barred on every side, become more vehement: but when
they are brought into activity with moderation and reasonable measure, they are sufficiently delighted
and satisfied, and becoming pure in consequence, are won over and set at rest. In the same way, likewise,
in comedy and tragedy, when we behold the emotions of others, we repress our own, make them more
moderate and are purified from them. In the Sacred Rites, also, we are, by certain spectacles and relations
of ugly things, delivered from the harm that is likely to befall through the events represented by them. [7]
Things of this character are brought into use, therefore, for the healing of the soul within us, the
moderating of the evils which have become nature to it through the genesis [8] or nativity, and likewise
for the sake of its unloosing and deliverance from its bonds. On this account, probably, Herakleitos
names them "Remedies" [9] as being cures for terrible maladies, and restoring the souls sound from the
experiences incident in the generated life.
WHAT THE INVOCATIONS ACCOMPLISH
But the objection is also made: "The invocations are made as to gods that are impressionable beings; so
that it is implied that not the dæmons only are impressionable, but the gods likewise."

This, however, is not as thou hast supposed. For the illumination which is present through the invocations
is self-appearing and self-subsisting; it is also far removed from the being attracted downward, and goes
forth into manifestation through the divine energy and perfection, and it excels voluntary choice and
activity by so far as the Divine Purpose of the Absolute Goodness is superior to the deliberately chosen
of life. By such a purpose, therefore, the gods being gracious and propitious, give forth light abundantly
to the Theurgists, both calling their souls upward into themselves, providing for them union to
themselves in the Chorus, [10] and accustoming them, while they are still in the body, to hold themselves
aloof from corporeal things, and likewise to be led up to their own eternal and noetic First Cause. [11]
From these Performances [12] it is plain, that what we are now discoursing about is the Safe Return of
the Soul, for while contemplating the Blessed Spectacles, [13] the soul reciprocates another life, is linked
with another energy, and rightly viewing the matter, it seems to be not even a human, for the most
blessed energy of the gods. If, indeed, the upward way through the invocations effects for the priests a
purifying of the passions, a release from the condition of generated life, and likewise a union to the
Divine First Cause, why, indeed, does any one impute to it any of the passion? [14] For such invocation
does not draw down beings that are impassive and pure, to that which is susceptible and impure. On the
contrary, it makes us who had become impressionable through the generated life, pure and steadfast. [15]
On the other hand, even the "favorable inclinations" do not bring the priests into union with the gods
through a passive condition, but they open the way for an indissoluble communion through the attraction
which binds the universe together. It is by no means, as the term seems to imply, an inclining of the mind
of the gods to human beings, but on the contrary, as the truth itself will teach the adapting of the human
intelligence to the participating of the gods, leading it upward to them, and bringing it into accord
through persuasive harmonies. Hence, both the reverend names of the gods, and the other divine
symbols, being of an elevating tendency, are able to connect the invocation with the gods. [16]
Proclus also declares that "the gods are readily persuaded by invocations and enable the initiants to
behold perfect, tranquil, and genuine spectacles."
PROPITIATORY RITES
What is more, "the propitiations of anger" will be plain enough if we learn thoroughly what the anger of
the gods really is. It certainly is not, as some imagine, an inveterate and persistent rage. On the contrary,
so far as the matter relates to the gods, it is a turning away from their beneficent guardianship. We
ourselves turn away from this just as we bring darkness upon ourselves by shutting away the light at noon-
day and so rob ourselves of the priceless gift of the gods. Hence the "propitiation" can turn us to the
participation of the superior nature, [17] lead us to the guardian fellowship of the gods, which we had
cast from us, and bind to each other harmoniously both those participating and the essences participated.
Hence so far is it from accomplishing its particular work through a passive condition, that it leads us to
desist from any passionate and disorderly turning away from, the gods.

Nevertheless, because evil is present in the regions of the earth, [18] the "expiatory sacrifices" act as a
remedy and prepare us so that no change or any passive condition may occur with reference to us. Hence,
whether it is through the gods or dæmons that a result of this kind takes place, it appeals to them as
helpers, averters of evil, and as saviors, and through them turns away every harm that may be liable to
follow from what has occurred. Let it be understood that those superior powers that turn away the blows
incident to the realm of nativity and nature, are not preventing them in any way through passive
conditions.
Indeed, if anyone has imagined that the intercepting of the protecting influence may bring on some
chance injury, the endeavor at persuading of the Superior races "through the expiatory sacrifices"
recalling them to their generosity, and taking away the sense of privation, may be in every respect pure
and unchangeable. [19]
"THE NECESSITIES OF THE GODS"
Further still, we will consider what are called "the necessities of the gods." The whole fact is this: The
"necessities" are peculiarities of the gods, and exist as pertaining to gods, not indeed as from without, nor
as from compulsion; but, on the contrary, as the goodness is of use from necessity, so also are they
likewise in every particular and they are not in any respect otherwise inclined. Such necessity is itself
combined with a purpose ideally good and is the beloved consort of Love. [20]
It is not only the same and unalterable in the order pertaining to the gods, but because it is at the same
time, and in like manner, circumscribed in one boundary, it abides in this and never goes out of it. For all
these reasons the very contrary takes place to what was inferred. If in Theurgy there are really genuine
powers of such a character as we have set forth, the conclusion is inevitable that the Divine Being is
proof against enchantment, impassive and not to be compelled.
SUPPLICATIONS AND THEIR UTILITY
Nevertheless, after this, thou passest over to another classification of gods as contrasted with dæmons.
For thou remarkest that "gods are pure mental essences," proposing the opinion as the basis of an
argument, or telling it as acceptable to certain individuals. Then thou addest: "that the dæmons are
psychic beings, participating of mind."
It is not hidden from me that these notions are entertained by many of the Grecian philosophers. [21]
nevertheless, I do not think it proper to hide from thee the manifest truth, for all opinions of such a
character are somewhat confusing. They carry the attention from dæmons to souls, for these are also
partakers of mind; and they wander from the gods to mind that is non-material in respect to operation
which the gods excel in every particular. Why, then, should we attribute these peculiarities to them,
which are by no means exclusively theirs? This much will be sufficient in regard to this classification.
Otherwise, so far as it may be thought worthy of a mention of such a kind, it is overmuch. But in regard

to the matters of which thou art in doubt, they should have due attention inasmuch as they have to do
with the sacerdotal function.
Having further affirmed that "pure mental essences are not to be charmed or mingled with things of
sense," thou doubtest whether it is necessary to pray to them. On my part, I do not think it necessary to
pray to any others. For that something in us that is divine, mental essence and one -- or mental alone, if
you choose to call it so -- is then vividly aroused in the prayers, and when it is awakened it longs
vehemently for its counterpart, and becomes united to the absolute perfection.
If, however, it appears incredible to thee that an incorporeal being hears a voice in any way, and there is
need of a special sense and of ears in order that the things uttered by us in the prayers may be heard, thou
art voluntarily forgetful of the superior powers of the Primary Cause, both in the perceiving of all things,
and the encompassing of them at once in themselves. The gods certainly do not receive the prayers in
themselves through faculties of sense, or through organs, but they encompass in themselves the full
purport and energies of the pious utterances, and especially of those which happen through the Sacred
Rites to have been established and brought into one with the gods. For then the Divine essence itself is
simply present to itself, and does not share the conceptions in the prayers as distinct from itself.
But thou affirmest that "the supplications which are offered are entirely foreign to the purity of mental
substances." Not at all: for it is on this very account, because we are excelled by the gods in power,
purity, and everything, that it is most opportune to supplicate them even with exaggeration of speech. If
we are judged by being compared to the gods, the consciousness of our own nothingness causes us to
betake ourselves to supplication, and we are led from supplication to the object of supplication, and from
the familiar intercourse we acquire a similarity to it, [22] and from imperfection we quietly receive the
Divine Perfection. [23]
If, however, it is conceived that the sacerdotal supplications are inspired into human beings as from the
gods themselves, that they are symbols or tokens of the very gods, and are recognized by the gods alone,
and have likewise after a certain manner the same power with the gods, how may it be justly supposed
that supplication of this kind is still a matter of the physical senses, but not divine and of the higher
intelligence? Or, what may in any likelihood insinuate itself into it when the most excellent human
morals cannot be easily made pure? [24]
"But," it is remarked by thee, "the things that are offered are offered as to sensitive and psychic natures."
If, indeed, they consisted of corporeal and composite powers alone, or of such as pertained merely to the
service of the physical organism, thou wouldst be correct. But since the offerings partake also of
incorporeal ideals, special discourses, and simpler metres, the peculiar affinity of the offerings is to be
considered from this point alone. And if any kindred relationship, near or far away, or any resemblance is
present, it is sufficient for the union about which we are now discoursing. For there is not anything which
is in the least degree akin to the gods, with which the gods are not immediately present and conjoined. It
is not, then, as to "sensitive or psychic," but actually to divine ideals and to the gods themselves, that the
intimate union is effected so far as may be. Hence we have spoken sufficiently in opposition to this

classification.
CLASSIFICATION CRITICISED
The next thing in thy letter is the question, "Are gods separated from dæmons by the distinction of bodied
and unbodied?" [25]
This distinction is much more common than the former one; but it is so far from indicating their
peculiarities of essence, that it does not even constitute a reasonable guess in respect to them, or anything
incident to them. For it is not possible from these things to apprehend intelligently whether they are
living beings or beings without life, and whether they are deprived of life or do not need it at all. Besides,
also, it is not easy to form a judgment as to how these terms are to be applied, whether in Common or in
relation to many different things. If they are to be applied in common, if both a piece of writing and a
period of time, a god and dæmons likewise, and also fire and water, are under the same class as being
incorporeal, the distinction is absurd. If, however, they are employed with reference to the chief
differences, why, when thou speakest of incorporeal things, dost thou indicate gods rather than tokens; or
when thou sayest "body" why should it not be taken to mean the Earth rather than dæmons? For this point
is not itself defined, whether they have bodies as a part of themselves, or are carried by bodies as a
vehicle, or make use of them on occasion, or encompass them, or are merely identical with the body.
Perhaps, however, it is not necessary to scrutinize this distinction critically; for thou dost not put it
forward as thy own concept, but on the contrary, displayest it as the conjecture of others.
THE GODS OF THE SKY NOT CORPOREAL
We will, therefore, take up in place of this subject, the matter in relation to the present opinion, about
which thou seemest to be in doubt. For thou hast proposed this question: "If only the gods are
incorporeal, how shall the Sun, the Moon, and the luminaries visible in the sky, be accounted as gods?"
We reply: That they are not encompassed by the bodies, but that on the contrary, they encompass the
bodies with their own divine lives and energies; also that they are not converted to the body, but possess
the body which has been converted to the divine cause; and that the body does not interfere with their
spiritual and incorporeal completeness, nor occasion any obstacle to it by intervening. hence it does not
even require more attention, but follows (the divinities) after a manner spontaneously, and by its own
motion, not needing a self-operating superintendence, but urging on by itself [26] uniformly by the
leading of the gods upward toward the One. [27]
If, however, it is necessary, we will say this: The body (of the divine guardian of the star) in the sky is
very closely akin to the incorporeal essence of the gods. For the essence being one, the other is unique;
that being undifferentiable this is undivided; that being unchangeable this is in like manner unchanged.
[28] But if even it is taken for granted the energies of the gods are after one ideal, the divine one in the

sky has also a single orbit. Nevertheless it also imitates their sameness in respect or a perpetual activity
constantly in the same manner, by the same impulses, according to one law and one order of
arrangement; and also the life of the gods which is the life natural to the bodies in the aether. Hence, their
body is not constituted of incongruous and different elements in the way that our body is composed; nor
does their soul join with the body to bring out from two, one living being. On the contrary, the living
forms of the gods in the sky are, in every respect, similar and united, and are likewise complete, uniform
and uncompounded through their entire substance. For the superior divinities are always excelling in
these respects, and the lesser ones being dependent upon the rule of those that are prior and never
obtaining this rule for themselves, the whole are brought into one joint arrangement and one common
activity, and are all of them, in a manner, incorporeal and wholly divine. Hence, wherefore the divine
ideal predominates in them, and implants through them all everywhere, the same One universal essence.
So, therefore, the gods that are visible in the sky, are likewise all of them in a certain sense, incorporeal.
THE GODS IN THE SKY NOT MALIGNANT
Thy next question raises a difficulty in another form "How is it that some of these gods are givers of good
and others bring evil?"
This conjecture is taken from the casters of nativities, but it falls short of actual fact in every particular.
For they all are not only good, but in like manner, also the causes and authors of benefits, and they
likewise all revolve (in their orbits) with reference simply to the One God, according to the beautiful and
good alone. Nevertheless the bodies which are subject to them, [29] themselves possess extraordinary
powers; some of these powers being firmly established in the divine bodies themselves; but others going
forth from them into the productive principle of the world, even into the world itself, and likewise
passing down in proper order through the whole realm of generation, [30] and extending without
impediant even to incomplete races.
In respect, therefore, to the powers which inhere in the bodies of the divine ones in the sky, there is no
doubt that they are all similar. Hence it is left for us that we shall discourse upon those which have been
sent down here, and which have become intermingled with the sphere of generated existence. They
extend in the same way preservation of the universe, and encompass the whole realm of generated
existence after the same manner. They are both impassive and unchangeable, although they are present in
the changeable and passive. The realm of generated existence being of many kinds and constituted of
things diverse in character, contends against the oneness and indivisible essence of the gods with its own
contrary and factious nature, discordantly and factiously. But it admits the impassive essence after the
passive manner; and in short it participates of them according to its peculiar nature and not according to
their power. As, therefore, that which comes into existence partakes of real being, as by heredity, and the
body receives the incorporeal essence after a corporeal manner, so likewise the natural and material
bodies in the realm of generated existence, it may be, participate in a disorderly and discordant manner of
the non-material and ætherial bodies, which are above the realms of nature and generated existence. They
are absurd, therefore, who attribute color, figure and the sense of feeling to mental forms, because those

that participate of them are of such a kind; and so are they also who impute malignity to the bodies in the
sky because their participants are sometimes bad. For unless the one who is participating had some such
aberration at the beginning, there would be no such communication. But if that which is imparted is
received as being foreign and inimical, it may, perhaps, become as something different, and to those
belonging about the earth, it is evil and disorderly. This participation, therefore, and the commingling of
aura of the realm of matter with that of the non-material realm, becomes a cause of much essential
diversity in the inferior races; and besides these, that which is given forth in one way, is received after
another. Thus, for example, the aura of Kronos (Seb) is dense, but that of Arês (Mandu) is impulsive;
[31] yet the passive generative receptacle in those belonging in the realm of matter receives the former
according to its consolidation and coolness, but the latter according to the warmth beyond the usual
condition. Hence do not corrupting influence and the disproportionateness come through the deviation of
the recipients, which is productive of inharmoniousness, pertaining to the realm of matter and
impressionable? Hence the feebleness. incident to regions in the realm of matter and earthly existence,
not being capable of the genuine power and absolutely pure life of the divine ones of the ætherial region,
refers its own condition to the Primary Causes -- just as though a person distempered in body and not
able to endure the life-giving warmth of the Sun, should have the audacity to affirm from his own
condition, the falsehood that the Sun is of no benefit to health or life.
Something of this kind, however, may be the case in the general order and constitution of the universe, as
the same things may be the means of safety to the universe and to every one, through the completeness,
both of the things that are possible and those by which they are possible, but are harmful to the imperfect
through their specific lack of harmony. Likewise in the motion of the universe, the revolutions in like
manner maintain order in every respect, but some one of the parts is injured now and then by another, as
we see occurring in a dance. [32]
To repeat the statement once more, it is the natural tendency of partial and incomplete things to
decompose and undergo change. It is not proper, however, to attribute this peculiarity to the universal
and primary causes, either as being inherent in them or as extending from them into this lower region.
Hence, from considerations of such a nature, it is demonstrated that neither the gods (of the planets) in
the sky themselves, nor their gifts, bring evil.
THE GODS HAVE ONE COMMON ESSENCE
Come, then, let us dispose of that question also: "What is the bond of union that connects the divinities in
the sky, that have bodies, with the gods that are unbodied?"
This also is clear from what has been said already. For though as being incorporeal, intelligent and
united, they ride upon the celestial spheres, they have their origins in the realm of mind, [33] and
comprehending their essential being as divine, they govern the whole sky by one infinite energy, and
although present in the sky as existing separately, they conduct the perpetual revolutions by their solitary
wills, and are themselves unmingled with sensation and coexist with the god of the realm of Mind.

It is proper, nevertheless, to examine the present question thoroughly. I state the proposition accordingly,
that the images of the gods which are visible (in the sky) are from the divine models in the realm of
Mind, and are engendered around them; [34] and having come into existence they are established in these
absolutely, [35] and being extended to them, they have the likeness which has been produced from them.
They are likewise wrought into another arrangement after a different manner. They are held here in
connection with those models in one stable union, and the divine spiritual forms, which are present with
the visible bodies of the gods, exist separately before them, but their noetic models unmingled and super-
celestial remain permanently by themselves, all as one in their everlasting exaltation.
There is, therefore, the common indissoluble bond with reference to spiritual energies, but there is one
also in the common participations of forms, since nothing separates these, and there is nothing
intervening between them. Besides, the non-material and incorporeal essence, being neither parted by
spaces nor by subject-bodies, nor marked off by delineations into separate parts, comes together at once,
and coalesces into an absolute identity. The issuing forth of all from the One, the returning again into the
One, and the absolute rule of the One in everything effect the communion of the gods themselves in the
Cosmic world, with those that pre-exist in the realm of Mind.
Moreover, the conversion of the secondary to the superior spiritual beings and the bestowing of the same
essence and power from the primary to the secondary gods, holds their association indissoluble in one. In
regard to things of another quality, as for example, soul and body, and those of unlike kinds, such as
material forms, and also of substances which are in some other way separated from each other, the
natural union, which exists between them both, originates from the Powers above and is cast off in
consequence of the limited periods of time. However far we may ascend in regard to the height and the
unchangeable sameness of the divinities, who are first as to form and essence, and raise ourselves from
imperfect beings to perfect, by this much the more do we find the union which is sempiternal, and
likewise behold the self which is principle and dominant, [36] possessing diversity and multitude around
itself and in itself.
Inasmuch as the gods are all arranged as absolutely one, the primary and secondary races, even the many
that are self-existent with them, preside together over the universe as one, everything in them is one, and
the first, the intermediate and lowest races coexist as the One itself. Hence, in respect to these, it is of no
use to enquire whence the One is brought into reciprocal relations with them all, for the self-same
essence that is indeed in them is the one of their own substance. [37] The secondary races not only
remain together in the unity of the primary divinities, but the primary gods bestow upon the secondary
races the oneness from themselves, and they all maintain the common bond of an indissoluble
relationship to one another.
From the same cause, moreover, the gods that are entirely incorporeal are united with the gods (in the
sky) that have bodies and are perceptible to the senses. For the gods that are visible are really outside of
bodies, and therefore are in the world of Mind; and those of the world of Mind, through their
unconditioned unity, encompass the visible divinities within their own substance, and both are

established by a common union and a single energy. In like manner, also, this is characteristic of the
cause and arrangement of the gods, and for this reason this very oneness of them all extends from above
to the very last in the order of divine beings. Suppose, however, that this seems to be a statement to be
doubted, the contrary supposition, that there is nothing of the kind, would be matter of wonderment.
So much may be declared in regard to the bond which unites the gods, that are established in a manner
perceptible to the senses, with the gods of the world of Mind.
OTHER MODES OF DISTINGUISHING
[1.20. Cp. Luck 219-20.]
After this, however, thou takest up again the very questions in regard to which the things which have
been stated already will suffice amply for a solution. Since, however, as the saying is, it is necessary to
tell and examine often the things which are beautiful, we will not pass these matters by as having
received sufficient answer, but by pounding away repeatedly with arguments we may perhaps get out of
them all some complete and important benefit in true knowledge. For thou art still in doubt, as the
question shows: "The gods that are visible (in the sky) being included in the same category with the
invisible, what distinguishes the dæmons from the visible, and likewise the invisible gods?"
Beginning at this starting point, I will set forth the difference. It is because the gods in the sky are united
with the gods in the world of Mind, and have the same idea or principle of existence with them; but the
dæmons are far distant from them in essence, and scarcely compare with them in ally resemblance. On
this account they are distinct from the visible divinities, while they differ from the invisible gods in
regard to the difference of their peculiar invisibility. For the dæmons are indeed imperceptible to sight,
and in no way to be apprehended by a sense; but the gods are beyond the scope of the knowledge and
perception incident to the realm of matter. Because they are in these respects unknowable and invisible,
they are so named, or it may be in a sense very different in respect to the dæmons that they are described
as invisible. What, then, do the invisible gods have, so far as they are invisible, which is superior to the
gods that are seen in the sky? Nothing at all. For the divine quality, whatever it may be, and whatever
allotment it may have, possesses the same power and dominion over all subordinate things. Even if they
were visible they would not be subordinate to the invisible daemons, and though they were to belong to
the Earth, they would reign over the dæmons of the air. For neither the place nor the part of the world
that may receive it, makes any change in the Supreme authority of the gods; but the entire essence of the
gods, indivisible and unchangeable, which all the inferior races in the order of nature revere in like
manner, remains everywhere the same.
Setting out from the same point of beginning, we also find another difference between them. For the
visible and invisible gods concentrate in themselves the whole government of existing affairs, both in
regard to the sky and world, and in relation to the entire invisible forces of the universe. But those that
are allotted to authority among the dæmons, extending it over certain prescribed regions of the world,
govern these, and themselves likewise have an incomplete form of essence and power. They are even in

some manner akin and inseparable from those that are governed by them.
The gods, however, even those that go upon bodies as their vehicles, are separated and diverse from these
in all respects. Hence the supervising of the bodies brings no specific lessening of rank to those to whom
the body is subject; it is encompassed by the superior essence, and is turned back to it, and is no obstacle
to it. But on the other hand, the close affiliation to the generative nature and the imperfection ensuing by
it, give the dæmons necessarily an inferior destiny. In short, the divine race is predominant and takes
precedence in the general arrangement among existing things; but the dæmonian order is ministrant,
receiving whatever directions the gods may give, and responding promptly by own effort, in regard to
whatever the gods contemplate, will and command.
Hence the gods are freed from the forces which incline downward to the realm of generated existence,
but the dæmons are not wholly purified from these.
So much, therefore, we have subjoined in regard to this solution of the problem, and we think that from
the former and the present arguments the matter will become better known.
CLASSIFICATION REJECTED
For the reasons which we have before stated, the classification of passive and impassive which thou
makest, should be rejected as not being suitable for any of the superior races, on account of the causes
which we formerly mentioned. Indeed it deserves to be overturned, because it argues from the Sacred
Dramas that "they are impression able." What Holy Rite, and what act of worship performed according to
the Sacerdotal Regulations, is accomplished through a passive condition, or effects any satisfying of
passive conditions? Was it not ordained from the beginning, according to the ordinances [38] of the gods
and likewise intelligently? The Rite both copies the order of the gods, both that of the gods of the world
of Mind and that of the gods in the sky, and contains the eternal metres of things that are, and wonderful
spectacles which were sent down from the Creator (Demiurgus) and Father of All, by which also the
things of Silence are represented by arcane symbols, the things without form are held firmly in forms, the
things which are superior to any likeness are represented unshapen, and everything is accomplished by a
sole Divine Cause, which is so far remote from passive conditions that no reasoning faculty can reach to
it.
This fact, therefore, I suppose, becomes the cause why many turn away to the multitude of projects. For
men who are unable to acquire the deeper knowledge of the reasonings themselves, yet who imagine
themselves able, are entirely carried away by their own peculiar human emotions, and form their
judgment of matters relating to the gods from things incident to themselves. Hence they err in two ways:
because they fail of the true concept of divine things; and because when they miss these, they drag their
notions of these down to the level of human emotions themselves. [39] Nevertheless, it ought not to be
supposed that the things which are performed alike to gods and human beings, -- such as acts of homage,
salutations, offerings, first-fruits, are to be regarded as after the same plan of action in both cases; but that
each is established apart from the other with regard to the distinction of being more honorable -- the one

venerated as being for the gods and the other held in low esteem as relating to human concerns. Thus is
given a completeness to passive conditions, both of those doing homage and those to whom it is
rendered, for they are human and of a corporeal nature; but honor is to be bestowed unstintingly upon the
operation of the others, as being performed through unchanging admiration and a reverent condition of
mind, because they are rendered to the gods.
Notes:
1.
Symbols constituted a prominent feature in the ancient religious worship. They were undoubtedly
to a large extent fetishes, there being a measure of the essence and operation of the deity supposed
to exist in them. The Egyptian, and indeed the whole Oriental worship consisted of them, and
even at the present time, there is no ritual that is without them. But then, human language is made
up of symbols and representative sounds.
2.
This is distinctly denied in Part V, Chapter VI.
3.
See Part V, Chapters II and IV.
4.
The custom here described was universal in ancient times, and it is still found in parts of India. Its
remains also exist in architecture and ornamentation. In the worship of the Ashera and Venus of
Eryx, and of the Great Mother in Syria and Western Asia, the observances were carried to greater
extremes. King Asa of Judea is said to have deposed his mother, Maacha, from royal dignity for
her participation -- "because she made a phallos to an Ashera," I Kings XV: XIII. It has been
generally believed that the Festivals and Initiatory, or Perfective Rites, of the different countries,
included the same feature, as indeed, is here admitted. It should be borne in mind, however, before
any hasty judgment, that the different faiths had their two sides, like the right or the left, and that
worshippers regarded them and took part in them according to their inherent disposition. Thus, in
India, there are the Asceticsiva-worshippers, and the Saktas, to this day. In this way the Mysteries
presented themes for the highest veneration, as well as phases that are esteemed as gross and
lascivious. Every curious person, therefore, sees in them what he has eyes to see, and is often
blind to the rest.
5.
Greek, καλων from καλον, good, beauty, moral virtue, excellence. Mr. M. W. Hazeltine, in the
New York Sun, remarks upon this apparent confounding of moral with physical beauty, which this
word exhibits, that "the ancients had not that conception which forms the basis and aim of
Æsthetics in our time. To a Greek, if a thing was beautiful it was good, and if it was good it was
beautiful; that, at least, was the prevailing attitude of the Hellenic mind."

6.
These opinions were anciently entertained, the universe itself being regarded not as a fabric but as
a birth, a creation or genesis, and evolution. But the philosophers generally disapproved of the
doleful rites and immodest speech. Plutarch enumerates the various practices, such as the eating of
raw flesh, the days of fasting and mourning for the slain divinity, (Matthew XI, 16; Amos VIII, 10)
and the uttering of filthy and unseemly language. He explains that they were "not in honor of the
gods, but rather to avert, mollify and appease the wrath of evil dæmons." The Emperor Julian,
however, forbade the using of words that should not be spoken or heard.
7.
"This doctrine is so rational," says Mr. Thomas Taylor, "that it can never be objected to by any but
quacks in philosophy and religion. For as he is nothing more than a quack in medicine who
endeavors to remove a latent bodily disease before he has called it forth externally, and by this
means diminished its fury, so he is nothing more than a pretender in philosophy, who attempts to
remove the passions by violent repression, instead of moderate compliance and gentle
persuasion."
8.
By the genesis or generation, Plutarch explains Plato to mean "only that substance or underlying
principle which is subject to change and motion, placed between the forming cause and the thing
formed, transmitting hither those shapes and figures which have been contrived and modelled" in
the eternal world. Hence it means more than mere procreating, it is no less than transition from
eternity where the soul is native, into the region of time and space, where it is only a sojourner.
9.
The Library of Alexandria bore the inscription of "Remedies for the Soul." A similar term is said
to have been placed over the collection of Papyri in the "House of Seti" at Thebes, in Egypt.
10.
Plato describes this chorus in the Phaidros. "Divine beauty was then splendid to the view," says
he, "when we, in company with Zeus, and others with other gods, beheld together with the
Blessed Chorus, the divine Spectacle and were initiated into the Perfective Rites, which are rightly
called most happy. Being ourselves entire and unaffected by the evils which await us in the
Aftertime, we took part in the Orgiac Drama, and having become both Mystics and Beholders
(mystæ and epoptæ) we beheld in the pure light, apparitions that were complete, unique, calm, and
felicitous -- being ourselves pure from earthly contamination and not encompassed in this
investiture which we now call 'Body' and by which we are carried about, fastened like an oyster to
his shell."
11.
Socrates in his last discourse remarks that "While we live we shall approach nearest to the
superior knowledge if we hold no partnership with the body, except what absolute necessity
requires, and do not permit ourselves to be tainted by its nature, but keep ourselves
uncontaminated by it till God himself shall release us." This is what a later poet has portrayed as

living above while in the world.
12.
The dramas or performances of the Mystic or Theurgic Rites and their ulterior significance are
here denoted -- the experiences of the Soul and its return to the Eternal World, as it enters into the
conditions of worldly existence. The Egyptian "Book of the Dead" treats of the same matters.
13.
The histrionic scenes and ceremonies which were exhibited to the Beholders of the Rites.
14.
The Chaldaean Oracles reiterate this sentiment.
"The soul of articulate-speaking men will in some way bring God into itself.
"holding fellowship with nothing mortal, it is all intoxicated with God."
15.
This is explained by the hierophant in Moore's romance, The Epicurean. The aim of the initiation
and "blessed spectacle" is thus set forth; "to retrieve the ruin of the blessed soul, to clear away
from around her the clouds of earth, and, restoring her lost wings, facilitate her return to Heaven --
such is the great task of our religion, and such the triumph of those Divine Mysteries, in whose
inmost depths the life and essence of our holy religion is treasured."
16.
The names of the gods in the ancient Skythic and Euphratean languages were believed to possess
some inherent virtue as well as charm. Hence the Oracle gives the injunction:
"Never change the barbarous names;
For among them are terms God-given,
That have ineffable virtue in Sacred Rites."
17.
Epistle of Peter II, 1, 4, "That by these ye might be partakers or communicants of the divine
nature."
18.
Plato: Theaetetus. "It is necessary that there should be always something opposed to God; and it
cannot be seated among the gods, but of necessity hovers around this mortal nature and this region
of earth."
19.
It was held that the vital emanation from the blood of the sacrificed animals was invigorating to
spiritual beings (Odyssey, Book XI). But Plutarch is severe about it. He affirms that the murderous
and lascivious customs at the festivals only served "to avert and appease the malice of certain evil
spirits, or to satisfy the violent and raging lusts of some that either could not, or would not, enjoy
with their bodies or by their bodies." Such, he declared, bring plagues and famine into towns, raise
wars and dissensions, till such time as they obtain and enjoy that which they love.

20.
Proclus affirms that the Divine Necessity was always coincident with the Divine Will and
Purpose. Plato explains it as a habitude of the Efficient Cause or Author of Existence and Matter.
Thus, also, there is a necessity in the thoughts and actions of human beings, yet the soul is self-
moving, and so is its own "Cause."
21.
Thales, Pythagoras, Plato, and the Stoics generally held that the dæmons were beings of a psychic,
rather than of an actual divine nature. Plutarch ascribed to them only a limited term of existence.
22.
It may be observed in this treatise that the divine personalities are very commonly indicated by
terms in the neuter gender. The same is true in other instances. Mr. Ralph Waldo Emerson was
once in conversation with the Rev. Cyrus Bartol, the Transcendentalist clergyman of Boston. The
latter mentioned the Supreme Being, using the masculine pronoun. "Why not say 'It,' " Mr.
Emerson asked?
23.
Whatever we keep most closely in thought, whether with favor or aversion, we gradually become
like in character. Paul wrote like a philosopher to the Corinthian disciples. After referring to
Moses with a vail, he adds "We all with face unvailed, looking on the glory of the Lord as in a
mirror, are transformed from glory to glory into the same image from his spirit."
24.
In the Theurgic discipline of neophytes, there were several stages to be surmounted before
arriving at the degree denominated "Perfection" or purity. We may trace them in the chapter, as
follows: 1. The coming to the divinity who is supplicated. 2. The assimilation into the likeness of
the divinity, and 3. Perfection. In the first of these degrees the candidate was styled Most
Excellent; in the second, Divine; and in the third, Theopator; as now being fully identified with
Deity itself.
25.
Origen affirmed that the angels have bodies, and that God alone is a spiritual essence, without
body. Hence the clause in the Confession, "without body, parts, or passions."
26.
Plato has explained this very similarity in the Timeus. "When each of the stars necessary for the
constitution of Time had obtained a motion adapted to its condition, and their bodies bound or
encompassed by living chains, had become beings possessing life, and had learned their
prescribed duty, they pursued their course."
27.
That the Supreme Being is One and Absolute is the leading principle of every ancient faith,

however bizarre and polytheistic it may be esteemed. Amon, the tutelar god of Thebes in Egypt
who may have been in the mind of Abammon when writing was denominated: "The One, the
Maker of all that have being." The Mysteries of Ser-Apis (Serapis) were favored by Iamblichus,
and the Rites of Mithras by Porphyry.
28.
Plato makes use or an expression signifying "not subject to decay or disease;" Aristotle, "not
being increased or changed."
29.
These are the astral globes which these divinities, being themselves in reality spiritual essences,
were supposed to encompass and permeate.
30.
In this sentence the feminine and masculine relation, as typifying the procedure of the divine
operation, is very distinctly set forth. The phusis and genesis actually signify as much. In this
treatise, as in other philosophic works, genesis signifies the descending of the creative energy
from the sempersistent world into the sphere and condition of created existence, and phusis, or
nature, is the female or productive agency, by which the transition is accomplished. The sentence
admits accordingly to be also rendered as follows: "Others go forth from them into the womb of
the world (Kosmos), even the world itself, and likewise descend in due order through the whole
generative process, continuing, without hindrance, as far as the incomplete races."
31.
Abammon follows the Egyptian category and adopts the Grecian names for divinities supposed to
be nearest in character and quality. In this description, Kronos or Saturn represents the centripetal
and Aries or Mars the centrifugal force.
32.
It would be easy to imagine this as happening in the case or the hundred and more asteroids, that
exist in the space between the orbits of the planets Mars and Jupiter, or of the comets that so often
come rushing through space.
33.
See Chapter VIII.
34.
Damaskios remarks that "the Divine Intelligence which encompasses all things after the manner of
models, brings them forth from itself as likenesses."
35.
That is, all are brought back to their source and rooted in their cause.
36.
In other words, this atman, or self, is at once all-receptive and all-procreative, as having the joint

powers of procreation and production.
37.
We are thus brought to the central principle of the ancient philosophy and worship; that the many
divinities are in essence the One Sole Deity, and comprised in the Paternal Cause of the Universe.
The Orphic Carmen in the same way inculcated that all the gods and both the sexes are included
in the same Zeus. They are attributes, or qualities, of the One, personalities rather than
individuals.
38.
The older laws of the Athenians were called thesmá as being ordained by the gods, or rather the
priests. The laws of Drako were thesmoi, those of Solon nomoi or regulations.
39.
Damaskios remarks, that "we discourse after the manner of men respecting principles that are
extolled as divine."
Part II
Chapter 5. The Superior Races and their
Manifestations
DÆMONS AND HALF-GODS DIVERSE IN ESSENCE
[2.1. Cp. Luck 220-21.]
This it now becomes necessary to describe to thee: "in what a dæmon differs from a hero or half-god and
a soul, whether in essence, in power, or in energy."
I say accordingly, that dæmons are produced by the generative and creative powers of the gods, in the
furthest extreme of emanation and the last divisions: but that the heroes or half-gods have their origin by
the forces of life in the gods; and that the superior and highest in rank of the souls are brought to
completeness and distinguished from these forces.
The nature of the dæmons and half-gods being thus derived from different sources, their essence is of
necessity different. Thus that of the dæmons is effective of purposes, bringing to maturity the natures

about the world, and exercising guardianship individually over those coming into existence. [1] That of
the heroes is life-sustaining, promotive of the reasoning faculty, and directive of souls.
The powers likewise may be defined accordingly. Those of the dæmons pertain to coming into existence
and also to the oversight of the souls and of the connection of the souls with the bodies. It is also proper
to assign to the heroes powers life-imparting, directive of human beings, and setting free from the
nativity.
THE ENERGIES
It follows now that their energies should be explained. Those of the dæmons may be described as being
employed around the world and as extending generally among the things accomplished by themselves;
but those of the heroes not only as not extending so far, but as being engaged with the distribution of the
souls. So, therefore these being explained, the Soul is next, and ranks as the end of the series of divine
beings. Having received from these two races a specific allotment of powers, it both augments the
apportionment by other more abundant additions from itself, and likewise projects from itself at one time
various forms and principles of life which are entirely different, and at another time still others. Thus
making use of different lives and ideals according to each region of the world, it is united with those that
it likes, and draws away from those from which it may wish to be separate, becoming assimilated to all,
and separated from them by otherness. In this way, choosing principles akin both to the things that are
sempersistent and to those that come into existence in time, it allies itself to the gods by harmonies of
essence and power other than those by which the dæmons and half-gods are likewise entwined with
them. Though possessing in a less degree than they the everlasting condition of similar life and energy,
nevertheless, through the good will of the gods and the luminance imparted by their light, it often goes
higher and is exalted to a higher rank, even to that of angels. It, then, remains no longer in the limitations
of the psychal condition, but is developed completely through its whole substance into an angelic soul
and an uncontaminate life. Hence, manifestly, the Soul seems to contain in itself manifold essences,
different rational qualities, and all manner of idealities. If, however, we must speak the honest truth, the
contingency exists, that it is always limited in reference to one particular thing; yet being in
communication with the Causes it is at different times allied to different ones.
So great, therefore, being the differences among them in all these respects, it is no longer worth while to
dispute in regard to the particular thing which is the cause of difference among them. Whatsoever nature
they every one have, by that they are to be distinguished from the others. So far also, as they form one
common society, to such an extent their common quality may be contemplated; for in this way it will be
possible to comprehend without mistake, and to define distinctly the view to be entertained of the whole
subject.
EPIPHANIES OR "APPARITIONS"
Let us now proceed to the Epiphanies or apparitions (which are seen at the Initiations). What is the
difference in them? For thou puttest the question: "What is the token (at the Sacred Rites) of the presence

of a god, an angel or an archangel, or a dæmon, or of some archon, or a soul?" [2]
I will, therefore, in a single statement lay down the proposition that the apparitions are in accord with
their essences, powers and energies. For such as they are as such do they manifest themselves to those
who are making the invocations; and they not only exhibit energies and forms which are characteristic of
themselves, but they likewise display their own particular tokens. In order, however, to draw the
distinctions minutely, this is the explanation: The spectral forms of the gods are uniform; those of the
dæmons are diversified; those of the angels are more simple in appearance than those belonging to the
dæmons, but inferior to those of the gods; those of the archangels approach nearer to the divine Causes;
those of the archons -- if those that have charge of the sublunary elements seem to thee to be the lords of
the world [3] -- will be diversified but arranged in proper order; but if they are princes of the region of
Matter, they will not only be more diversified but much more imperfect than the others; and those of the
souls will appear in every kind of style.
In the (Epoptic) Vision the figures of the gods shine brilliantly; [4] those of the archangels are awe-
inspiring and yet gentle; those of the angels are milder; those of the dæmons are alarming. Those of the
half-gods, although these are left out in your question, yet there should be an answer for the sake of the
truth because they are more gentle than those of the dæmons. Those of the archons are terrifying to the
Beholders, [5] if they are the archons of the universe; and hurtful and distressing, if they are of the realm
of Matter. The figures of the souls are similar to those of the half-gods except that they are inferior to
them.
Moreover, the figures of the gods in regard to size, aspect, external appearance and everything around
them, are absolutely unchangeable. Those of the archangels are very near to those of the gods in these
respects, but come short of being actually the same. Those of the angels are inferior to these, but are
unchangeable. Those of the dæmons are seen in different shapes and appear great and small at different
times; but the manifestations are the same. Those of the archons who are rulers are unchangeable, but the
apparitions of those that belong to the realm of Matter are apt to change into innumerable forms. Those
of the half-gods are like those of the dæmons, and those of the souls conform in no small degree to
changeableness, peculiar to the dæmons.
Further still, to the gods there pertain order and tranquillity; and with the figures of the archangels there
exists a dramatic representation of order and quietude. With the angels there is present the disposition for
order and peacefulness, but they are not free from motion. The figures of the dæmons are accompanied
by tumult and disorder. With those of the archons there are objects to be seen analogous to each class
which we have already mentioned: those of the realm of Matter being borne along tumultuously. Those
of the half-gods are constantly in motion and are never exempt from change, and those of the Souls
resemble the figures of half-gods, but at the same time are inferior to them.
With these peculiarities there flashes out from the gods Beauty which seems inconceivable, holding the
Beholders fixed with wonder, imparting to them an unutterable gladness, displaying itself to view with
ineffable symmetry, and carrying off the palm from other forms of comeliness. The glorious views of the

archangels have themselves very great beauty, but it is by no means ineffable and admirable as that of the
gods. Those of the angels partake in a degree of the beauty which they receive from the archangels.
The spirits at the Autopsia, the dæmons and half-gods, [6] both of them possess beauty in defined forms;
but that of the dæmons is set forth in ways that make their essence distinct, and that of the half-gods
displays a manlike character. The figures of the archons are classified by the twofold distinction. For
those of the one class display a beauty predominant and self-originated; and those of the other class
exhibit an ingenious mock-representation of a beautiful shape The figures of the souls are themselves
arranged in definite forms, but these are more diverse than is the case with the half-gods, being more
particularly circumscribed and controlled by a single ideal.
If, however, it is necessary in regard to them all that they shall be defined by a common rule, I say that as
every one of them all is constituted, and as it has its own peculiar nature, even so do they all participate
of the Absolute Beauty according to the existing allotment.
MANIFESTATIONS AT THE RITES
Proceeding therefore to other peculiarities of the superior races, we will remark that in the Sacred
Performances there is with the gods an incredible celerity, and although they themselves are immutable
and steadfast, they shine out swifter than mind itself. But with the archangels the swift movements are
commingled in some way with the dramatic performances. Those of the angels, however, are connected
with a certain moving impulse and take part no further in a similar manner in the Perfective Rite [7] by
way of speaking.
With the dæmons there is a show of rapidness in the Performances which is more than genuine. But with
the figures of the half-gods, there appears a certain grandness in the motions; nevertheless it is not
possible to effect these things, which they desire at the Perfective Rite as quickly as it is for the dæmons.
In the case of those of the archons, those of the former class possessing authority, exhibit performances
that appear highly creditable; and those of the second class have more display, but fall short in regard to
results at the end. The figures of the souls are seen to be incessantly in motion, but feebler than in the
case of those of the half-gods.
In addition to these points, the magnitude of the apparitions may be considered. In the case of the gods it
is displayed to such a degree as sometimes to hide from view the entire sky, the sun and the moon, and
likewise to make it no longer possible for the earth to stand firm while they are making their descent. [8]
When archangels appear, there are certain regions of the world set in motion, and a divided luminance
goes In advance before them. But they themselves according to the magnitude of their dominion display
also light in correspondence with its dimension. The angelic luminosity is very much less, and is likewise
greatly divided. In the case of the dæmons themselves, it is still more diffused than with the angels, and
their magnitude is observed to be not always equal. The manifestation of the half-gods is less than this,
but it exhibits more of pride of condition. The figures of the archons that are rulers of pericosmic forms

appear large and indeed of huge dimensions, but those that are distributed over the realm of Matter
employ more ostentation and false pretending. Those of the souls do not all seem equal, and they appear
smaller than the figures of the half-gods. In short, it is according to the magnitude of the powers in each
of the Superior races, according to the vastness of the dominion through which they are extended and in
which they exercise authority, and according to the due proportion itself, that the magnitude of the
manifestations is graciously exhibited in every one of them.
After these explanations let us define the characteristics of these images thus individually manifest. In the
autoptic visions of the gods, the most brilliant spectacles of reality itself are to be beheld. They not only
shine steadily but they are plainly visible as if in organic shapes. The images of the archangels present
themselves to view genuine and perfect. Those of the angels preserve the form itself, but they come short
in the completeness of distinctive tokens. Those of the dæmons are scarcely perceptible, and those of the
half-gods are still inferior. Those of the cosmic archons are clear, and those of the archons of the realm of
Matter are indistinct, but both classes seem to be exercising authority. Those of the souls appear like
mere shadows.
In like manner, let us explain also, in regard to the luminosity. The images of the gods glow with
abundance of light, and those of the archangels are surpassingly luminous. [9] Those of the angels are
resplendent with light, but the dæmons present the appearance of smouldering fire, and the half-gods a
commingling from many sources. The cosmic archons are relatively more pure from such admixture, but
those of the realm of Matter exhibit a mingling of dissimilar and incongruous elements. The Souls are
more distinctly visible from many admixtures in the sphere of generated existence, the light being
supplied only by partial gleams.
In the same manner we will speak further of the things which have been discussed. The Fire of the gods
shines brilliantly an undivided flame without sound, and it fills all the depths of the world like a
conflagration, but not after the manner of a worldly occurrence. [10] The fire of the archangel is
unbroken, but there is to be seen around it a great mass going before it or following after it. The fire of
the angels is disjoined, yet it appears in very perfect forms. That of the dæmons is not only circumscribed
into still briefer dimensions, and may be explained in a word, but it is not worthy to be noticed by those
who are contemplating spectacle of the superior beings. That of the half-gods contain after a manner the
same peculiarities, but at the same time it falls short of an exact similarity to that of the dæmons. That of
the archons of the higher class is observed to be more glowing; but in the case of those belonging to the
realm of Matter, it is darker. That of the Souls themselves exhibits many divisions and various forms
mingled together from many of the natures around the world.
To repeat: The fire of the gods is always stable to the view. That of the archangels is mild; that of the
angels is in constant motion; that of the dæmons is unstable; that of the heroes is for the most part in
swift motion; that of the archons of the first class is mild, but that of those of the lower order is full of
fluctuation. That of the souls changes with innumerable motions.
THE SUPERIOR RACES AND MATTER

Nevertheless, that which operates to purify the souls (from impurity incident in the realm of generated
existence) is complete in the gods, but is simply of an exalting character in the archangels. The angels
only loosen the bonds which fasten them to the sphere of matter. Dæmons draw them into the realm of
nature, [11] and the half-gods bring them down into the province of the operations of the senses. The
archons either entrust them with the charge of things pertaining to the cosmic world, or with the
dominion of those belonging to the realm of matter, as the case may be. Souls, when they appear to the
Beholders, attract in some manner downward to the sphere of generated existence.
And, further, this fact is to be kept in view: that everything of the visible likeness that is pure and stable
thou shouldst attribute to the Superior Races. Whatever of them is very brilliant and firmly fixed in itself,
ascribe to the gods. Whatever is luminous and nevertheless exists as by something else than itself, impute
to the archangels; and whatever remains in a different form assign to the angels. Whatever is borne along
as by a breeze and is not stably fixed, but is permeated by alien natures, all which is conformable to the
inferior orders, is to be credited to some foreign source.
This classification, however, may also be made according to the difference of the commingling. For with
the dæmons emanations from the planetary worlds are mingled and are borne along unsteadily by the
motion of the astral world. With the half-gods, groups of spirits belonging to the department of generated
life are again mixed up around which they are also themselves constantly in motion. The cosmic archons
likewise remain exhibiting the cosmic character which they possess; but those archons that belong to the
realm of matter are filled with exhalations of the material region. Souls are infected with extraordinary
defilements and alien spirits. With these accompaniments each of these races exhibits itself at the
epiphanies.
To thee it will be no unimportant evidence that on these occasions there is in the case of the gods a
consuming of matter all at once as by lightning. With the archangels it is destroyed in a short time. In the
case of the angels there is a loosening and leading away from it. With the dæmons there is an arranging
of it in an orderly manner. With the half-gods it is to be observed that they become adapted to it in due
measures and give careful attention to it ingeniously. The archons that rule the planetary worlds are
placed with it as though they were superior, and so shine forth as from themselves; but those of the realm
of matter exhibit themselves as entirely filled up from matter. As for the souls, those also, that are pure
manifest themselves outside of matter, but those of the opposite character are encompassed by it.
BENEFITS DERIVED FROM INITIATION
Moreover, the benefits acquired from the manifestations, are neither all alike, nor do they have the same
fruits. [12] The advent of the god imparts to us health of body, virtue of soul, purity of mind, and indeed,
to speak to the point, the leading of everything in us upward to its own first principles. It not only takes
away the cold and destructive quality in us, but it augments the vital warmth and makes it more potent
and predominant. It likewise brings everything into accord with the soul and mind. The light not only
shines in the mental constitution, but it also exhibits that which is not body as body; to the eyes of the

soul through those of the body.
The coming of the archangels likewise brings the same benefits, but it does not give them at all times, nor
to all persons, nor such as are sufficient, or complete, or that may not be taken away; nor does the light
shine in a manner equal to what is beheld at the manifestations of the gods. The presence of the angels
dispenses benefits as if making a distribution of them, and the energy through which it is manifested
comes far short of including in itself a perfect light. That of the dæmons weighs down the body and
chastens it with diseases, drags down the Soul into the realm of nature, and also fails to remove from
bodies the sensibility born with bodies, detains in this region those who were hastening toward the fire,
and does not set free from the bonds of Fate. The appearing of the half-gods is similar in various respects
to that of the dæmons, but it differs in this respect, that it arouses the individual to noble and important
deeds. The display of the cosmic archons at the autopsia imparts advantages of a general character and
everything pertaining to the business of life; and that of the archons of the realm of matter extends
benefits incident to the sphere of matter, and such works as pertain to the earth. Still further, moreover,
the Vision of the Souls that are uncontaminate and established in the order of angels is elevating in its
influence and salutary to the soul. It likewise imparts a sacred hope and bestows those benefits to which a
sacred hope aspires. But the Vision of Souls of a different quality produces a tendency downward into the
sphere of generated existence, corrupts the fruits of hope, and fills the Beholders with Perturbations that
nail them fast to corporeal conditions.
Notes:
1.
Plato, Republic, X, Ch. 15. "This is the beginning of another period for men of mortal race. The
dæmon will not receive you as having been allotted to him, but you will choose the dæmon; the
cause is in him who makes the choice."
2.
Scutellius enumerates nine classes of spiritual beings, namely: 1. Invisible Gods; 2. Visible Gods
of the Sky; 3. Archangels; 4. Angels; 5. Dæmons; 6. Leaders; 7. Princes; 8. Heroes or Demi-gods;
9. Souls. Paul in his epistle to the Ephesians enumerates the following: 1. Princes; 2. Authorities;
3. Kosmokrators or princes of the Cosmos; 4. Spiritual essences in the super-celestial spheres.
Damaskios enumerates six orders in the Chaldaean Categories as follows: 1. God that are purely
mind; 2. The Gods subsisting before all subordinate dominion; 3. Rulers; 4. Archangels; 5.
Divinities that are confined to no specific place or service; 6. Divinities or geniuses with specific
duties.
3.
These, the Kosmokrators, are supposed by Thomas Taylor to be the rulers of the planets. The
Assyrians and Chaldaeans enumerated nine distinct orders -- three Triads of three classes each.
The Archangels correspond to the seven Amshaspands of the Zoroastrian category; and the
archons of the sphere of Matter appear to have been often regarded as evil potencies. The ancients,

however, did not always distinguish good and evil quite as the moderns with their ethical
standards.
4.
Proclus following Iamblichus gives this description: "In all the Perfective Rites and Mysteries, the
gods project many shapes of themselves, and display many changing figures; there will be a
formless luminance radiating from them; then again it will be represented in a human form, and
again it will go into some different shape." Some of the figures were empousæ and not gods, and
excited alarm; others were attractive, and others encouraged.
5.
The "Beholders," epopæ or seers, were the individuals engaged in being initiated, or "perfected."
We have preserved this term uniformly to avoid confusing readers.
6.
The Greek term "autoptic spirits," meaning those which appear at the "Autopsia," or Perfective
Rite. Mr. Robert Brown, Jr., ably describes it. The candidates, or Beholders, having passed the
preliminary discipline as Mystæ, are ushered into the Sekos, or chamber of Initiation. "Here,
deeply excited and agitated by all they have gone through, ready to believe anything and
everything, in that state of abstinence, which is, or is supposed to be, most favorable to the
reception of supernatural displays, with their minds more or less affected by drugs and their whole
being permeated with the impression and expectation of a revelation of the more than mortal, they
were allowed to see. This is the Autopsia, or Personal inspection, the Crown of Mysteries, the
Etopteia, or Divine Beholding, which was used as a synonym to express the highest earthly
happiness, and he who enjoyed it became an Epoptes, or Contemplator, beyond which this world
could afford him nothing." - Great Dionysiak Myth, VI, ii, 3. Compare also Epistle of Paul to the
Corinthians, XII, 2-4.
7.
Greek, Tó apotelestikon, the perfective rite. The Romans termed the ceremonies "Initiations," as
signifying the beginning of a new life, while the Greeks regarded it as denoting a completing of
the Herculean labors of the Soul. The services were conducted after the form of a dramatic
representation, and Clement styled them accordingly, "the Drama of the Mysteries." The ancient
Theatre took its rise from these rites, as the Modern Theatre had its origin in the Mystery-Plays of
the Monks in the Middle Ages. The Athenian Theatre was a Temple of Bacchus.
8.
The Chaldaean Oracles describe these scenic displays in very similar terms:
"If thou invoked me often, thou wouldst behold what thou desirest:
For then the concave vault of heaven does not appear,
The stars shine not, the moonlight wastes away,
The earth no more stands still;
All things are to be seen by the flashes of the lightnings."

9.
The Chaldaean Oracles disapprove of invoking those manifestations "Thou shalt not invoke the
Autoptic Image of Being, for it is not proper for thee to see these things before the body is
perfected, or initiated."
10.
The divine essence was anciently described in every religion as fire, and so the "eternal fire" was
preserved in temples and on altars, as its symbol. Hence, the Chaldaean Oracle commands:
"When thou shalt behold the Very Holy Fire without form, shining in flashes down into the depths
of the world, then listen to the Voice of the Fire." Zoroaster at the Altar and Moses on Mount
Sinai (Deuteronomy IV, 4) are described as hearing the Voice of the Supreme Being from such a
source.
11.
Minutius Felix remarks that "the dæmons bear downward by heavy weight, and turn from God to
material conditions." The Chaldaean Oracle also says: "When bewitching (magnetizing) souls
they always draw them away from the Sacred Rites." Much that is considered spiritual, and even
divine influence, is of this character.
12.
The Chaldaean Oracles have this declaration: "From those descending from the Empyreal regions
the soul obtains the soul-nourishing flower."
Chapter 6. The Order Exhibited at the Rites

Besides, there takes place at the Autopsies an exhibition of the order which those that are beheld,
carefully maintain, namely:
That of the gods, having gods or angels around them.
That of the archangels, having angels either that precede them, keep in line with them, or follow after; or
else being accompanied by another company of angels acting as an escort.
That of the angels exhibiting the peculiar operations of the order to which they have attained.
That of the good dæmons presenting for contemplation their own works and the benefits which they
bestow.

That of the avenging dæmons displaying the forms of vengeance.
That of other evil dæmons encompassed by hurtful, bloodsucking and fierce wild beasts. [1]
That of the archons (of the cosmos) exhibiting along with themselves certain regions of the universe.
That of the other class of archons attracting the disorder and discord of the realm of matter.
That of a soul that is entire and not held fast in a specific form; it is beheld around the whole cosmic
region as a formless fire, indicative of the Soul of the World, entire, one, undivided and without form.
That of the purified soul; the glowing shape is seen, the fire pure and without mixture. Then are seen its
innermost luminance, and the form pure and steady; and it follows after the upward leading guide
rejoicing with hearty good will and itself by its operations showing its proper rank.
The soul, however, that bows, carries along with it the symbols of bonds and punishments, and is not
only weighed down by groups of spirits belonging to the realm of matter, but it is also held fast by the
anomalous disorders incident to that realm, and there are also seen dæmons of the generative order
placing their authority directly before it.
In short all these races make their respective orders duly distinguishable, and they show at once the
regions which have fallen to them, and the allotments in which they abide. Those that are of the air
display aerial fire; the earthly ones a chthonian and darker light, and the celestials a more splendid
luminance. All these races are distributed in these three regions (the earth, air, and superior heaven) in the
threefold order of beginning, intermediary and last; those of the gods displaying the highest and purest
causes pertaining to this threefold order; those of the angels being reckoned from the archangels; those of
the dæmons being manifest as attendant upon these and those of the half-gods in like manner ministrant --
not indeed after the same services as the dæmons, but after other and different ways of their own. Those
of the archons have the allotment which is set apart to them; to one class the superintendence of the
cosmic world and to the other that of the realm of matter. Those of the souls are classed as the last of the
superior races.
Hence they all indicate their places by themselves; the first classes having the first; the second class the
second, and the third class the third, and the others are arranged as belonging to some of these.
OTHER PHENOMENA AT THE RITES
Meanwhile, the gods beam forth light to such a degree of thinness that the bodily eyes are not able to
sustain it, but are affected in the same way that fishes are when they are drawn from a muddy and thick
fluid into rare and transparent air. For the men, the Beholders of the Divine Fire not being able to breathe
because of the thinness of the fire, become enfeebled as they come to the sight, and are excluded from

natural respiration. Archangels also give forth a luminant atmosphere which is not endurable for
breathing; yet they neither shine with the same pure light, nor are they as overpowering as the gods their
superiors. The presence of the angels makes the temperature of the air endurable, so that it is possible for
the theurgic priests to approach them. In the case of the dæmons there is nothing to affect the air, and in
consequence the atmosphere around them does not become more tenuous; a luminosity does not precede
them, in which their form might become visible from being taken and fixed by the air, and there occurs
no radiation around them. In the case of the half-gods, certain parts of the earth are moved as by an
earthquake, and noises echo around; but the air does not become at all thinner, or unsuitable for the
theurgic priests, so as to render it impossible for them to endure it. In regard to the archons, whether
those of the cosmic worlds or those that belong to the realm of matter, an assemblage of many luminous
apparitions, hard to endure, surrounds them; but there occurs no attenuation of the air, such as is incident
to the supramundane region, or to the Zodiacal signs on high. [2] But with the manifestations of the souls
the air is evidently affiliated more closely, and being united to them receives in itself their limitations.
ACQUIREMENTS FROM THE SUPERIOR RACES
Accordingly, at the last stage, when the gods appear, the dispositions of soul of those who are invoking
them, realize a thorough removing of passive conditions and the transcendent perfection, and not only the
energy superior in every respect, but they also participate in divine love and a tranquillity of mind, almost
beyond estimation. When the archangels are beheld, these dispositions acquire a pure constancy of
condition, spiritual insight and stable power. At the coming of the angels into view, they receive an
allotment of wisdom and truth, and likewise of pure excellence, sure knowledge and order in harmony
with these bestowments. But when the dæmons are contemplated the tendencies take on eager desire
incident to the sphere of generated nature, and likewise not only acquire zeal for the completing of the
Performances according to allotment of such exercises. If there is a view of the half-gods, then they are
not only borne away by other such impressions, but also share in many anxieties of a character relating to
a communion of souls. But when the archons are brought within purview, then movements are set up in
the soul, cosmic or such as pertain to the realm of matter, as the case may be. And with the visions of the
souls, there are brought into activity the generative appetites and natural solicitude as regards the care of
the bodies and such other matters as relate to these.
In connection with these things, the apparition of the gods imparts sincerity and power, and likewise
success in undertakings, and also gifts the greatest benefits; and at the appearing of the others everything
is bestowed abundantly as it may be consistent with the rank of the several orders. For example that of
the archangels, gives the perception of what is true, not simply in regard to all things collectively but
definitely in relation to specific matters, and this not at all times but occasionally -- not indefinitely to all
or everywhere, but singly in a particular manner or to some special purposes. In short it does not confer
power in like manner neither upon all, nor at all times, nor everywhere, but only sometimes and in some
particular way. At the appearing of the angels, there are still narrower limitations than these in the circuit
in the bestowing of benefits. The coming of the dæmons into view does not impart gifts good to the soul
but either those of the body or which relate to the body. These they dispense wherever the order of the
universe permits. According to the same conditions, the presence of the half-gods imparts benefits of the

second and third order, aiming to acquire supervision of the entire polity of souls, but those of the earth
and those of the cosmic realm. At the manifestation of the archons, the cosmic and the other class, the
former confer blessings of a cosmic nature and those of this life; but those of the inferior rank bring out
not a few advantages incident to the realm of matter, they exhibit to the Beholders things which
contribute to the welfare of human life.
Thus we have set forth particularly the boons received from these superior races according to the
respective order of every one, and have likewise made a complete answer to what thou hast asked in
regard to matters of importance in relation to their appearings to view. So much, then, let us set forth
respecting these subjects.
BOASTFUL SPEECH AND DECEPTIVE IMAGES
The matter, however, which thou hast brought to us for a decisive solution respecting these superior
races, whether as thy own opinion or whether as what thou hast heard from others, is neither correct nor
rightly expressed. Thou sayest: "It is a common thing for the gods and dæmons alike, and with all the
Superior races, to speak boastfully, and to project an unreal image into view."
Such is not the fact as thou supposest. For a god, an angel, and a good dæmon (when they appear at the
Rites) give instruction freely to human beings, in regard to their own essence, but never in addition, make
use in their teachings, of any expression greater than their transcendent power or inherent good qualities.
For truth is essentially coexistent with the gods as light is coexistent with the Sun. At the same time we
affirm that a God is in no want of excellence or any virtue which can be added to him through words.
Besides the angels and dæmons always receive truth beforehand from the gods; [3] hence they never say
anything else than this. Being every one of them perfect in their essence, it is not possible to add anything
more to it by praising.
When, therefore, does the untruthful act of "speaking boastfully" mentioned by thee, take place? When
there occurs some errancy in the theurgic technique, and the images which ought to be at the Autopsia
are not, but others of a different kind are encountered, then the inferior races assume the guise of the
more venerable orders, and pretend to be the very ones which they are counterfeiting; [4] and in such
cases they abandon themselves to boastful speeches and pretensions of power which they do not possess.
For I think that if anything spurious grows out like an excrescence from the first beginning, there will a
great mass of falsehood flow forth from the perversion. It is necessary, therefore, for the priests to learn
this thoroughly from the entire arrangement among the apparitions, and being on their guard against this,
they can detect and reject the misleading assumptions of these pretenders as not being spirits that are
good and true.
It is not proper in the faithful judging of things to bring forward conspicuously the errors. In the case of
other sciences or arts we do not pass judgment from the failures that may have occurred in them. Things,
therefore, which through inexpertness in evocation are hardly ever performed quite successfully in ten
thousand representations thou shouldst not characterize from the untoward incidents, but shouldest

instead bring to notice something different in respect to them. For though the performances at the self-
revealing display [5] are such failures as thou sayest, boastful and false, those of the true adepts around
the Fire are both genuine and true. For as in regard to everything else, the ruling powers begin first by
themselves and furnish to themselves that which they bestow to others -- as for example, in essence, in
life, in action -- so also supplying the truth abundantly to all beings, they are true first of all in respect to
themselves and at the very outset show their own essence to the Beholders. hence, likewise, they exhibit
the Autoptic fire to the theurgic priests. For it is not the operation of heat to freeze, nor of light to make
dark or to hide anything from view, nor in anything else the function of which is to accomplish a
particular thing, is there the power to perform some contrary operation at the same time. But on the other
hand those that are not of that nature and are contrary to them in essence are able to receive these
contrary impulses, or are naturally disposed to fall into evil.
We say the same things now in regard to phantasms, or apparitions. [6] For if these are not themselves
genuine, but others of the kind are so, that really exist, they certainly will not be among the self-revealing
spirits, but are of the kind that display themselves ostentatiously as genuine. These participate in
deception and falsehood after the manner of the forms that appear in mirrors; and they thus attract the
understanding to no good purpose, in regard to matters which never will be true of the superior races but
will be among fraudulent deceptions. For the counterfeit of that which really is, and that also which
resembles it faintly, as well as that which has become a source of deception, are characteristic of the
races that are genuine and distinct to the view. On the other hand the gods and those that come after the
gods reveal true likenesses of themselves, but never project apparitions such as are formed in water or in
mirrors. Why should they exhibit these phantasms? Would it be to bring evidence of their own essence
and power?
On the contrary these things are not at all necessary. They become a source of error and deception to
those who believe, and they draw away the Beholders from the genuine knowledge of the gods. What
useful thing do they bestow on those who are contemplating these things in the epoptic vision? What
profit can be derived from that which is false? Yet unless divinity has this nature will it project a
phantasm from itself? How possibly can a race that is stable and firmly established in itself and that is the
source of essence and that which is genuine, create in an alien seat, a deceptive counterfeit from itself?
By no means, certainly, does a god either transform himself into phantasms or project them from himself
into other things, but he causes to shine forth from himself true intuitions in the true moral nature of the
souls. According to these facts, they also who accompany the gods are zealous in regard to the
genuineness of the gods that appear at the Autopsias.
Next, however, thou affirmest that it is "a common thing for the gods and dæmons and other races to
make likenesses and speak boastfully of themselves." Such a mode of speaking confounds all the races of
superior beings with each other, and leaves no difference between one and another. For in this view of
the matter all qualities will be common with them and nothing that is choice will be conceded to the
exalted ones. It is more just, therefore, to ask by way of denial: "in what way, then, will the race of gods
be superior to that of the dæmons?" But the fact is, that these races have no common plane: it is not
imaginable, and it is not proper to argue from the last and lowest races and from the false steps among
the last races, in regard to the first orders and the genuine impressions seen of them. Any one thus

thinking in regard to these matters will come close to what is right, and will become acceptable to the
gods.
BECOMING AT ONE WITH DEITY
[2.11. Cp. Luck 127.]
Thou also affirmest that "ignorance and delusion in respect to the gods is irreligiousness and impiety,"
and submittest the true doctrine in relation to these things. In all this there is no conflict of sentiment, but
it is confessed by all alike. For who will not agree that the superior knowledge which is possessed of real
being is most closely affiliated to the gods, but that the condition of not knowing falls infinitely far away
from the divine causes of true ideals, sinking down to non-being? As, however, there has not enough
been said upon this matter, I will add what is wanting; and because thy statement is made in a
philosophic and logical manner rather than according to the working technique of the priests, I think it
necessary to say something of a more theurgic character in regard to these matters.
Be it so that "not-knowing and delusion are discord and impiety." It does not follow on this account that
the offerings and invocations which are made particularly to the gods, and also the Divine Performances
are thereby made fallacies. For it is not the concept that unites the theurgic priests to the gods: else what
is there to hinder those who pursue philosophic speculation contemplatively, from having the theurgic
union to the gods? Now, however, in actual truth, this is not the case. On the other hand, it is the
complete fulfilling of the arcane performances, the carrying of them through in a manner worthy of the
gods and surpassing all conception, and likewise the power of the voiceless symbols which are perceived
by the gods alone, that establish the Theurgic Union. Hence we do not effect these things by thinking. [7]
For thus the spiritual energy will be of these things, and imparted from ourselves; neither of which
suppositions is true. For even when we are not revolving these things in mind the sacred emblems
themselves are accomplishing their own work, and the ineffable power of the gods to whom these
emblems belong, recognizes of itself its own likenesses. This, however, is not from having been aroused
by our intelligence; for it is not in the nature of things that those that encompass should be set in motion
by those that are encompassed, nor things that are perfect by those that are imperfect, nor wholes by
parts. Hence, the divine causes are not called forth beforehand into operation by our acts of thinking;
nevertheless it is necessary to acknowledge these and also all the best conditions of the soul, and the
purity pertaining to us as certain joint causes before existing. Yet the things which arouse the divine will
as by authority are the divine countersigns themselves. Thus the activities of the gods are set in motion
by themselves and do not receive into themselves from an inferior source any principle of their
characteristic energy.
I have prolonged this discussion to this extent in order that thou mayst not be led to think that all
command of the operation in the Theurgic Rites is from us, and that thou mayst not suppose that the
genuineness of these performances is actually regulated by conditions in our acts of thinking, or that they
are made false by deception. For although we may know the peculiarities which are incident to each race

of the superior beings, we may fail to hit upon the truth in regard to their operations. Yet without this
knowledge the mystic union never takes place; nevertheless the union and the knowledge are by no
means the same thing. So, the divine purity is in no sense by means of the right knowledge, as that of the
body is not through health; but on the other hand it is more completely one and more pure than
knowledge. Nothing, therefore, of such qualities in us, or anything whatever that is human, helps in ally
way to the accomplishment of the divine exercises.
Accept this accordingly which indeed is said in addition but is a sufficient reply to thy whole conception
in regard to technique of Theurgy. But those statements of thine have the same force with these in which
thou acknowledgest that "the superior knowledge in respect to the gods is holy and helpful," and callest
the not-knowing in respect to things revered and beautiful "Darkness," but the knowing of them, "Light" --
adding that "the former condition will cause human beings to be beset with every form of evil through
ignorance and restlessness, and the other will be the source of everything beneficial." For all these things
tend in the same direction with those which have been mentioned, and obtain a fitting notice with them. It
is necessary, therefore, to pass them by. and to proceed with the inquiries respecting the Oracular Art, in
order to resolve them.
Notes:
1.
"Sometimes," says Potter, "terrible apparitions astonished the trembling spectators" at the
Perfective Rites. This was the case everywhere. In the Chaldaean Oracles mention is made of
these direful creatures. They are called "dogs of the earth." "Thy vessel (the body) the chthonian
beasts shall make their home." This implies obsession and evil influences from the spiritual world.
2.
The Supreme elements, ákra stoixeía, are the signs of the Zodiac, which constituted an important
feature in theurgy as allied to astrology.
3.
Damaskios also declares that "a general distribution takes place from the One Origin of all things,
and Plato calls this, the Truth."
4.
Emanuel Swedenborg, in his Memoirs and Spiritual Diary, describes spirits of this character.
5.
Greek, αντοφαναυσ δειξεωσ. Perhaps this refers to the fact also that fit the final vision
witnessed at the Perfective Rite, or Autopsia, the Beholder was revealed to himself in the
impression which it gave him. Certainly Plato and Alkibiades regarded it with different
sentiments.
6.

Professor Taylor Lewis defines phantasma as signifying an apparition. Chrysippos, the

philosopher, gives the following meanings: phantasia, imagination which leads to contemplation
of the Cause or origin; phantaston, something to impress the imagination; phantastikon, a fancy or
vain impulse from the mind proceeding from nothing truly imaginable; phantasma, a phantom to
which we are drawn by fanciful attraction. Liddell and Scott would define a phantasia as an
opinion presented from sensation; phantaston, as something leading to such opinion;
phantastikon, as the faculty of such presentation; and phantasma, as an image presented to the
mind by an object.
7.
Here Abammon makes a new departure in the New Platonic philosophy. Plotinus and Porphyry
had taught a system of doctrine analogous to the later Persian scheme, with the Absolute One at
the summit from whom proceeded by emanation, the Over-Mind, the Universal Soul, and Nature.
To this Absolute, there might, by philosophic discipline, contemplation and ecstasy, be attained
for brief periods, the enosis or intimate union. Iamblichus, however, seems to discard this doctrine
with its theory of impassiveness, and to make theurgic or sacerdotal virtues the condition of
excellence by which the divine part of the Soul exalts itself even above the Over-Mind, and
becomes at one with the Absolute. Hence he inculcated the utility of religious rites and initiations
as explained in the reply of Abammon. He was followed in this path by Eunapios, Syrianos, and
by Proclus, the great light of the later philosophy.
Twilit Grotto -- Esoteric Archives Contents Prev Iamblichus Next timeline

Pico: Of Being and Unity
Twilit Grotto -- Esoteric Archives Contents Prev being & unity Next timeline
Giovanni Pico della Mirandola: Of Being and Unity

Of Being and Unity

(De Ente et Uno)
By Giovanni Pico della Mirandola
translated by Victor Michael Hamm, 1943. [1]
To Angelo Poliziano
PREFACE
You were telling me lately of the dispute which you and Lorenzo de' Medici had concerning being and
unity, and how, taking his stand with the Platonists, that man of a genius so powerful and versatile that he
seems made for all things, who finds (wonderful to relate!) even in the incessant occupations of the State
leisure for some literary study or conversation, argued against Aristotle, whose Ethics you expounded
publicly this year. And since those who estrange Aristotle from Plato estrange themselves also from my
point of view -- for I hold to the concord of both systems --, you ask me how we might defend the
Stagirite on this point and bring him into agreement with his master, Plato. I have told you what came
into my mind at that time, and it was rather a confirmation of your own objections against Lorenzo than a
contribution of anything new. But you are not content with that. Without waiting for the developments
which will come to the subject in my future Concord of Plato and Aristotle, [2] you beg me to run over
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for you now, in the shape of a brief commentary, those things which I told you in the presence of our
friend Domenico Benevieni, so dear to us for his knowledge and his integrity. How can I refuse you?
Especially in a literary matter like this, and in the case of a friend who is almost my self? Pardon me,
nevertheless, if I risk at times to employ words which perhaps have not yet received the stamp of true
Latinity. The novelty of the subject, and I might almost say necessity, have demanded this license. Do
not then expect a style too elegant and chaste. As our Malius [3] says, the subject itself needs no
ornament; simple exposition is enough. The following, therefore, if I remember well, were the things
about which we had a discussion.
Notes:
1. In this translation I have used the text of the 1557 (Venice) edition of Pico's Opera Omnia, as reprinted
by Festugière in Archives d'Histoire Doctrinale et Littéraire du Moyen Age Vol. VII (1932), pp. 208-224,
which text I have compared with that of the 1519 edition, available to me at the Newberry Library,
Chicago. I have been aided by Father Festugière's French version of the Latin original, as well as by his
notes. I have accepted Festugière's emendations of the text.
2. This was the projected work left unwritten because of Pico's early death.
3. "Malius" cannot be identified.
Chapter I. For the Neo-Platonists Unity precedes Being.
In more than one place Aristotle says that unity and being are convertible and reciprocal (the same is true
of truth and goodness, but we shall speak of these later). This the followers of the Academy [4] denied,
saying that the one is anterior to being; by which they meant that they regarded the former as a concept
more simple and universal. Wherefore they would define even God, the Sovereign Simplicity, as the One
rather than as Being. Similarly, say they, prime matter, that crude and formless matter which is found in
all things, ought to be included under the category of the one, and therefore they would exclude it from
the category of being. Then, they say, unity and being have not the same opposites: to being is opposed
non-being, to the one, the many. By the same law, therefore, by which their opposites are reckoned as
two, being and unity are to be considered non-convertible and non-reciprocal.
Notes:
4. Pico means especially the Neo-Platonists Plotinus and Proclus. Cf. L. Robin La théorie platonicienne
des Idées et der Nombres d'après Aristote, (Paris 1908), passim: E. Brehier, Les idées philosophiques et
religieuses de Philon d'Alexandrie, (Paris, 1908), 71 ff.

Chapter II. Plato nowhere says that the one is superior to being, but
rather that the two are equal.
Such are the reasons they rest upon. Before we refute them, it would not be impertinent to find out what
Plato himself thought on this point. I discover that he treats twice of being and unity: namely, in the
Paramenides and in the Sophist. In these two places, therefore, according to the Academy, Plato gives
the one priority over being.
I shall say at once, as regards the Parmenides, that in this entire dialogue one does not find a single strict
affirmation, [5] and that, in any case, even if there were such an affirmation, nothing would allow one to
draw such an inference with certitude. Actually there is nothing less dogmatic than this hook, which,
taken in its totality, is nothing else than a sort of exercise in dialectic. [6] Indeed, so far are the words of
this dialogue from being opposed to my opinion, that all the attempts of critics to read something else
into them achieve only arbitrary and willful interpretations. But
let us dismiss all the critics. Let us instead inquire into the argument of the dialogue itself, and examine
its beginning and its development, its promises and its performance.
Here, then, is the content of the Parmenides:
The discussion having started with the question whether all things that exist are one or many, [7]
Socrates turned it in the direction of the problem of ideas and overwhelmed Parmenides with questions
on that subject, [8] whereupon the latter exclaimed how he admired that transport, that energy of mind,
which drove Socrates on to the definition of the highest truths. [9] 'Exercise yourself,' -- these are
Parmenides' words -- 'train yourself thoroughly in this gymnastic while you are still young. Many will
call it vanity, and accuse you of trifling and prating; yet if ever you cease from it, truth will escape you.'
[10] Everyone recognizes, -- and what follows makes it plain -- that Parmenides is here referring to
dialectic.
Thereupon, a propos of a new query of Socrates -- 'But in what, Parmenides, does this gymnastic
consist?' -- the sage answered by first referring him to Zeno's argument as his model. Then, passing on to
a more particular instruction, he with ingenious subtlety invites his adversary to consider not only what
would follow from the existence of an object, but also what would follow from its non-existence; for
example, in the case of this thing (the one) of which we posit or deny the existence, one must inquire
what would follow both as regards the thing in itself, and in regard to other things, and, as regards other
things, both in themselves and in respect to the one. [11] While he is preparing to develop these points,
Socrates cries out: "What a difficult task you set me there! I do not completely understand. But why do
you not demonstrate this method which you vaunt so highly, by giving me a model on some point? I
should then understand it better." Parmenides replies that this would be a great labor for a man of his
advanced years. Thereupon Zeno insists that Parmenides ought to speak because the assembly is not
numerous; if it were, the case would be different, for it is not becoming that an old man treat of such
matters before a large public, since few people understand that it is necessary to consider questions so

discursively in order to attain the truth. [12]
These words of Zeno fully confirm what we have said concerning the nature of the subject which
Parmenides is going to treat. They do so at any rate if one agrees with Zeno that 'it is not becoming that
an old man treat of such matters before a large public.' If, as some pretend, [13] it were a question here of
the divine hierarchies, of the first principle of all things, what discourse could we imagine more
appropriate to an old man, or less calculated to make him blush? But it is beyond all dispute (unless we
want to deceive ourselves) that Parmenides' subject is the dialectic method; besides, Socrates had
demanded nothing else. Now, it is precisely such a subject which is, to Zeno, appropriate to a young man
rather than to an old one. But for those who want other proofs, let us run through this dialogue. We shall
nowhere find any dogmatic assertion, but everywhere only this question: 'If this is, what follows, and
what if this is not?'
The Academy, however, has taken occasion to defend its doctrine regarding being and unity because, in
the first hypothesis, [14] where he attacks the problem: if all things are one, what follows? Parmenides
answers that that one of which existence is posited would be without parts, limitless, and therefore would
be nothing; [15] among many conclusions of this kind, he brings up this: 'that sort of one would not be
being.' [16] But is this not a mere exercise in dialectic? Is it really a dogmatic discourse on unity and
being? There is a great difference between these two assertions: 'the one is above being,' and 'if all things
are one, that one is not being.' But enough of the Parmenides.
As regards the Sophist, Plato there rather indicates the equivalence of unity and being [17] than the
priority of the one over being. Nowhere, indeed, do I find him speaking of priority, whereas there is an
abundance of texts indicating equivalence. Take for example this passage: 'considering the question thus,
you will confess that to say "something" is to say "some one thing;" and soon after: "He who says "not
something" necessarily says "not some one thing," that is, he says nothing." ' [18]
Thus Plato. Not-one and nothing are therefore for him the same, rather, identical. Then the one and
something are equal. After this he proves in the same way that it is impossible to say that not-being is
one, and concludes thus: 'Being cannot be coupled with non-being; [19] therefore unity cannot be
coupled with non-being.' [20] Now, he is speaking here of the unity which he had already called equal to
that which is something. It seems then that he holds the identity of being and unity to be beyond doubt.
Very well. We may agree that Plato arrived at that affirmation, though we do not find it explicitly stated
in any of his writings. Let us see, then, in what sense it might have been so stated. And first of all let us
discuss in these terms the foundations of the doctrine of Aristotle. [21]
Notes:
5. Cf. Dié, ed. Parmenides, pp. 46: 'L'argumentation de Parmenide est donnée comme un jeu laborieux.
Les Neo-platoniciennes, qui prennent 'laborieux' au sens de 'sérieux' . . . ont tiré de ce jeu toute une

argumentation.' Cornford, Plato and Parmenides, (London, 1939), p. vii, writes: 'The conviction that
Plato's purpose was serious and not merely destructive grows, the more clearly the Hypotheses are
studied. If it is justified, the theory of the humorous polemic falls to the ground.
6. Cf. Cornford, op. cit., 131: 'What Parmenides offered Socrates was a gymnastic exercise, not the
disclosure of a supreme divinity.'
7. Parmenides, 127d-130a.
8. Ibid., 130b-135c. Actually it is Parmenides, not Socrates, who directs the interrogation.
9. Ibid., 135d 2-3.
10. Ibid., 135d 3-5. Pico's translation of Plato's words follows that of Marsilio Ficino pretty closely. Cf.
Ficino, Divini Platonis Opera Omnia, (Lugd., 1588), 46: 'Caeterum collige teipsum, diligentiusque te in
ea facultate exerce, quae inutilis esse videtur multis, et quaedam garrulitas nuncupatur, dum iuvenis es,
alioquin te veritas fugiet.'
11. Pico is here translating the Greek text, 136a 3, in a somewhat too condensed form.
12. Parmenides, 136c 6-e 1.
13. i.e. Proclus and the symbolists.
14. 'if the One is one,' 137c-142b.
15. 137c-138b 6.
16. 141d 8-142a 8.
17. "Esse unum et ens aequalia" (Mirandula).
18. Sophist, 237d-e.
19. 238a 7.
20. 238c 4-7.
21. Cf. Cornford, op. cit., 110-111: "It was from the Parmenides and from countless discussions to which
it must have given rise that Aristotle learnt the maxim he so often repeats: 'One' and 'being' are used in
many senses. But whereas Aristotle as a rule sets out with a systematic enumeration of the meanings of
ambiguous terms, Plato makes his point by indirect procedure. . . . As we proceed, we shall find that
Plato, in scattered passages, unobtrusively indicates the many ambiguities lurking in the phrase: 'If a One
(or the One) is.' . . . Owing to certain peculiarities of Greek grammar, 'the one' (το εν) can mean (1) Unity
or Oneness in general; (2) the unity of anything that has unity or is one thing; (3) that which has unity,
anything that is one; (4) the one thing we are speaking of as opposed to 'other ones,' and so on. The words
for 'being' (το ον, ειναι, ουσια) are even more ambiguous, 'Being' can mean (1) the sort of being that
belongs to any entity, whether it exists or not; (2) an entity which has being in this sense, any term that
can be the subject of a true statement (3) the essence or nature of a thing; (4) existence; (5) that which has
existence, or (collectively) all that exists."

Chapter III. From the testimony of Parmenides, of Dionysius, and of

Simplicius, we conclude the convertibility of unity and being.
This word being, concerning which there is doubt whether it is equal to the concept unity, can be taken in
two senses. The first is this: When we say 'being' we may mean anything that is outside of nothing. This
is the sense of the word with Aristotle, wherever he makes being equivalent to unity. And this meaning is
not unreasonable, for, as it is truly said, we ought to think with the few, but talk like the many. We think
and judge for ourselves; we speak for the multitude, and we speak so that we may be understood. The
vulgar, then, the unsophisticated, so understand being that they call anything 'being' (ens) which does not
lack existence (esse), and which cannot properly be called nothing. But do we not find that those who are
considered the wisest among the opposition [22] have not understood being in any other way?
When Parmenides the Pythagorean said that the one is that which is, he meant God, if we credit
Simplicius [23] and all the many others who want to defend Parmenides against those who falsely accuse
him of saying that all things are one. [24] For they all agree in answering that, in employing the word
'one', Parmenides never believed that division, multiplicity, and plurality do not attach to things, since in
other passages of his poems he himself openly affirms the contrary. But, they say, when he said 'one'
what he meant is that to which the name of being truly applies, and which is truly the one being (esse),
which one is God. Thus, for Parmenides and his defenders, even the 'Platonists,' the one cannot be above
being unless it be above God. However, far from denying that God is being, it is to God alone that
Parmenides accords, as is in truth fitting, the name of being. And so we solve the first difficulty of the
'Platonists.'
As regards Dionysius the Areopagite, [25] whom our opponents invoke in favor of their opinion, he will
not deny that God verily said to Moses: 'I am who am,' which reads in Greek: εγω ειµι ο ων, that is, 'I
am being' (ens). Of a truth, they themselves, when they say that nothing, or non-being is opposed to
being as the many to the one, concede that of necessity that which is not being is nothing or non-being, in
just the same way that what is not one is multiple or plurality. However, if they observe the same manner
of speaking, they must say either that God is nothing, which appalls the ears, or that He is being. But to
understand being in this fashion is to return to that which we have established as the first axiom and
universal proposition, namely, that concerning anything it is necessary to say that it is or is not, and that
concerning anything it is impossible to say or think both together at the same time. Since, therefore,
outside of everything there is nothing but nothingness itself, if being understood in this sense excludes
nothing but only nothingess, it is evidently necessary that being encompass all that is. Therefore the
extension of unity cannot be greater unless it included nothingness itself, a possibility which Plato denies
in the Sophist when he says that non-being or nothing cannot be called one. Besides, if unity cannot have
less extension than being, it follows that being and unity must be convertible concepts.
Notes:

22. I.e. the Neo-Platonists who make unity superior to being.
23. Simplicius, In Phys., (ed. H. Diels, Berlin, 1882) t. I, p.147, 12.
24. The universe -- a pantheistic interpretation, the only legitimate one, Cf. Cornford, op. cit., 29: "This
One Being is not a mere abstraction; it proves to be a single continuous and homogeneous substance
filling the whole of space."
25. Cf. The Divine Names, I, paragraph 6 (Patrologia Graeca, vol. III, 596 A-B). A convenient English
translation of this work as well as of the Mystical Theology may be found in C. E. Rolt, Dionysius the
Areopagite, (Macmillan, 1920).
Chapter IV. In what sense one can say that something is superior to
being.
We have explained one of the senses which we said could be given to being. Understanding it so, -- a
perfectly legitimate usage of the word -- one affirms most truly that there is nothing more common than
being. It remains to explain the second sense, according to which it will be manifest that one can no less
justly say that there is something that surpasses in eminence being itself.
Words are either concrete or abstract. Concrete are, for example, hot, bright, white, man; abstract: heat,
light, whiteness, humanity. This is their power and diversity: that what is called abstract connotes that
which is such by itself (a se), not by another (ab alio), while concrete signifies that which is what it is not
by itself, but by virtue of another. Thus the luminous is such in virtue of light, the white is such through
whiteness, and man is man by virtue of his humanity. Moreover, since there is nothing which participates
in itself, and since the same thing cannot possess the same quality at the same time by itself (a se) and by
participation in another thing, it follows that the abstract cannot take its denomination from the concrete.
Wherefore it is incongruous to say that whiteness is white, blackness black. Indeed, it is ridiculous to
speak thus, not because whiteness is black or heat cold, but because such is the distance of the one from
blackness and of the other from coldness, that all that is white is so by participation in the first, and all
that is hot is so by participation in the second. When, then, we refuse to attribute such or such qualities to
such or such an object, it is either because that object does not possess them, for example in the
expression "black is not white," or because we want to signify that it possesses them in a more excellent
and more perfect way than we do: as when we deny that whiteness is white, not because it is black, but
because it is whiteness itself.
But let us return to the subject. The word 'being' (ens) has the aspect of a concrete word. For to say
'being' (ens) and to say 'that which is' (id quod est) is to say the same thing. The abstract of this would
seem to be the word esse, in that one calls ens that which participates in esse, in the same way that one
calls luminous that which participates in light. [26] If we look at this meaning of being which we have

thus defined, we shall have to deny being not only to that which is not, and to that which is nothing, but
also to that which is so that it is that being (esse) itself which is of itself (ex se) and by itself (a se), and
by participation in which all things are: just as we not only deny that that is hot which lacks heat, but also
that which is heat itself. Now, such is God, the plenitude of all being, the sole being a se, and from
Whom alone, without the intervention of any intermediary, all things have come to be.
We have, therefore, the right to say that God is not being but is above being, and that there is something
to being, namely God Himself. If we give to God the name of the One, it follows that we avow the one to
be above being.
However, in calling God the One, we do so less to indicate what He is than to show in what manner He is
all that is, and how other beings are through Him, 'God is called the One,' says Denys, 'because He is in a
unique way all things,' [27] and again: 'God is called the one because He is the principle of all things, just
as unity is the principle of all numbers. [28] Wherefore if (as the Academy pretends) Plato, in the first
hypothesis of the Parmenides, affirms that the one is superior to being, that one will be nothing else than
God. They (the Academy), indeed, themselves recognize this, since they admit by universal consensus
that Plato here treats of the first principle of all things. [29]
But, some will say, on this point at least Aristotle differs from Plato, for Aristotle never understands
being as subordinate to the one and as not including God in its extension. Those who speak in this way
have not read Aristotle, for he does this very thing, and much more plainly than Plato.
In the sixth book of his Metaphysics [30] he divides being into being-by-itself (per se) and being-by-
accident (per accidens). When being-by-itself (per se) is divided into ten categories, there is no doubt on
the part of good interpreters of the philosopher that God is not included under this being, since He is
neither being-by-accident nor is He contained under any one of the ten classes into which being per se is
divided. Nothing is more of a commonplace among the Peripatetics than that division of being into
substance and accident. Since this is so, we understand being so that God is above being and not below it,
as St. Thomas himself teaches in the first book of his Commentaries on the Theological Sentences. [31] I
shall add that certain Platonists do wrong in vaunting themselves as if they possessed a secret unknown
to Aristotle, when they say that God has two proper appellations, namely, the One and the Good, as if the
good and the one were superior to being. Just as we have demonstrated that it did not escape the
Peripatetics in what sense God can be understood as superior to being, so we are able to show that it was
particularly these two names, the Good and the One, that Aristotle gave to God.
In the second book of the Metaphysics, [32] after having treated of being in its totality and of separate
minds, [33] he asks finally (as if, after all the rest, he wanted to turn to the investigation of the attributes
of God alone), if, besides the good which is in the universality of things as in an army, there were some
separate good like the person of the chief of this army, and he answers that this good exists, and that it is
God. Of this God, in the same chapter, he demonstrates the unity, citing in testimony of this, after strong
arguments, the phrase of Homer; ειζ κοιρανοζ εστω, ειζ βασιλευζ. [34] Where then is his error?

Where is Aristotle at odds with Plato? Wherein is he profane? Wherein does he fail to give God the
honors which are due to Him?
Notes:
26. The language here is Platonic.
27. The Divine Names, I, paragraph 7. (P. G., III, 596 D).
28. Ibid., II, paragraphs 4 and 11; V, paragraph 6.
29. Plotinus, Ennead V, I, 8. The Parmenides of Plato distinguishes the First One, or the one in the proper
sense of the word; the second, which he calls the One-Many; and the third, or 'One-and-Many.' The First
One is for the Neo-Platonists God Himself.
30. Metaphysics, E, 2, 1026 ff.
31. Commentum in libros IV. Sententiarum Magistri Petri Lombardi I, dist. xix, q. 4, ad 2 and esp. dist.
xxiv, q. I, a. 1.
32. Metaphysics, A.
33. This book of the Metaphysics first studies sensible substance in its elements and its structure (ch. 1 to
5), then incorporeal immobile substance (ch. 6 to 10). The complex problem of the different first movers
is touched on in ch. 8. The comparison with the army occurs in ch. 10, 1075 a 11 ff.
34. 10, 1076 a 4. Cf. Iliad II, 204. Pico misquotes Aristotle, who quotes Homer correctly: ουκ αγαθον
πολυκοιρανιη: ειζ κοιρανοζ εστω.
Chapter V. In which is shown why the Peripatetics attribute to God

many qualities which the Platonists deny Him, and how one may
ascend through four degrees even to the cloud which God inhabits.
[35]
Let us respond now to the arguments which the Platonists invoke to sustain against Aristotle -- not in the
sense with which we agree, but absolutely speaking -- the superiority of the one over being. We have, I
think, already answered adequately the first of these arguments by which God is considered one and
nevertheless is not being, but it is worth the labor to pursue the discussion in order to show that not only
with the Platonists and Peripatetics, who disagree with one another, but often in the same single writer,
there can be, with respect to the divine attributes, many affirmations and many negations equally just.
God is everything, and he is everything in the most eminent and perfect way. Now, He would not be this
unless He included in Himself all perfections in such a manner that He rejected all that has to do with
imperfection in things. However, one must distinguish two kinds of imperfection. On the one hand, that

is imperfect which in its class does not attain the perfection of that class or type. On the other, that is
imperfect which, although perfect of its kind, is not absolutely perfect, because it has only the perfections
of its kind, and there exist outside of it a number of kinds of things enriched with perfections that are
proper to them and which, on its part, it does not include. As an example of the first case consider sense-
knowledge, the imperfection of which comes not only from the fact that it is merely knowledge, and not
appetition, but also from the fact that it is an imperfect kind of knowledge, both because of the organs
which it must use, and which are brute and corporeal, and because it attains only to the superficial
aspects of things and does not penetrate to the innermost reality, namely, the substance. So likewise is
that human knowledge which one calls rational an imperfect knowledge, being vague, uncertain, mobile,
and laborious. Even the intellectual knowledge [36] of those divine intelligences called angels by the
theologians, is nothing but an imperfect knowledge, if only because of the obligation it is under to seek
without that which it does not possess within, at least in plenitude, namely, the light of truth which it
needs for its actuation.
Take another example: life. The life which resides in plants, indeed that which moves every body, is
imperfect not only because it is life and not appetition, but because it is not pure life, but rather an influx
of life derived from the soul in the body, constantly flowing, constantly mixed with death, fitter indeed to
be called death than life. Are you unaware of it? We begin to die as soon as we begin to live, and death
extends along with life, so that we stop dying only at that instant when corporeal death delivers us from
the body of this death. [37] But even the life of the angels is not perfect: unless the unifying ray of the
Divine light incessantly vitalized it, it would slip completely into nothingness. So for all the rest. When
therefore you make God knowing and living, attend first to this, that the life and knowledge which you
ascribe to Him be understood as free from all these detriments.
But this is not enough. There remains the second kind of imperfection, of which the following is an
example. [38] Imagine the most perfect kind of life possible, a life completely or perfectly alive, having
in it nothing mortal, nothing mixed with death, a life which needs nothing outside or itself by means of
which to remain stable and permanent. Imagine likewise a kind of knowledge which perceives
everything at once and perfectly. Add this: that he who thus knows all things, knows them in himself and
need not search outside himself the truth to be known, but be himself the very truth. Nay, to whatever
high degree of perfection this life and this knowledge have attained in their proper natures, and though
one could find them nowhere except in God, if, even in this degree of perfection one divides the one
from the other, they are unworthy of God.
For God, in short, is perfection in all its modes and in an infinite manner, but He is not such perfection
merely because He comprehends in Himself all particular perfections and those in infinite number. For in
that case, neither would He Himself be perfectly simple, nor would the perfections which are in Him be
infinite; but He would be nothing more than a unique infinite, composed of many things infinite in
number but finite in perfection. [39] Now, to think or speak so of God is blasphemous. However, if the
most perfect life possible is nonetheless only life, and not knowledge, and the same for all other similar
perfections which are assembled in God, there will manifestly ensue a divine life of finite perfection,
since it will have the perfection which pertains to life and not that which pertains to knowledge or to

appetition. Let us then take from life not only that which makes life imperfect, but also that which makes
it life merely, and do the same as regards knowledge and the other qualities which we have ascribed to
God. Then what remains of all this will necessarily correspond to the idea which we want to have of
God, namely, a Being one, absolutely perfect, infinite, altogether simple. And since life is a certain
particular being, and wisdom likewise, and justice, if we remove from them this condition of particularity
and limitation, that which remains will not be this or that being, but being itself, simple being, being
universal, not with the universality of attribution but with the universality of perfection. [40] Similarly
wisdom is a particular good, because it is that good which is wisdom, and not that other which is justice.
Take away, says St. Augustine, [41] this, and take away that, that is to say, this limitation of particularity
by which wisdom is that good called wisdom, and not that good called justice, and by which, similarly,
justice has the particular goodness of justice and not that of wisdom; then only will you see in an obscure
way [42] the face of God, i.e. all good in itself, simple good, the good of all good. So also as life is a
particular thing, it is one particular thing. For it is a certain perfection; and similarly wisdom is a certain
perfection. Cast off the particularity, and there remains, not this or that unity, but the one itself, the
absolute One. Since therefore God is that being which, as we said in the beginning, when the
imperfections of all things are removed, is all things, certainly that which remains when you have
rejected from all things both that imperfection which each one possesses in its kind, and that particularity
which reduces each to one kind, will assuredly be God. God is, then, Being itself, the one Himself, the
Good, and the True.
In thus purifying the Divine names of all the stains that come from the imperfection of the things
signified by them, we have already moved two steps in the ascent to the cloud which God inhabits. There
remain two more, one of which indicates the deficiency of language, the other the weakness of our
intelligence.
These terms: being (ens), true, one, good, signify something concrete and as it were participated;
wherefore we say again of God that He is being (esse) itself, truth itself, goodness itself, unity itself.
Thus far indeed we are in the light, but God has placed His dwelling in the shadows. [43] We have then
not yet come to God himself. So long, in short, as that which we say of God is fully understood and
entirely comprehended, we are in the light. But all that we say and perceive thus is a mere trifle,
considering the infinite distance which separates Divinity from the capacity of our minds. In climbing to
the fourth step we enter into the light of ignorance, [44] and, blinded by the cloud of the Divine splendor,
we cry out with the Prophet: 'I have fainted in Thy halls, O Lord,' [45] finally declaring this one thing
about God, that He is incomprehensibly and ineffably above all that we can speak or think of most
perfect, placing Him pre-eminently above that unity and that goodness and that truth which we had
conceived, and above being (esse) itself. Thus Denys the Areopagite, when he had written his Symbolic
Theology, his Theological Institutes, [46] the treatise on the Divine Names, and the Mystical Theology,
and come to the end of the last-mentioned work, like a man already, so to speak, standing in the darkness
and trying to find words most adequate to God, after some essays exclaimed: 'He is neither truth nor
kingdom, nor unity, nor divinity, [47] nor goodness, nor spirit, as we know it; one cannot apply to Him
the names of son or of father or of any other things in the world known to us or to any other being. He is
nothing of that which is not, nothing of that which is. Things which are do not know Him as He is, nor

does He know things as they are. [48] of Him there is no definition, neither is there a name nor a science
of Him. He is neither darkness nor light, neither error nor truth, [49] in short, every affirmation and every
negation in regard to Him is equally impossible.' This is how that divine man expresses it.
Let us gather up our conclusions. We learn, then, in the first degree, that God is not body, as the
Epicureans say, nor the form of a body, as those say who affirm that God is the soul of the sky and of the
universe -- the opinion of the Egyptians, according to the testimony of Plutarch [50] and Varro the
Roman theologian, [51] whence they draw great nourishment for idolatry. Yet there are some even
among the Peripatetics [52] so stupid as to hold this the true doctrine and moreover as the teaching of
Aristotle. How far they are from knowing God truly! They rest in the starting-place as if they had already
reached the goal, and believe themselves already come to the heights of the Divinity while in fact they
are lying on the ground and have not even begun to move a foot towards Him. For from this point of
view God could be neither perfect life nor perfect being nor even perfect intelligence. But we have
elaborately confuted these profane opinions in the fifth section of our Concordia. [53]
We learn, in the second degree, a truth which few men understand correctly, and in regard to which we
risk deceiving ourselves the more however little we deviate from true intelligence, namely, that God is
neither life nor intelligence nor intelligible, but something better and more excellent than all these. For all
these names state one particular perfection, and there is nothing of the sort in God. Mindful of this,
Denys [54] and the Platonists have denied God life, intellect, wisdom, and the like. But since God unites
and gathers up in Himself by His unique perfection which is His infinitude, in short, Himself, the totality
of perfection which is found is these divided and multiplied, and because He does this not as a unity
composed of these multiple perfections, but as a unity anterior to them, certain philosophers, especially
the Peripatetics, [54a] imitated insofar as is permissible on almost all these points by the theologians of
Paris, [54b] concede that all these perfections are in God. We agree with them, and we believe that in so
doing we are not only thinking justly but that we are at the same time in agreement with those who deny
these same perfections, on condition that we never lose sight of what St. Augustine says, [55] namely,
that God's wisdom is not more wisdom than justice, His justice not more justice than wisdom, nor His
knowledge more knowledge than life. For all these things are in God one, not by confusion of mixture, or
mutual penetration of distinct entities, but by a simple, sovereign, ineffable, and fundamental unity in
which actuality, all form, all perfection, hidden as if in the supreme and pre-eminent jewel in the treasury
of the Divine Infinity, are enclosed so excellently above and beyond all things that it is not only intimate
to all things, but rather united with all things more closely than they are with themselves. Assuredly
words fail us, altogether unable to express this concept.
But see, my dear Angelo, what folly possesses us! While we are in the body we are able to love God
better than we can know or describe Him. In loving there is for us more profit, and less labor , the more
we obey this tendency. Nevertheless, we prefer constantly to seek through knowledge, never finding
what we seek, rather than to possess through love that which without love would be found in vain. But let
us return to our subject. You already see plainly by what convention one can call God spirit, intelligence,
life, wisdom, and on the other hand place Him above all these determinations, both having good proofs to
witness to their truth and their accord. Nor does Plato dissent from Aristotle, because when, in the sixth

book of the Republic, [56] he calls God "the idea of the Good" which surpasses intelligibles, he shows
Him giving to Intelligence the power of intellection, and to intelligibles their intelligibility, [57] while the
latter of them (Aristotle) defines God as the being who is at once intelligence, intellect, and intelligible.
[58] Denys the Areopagite, also, though he talks like Plato, is nevertheless obliged to affirm with
Aristotle that God is ignorant neither of Himself nor of other beings; wherefore, if He knows Himself, it
is because He is both intelligence and intelligible; for he who knows himself is necessarily both knower
and known. And yet, if we consider these perfections as particular perfections, as I have said, or if, when
we say intelligence, we mean to signify that nature which tends to the intelligible as to something
exterior to itself, there is no doubt that Aristotle, like the Platonists, would firmly deny that God is
intelligence or intelligible.
In the third degree, the more we approach the darkness, the more light we have to see that not only is
God not (impious to say!) something imperfect or a mutilated being, as He would be if we called Him a
body, or the soul of a body, or an animated being composed of soul and body, nor some particular genus
however perfect, which human wisdom can fashion, [59] like life, or spirit, or reason, but that we ought
to conceive of Him as superior to all that these universal terms which include in their extension all
things, i.e., the one, the true, the good, and being, signify.
In the fourth degree, finally, we know Him as superior not only to these four transcendentals, but also to
every idea which we could form, to every essence which we could conceive Him to be. Then only, with
this total ignorance, does true knowledge commence.
From all this we conclude that God is not only the being than which, according to St. Anselm, [60]
nothing higher can be conceived, but the being who infinitely transcends all that can be imagined, as
David the prophet put it in the Hebrew: "Silence alone is Thy, praise." [61]
So much for the solution of the first difficulty. The window is now wide open for a true understanding of
the books composed by Denys the Areopagite on Mystical Theology and The Divine Names. Here we
must avoid two mistakes: either to make too little of works whose value is great, or, seeing that we
understand them so ill, to fashion for ourselves idle fancies and inextricable commentaries.
Notes:
35. This entire chapter is inspired by the Mystical Theology of the Pseudo-Denys.
36. 'Intellectualem cognitionem,' (Mirandola) This is the classical distinction between discursive thought,
λογοζ διανοια, and intuitive thought, νοµσιζ According to the Mystical Theology, ch. 3, It is necessary
to pass beyond both before attaining God.
37. Cf. I Corinthians XV, 31; Romans VII, 24.
38. On this point cf. the Mystical Theology, chapters 4 and 5.

39. On this distinction between the quantitative infinite and the infinite of perfection, cf. St. Thomas,
Summa Theologica, I, q. 7, a. 1 to 4.
40. That is to say, not abstract analogous being, but this concrete infinite being which is God.
41. Cf. Enarrationes in Psalmos, (Migue Patrologia Latina vols. XXXVI-XXXVII, 1490, 1741) in Ps.
cxxxiv: "Dixit (Deus) Ego sum qui sum . . . non dixit Dominus Deus ille omnipotens, misericors, justus . .
. Sublatis de medio omnibus quibus appellari posset et dici Deus, ipsum esse se vocari respondit et
tamquam non esset ei nomen, hoc dices eis, inquit, qui est misit me."
42. 'In enigmate' (Mirandola). Cf. the Mystical Theology on this matter of the Divine darkness.
43. Psal. XVII, 12: 'Et posuit tenebras latibulum suum, in circuitu ejus tabernaculum; tenebrosa aqua
nubibus aeris.'
44. Cf. the 'superessential light of the Divine darkness' in the Mystical Theology, ch. I, paragraph 1, and
the De Docta Ignorantia of Nicholas Cusanus. The latter work is available in a new critical edition by E.
Hoffmann and R. Klibansky (Leipzig, 1932).
45. Psal. LXXXIII. 3: 'Deficit anima mea in atria Domini.'
46. I.e. the Hypotyposes theologicae. Cf. the Mystical Theology, ch. 3, where all these works are named.
47. Cf. C. E. Rolt's note (Dionysius the Areopagite, N.Y., 1920, p. 200, No. 2): "Godhead (divinity) is
regarded as the property of deified men, and so belongs to relativity."
48. Cf. Rolt (ibid., 200, No. 3): "It (God) knows only Itself, and there knows all things in their Super-
Essence-sub specie aeternitatis."
49. Rolt (200, No. 4): "Truth is an object of thought. Therefore, being beyond objectivity, the ultimate
Reality is not Truth. But still less is it Error." I should rather say that truth is a relation or quality, and that
since God transcends all relationship and all quality, He is not truth but THE TRUE.
50. De Iside et Osiride, 49. Osiris is the νουζ of the world-soul, Typhon its παθητικον, seat of the
passions.
51. De lingua latina, V, 10.
52. Allusion to the Averroist school at Padua.
53. I.e. the Symphonia Platonis et Aristotelis described in my Introduction, p. 4, above.
54. Mystical Theology, chapter 5.
54a. Pico is no doubt referring here to the authentic Aristotelian tradition of Alexander and Thimistitis
(the latter lately edited by Ermolao Barbaro) which found itself opposed, in the 15th century, to the
Arabianizing tradition and to the Averroism of Padua.
54b. Especially St. Albert and St. Thomas.
55. Cf. Sermo CCCXL, I, ch. 5 (P. L. 38, 1482); ch. 7 (ibid., 39, 1498).
56. Republic VI, 509 b, where God is called, not an essence, but something far above essence in dignity

and in power.
57. "Et intelligibilia statuat dantem illis quidem ut intelligant, his autem ut intelligantur." (Mirandola.)
58. Cf. Meta., A, 7, 1072 b 20.
59. Cf. I Corinthians II, 13: "Quae et loquimur non in doctis humanae sapientiae verbis sed in doctrina
Spiritus, spiritualibus spiritualia comparatites."
60. Proslogion, ch. xv (P. L., 158, 235): "Domine, non solum es quo majus cogitari nequit; sed es
quiddam majus quam cogitari possit."
61. Psal. LXIV, 2: "Tibi silentium laus" (St. Jerome's translation).
Chapter VI. In which is solved the second difficulty of the Platonists,

namely that with respect to prime matter.
As regards their objection on the subject of prime matter, this is frivolous. For insofar as this matter is
being, it has unity. Indeed, those who wish to follow Plato's words to the letter, must concede that it has
less unity than it has being. For Plato it is not nothing, but a sort of receptacle of forms, a kind of nurse, a
special kind of nature and similar things, as he establishes in the Timaeus. [62] It is therefore not nothing;
it is not altogether outside of being, if we credit Plato, who even calls it, in his Philebus, [63] not merely
multiplicity -- opposed to the one as nothing is opposed to being -- but infinity. Now multiplicity, if it is
finite, is not entirely outside the confines of unity, since insofar as it is finite it is one. On the other hand,
an infinite multiplicity escapes equally the nature of the one and that of limit. Prime matter is then for
Plato rather being than one.
However, those who have argued to prove the superiority of unity over being, have said that prime matter
is not being, though it is a unity. Thus the Platonist Iamblichus, in his book On the Pythagorean Sect,
[64] designates prime matter as duality because duality is the first multiple and the root, as it were, of all
other multiplicity. According, then, to him who is so great among the Platonists that he is called "divine,"
prime matter is not only not one, but a multitude, and the root of all multiplicity in things. Their own
arguments condemn them. Still, prime matter does not entirely escape any more from the category of
unity than from that of being. The same form that imprints being on it, also imposes unity. I pass over all
the arguments pro or con the unity of prime matter since they are so well-known to all those who have
gone any distance at all with Aristotle.
Notes:
62. On the χωρα τιθηνη cf. Timaeus 49a, 51a, 32d, and Robin, op. cit., 573-574.

63. Philebus 16 c ff., and the long discussion on the περαζ and the απειρον 23c-27e. On that discussion,
cf. Rodier, "Remarques sur le Philebe," Etudes de Philosophie Grecque, (Paris, 1926), 79-93; E. Poste,
The Philebus of Plato, (Oxford, 1860), Appendices A and B.
64. In the fifth book of his συναγωγη των Πυθαγορειων δογµατων. This opposition of the dyad,
multiplicity, matter, and evil, and the monad, Unity, Form, and Good, is one of the classic themes of the
Pythagorean doctrine. Cf. Robin, op. cit., 564-566, 641 f.; Cornford, op. cit. 4 f.
Chapter VII. In which is solved the third difficulty of the Platonists,

on the subject of multiplicity, and in which it is demonstrated that it
is not possible to say that unity is more common than being, without
coming to a conclusion which Plato rejects.
The third objection is their worst error. For the opposition between multiplicity and unity is not of the
same sort as the opposition between non-being and being. Here it is a case of contradiction; there, of
privation or contrariety. Aristotle discusses this distinction at length in the tenth book of his Metaphysics.
[65]
But see into what disaster those philosophers fall who call themselves Platonists and yet wish to say that
unity is superior to being. It is certain that, when two genera are reciprocally in a relation of dependence
such that one is more common than the other, an object can escape from the extension of the inferior
without being excluded from the superior. That is because the latter is more common. An example off-
hand --- animal is more common than man: it can happen, therefore, that a being may not be man, and
yet be animal. By the same token, if unity were more common than being, it could happen that something
might be non-being or nothing, which would notwithstanding be one, and thus unity might be predicated
of non-being, a possibility which Plato expressly rejects in the Sophist. [66]
Notes:
65. Meta. I, 3 (different kinds of opposition, αι αντιθεσειζ τετραχωζ, 1054 a 23), 4 (contrariety and its
different modes), 6 (opposition of the one and the many). The kinds of opposition are: contradiction,
privation, contrariety, relation. On the distinction between negation and contrariety in Plato, cf. Soph. 257
b-c.
66. Sophist, 238a-d.
Chapter VIII. In which is shown in what manner these four attributes:

being, unity, truth, and goodness, are present in all that exists
beneath God.

Most true, indeed, is the statement that there are four attributes which embrace all that exists, namely,
being, unity, truth, and goodness, provided that they are taken in the sense that their negations be:
nothing, division, falsity, evil. Two others, something (aliquid) and thing (res), have been added to these
by the late disciples of Avicenna, who interpolated the philosophy of Averroes in more than one place,
wherefore Averroes attacked them vigorously. [67] But, to tell the truth, on this point there is little reason
for discord. For they merely divide what is subsumed under 'one' into 'one' and 'something,' a procedure
that is not contrary to Plato who, in the Sophist, [68] enumerates unity among the most extense genera;
and that which is contained under 'being' they divide into being and thing. But of this later. To return to
our subject, -- these four attributes exist in one way in God, and in another way in beings created by God,
since God has them from Himself, other beings from Him.
Let us see first how they pertain to created things. All things that are beneath God have an efficient, an
exemplary, and a final cause. For from Him, and through Him, and for Him, are all things. If then we
consider things as constituted by the efficient causality of God, we call them beings (entia), since it is
because of this efficiency that they participate in being (esse). If we consider them as conforming to and
according with the Divine exemplars which we call Ideas, and according to which God has created them,
namely, being, unity, truth, goodness, something, thing -- the two last due to the disciples of Avicenna --,
we call them true. The true picture of Hercules is, for example, said to be that which conforms to the true
Hercules himself. If, again, we consider things as tending to God as their last end, we call them good.
And finally, if each thing is considered absolutely, according to itself, we call it one. Now, the order is
such that each thing must first be conceived under the idea of being, since every thing, whatever it be,
must be produced by an efficient agent before being anything particular in itself, lest that which it is do
not depend in its totality from the efficient cause. Thus it happens that a thing which comes after God
cannot be conceived without being immediately thought of as a dependent being: finite being is being by
participation. To being succeeds unity. Third comes truth, since it is only when a thing exists as such that
one can inquire if it corresponds to the exemplar according to which it has been formed. If it resembles
that exemplar, it has only to turn towards it by its attribute of goodness, in virtue of a sort of affinity or
relationship.
Who does not see, however that all these attributes have equal extension? Give me any being; it is certain
that it will be one. For to say 'not one' is to say 'nothing,' according to Plato's expression in the Sophist.
[69] For whatever is, is undivided in itself and divided from other things which are not it. When we say
this we mean 'one,' or, to use Plato's words, identical with itself, different from others'; and this he
declares, in the same dialogue, attributable to each thing. [70]
Necessarily, also, this being is true. For if it is a man, it is certainly a true man. It is the same thing to
say: 'This is not true gold' and 'This is not gold,' for, when you say: 'This is not true gold,' you mean:
'This appears to be gold, it resembles gold, but it is not gold.' Therefore St. Augustine gives the following
definition of truth in his Soliloquies: [71] "Truth is that which is." One ought not to understand this to
indicate that being and truth are the same, for though they are identical in a thing, they are diverse in
principle and definition; wherefore one ought not to define the one by the other. What Augustine wanted

to say is that a thing is true when it is really what it is called and said to be, as for example, that gold is
true when it is really gold and not something other than gold. This is the sense of the words: "Truth is
that which is." Those who do not perceive this, falsely attack Augustine's definition.
Similarly, this being is good. For whatever is, insofar as it is, is good. And Olympiodorus seems to me to
make a great mistake in believing that being and good are different because we desire the good
absolutely and in itself. [72] However, it is not being pure and simple, but well-being that he means; thus,
it can happen that if we are suffering we desire not to be. Passing over the point whether, when one is
suffering from misery one can, by a right and natural appetite, desire not to be, Olympiodorus did not see
that good is as multiple as being.
There is first of all the natural being of things, as, for example, of a man his humanity, of a lion his
lioninity, of a stone its stoniness. To this natural being corresponds, for each individual thing, a natural
goodness.
But there are other modes of being, which may be called adventitious, as, for man, to be wise, to be
handsome, to be sane. Now, just as wisdom and beauty are different, as regards being, from humanity, so
it is with goodness. The quality of humanity by which man is man is a different good from the quality of
wisdom by which he becomes, not a man merely, but a wise man. All the same, there are here two
different modes of being, and one is justified in speaking of them so.
Just as, therefore, all things desire being, so all desire the good, and first of all they desire that good
which corresponds to their natural being, since that is the foundation of all other goods, which come to it
in such a way that they are unable to stand without it. For how will he be happy who is altogether without
being? That good, however, which they acquire with their being, does not suffice them; they desire to
attain also all the other goods which complete and adorn this primary good. Just as, then, we rightly say
that besides the first good we desire other goods, so we can rightly say that besides the first being we
desire other modes of being, for it is one thing to be happy, another thing to be man. And if any one
grants that it might happen that one preferred not to be if one could not be happy, it does not follow, as
Olympiodorus thinks, that goodness of man is one thing, and happiness another, so that one does not
desire the one (being man), except on condition that one possess also the other (happiness).
I omit the consideration whether there is an exact correspondence between the good taken absolutely and
being taken absolutely, or whether being taken absolutely is called a certain good, or the good taken
absolutely is called a certain being. For this is not the place to discuss all things.
Truly, therefore, did we say that whatever is, is good in the measure that it is. "God saw all the beings He
had made, and behold, they were very good." [73] And why not? They are the work of a good artificer
Who engraves His image on all things that are from His hand. In the entity of things therefore, we can
admire the power of the Maker, in their truth we can adore the wisdom of the Artist, in their goodness we
can return love to the liberality of the Lover, in their unity, finally, we can grasp the idea of the unifying
simplicity, so to speak, of the Creator, which unites all things among themselves and to Himself, calling

them all to love themselves, their neighbors, and ultimately God.
Let us examine now if the opposed terms have likewise the same extension. That the false and the non-
existing are identical, we have shown above. And if we say that evil and non-being are different,
philosophers and theologians will again object: to make something evil is to make nothing; therefore is
one wont to say that the principle of evil is not an efficient but a deficient cause. Thus is refuted the folly
of those who have posited two principles, one for good, the other for evil, as if there could exist an
efficient cause of evil. But to divide a thing is the same as destroying it, nor can we take away from any
thing its natural unity without at the same time robbing it of its integrity of being. For a whole is not its
parts, but that unity which springs out of the sum of its parts, as Aristotle demonstrates in the eighth book
of his Metaphysics. [74] Wherefore if one divides a whole into its parts, these parts remain something
although the whole which is divided does not remain, but ceases to exist actually, and is only potentially,
just as its parts, which earlier were in potency, now commence to exist in actuality. Before, when these
parts were in the whole, they had no real unity in actuality; this they first acquire when they subsist by
themselves, apart from the whole.
Notes:
67. Cf. Averroes, Phys. I, c.
68. On the community of genera in The Sophist, cf. 251a-253b, 254b-256d. On the inclusion of unity
among the supreme genera, cf. 253d.
69. Soph., 237e.
70. Soph., 252c, and, on the inclusion of the same and the other among the five supreme genera, 254e-
256d.
71. Soliloquia, II, 5 (P. L. XXXI, 889): 'Nam verum mihi videtur esse id quod est.'
72. Olympiodorus in Phaed., 188, 29 Norvin. Cf. Dionysius, Divine Names, chs. 3 and 5. Manuscripts of
Olympiodorus were numerous in Italy in the sixteenth century. Cf. Festugiere, op. cit., p. 246, note I. For
St. Thomas' criticism of this sophism, cf. Summa Theologica, I, q. 5, a. 2: "Utrum bonum secundum
rationem sit prius quam ens."
73. Gen. I, i, 12; XVIII, xxi, 25.
74. Meta., H 3, 1044 a 2 ff., and H 6, 1045 a 7 ff.
Chapter IX. In which it is indicated how these four attributes pertain

to God.
Let us examine once more how these four attributes find themselves in God. They do not pertain to Him
in the relation of a cause, since there is no question of cause with God. He himself being the cause of all
things, and caused by nothing. They can be considered in God in two ways, (1) either as He is taken

absolutely in Himself, or (2) as He is the cause of other beings, a distinction inapplicable to created
things, since God can exist without being cause, whereas other beings cannot exist unless caused by Him.
We conceive God, then, first of all as the perfect totality of act, the plenitude of being itself. It follows
from this concept that He is one, that a term opposite to Him cannot be imagined. See then how much
they err who fashion many first principles, many gods! At once it is clear that God is truth itself. For,
what can He have which appears to be and is not, He who is being itself? It follows with certainty that he
is truth itself. But He is likewise goodness itself. Three conditions are required for the good, as Plato
writes in his Philebus: [75] perfection, sufficiency, and desirability. Now the good which we conceive
will be perfect, since nothing can be lacking to that which is everything; it will be sufficient, since
nothing can be lacking to those who possess that in which they will find all; it will be desirable, since
from Him and in Him are all things which can possibly be desired. God is therefore the fullest plenitude
of being, undivided unity, the most solid truth, the most perfect good. This, if I am not mistaken, is that
τετρακτυζ or quaternity, [76] by which Pythagoras swore and which he called the principle of ever-
flowing nature. Indeed, in this quarternity, which is One God, we have demonstrated the principle of all
things. But we also swear by that which is holy, true, divine; now, what more true, more holy, more
divine than these four characters? If we attribute them to God as the cause of things, the entire order is
inverted. First He will be one, because He is conceived in Himself before He is conceived as cause. Then
He will be good, true, and finally being (ens). For since the final cause has priority over the exemplary
cause, and that over the efficient (we first desire to have something to protect us from the weather, then
we conceive the idea of a house, and finally we construct one by making it materially), if, as has been
described in Chapter VIII above, the good pertains to the final cause, the true to the exemplary, being to
the efficient, God as cause will have first of all the attribute of good, then of true, and finally of being.
We shall here terminate these brief remarks on a subject teeming with many important problems.
Notes:
75. Phil., 20 c-d.
76. On τετρακτυζ, cf. the formula ου µα τον αµετερα γενεα παραδοντα τετρακυν, by which the
Pythagoreans were wont to swear. Cornford (op. cit., 2): 'These four numbers are the tetractys of the
decad: 1 2 3 4 10 . . . The tetractys was a symbol of great significance and, like other such symbols,
capable of many interpretations.'
Chapter X. In which the whole discussion is related to the conduct of

life and the reform of morals.
Let us, lest we speak more of other things than of ourselves, take care that, while we scrutinize the
heights, we do not live too basely in a manner unworthy of beings to whom has been given the divine
power of inquiring into things divine. We ought, then, to consider assiduously that our mind, with its
divine privileges, cannot have a mortal origin nor can find happiness otherwise than in the possession of

things divine, and that the more it elevates and inflames itself with the contemplation of the Divine by
renouncing earthly preoccupations while yet a traveler on this pilgrimage here below, the more it will
approach felicity. The best precept, then, which this discussion can give us, seems to be that, if we wish
to be happy, we ought to imitate the most happy and blessed of all beings, God, by establishing in
ourselves unity, truth, and goodness.
What disturbs the peace of unity is ambition, the vice that steals away from itself the soul which
abandons itself to it, tearing it, as it were, in pieces, and dispersing it. The resplendent light of truth, who
will not lose it in the mud, in the darkness of lust? Avarice and cupidity steal from us goodness, for it is
the peculiar property of goodness to communicate to others the goods which it possesses. Thus, when
Plato asked himself why God had created the world, he answered: "because he was good." [77] These are
the three vices: pride of life, concupiscence of the flesh, concupiscence of the eyes, which, as St. John
says, [78] are of the world and not of the Father who is unity, goodness, and truth indeed.
Let us therefore fly from the world, which is confirmed in evil [79]; let us soar to the Father in whom are
the peace that unifies, the true light, and the greatest happiness. But what will give us wings to soar? [80]
The love of the things that are above. [81] What will take them from us? The lust for the things below, to
follow which is to lose unity, truth, and goodness. For we are not one and integrated if we do not link
together with a bond of virtue our senses, which incline to earth, and our reason, which tends to heavenly
things; this is rather to have two principles ruling in us in turn, so that, while today we follow God by the
law of the spirit, and tomorrow Baal by the law of the flesh, our inner realm is divided and as it were laid
waste. And if our unity is purchased by the enslavement of a reason submitted to the rule of the law of
the members, that will be a false unity, since thus we shall not be true. For we are called and appear to be
men, that is, animate beings living by reason; and yet we will be brutes, having for law only sensual
appetite. We will be performing a juggling trick to those who see us, and among whom we live. The
image will not conform to its exemplar. For we are made in the likeness of God, and God is spirit [82]
but we are not yet spirits, to use St. Paul's words, [83] but animals. If, on the contrary, by grace of truth,
we do not fall beneath our model, we have only to move towards Him who is our model, through
goodness, in order to be united with Him in the afterworld.
Since, finally, these three attributes: unity, truth, and goodness, are united to being by a bond which is
eternal, it follows that, if we do not possess them, we no longer exist, even though we may seem to do so;
and although others may believe we exist, we are in fact in a state of continuous death rather than of life.
Notes:
77. Timaeus 29e, 44c, d, 45c-e, 68c 69a-c, 87a-d.
78. I John II:16: 'Quoniam omne quod est in mundo concuposcentia carnis est, et concupiscentia
oculorum, et superbia vitae, quia non est ex Patre, sed ex mundo est.'
79. Ibid., V:19: 'Mundus totus in maligno positus est.'

80. Psal. LIV:7: 'Quis dabit mihi pennas sicut columbae, et volabo, et requiescam?
81. Colossians III:162: 'Igitur, si consurrexistis cum Christo, quae sursum sunt quaeris . . . Quae sursum
sunt sapite, non quae super terram.'
82. John IV:24: 'Spiritus est Deus: et eos, qui adorant eum, in spiritu et veritate oportet adorare.'
83. I Corinthians II:14; XV:46: 'Animalis autem homo non percipit ea quae sunt Spiritus Del; stultitia
enim est illi, et non potest intelligere: quia spiritualiter examinatur.'
'Sed non prius quod spiritalis est, sed quod animale, deinde quod spiritale.'
Finis
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Pico: Conclusiones sive Theses DCCCC (Latin)
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Giovanni Pico della Mirandola:

Conclusiones sive Theses DCCCC
This HTML edition Copyright © 2001 by Joseph H. Peterson. All rights reserved.
A younger and "impertinent" contemporary of Ficino's, Pico della Mirandola was "a prodicious
philologist and theologian." (Couliano, EMR, 1987, p. 53) His contribution to the evolution of
Renaissance magic was the addition of practical Kabbalah, which invokes angels and other powers of
God, particularly through the power of the Hebrew language (Yates, GBHT, p. 84).
His 900 Theses were brought to Rome in 1486, which Pico intended to be debated publicly, but the
debate never happened. Some of the theses were strongly objected to by theologians, and Pico was
condemned by Pope Innocent VIII. He was later absolved from the charge of heresy by Innocent's
successor Pope Alexander VI.
Yates (op. cit.) has described this text as "indeed, the great charter of Renaissance Magic, of the new type
of magic introduced by Ficino and completed by Pico" and in fact is "absolutely fundamental ... for the
whole Renaissance."
Contents:
I.
Conclusiones secundum doctrinas latinorum philosophorum et theologorum Alberti Magni,
Tomae Aquinatis, Francisci de Maironis, Johannis Scoti, Henrici Gandauensis, et Egidii Romani.
II.
Conclusiones secundum doctrinam Arabum, qui in plurimum peripateticos se profitentur,
Avenroen, Avicennam, Alpharabium, Isaac, Abumaron, Moyses, Mahumeth, et Avenpaten.
III.
Conclusiones secundum grecos, qui peripateticam sectam profitentur: Theophrastum,
Ammonium, Simplicium, Alexandrum, et Themistium.
IV.
Conclusiones secundum doctrinam philosophorum, qui Platonici dicuntur: Plotini Aegyptii,
Adelandi Arabis, Porphyrii Tyrii, Jamblichi Chalcidei, Procli Licii, [Pythagore, Chaldeorum
http://www.esotericarchives.com/pico/conclus.htm (1 of 70) [23.07.2001 01:11:39]

Theologorum, Mercurii Trismegisti Aegyptii, et sapientum hebreorum Cabalistarum].

V.
Conclusiones numero quingente secundum opinionem propriam, que denaria divisione dividuntur
in Conclusiones Physicas, Paradoxas dogmatizantes, Paradoxas conciliantes, Theologicas,
Platonicas, [Abucat], et Mathematicas. [Questiones ad quas pollicetur se per numeros
responsurum], Chaldaicas, Magicas, Orphicas, et Cabalisticas, in quibus omnibus nihil assertiue
vel probabiliter pono, nisi quatenus id verum vel probabile iudicat sacrosancta Romana ecclesia,
et caput eius benedictus Summus Pontifex Innocentius octauus, cuius iudicio, qui mentis sue
iudicium non summittit, mentem non habet.
GIOVANNI PICO DELLA MIRANDOLA
CONCLUSIONES
sive
THESES DCCCC
Romae Anno 1486
Publice disputandae
sed non admissae.
De adscriptis Numero Noningentis Dialecticis, Moralibus, Physicis, Mathematicis, Meta-Phisicis,

Theologicis, Magicis, Cabalisticis, cum suis tum sapientum Chaldaeorum, Arabum, Hebreorum,
Grecorum, Aegyptiorum, Latinorumque placitis, disputabit publice Johannes Picus Mirandulanus
Concordie Comes. In quibus recitandis non Romanae linguae nitorem, sed celebratissimorum
Parisiensium disputatorum dicendi genus est imitatus. Propterea quod eo nostri temporis philosophi
plerique omnes utuntur. Sunt autem disputanda dogmata, quod ad gentes attinet et ipsos heresiarchas

seorsum posita, quod ad partes philosophie promiscue quasi per satyras Omnia simul mixta.
[I] Conclusiones secundum doctrinas

latinorum philosophorum et theologorum
Alberti Magni, Tomae Aquinatis, Henrici
Gandauensis, Johannis Scoti, Egidii
Romani et Francisci de Maironis.
[1] Conclusiones secundum Albertum Magnum

numero XVI.
1. Species intelligibiles non sunt necessariae, et eos ponere non est bonis Peripateticis consentaneum.
2. Corruptis omnibus individuis species humanae, haec est vera, homo est animal.
3. Haec est in quarto modo dicendi per se, homo est homo.
4. In quolibet puncto materie, sunt per habitum inchoationis potestatiuum essentie omnium formarum
naturalium, materie coeterne secundum philosophiam, concreate secundum fidem.
5. Forma in intensione et remissione non variatur secundum essentiam, sed secundum esse.
6. Anima separata intelligit per species sibi a principio sui esse concreatas, quibus dum est in corpore, aut
nunquam, aut raro utitur.
7. Sonus fertur secundum esse reale (usque) ad principium nerui auditivi.

8. Lumen non habet in medio nisi esse intensionale.
9. Organum auditus est neruus expansus ad concavum auris.
10. Obiectum per se, et proprie sensus communis est magnitudo, ut bene dicit Avcenna.
11. Stat speciem cuius dicimur reminisci esse totaliter deperditam et abolitam.
12. Non introducitur vegetalis anima ante sensualem, nec sensualis ante rationalem, sed tota simul.
13. Licet ad receptionem speciei concurrat sensus passiue ad indicandum tamen de sensibili actiue
concurrit.
14. Corpus mobile est subiectum scientie naturalis.
15. Corporis (in eo quod corpus) consideratio ad Metaphysicum spectat.
16. Potentia respectiua materie, non addit supra materiam rem, sed rationem.
[2] Conclusiones secundum Thomam numero

XXXIV.
1. Si spiritus sanctus a filio non procedit, a filio non distingueretur.
2. Processus spiritus sancti temporalis extenditur secundum donum gratie gratum facientis.
3. Contingens rerum quae sunt, erunt, aut fuerunt existentia, ideo Deo ab aeterno fuit infallibiliter nota,
quia fuit eternitati eius presentialiter preposita.
4. Contingentia ad utrumlibet futurorum cognitorum a Deo: simul stat cum infallibilitate divinae scientie.
5. Quodcumque contingens Deus scivit esse futurum,/necessario scivit illud esse futurum.
6. Ex divina bonitate potest summi ratio predestinationis aliquorum et reprobationis aliorum, et sola
divina voluntas est ratio, quod istos reprobet, et alios eliget in gloriam.
7. Licet Dei voluntas consequens semper impleatur, non tamen necessitatem rebus volitis generaliter
imponit.

8. Nec habens gratiam potest eciam de potencia Dei absoluta Deo non esse acceptus ad vitam eternam,
nec non habens esse acceptus.
9. Opus ab anima charitate formata elicitum meretur eternam gioriam de condigno.
10. Potuerunt tres persone divine simul suppositare unam naturam.
11. Virtutes morales et cardinales remanebunt in patria post resurrectionem.
12. Beatitudo est essentialiter in actu intellectus.
Correlarium. Nec fruitio, nec aliquis actus voluntatis, est essentialiter beatitudo.
13. Sacramenta noue legis sunt cause gracie, non solum sine qua non, sed eciam per quam.
14. Verum corpus Christi est in celis localiter, in altari sacramentaliter.
15. Impassibilitas corporum post resurrectionem erit ex pleno dominio anime super corpus.
16. Christus in ultimo iudicio iudicabit non solum in natura humana, sed eciam secundum naturam
humanam.
17. Licet defendi possit quoquo modo creaturam posse creare: rationabilius tamen est credere potenciam
creandi creature communicari non posse.
18. Aeuum est subiectiue in angelo beatiori.
19. Non potest esse peccatum in voluntate, nisi sit defectus in racione.
20. Non potest per Dei potenciam idem corpus esse simul in diversis locis.
21. Non est sub eodem specie angelorum plurificatio.
22. Deus in patria per species non videtur, sed ipse per suam essenciam intellectui applicatur, ut species
intelligibilis.
23. Unum supra ens non addit nisi priuationem divisionis.
24. Subiectum et propria passio realiter distinguuntur.
25. Forma generatur per accidens.

26. Materia signata est principium individuationis.
27. Eadem est numero qualitas a principio alterationis usque ad finem.
28. Tota libertas est in ratione essentialiter.
29. In generatione substantiali fit resolutio usque ad materiam primam.
30. Ens dicit immediate decem conceptus ita interunitos, ut non unius sint, sed ad unum.
31. Essencia et existencia in quolibet creato realiter distinguuntur.
32. De eadem re nullo modo actu distincta extra animam possunt verificari contradictoria.
33. Materia nullum dicit actum entitatiuum positiuum.
34. Nulla virtus moralis preter justiciam est substantiue in voluntate.
35. Hec propositio: Homo est risibilis, non est in secundo modo dicendi per se.
36. Duo accidentia solo numero differencia non sunt in eodem subiecto.
37. Grauia et leuia a nullo alio motore mouentur, quam vel a generante vel a remouente prohibens.
38. Grauia pocius se ipsis, quam a seipsis mouentur.
39. Phantasma est agens secundarius et instrumentale in productione speciei intelligibilis.
40. Difficultas intelligendi et ex parte ipsius intellectus et ex parte ipsius intelligibilis prouenire potest.
41. Potencie anime ab anima realiter distinguuntur.
42. Quiditates in particulari a Metaphysico non considerantur.
43. Implicat contradictionem, materiam esse sine forma.
44. Non est ponenda in Deo idea materie prime.
45. Non sunt ponende idee generum.

[3] Conclusiones secundum Franciscum numero

VIII.
1. Ideo est falsa: Essencia generat, quia essencia est ultimate abstracta et generat formaliter, predicatur.
2. Potest videri essencia sine personis, et una persona sine alia.
3. Voluntas potest non frui, ostenso obiecto fruibili.
4. Ens denominatiue dicitur de Deo.
5. Quiditates habent ab eterno suum esse formale a se, non ab extrinseco.
6. Nulla diffinitio adequat diffinitum.
7. Pluralitas formalitatum stat cum idemptitate reali.
8. Esse non est de quiditate Dei, sed dicitur de eo in secundo modo.
[4] Conclusiones secundum Ioannem Scotum

numero XXII.
1. Charitas non est distinctus habitus ab habitu gracie, quo mediante spiritus sanctus animam inhabitat.
2. Idea lapidis non est aliud quam lapis productus a divino intellectu in esse intelligibili, quod est esse
secundum quid, existens in mente divina sicut cognitum in cognoscente.
3. Qui dixerit personas in divinis absolutis proprietatibus distingui, catholice veritati non repugnabit.
4. In Christo fuerunt duo esse.
5. Praxis est operatio alterius potencie ab intellectu, apta nata conformiter elici racioni recte ab hoc ut sit
recta.
6. Unumquodque individuum est individuum per propriam differenciam individualem, que dicitur
hecceitas.

7. Ens dicitur de Deo et creatura uniuoce in quid.
8. Ens de suis passionibus et ultimis differenciis quiditatiue non predicatur.
9. In Christo non fuit sciencia acquisita.
10. In appetitu superiore ponende sunt virtutes.
11. Gracia est subiectus in voluntate, non in essencia anime.
12. Corpus Christi ex se fuit impassibile.
13. De potencia Dei absoluta possibile est culpam originalem deleri sine infusione gracie.
14. Post passionem Christi potuerunt cerimonialia veteris legis sine peccato obseruari.
15. Per hec verba precise, Hoc est corpus meum, non expressis verbis precedentibus, scilicet pridie quam
pateretur, non potest consecrari.
16. Relacio creature ad Deum est idem realiter, fundamento distincta formaliter et ex natura rei.
17. Quelibet alia relacio a fundamento realiter distinguitur.
18. Aliquid potest movere seipsum de actu virtuali ad actum formalem.
19. Actus intelligendi ab obiecto et intellectu, tanquam duobus agentibus parcialibus, ut quod causatur.
20. Actus intelligendi nobiliori modo causatur ab intellectu quam ab obiecto, quodcumque sit obiectum,
modo non sit beatificum.
21. Substancia non cognoscitur per speciem propriam.
22. Habitus actum producit, ut causa parcialis effectiua.
[5] Conclusiones secundum Henricum

Gandauensem, numero XIII.
1. Datur lumen superius lumine fidei, in quo Theologi vident veritatem theologice sciencie.

2. Paternitas est principium generandi in patre.
3. Processiones distinguuntur in divinis penes intellectum et voluntates.
4. Ista proposicio non est concedenda, essencia est pater filii.
5. Demones et anime peccatrices paciuntur ab igne, in quantum calidus est, afflictione eiusdem racionis
cum ea, qua afflinguntur corpora.
6. Operationes angelorum mensurantur tempore discreto.
7. Angeli intelligunt per habitum sciencialem sibi connaturalem.
8. Irrascibilis et concupiscibilis ita distinguuntur in appetitu superiori, sicut in inferiori.
9. Habere aliquidatiuam et deffinibilem realitatem, commune est figmentis et non figmentis.
10. Amicicia est virtus.
11. Ratitudo formaliter cuiuslibet creati est respectus.
12. Ad hoc, ut sit mutuitas realis relacionis, requiritur, quod fundamentum ex sua natura ordinetur ad
aliud tanquam ad suam perfectionem.
13. Relacio non distinguitur a fundamento realiter.
[6] Conclusiones secundum Egidium Romanum,

numero XI.
1. Potencia generandi in divinis, nec est essencia divina precise et absolute sumpta, nec relacio vel
proprietas, nec constitutum ex ambobus, nec alterum istorum cum inclusione alterius, sed est essencia
cum modo relatiuo.
2. Theologia nec est practica, nec speculatiua, sed affectiua.
3. Deus sub ratione glorificatoris est subiectum in Theologia.
4. Pater et filius non solum duo spirantes, sed eciam duo spiratores dici possunt.

5. Angeli non fuerunt creati in gracia.
6. Ideo angelus est obstinatus et impenitens, quia substracti sunt ei divini impetus speciales.
7. Superior angelus illuminat inferiorem, non quia ei vel obiectum presentet luminosum, vel quod in se
est unitum illi particulariset dividat, sed quia inferioris intellectum confortat et fortificat.
8. Sensus gustus ut gustus est, non solum saporabile, sed humidum percipit.
9. Color si sit eciam separatus, ignem generare poterit.
10. Ad hoc quod aliqua sciencia alteri non subalternetur, sufficit quod faciat reductionem ad per se nota
in suo genere abstractionis.
11. Dato vacuo, si aliquid in se moueatur, in instanti mouebitur.
[II] Conclusiones secundum doctrinam

Arabum, qui in plurimum peripateticos se
profitentur, Avenroen, Avicennam,
Alpharabium, Avenpaten, Isaac,
Abumaron, Moyses, et Mahumeth.
[7] Conclusiones secundum Auenroen, Numero

XLI.

1. Possibilis est prophecia in somnis per illustrationem intellectus agentis super animam nostram.
2. Una est anima intellectiua in omnibus hominibus.
3. Felicitas ultima hominis est, cum contineatur intellectus agens possibili, ut forma, quam
continuacionem et latini alii quam legi, et maxime Ooannes de Gandago, perverse et erronee intellexit,
qui non solum in hoc, sed ferme in omnibus quesitis philosophiae, doctrinam Auenrois corripit omnino et
deprauauit.
4. Possibile est tenendo unitatem intellectus, animam meam ita particulariter meam, ut non sit mihi
communis, cum omnibus remanere post mortem.
5. Quodlibet abstractum dependet a primo abstracto, in triplici genere cause formalis, finalis et
efficientis.
6. Impossibile est eandem speciem ex propagacione et ex putrefactione generari.
7. Deus primum mobile non solum ut finis, sed ut verum efficiens et proprius motor mouet.
8. Quilibet motor celi est anima sui orbis, faciens cum eo magis unum substancialiter, quam fiat ex anima
bovis et sua materia.
Correlarium. Anima celi prius dat suo orbi esse mobile et perfectum, quam ei dat motum.
9. Celum est corpus simplex, non compositum ex materia et forma.
10. Tres modi per se sunt ad demonstrationem utiles, primus, secundus et quartus.
11. In omni demonstratione preterquam in demonstratione simpliciter, fieri potest circulatio.
12. Gravia et levia movent se per accidens, movendo medium per se.
13. Celi non sunt idem in genere, diversi in specie, ut credidit Avicenna.
14. Nulla sciencia probat suum subiectum esse, nec partes principales sui subiecti.
15. Universalia sunt ex parte rei in potenciis tantum, actu autem per operationem anime.
16. Dimensiones interminate sunt coeterne materie precedentes in ea quamlibet formam substantialem.
17. Qualibet intelligentia preter primam non intelligit nisi primam.

18. Nulla est via ad probandum simpliciter abstractum esse, preter viam eternitatis motus.
19. Quicquid est in genere, est corruptibile.
20. Subiectum Metaphysice est ens in eo quod ens.
21. Diffinitiones substantiarum naturalium materiam non dicunt, nisi consequutiue.
22. Demonstratio septimi physicorum, quod omne quod mouetur, movetur ab alio, est demonstratio signi,
et nullo modo cause.
23. Nulla potencia actiua, que sit pars neutra et indifferens ad agere, vel non agere, potest ex se
determinari ad alterum agendum.
24. Unum relativorum convenientissime per reliquum difinitur.
25. Exemplum Aristotelis in secundo Metaphysice, de nicticorace respectu solis, non denotat
impossibilitatem, sed difficultatem, alioquin natura aliquid ociose agisset.
24. Propositio necessaria, que ab Aristotele in libro Priorum contra possibilem et inventam distinguitur,
est illa, que est ex terminis necessariis.
27. Ad dispositionem termini necessarii requiritur, ut sit terminus per se unus.
28. Cum Aristoteles dixit, ex maiori necessaria et minore inventa concludi conclusionem necessariam,
intelligendum est inventa per se, necessaria per accidens.
29. Sub equinoctiali non potest esse habitacio naturalis viventibus.
30. In celo est naturaliter dextrum et illud non mutatur, quamuis partes orbis mutantur.
31. Qui ponit animam formam complexionalem, negat causam agentem.
32. Unum metaphysicum dicit priuationem divisibilitatis non actu, sed aptitudine.
33. Unum metaphysicum est fundamentum unius arithmetici.
34. Numerus precise ita reperitur in abstractis, sict in materialibus.
35. Essentia uniuscuiusque rei et suum existere idem sunt realiter.

36. Quiditas et essentia diversificantur in quolibet preter primum.
37. Substancia est prior accidente, non solum natura, sed tempore.
38. De materia, ut materia est, considerat Physicus.
39. Essencia cuiuslibet intelligencie est substantialiter ad aliquid.
40. Dato per impossibile, quod daretur materia (et forma), que corruptionis principium non esset, adhuc
si celum ex tali materia et forma esset vere compositum, eternum esse non potest.
41. Finis non causat finaliter secundum suum esse conceptum, sed secundum suum esse reale.
[8] Conclusiones secundum Avicennam, numero

XII.
1. Preter syllogismum categoricum et hypotheticum, datur genus syllogismorum compositorum.
2. Licet in nullo syllogismo, qui sit actu vel potencia cathegoricus, ex duabus negativis concludi possit;
potest tamen hoc fieri in syllogismo compositiuo, ut scilicet ex duabus negativis concludatur.
3. In celo est materia eiusdem rationis cum materia inferiorum.
4. Non potest in anima esse notio intelligibilis sine actuali intellectione.
5. Possibile est hominem ex putrefactione generari.
6. Essencia rei materiam propriam et formam complectitur.
7. Prima substancia prior est qualibet substancie habente habitudinem ad operationem transeuntem
quecunque sit illa alicuius cause, siue formalis, siue materialis, siue efficientis, siue finalis.
8. Ab uno simplici in fine simplicitatis non prouenit nisi unum.
9. Odor secundu esse reale, et non intencionale, usque ad sensum multiplicatur.
10. Propositio dicens, quod sensibile supra sensum positum, non facit sensacionem, non est vera nisi per
accidens.

11. Organum odoratus sunt caruncula mamillares in anteriori cerebri parte constitute.
12. Nec particularis affirmatiua, possibilis convertitur semper in affirmatiuam possibilem, nec necessaria
particularis affirmatiua in necessariam, ut credidit Aristoteles.
[9] Conclusiones secundum Alpharabium, numero

XI.
1. Primum quod est necessarium in demonstratione non est quod deffinivit Aristoteles primo
Posteriorum, sed sic debet diffiniri: Primum est illud, quod ita est universalius subiecto, ut tamen de
subiecti genere non predicatur.
2. Diffinitio generis, quam dedit Porphirius, mala est, sed sic debet diffiniri: Genus est, quod duorum
universalium est universalius.
3. Summum hominis bonum est perfeccio per aciencias speculatiuas.
4. Cum dicit Aristoteles, omnem doctrinam et omnem disciplinam fieri ex preexistenti cognitione,
intelligende sunt per doctrinam et disciplinam cognitio diffinitiua ct argumentatiua.
5. Intencio dico de omni secundum Aristotelem est talis, quod predicatum dicitur de subiecto et de omni
eo, quod est subiectum a Theophrasto, quod ex maiori necessaria et minori inuenta sequatur conclusio
necessaria.
6. Qui crederit intentionem dici de omni esse aliam ab ea, quam dicit precedens conclusio, defendere non
potest Aristotelem a Theophrasto, quod ex maiori necessaria et minori inuenta sequatur conclusio
necessaria.
7. Possibile, quod diffinit Aristoteles in libro Priorum, est commune ad possibile et ad inuentum, ut
contra distinctum necessario.
8. Non potest intelligi accidens eciam in abstracto, non intelligendo subiectum.
9. Species sunt in medio, medio modo inter esse spirituale et materiale.
10. Quelibet species secundum esse spirituale est formaliter cognitio.
11. Actualis cognitio sensus communis apprehendentis phantasma ut sensibile est somnium.

[10] Conclusiones secundum Isaac Narbonensem,

numero IV.
1. Ponere intellectum agentem non est necessarium.
2. Intencio prima est quiditas rei obiectiue relucens in intellectu.
3. Motus est sensibilis commune a sensu exteriori, absque accione alterius virtutis cognoscibilis.
4. Corpora celestia non largiuntur formaliter inferioribus nisi caliditatem.
[11] Conclusiones secundum Abumaron

Babylonium, numero IV.
1. De nulla re, que in mundo sit actu corruptibili, habet Deus solicitudinem.
2. Intellectus agens nichil aliud est quam Deus.
3. Celum calefacit inferiora per lumen suum super ea cadens.
4. Actus ipsi intellectus intrisecen res autem intellecte extrinsece dicuntur vere et false.
[12] Conclusiones secundum Moysen Aegyptium,

numero III.
1. Demonstratio octaui Physicorum ab Aristotele ad probandum primum motorem adducta, aliquid probet
speciale primo.
2. Scientia Metaphysice non est una scientia.
3. Simplicitas primi et omnimodo immaterialitas probari non potest per causalitatem efficientem motus,
sed per finalem tantum.

[13] Conclusiones secundum Maumeth Tolletinum,

numero V.
1. Relatio nullam rem dicit extra animam.
2. Species rerum representatiue sunt reductiue in predicamento, in quo sunt res representate.
3. Sensibilia communia propries species ad sensus multiplicant distinctas a speciebus sensibilium

propriorum.
4. Sensus tactus non est unus sensus.
5. De nulla re an existet potest aliquis artifec specialis.
[14] Conclusiones secundum Auempaten Arabem,

numero II.
1. In celo est materia alterius rationis a materia inferiorum.
2. Lux et color essentialiter non differunt.
[III] Conclusiones secundum grecos, qui

peripateticam sectam profitentur:
Theophrastum, Ammonium, Simplicium,
Alexandrum, et Themistium.

[15] Conclusiones secundum Theophrastum,

numero IV.
1. Si celum inanimatum esset, esset quocunque animato corpore ignobilius, quod dicere impium est in
philosophia.
2. Quiditas est sola forma.
3. Ita se habet intellectus agens ad producenda intelligibilas in possibilem intellectum, sicut se habet
forma artis ad producendas formas in materiam artis.
4. Deus mouet celum ut finis.
[16] Conclusiones secundum Ammonium, numero

III.
1. Diffinitio de anima data ab Aristotele, in qua dicitur, Anima est actus corporis, cum de rationali, de
qua principaliter datur, intelligitur, accipienda est causaliter, non formaliter.
2. Anima racionalis non unitur immediate corpori organico.
3. Cum dicit Aristoteles, quid oportet prima principia semper permanere, nichil aliud intendit, nisi quod
in qualibet transmutacione reperiuntur.
[17] Conclusiones secundum Simplicium, numero

IX.
1. Cognoscere actum suum non est commune quilibet sensui exteriori, sed humanis sensibus est speciale.
2. Aristoteles in libro tertio de anima non tractat nisi de parte rationali.
3. Cum anima in se perfecte redit, tunc intellectus agens ab intellectu possibili liberatur.
4. Eadem pars rationalis, ut seipsam exiens, dicitur intellectus possibilis, ut vero est talis ut seipsam, ut

possibilis est, possit perficere, dicitur intellectus agens.
5. Eadem pars rationalis, ut extra se vadens, et procedens, perficitur speciebus, que in ipso sunt ut
manens est, dicitur intellectus in habitu.
6. Sciri potest ex precedentibus conclusionibus, quare intellectus agens quandoque arti, quandoque
habitui, quandoque lumini assimilatur.
7. Passio a sensibili facta in organo solo, sensacio in anima sola recipiatur.
8. Sicut lumen colores non facit colores, sed preexistentes colores potencie uisibiles facit actu visibiles,
ita intellectus agens non facit species, cum non essent prius, sed actu preexistentes species potencia
cognoscibiles faciunt actu cognoscibiles.
9. Cum dicit Aristoteles, non recordari nos post mortem, quia passiuus intellectus cotrumpitur, per
passiuum intellectum possibilem intellectum intelligit.
[18] Conclusiones secundum Alexandrum, numero

VIII.
1. Anima rationalis est immortalis.
2. Cuilibet celo preter animam, que mouet eum efficaciter, propria assistit intelligencia, que illum mouet
ut finis, ab anima tali secundum substanciam omnino distincta.
3. Nullam diffinitionem eciam naturalem ex Aristotelis sententia ingreditur materia.
4. Numerus abstractorum, de quo agit Aristoteles in duodecimo Metaphysice, non est numerus motorum,
sed numerus intelligentiarum, que sunt fines motus.
5. Cum dicit Aristoteles nono Metaphysice, separata et divina, aut totaliter sciri a nobis, aut totaliter
ignorari, intelligendum est de ea cognitione, que his contigit, qui iam ad summam intellectus actuationem
peruenerunt.
6. Deus nec mala, nec priuationes intelligit.
7. Sicut primus intellectus inter omnes intellectus primo se intelligit, alia secundario, ita ultimus
intellectus inter omnes intellectus primo alia a se et seipsum secundano intelligit.

8. Metaphysicus et Dialecticus eque de omnibus disputant, sed ille demonstratiue, hic probabiliter.
[19] Conclusiones secundum Themistium, numero

V.
1. Intellectus possibiles, qui illuminantur tantum plures, sunt agentes participati, illuminantes et
illuminanti, plures quoque sunt, agens illuminans tantum unum.
2. Intellectus agens illuminans tantum, credo sit illud apud Themistium, quod est metatron in Cabala.
3. Scientia de anima est media inter scientias naturales et diuninas.
4. Preter duas species demonstrationis, quid et quia, quas ponit Aristoteles, tertia alia ponenda est, et est
cum una proprietas per coëuam proprietatem demonstratur.
5. Propositio est per se, cum vel subiectum diffinit predicatum, vel predicatum subiectum, vel ambo
diffiniuntur per idem tertium.
[IV] Conclusiones secundum doctrinam

philosophorum, qui Platonici dicuntur:
Plotini Aegyptii, Porphyrii Tyrii,
Jamblichi Chalcidei, Procli Licii, et
Adelandi Arabis.

[20] Conclusiones secundum Plotinum, numero XV.

1. Primum intelligibile non est extra primum intellectum.
2. Non tota descendit anima quum descendit.
3. Onmia vita est immortalis.
4. Anima, que peccauit, vel in terreno, vel in aëreo corpore, post mortem bruti vitam vivit.
5. Anima irrationalis est idolum anime rationalis ab eo dependens, sicut lumen a sole.
6. Ens, vita, et intellectus in idem coincidunt.
7. Felicitas hominis ultima est, cum particularis intellectus noster totali primoque intellectui plene
coniungitur.
8. Civiles virtutes, virtutes simpliciter non sunt appellande.
9. Non fit assimilatio ad divina per virtutes eciam purgati animi, nisi dispositiue.
10. In ratione simitudines rerum sunt et species, in intellectu vere ipsa encia.
11. Consumate virtutis est eciam primos motus amputare.
12. Impropria dicitur, quod intellectus ideas inspiciat vel intuetur.
13. Que necessaria animali sunt, necessaria possunt dici, sed non bona.
14. Sicut accidentalia felicitas animadversione indiget, ita substantialis felicitas per carentiam
animadvercionis non solum non deperditur, sed roboratur.
15. Homo qui ad felicitatem iam peruenit, per phrenesim aut litargiam ab ea non impeditur.
[21] Conclusiones secundum Adelandum Arabem,

numero VIII.
1. Intellectus agens nichil est aliud, quam pars anime, que sursum manet et non cadit.

2. Anima habet apud se rerum species, et excitatur tantum ab extrinsecis rebus.
3. Ad complementum precedentis conclusionis, quam non solum Adelandus, sed omnes Mauri dicunt,
dico ego illas species actu et substantialiter esse in parte, que non cadit, et recipi de nouo et accidentaliter
in parte, que cadit.
4. Maior pars rerum, que in somnis innotescunt, aut per purgationem anime, aut per indemoniacionem,
aut per veram spiritus revelacionem innotescunt.
5. Quod scribit Tebit Chaldeus de dormicione super (h)epar in revelacione somniorum, recte intelligetur,
si ad hoc dictum dicta Platonis in Timeo concordaverimus.
6. Quia, sicut dixit Abdala, videre somnia est fortitudo imaginationis, intelligere ea est fortitudo
intellectus, ideo qui videt ea ut plurimum non intelligit ea.
7. Anima est fons, motus, et gubernatrix materie.
8. Transcorporationem animarum crediderunt omnes sapientes Indorum, Persarum, Aegyptiorum et

Chaldaeorum.
[22] Conclusiones secundum Porphyrium, numero

XII.
1. Per patrem apud Platonem intelligere debemus causam, que a seipsa totum effectum producit, per
factorem eam, que materiam accipit ab alio.
2. Opifex mundi est supermundana anima.
3. Exemplar non est aliud quam intellectus ipsius opificis anime.
4. Omnia anima, participans vulcanio intellectu, seminatur in luna.
5. Ex precedenti conclusione elicio ego, cur omnes Teutones bone sunt corporature et albi coloris.
6. Ex eadem conclusione elicio, cur omnes Teutones apostolice sedis reverendissimi sint.
7. Sicut Apollo est intellectus solaris, ita Aesculapius est intellectus lunaris.

8. Ex precedenti conclusione elicio ego, cur Luna in ascendente dat sanitatem nato.
9. Duplex est malorum demonum genus: alterum anime sunt et substantiales demones, alterum materiales
potencia et accidentales demones.
10. Duplex genus demonum, de quibus dixit secundum Porphyrium precedens conclusio, nihil credimus
esse aliud, quam membrorum legem, et potestates harum tenebrarum, de quibus apud Paulum, quamuis
de quiditate et substancia harum potestatum eos non credo conuenire.
11. Plato in principio tractatus Timei de extremis tantum determinat, id est de eo quod vere est nullo
modo genitum, et de eo, quod vere genitum nullo modo ens; de medus nihil, quorum alterum ens et
genitum, alterum genitum et ens.
12. Deus ubique est, quia nullibi est, intellectus ubique est, quia nullibi est, anima ubique est, que post
ispum. Sed Deus ubique et nullibi respectu omnium, que post ipsum. Intellectus autem in Deo quidem
est, ubique autem et nullibi respectu eorum, que post ipsum. Anima in intellectu et Deo, ubique autem et
nullibi respectu corpons.
[23] Conclusiones secundum Jamblichum, numero

IX.
1. Intellectus speculatiuus est forma separata quantum ad rem et ad modum, practicus separata quantum
ad rem coniuncta quantum ad modum, anima rationalis coniuncta secundum res, separata secundum
modum, irrationalis coniuncta secundum rem et secundum modum.
2. Opifex sensibilis mundi septimus est hierarchia intellectualis.
3. Corporalis natura est in intellectu immobiliter, in animo ex se primo mobiliter, in animali ex se

mobiliter participatiue, in celo aliunde ordinate mobiliter, infra Lunam aliunde mobiliter inordinate.
4. Elementa in octo celi corporibus celesti modo bis inueniuntur, que quis inueniet si retrogrado ordine in
illa bina numeratione processerit.
5. Super hunc mundum, quam vocant Theologi ον, est alius, quem vocant ζωη et super huac alius, quem
vocant νους.
6. Cum excellenter ad intellectum assimilatur anima, fi un vehiculo motus perfecte circularis.
7. Nulla est via celestium astrorum quantum est in es malefica.

8. Qui finalem causam diluuiorum incendiorumque cognoverit, hec potius χαθαρσεις, id est,
purgationes quam corruptiones.
9. Cum dici Plato in mundi medio positam animam, de imparticipate anima debet intelligi, quam ideo in
medio dicit positam, quia equaliter omnibus adest, ab omni respectu et particulari habitudine liberata.
[24] Conclusiones secundum Proclum, numero LV.

1. Quod est in intelligibilibus terminis et infinitum, est in intellectualibus mas et femina, in
supermundanis identitas et alteritas, similitudo et dissimilitudo, in anima circulation eiusdem, et
circulatio alterius.
2. A Saturnus legibus extimuntur Dei, qui conceptivi et perfectivi sunt: Iouiis legibus Dei Saturnii. A
Fatalibus legibus omnia anima viuens intellectualiter. Legi autem Adrastie omnia obediunt.
3. Dei appellatio simpliciter absoluta uni competit, qui est Deus deorum, simpliciter non absoluta cuilibet
supersubstantialium secundum essenciam intellectualium cuilibet secundum participationem animis
divinis, secundum contactum et coniunctionem demonibus, secundum similitudinem animis humanis.
4. Contentiua proprietas est medii ordinis secunde trinitatis, qui in Phedro celestis dicitur circumductus.
5. In intelligibilibus non est numerus, sed multitudo et numerorum causa paternalis ac materialis, in
intellectualibus vero est numerus secundum essenciam et communicatiue multitudo.
6. Idem est, quod dicitur alteritas in Parmenide, et supercelestia in Phedro.
7. Per unum, plura, totum, partes, finitum, infinitum, de quibus in Parmenide habemus, intelligere
secundum ordinem trinitatis intelligibilis intellectualis secundum illius ordinis trinariam divisionem.
8. Quod in Phedro dicitur dorsum celi, in Parmenide dicitur unum, quod ibi profundum celi, hic totum,
quod ibi axis, celi, hic terminus.
9. Tercium ordinem secunde trinitatis per tres terminos exprimit Plato: extrema, perfectum, et secundum
figuram.
10. Intellectuales dii uniones habent ab uno primo, substantiales ab intelligibilibus, uitas perfectas et
contentiuas generatiuas divinorum ab intelligibilibus et intellectualibus, intellectuales proprietatem a se
ipsis.

11. Sicut intelligibiles Dei uniformiter omnia producunt, ita intelligibiles intellectualesque trinaliter,
intellectuales autem hebdomatice.
12. Inter externales paternos Deos, Saturnum et Iouem, mediat necessario Rhea per proprietatem vite
fecunde.
13. Secunda trinitas hebdomadis intellectualis est trinitas Curetum, quod vocat Theologia intemeratos
deos.
14. Proprietates Curetum est reddere opus paterne trinitatis immaculatum, mansionem primi, processum
secundi, illustrationem tertii.
15. Per deorum cedes tragice a Theologia septima unitas discretius intellectualis hebdomada designatur.
16. Eadem que Rhea dicitur, ut Saturno coëxistens secundum suam summitatem, ut Iouem producit et
cum Ioue totales et partiales deorum ordines, dicitur Ceres.
17. Licet, ut tradit Theologia, distincte sint divine hierarchie, intelligendum est tamen omnia in omnibus
esse modo suo.
18. Sicut paternalis proprietas est solum in intelligibilibus, ita conditoria, siue factina, solum in Deis
nouis paterna simul et conditoria, in exemplaria intelligibili conditoria, et paterna in opificia.
19. Quecunque vel deorum vel nature operationes duplices sunt, immanentes et transeuntes, per
immanentes seipsum unumquodque continet, et que in ipso sunt raciones per transeuntes ad exteriore se
convertit.
20. Post intellectualem hebodmadam ordinati sunt immediate supermundani Del a partibus universi
exempti, et incoordinabiles ad hunc mundum, et secundum causam eum undique circumplectentes.
21. Proprius est super mundanorum deorum assimilare et tradere entibus compassionem illam et inuicem
communionem, quam habent ex similitudine unius ad alterum.
22. Licet assimilatiuum ducalium, de quibus dixit precedens conclusio, proprium sit, appropriatur tamen
medio ordini trinitatis sue primo ordine intellectualibus deis immediate secundum substanciam coniuncto
et tertio secundis generibus se commiscente.
23. Iupiter de quo in Gorgia, non est ille qui universalis conditor tertius, inter intellectuales, sed summus
et primus inter ducales.
24. Ducalia trinitatis Iupiter est substantificatiuus, Neptunus divificatiuus, Pluto conversiuus.

25. Quadruplex est fabrica, prima universalia universalium ex toto perornat, secunda universa quidem,
sed particulariter, tertia secundum divisa secundum universalitatem, quarta partes particulariter contexti
universalibus.
dum universalitatem, quarta partes particulariter contexit universalibus.
26. Iupiter, Saturnus, et Pluto, Saturni regnum partientes, a Saturno regnum non accipiunt nisi per
medium conditoris Iouis.
27. Sub primo ducalis trinitatis est esse substantiale, omnia anima nobilis generationi non subdita,
primum mobile, ignis, et suprema aëris pars, que super terram crescunt, et pars orientalis.
28. Sub secundo ducalis trinitatis est vita et generatio, omnia anima sub generationem ueniens, erratice
sphere, aque et infinia aëris pars, que sub antra minere et terre motus, media pars terre et circa centrum.
29. Sub tertio eiusdem ordinis est specialium divisionum conversio, animarum purgatio, sphere
actiuorum et passiuorum, terra cum terrestribus, que circa tartarum, et pars occidentalis.
30. Et si secunda trinitas deorum supermundanorum tota dicatur Proserpina, tamen prima eius unitas
apud grecos dicitur Diana, secunda Persephone, tertia Minerua, apud barbaros vero prima Hecate,
secunda anima, tertia virtus.
31. Secundum precedens conclusionem ex Procli mente potest exponi unus ex dictis Zoroastris,
secundum quod apud grecos legitur quanquam apud Chaldeos aliter et legitur ex exponitur.
32. Tertia trinitas Deorum supermundanorum dicitur Apollo, et conversiuum ei appropriatur.
33. Trinitas Proserpine comitantur a latere trinitas custoditiua et conseruatiua.
34. Duodecim Dei, de quibus in Phedro, dei sunt medii inter supermundanos et mundanos vinculum
eorum.
35. Dei, de quibus in Phedro, in quatuor trinitates sunt distinguendi, Opificatiuam, Custoditiuam,
Vitalem, et Conseruatiuam.
36. Quatuor sunt exercitus iuniorum Deorum. Primus habitat a primo celo usque ad principium aëris,
secundus inde usque ad dimidium aëris, tertius inde usque ad terram.
37. Cuilibet istorum proportionaliter correspondet quadruplex exercitus Angelorum, Demonum et

Animarum.
38. In per se viuente apparet primo trinitas unius entis, unius entalis, et entis unialis.

39. Opifex ad quaternitatem respiciens per se animalis, quatuor fabri est partes partes principales mundi.
40. In quantum opifex ad exemplar forme unius in per se viuente, respicit primam partem corporis
mundani facit.
41. In quantum opifex in forma unius videt unum unius essencialis, facit deos mundanos illius partis, in
quantum ens unius essencialis facit angelos in eadem parte, in quantum videt unum entis unialis facit
demones ibi, in quantum esse entis unialis, animalia ibidem facit.
42. Facit opifex alias partes proportionaliter ad suarum formarum exemplaria, sicut de primo est dictum,
nec oportet explicare, quia quilibet sciens, quia analogizandi ex se poteris deducere.
43. Ad sapiens, pulchrum, bonumque dominum, per intellectum, amorem, et fidem ascendimus.
44. Sicut fides, que est credulitas, est infra scienciam, ita fides, que est vere fides, est supersubstantialiter
supra scienciam et intellectum, nos Deo inmediate coniungens.
45. Sicut non omne corpus, sed perfectum, ita secundum nature et gradus sublimitatem hec per ordinem
se inuicem excedunt, animal, intellectus, vita, ens, et unum.
46. Sicut secundum causalitatis ambitum, ita secundum nature et gradus sublimitatem hec per ordinem ad
inuicem excedunt, animal, intellectus, vita, ens, et unum.
47. Omnis ordo medius manet in antecedente stabiliter, et in se firmat consequentem.
48. Sicut prima trinitas post unitatem est omnis intelligibiliter commensurata et finiformiter, ita secunda
trinitas est omnia vitaliter, vera, et infinitiformiter. Tertia est omne secundum mixti proprietatem, et
pulchriformiter.
49. Prima trinitas manet tantum, secunda trinitas manet et procedit, tertia post processum convertit.
50. Aeuum supra per se animal in secunda et media trinitate.
51. Sicut intelligibilis causa sunt universarum senerum, ita intellectualis dinisionum secundum genera
communia, supermundana differentium secundum speciem, mundana differentium secundum
individuum.
52. Per supercelestem locum habemus intelligere, quod de secunda trinitate plus est intelligibile, quam
intellecuale, per subcelestem concauitatem quod magis intellectuale quam intelligibile, per celum id,
quod eque utroque participet.

53. Quecunque de supercelesti loco in Phedro affirmative dicuntur, de eo dicuntur non ut simpliciter
primum, sed ut habet ante se supera genera quibus participet. Quecunque negative dicuntur, dicuntur ut
analogice se habet ad primum bonum quod est absoluta caput omnium non determinati ordinis huius vel
illius.
54. Ambrosia est analoga termini, et nectar infinito.
55. Sicut intellectus perfectus ab intelligibilibus querendum est, ita virtus sursum ductiua ab
intellectualibus, operatio absoluta et sequestrata a materia, ab ultramundanis vita alata, a mundanis
expressio divinorum, vera et angelicis choris, replatio eius, que a diis est aspirationis, a bonis demonibus.
[25] Conclusiones secundum Mathematicam

Pythagore, numero XêV.
1. Unum, alteritas et id quod est, sunt cause numerorum. Unum unitorum, alteritas generatiuorum, id
quod est substantialium.
2. In participatis numeris alia sunt species numerorum, alia specierum uniones.
3. Ubi unitas punctualis vadit in alteritatem binarii, ibi est primo triangulum.
4. Qui I, II, III, IV, V, XII, ordines cognoverit, prouidentie distributionem exacte tenebit.
5. Per unum, tria, et septem scimus in Pallade unificatiuum discrecionis, causatiuam et beatificatiuam
intellectus potestatem.
6. Triplex proportio, Arithmetica, Geometrica, et Harmonica, tres nobis Themidos filias indicat: judicii,
justicie, pacisque existentes symbola.
7. Per secretum radii recti, reflexi et refracti in sciencia perspectiue triplicis nature admonemur:
intellectualis, animalis et corporalis.
8. Ratio ad concupiscentiam habet proportionem diapason.
9. Irrascibilis ad concupiscentiam habet proportionem diapente.
10. Ratio ad iram habet proportionem diatessaron.
11. Iudicium sensus in musica non est adhibendum, sed solum intellectus.

12. In formis numerandis non debemus extendere quadragenarium.
13. Quilibet numerus planus aequilaterus animam symbolizat.
14. Quilibet numerus linealis symbolizat Deos.
[26] Conclusiones secundum opinionem

Chaldeorum Theologorum, numero VI.
1. Ordo separatorum principalis non est primus, ut putant Egyptii, sed super eum est ordo fontalis
unialiter superexaltatus.
2. Fatum non est necessitas prima potencie seminalis, sed est intellectualiter participata habitudo
animalium racionum indeclinans a superioribus, ineuitabilis ab inferioribus.
3. Substantiales rerum visibilium qualitates non a virtute separata particulari, ut credunt Egyptii, sed a
primo receptaculo fontis luminum per animalem splendorem dependenter resultant.
4. Anime partiales non immediate, ut dicunt Egyptii, sed mediantibus totalibus animis demoniacis ab
intellectuali splendore illuminantur.
5. Coordinatio intellectualis non est in intellectuali coordinatione, ut dixit Amosis Aegyptius, sed est
super omnem intellectualem hierarchiam in abysso primo unitatis, et sub caligine primarum tenebrarum
imparticipaliter abscondita.
6. Quicquid est Luna supra, purum est lumen, et illud est substancia orbium mundanorum.
[27] Conclusiones secundum priscam doctrinam

Mercurii Trismegisti Aegyptii, numero X.
1. Ubicumque vita, ibi anima, ubicumque amina, ibi mens.
2. Omne motum corporeum, omne mouens incorporeum.
3. Anima in corpore, mens in anima, in mente verbum, tum horum pater Deus.

4. Deus circa omnia, atque per omnia, mens circa animam, anima circa aërem, aër circa materiam.
5. Nichil est in mundo expers vite.
6. Nichil est in universo possibilis mortis vel corruptionis.
Correlarium. Ubique vita, ubique prouidencia, ubique immortalitas.
7. Sex viis futura homini Deus denunciat, per somnia, Portenta, Aues, Intestina, Spiritus, et Sybillam.
8. Verum est, quod non perturbatum, non determinatum, non coloratum, non figuratum, non concussum,
nudum, perspicuum, a se ipso comprehensibile, intransmutabile bonum et penitus incorporeum.
9. Decem intra unumquemque sunt ultores: ignorancia, tristitia, inconstancia, cupiditas, iniusticia,
luxuries, deceptio, inuidia, fraus, ira, temeritas, malitia.
10. Decem ultores, de quibus dixit secundum Mercurium precedens conclusio, uidebit profundus
contemplator correspondere male coordinationi denarie in Cabala, et prefectis illius, de quibus ego in
cabalisticis conclusionibus nichil posui, quia est secretum.
[28] Conclusiones numero XLVII. secundum

doctrinam sapientum hebreorum Cabalistarum,
quorum memoria sit semper in bonum.
1. Sicut homo et sacerdos inferior sacrificat Deo animas animalium irracionalium, ita Michaë
[Michaelem] sacerdos superior sacrificat animas animalium racionalium.
2. Nouem sunt angelorum hierarchie, quarum nomina, Cherubim, Seraphim, Hasmaïm, Haiot, Aralim,
Tarsisim, Ophanim, Thepharsim, Isim.
3. Quamuis nomen inefabile sit proprietas clemencie, negandum tamen non est qui contineat
proprietatem iudicii.
4. Peccatum Ade fuit truncacio regni a ceteris plantis.
5. Cum arbore sciencie boni et mali, in quo peccauit primus homo, creauit Deus seculum.
6. Magnus Aquilo fons est animarum omnium simpliciter, sicut alii Dies quarundam et non omnium.

7. Cum dixit Salomon in oratione sua in libro Regum, Exaudi o celum, per celum lineam viridem
debemus intelligere, que gyrat universum.
8. Anime a tertio lumine ad quartam diem, et inde ad quintam descendunt, inde exeuntes corporis noctem
subintrant.
9. Per sex dies geneseos habemus intelligere sex extremitates edificii procedentes a bresit, sicut
procedunt cedri a Libano.
10. Rectius dicitur quod paradisus sit totum edificium, quam quod sit decima, et in medio eius est
collocatus magnus Adam, qui est Tipheret.
11. Dictum est ex Heden exire fluuium, qui dividitur in quatuor capita, ad significandum, quo ex secunda
numeracione procedit tertia, que in quartam, quintam, sextam et decimam dividitur.
12. Verum erit omnia pendere ex fato, si per fatum fatum supremum intellexerimus.
13. Qui noverit in Cabala mysterium portarum intelligencie, cognoscet mysterium Magni Iobelei.
14. Qui noverit proprietatem meridionalem in dextrali coordinatione, sciet cur omnis processio Abraam
semper fit versus austrum.
15. Nisi nomini Abraam litera ä, id est ha, addita fuisset, Abraam non generasset.
16. Omnes ante Moysem prophetarunt per ceruam unicornem.
17. Ubicumque in scriptura fit mentio amoris maris et femine, nobis mystice designatur coniunctio
Tipheret et Chneseth Israël, vel Beth et Tipheret.
18. Qui media nocte cum Tipheret copulabitur, prospera erit ei omnis generatio.
19. Eadem sunt litere numinis cacodemonis, qui est princeps mundi huius et nominis Dei
Triagrammaton, et qui sciverit ordinare transpositionem deduceret unum ex alio.
20. Cum fiet lux speculi non lucentis, sicut speculi lucentis, erit nox sicut dies, ut dicit Dauid.
21. Qui sciet proprietatem, que est secretum tenebrarum, scit cur mali demones plus in nocte, quem in die
nocent.
22. Licet quod fiet multiplex coordinatio curruum, tamen inquantum attinet ad Phylacteriorum

mysterium, duo sunt currus ordinandi: ita, ut ex secunda, tertia, quarta, quinta, fiat unus currus, et sunt
quatuor phylacteria, que induit vau, et ex sexta, septima, octaua et nona fit secundus currus, et sunt
phylacteria, que induit ä, ultima ha.
23. Supra proprietatem penitencie non est utendum verbo dixit.
24. Cum dixit Iob, qui fecit pacem in excelsis suis, aquam intellexit australem et ignem septentrionalem,
et prefectos illorum, de quibus non est ultra dicendum.
25. Idem est Bresith, id est, in principio creauit, ac si dixisset in sapientia creauit.
26. Quod dixit Anchelos Chaldeus becadmin, id est, cum eternis vel per eterna, triginta duas vias
sapiencie intellexit.
27. Sicut congregatio aquarum est iustus, ita mare ad quod tendunt omnia flumina, est divinitas.
28. Per volatile, quod creatum est die quinta, debemus intelligere angelos mundanos, qui hominibus
apparent, non eos qui non apparent, nisi in spiritu.
29. Nomen Dei quatuor litterarum, quod es ex mem, sade, pe et sade, regno Dauidis debet appropriari.
30. Nulius angelus habens sex alas unquam transformatur.
31. Data est circumcisio ad liberacionem a virtutibus immundis, que in circuitu ambulant.
32. Idem circumcisio fit octaua die, quia est superior quam sponsa universalizata.
33. Nulle sunt littere in tota lege, que in formis, coniunctionibus, separacionibus, maioritate, coronatione,
clausura, apertura, et ordine, decem numerationum secreta non manifestent.
34. Qui intellexerit, cur sit dictum, quod Moyses abscondit faciem suam, et quod Ezechias vertit facies
suas ad parietem, sciet que esse debeat orantis habitudo et dispositio.
35. Nulla res spiritualis descendens inferius operatur sine indumento.
36. Peccatum Soddome, fuit per truncationem ultime plante.
37. Per secretum orationis antelucane, nihil aliud intelligere, quam proprietatem pietatis.
38. Sicut extrinsecus timor est inferior amore, ita intrinsecus est superior amore.

39. Ex precedenti conclusione intelligitur, cur in Genesi a timore laudatur Abraham, quem tamen scimus
per proprietatem pietatis omnia fecisse ex amore.
40. Quocienscunque ignoramus proprietatem a qua est influxus super peticione, quam petimus, ad
domum naris recurrendum est.
41. Omnia anima bona est anima noua, veniens ab oriente.
42. Ideo Joseph ossibus sepultus est et non corpore, quia eius ossa erant virtutes et milicia arboris
superioris vocati Sadich influentis ad terram superiorem.
43. Ideo Moysis sepulchrum nemo nouit, quia exaltatus est in Iobeleo superiore, et super Iobeleum misit
radices suas.
44. Cum anima comprehenderit quidquid poterit comprehendere, et coniungetur anime superiori,
expoliebit indumentum terrenum a se, ut ex(s)tirpabitur de loco suo, et coniungetur cum divinitate.
45. Sapientes Israhel post cessacionem prophecie per spiritum, prophetarunt per filiam vocis.
46. Non punitur Rex terre in terra, quia prius humiliatur milicia celestia in celo.
47. Per dictionem Amen, ordo habetur expressus, quomodo numerationum procedant influxus.
[V] Conclusiones numero quingente

secundum opinionem propriam, que
denaria divisione dividuntur in
Conclusiones Physicas, Theologicas,
Platonicas, Mathematicas, Paradoxas
dogmatizantes, Paradoxas conciliantes,
Caldaicas, Orphicas, Magicas et
Cabalisticas, in quibus omnibus nihil
assertiue vel probabiliter pono, nisi

quatenus id verum vel probabile iudicat
sacrosancta Romana ecclesia, et caput
eius benedictus Summus Pontifex
Innocentius octauus, cuius iudicio, qui
mentis sue iudicium non summittit,
mentem non habet.
[29] Conclusiones paradoxe numero XVII
secundum propriam opinionem, dicta primum
Aristotelis et Platonis, deinde aliorum doctorum
conciliantes, qui maxime discordare videntur.
1. Nullum est quesitum naturale aut divinum, in quo Aristoteles et Plato sensu et re non consentiant,
quamuis verbis dissentire videantur.
2. Qui dicunt innascibilitatem esse positiuam proprietatem constituentem patrem in esse hypostatico
incommunicabili, ab opinione sancti doctoris, a qua multum secundum verba videntur discordare, nichil
discordant.
3. De ponenda sexta nocione, que est inspirabilitas, non debent discordare Thomiste et Scotiste, si recte
suorum doctorum fundamenta introspiciunt.
4. De subiecto Theologie fundamentaliter et radicaliter concordant Thomas, Scotus, et Egidius, quamuis,

et in ramis et verborum superficie, quilibet eorum a quolibet dissentire plurimum videatur.
5. De questione illa: Utrum sit unum esse in Christo, aut plura esse, dico Scotum et Thomam non
discordare.
6. De distinctione ex natura rei non debent discordare Thomiste et Scotiste, si suos doctores
fundamentaliter intelligunt.

7. De attributorum distinctione non discordant Thomas et Scotus.
8. In hoc articulo precise a suis appendiciis: Utrum angelus potuerat divinam equalitatem simpliciter
appetere, non discordat Thomas et Scotus.
9. In materia, quid prius conguoscatur, magis an minus universale concordant Thomas et Scotus, qui
maxime in eo discordare existimantur, de qua pono infra tres scriptas conclusiones ex utriusque mente.
10. De re nominaliter concepta, primus conceptus qui habetur, est conceptus universalissimus.
11. De re diffinitiue concepta, primus conceptus qui habetur, est conceptus rei proprius et convertibilis.
12. In distinctissima cognicione ultimo nota nobis sunt predicata maxime universalia.
13. Opinio Commentatoris de dimensione interminatis principiis et fundamentis doctrine sancti Thome
nichil repugnat.
14. In materia de obiecto intellectus non discordat, ut creditur, sed concordat Thomas et Scotus.
15. In questione de contingencia ad utrumlibet in materia de casu et fortuna, re et fundamentaliter non

discordant Avenrois et Avicenna, licet superficie tenus et in verbis eorum, oppositum appareat.
16. An corpus compositum accipiat physicus a Metaphysico, discordare fundamentaliter non possunt
Avenrois et Avicenna, etsi verbis discrepant.
17. De modo, quo angeli sint in loco, non differunt Thomas et Scotus.
[30] Conclusiones philosophice secundum

propriam opinionem numero LXXX, que licet a
communi philosophia dissentiant, a communi
tamen philosophandi modo non multum abhorrent.
1. Potest a specie in sensu exteriori existens immediate abstrahi species universalis.
2. Intencio secunda est ens rationis, habens semper modum forme qualitatiue,
ab operacione intellectus proueniens consequutiue, non effectiue.

3. Nec prima intentio, nec secunda intentio, alicubi sunt subiectiue.
4. Est deuenire in corporibus ad aliquid, quod ita corporaliter locat, quod corporaliter non locatur, et illud
est ultima sphera, sicut in intelligibilibus est deuenire ad aliquid, quod ita intelligibiliter locat, quod nullo
modo locatur, et illud est Deus.
Correlarium. Non est querendum, quomodo ultima sphera locatur, sed absolute concedendum, quod non
locatur.
5. Singulare non intelligitur ab intellectu, nec secundum veritatem, nec secundum eciam opinionem
Aristotelis commentatoris et Thome.
6. Licet intellectus non intelliget singulariter, ab ipso tamen est quod perfecte cognoscatur singulare.
7. Quelibet res quecunque sit illa, in puritate sui esse constituta, est intelligens, intellectus et intellectum.
8. Ex predicta conclusione habetur, quare materia sit principium incognoscibilitatis, et intellectus agens
cognoscibilitatis.
9. Illa dicitur actio immanens, que non est subiectiue in illo, quod passiue per causam denominatur, et per
hoc distinguitur a transcunte.
10. Omnis alius modus preter eum, quem predixit precedens conclusio, est insufficiens ad distinguendum
actionem immanentem atranseunte.
11. Cum dicit Auenrois, non esse aliud medium ad probandum abstractum preter eternitatem motus, non
intelligit de quocunque abstracto, sed de eo quod ultimato gradu abstractionis est abstractum a corpore.
12. Esse corporeum non habet res ab aliqua forma substantiali, vel gradu forme substantialis.
13. Sex transcendentia, que posuit communis doctrina, a iunioribus latinis sunt efficta: ea et Greci
peripatetici, et princeps eorum Aristotelis nescit.
14. Necessarium est apud Aristotelem primam causam movere de necessitate.
15. Impossibile est, et omnino irrationale apud Aristotelem omnis euenire de necessitate, respectu
cuiusque cause illa necessitas accipiatur.
16. Tractatus suppositionum ad Logicum non pertinent.

17. Non potuit mundus esse a Deo ab eterno efficienter, efficientia vera, que est reductio de potentia ad
actum.
18. Potuit produci et fuit de facto secundum Aristotelem et Commentatorem productus ab eterno mundus
a deo, efficiencia que est naturalis fluxus et effectualis consecutio.
19. Qui negat celum esse animatum, ita ut motor eius non sit forma eius, non solum Aristoteli repugnat,
sed totius philosophie fundamenta destruit.
20. In actibus nostri intellectus non est successio racione potenciarum sensitiuarum et deseruiencium, ut
credunt moderni, sed eo quia rationalis est.
21. Noticia de nouo acquisita fit ex precedenti cognitione tanquam ex termino a quo, et tanquam ex causa
effectiua parciali, formali, directiua, et tanquam ex causa predisponente materiali.
22. Ille habitus est practicus, qui est formaliter regulatiuus alicuius operationis habituati.
23. Habitus habet esse practicum et speculatiuum ab obiecto relato ad subiectum in quo est: Intellectus
autem dicitur practicus vel speculatiuus a fine, quam sibi proponit habituatus.
24. Habitus practicus a speculatiuo finibus distinguitur.
25. Praxis est operacio, que non est formaliter cognicio, et potest esse recta et non recta, rectificabilis per
habitum, et per parciale rectificacionis effectiuum, quo practicans habituatur.
26. Practicum et speculatiuum sunt differencie accidentales habitus.
27. Theologia viatoris ut viatoris est, simpliciter practica dicenda est.
28. Totam medicinam practicam esse, et ut verum asserimus, et ut consonum dictis et sentencie
Auenrois.
29. Logica est practica.
30. Sensus communis non est distinctus a sensu visus, auditus, odoratus, gustus, et tactus.
31. Non dari species intelligibiles a phantasmatibus abstractas, et ut veram, et Commentatoris et Alberti
sentencias asserimus.
32. In omni questione per demonstracionem scibili oportet precognoscere quid subiecti et passionis, non
intelligendo per quid, quid nominis, ut intelligunt expositores, sed quid rei.

33. Possibilis est regressus a causa ad effectum absque negociacione quam somniat Burleus.
34. Tenentes minima naturalis in qualitatibus, non propterea habent negare motum alterationis fieri in
tempore succesiue.
35. Necessarium est tenere secundum Auenroem, quod forma generis sit realiter alia a forma speciei, nec
oppositum stat cum principiis doctrine sue.
36. Demonstratio Aristotelis in VII. physicorum quod omne, quod mouetur, mouetur ab alio, nichil
probat eorum, que vel Thomas, vel Scotus, vel Egidius, quem sequitur Johannes de Gandauo, vel
Gratiadeus, vel Burleus, vel alii, quos ego legerim, intendunt. Sed tantum, quod optime dixit
Commentator, a latinis omnibus expositoribus male intellectus, et est, quod in quolibet moto, motor est
alius a mobili vel secundum naturam, vel secundum subiectum.
37. Demonstracio VII. physicorum probat euidenter, quod celum non mouetur a se, datis principils
Auenrois, veris utique et firmissimis.
38. Ordo librorum naturalis philosophie ab Aristotele tradite est iste: liber physicorum, celi et mundi, de
generatione, meteorum, mineralium, de plantis, de generibus animalium, de partibus animalium, de
progressu animalium, de anima, tum libri que dicuntur parui naturales.
Correlarium. Qui librum de anima sextum naturalium vocant, ab Aristotelis mente omnino discordant.
39. Omnis via saluans dictum Aristotelis, quod venti orientales sint calidiores occidentalibus, preter viam
animacionis celi, est friuola et nulla.
40. Nec ab Aristotele, nec ab expositoribus adducte rationes, de salsadine maris sunt sufficientes, nec
potest ulla, maxime stante Mosaica veritate sufficiencior assignari, quam causalitas eiusdem universalis
prouidencie, que et in terra discooperitionem operata est.
41. Nuila pars celi differt ab alia secundum lucidum et non lucidum, sed secundum magis et minus
lucidum.
42. Modus ab Aristotele datum, quomodo calefiant inferiora a superioribus, nullo modo rectus apparet.
43. Nec duo stant simul, et ambo credo simul esse vera, et quod ratio Avenrois ubi commento ultimo
primi physicorum contra Avicennam concludat, et omnes hec rationes Avicenne ad probandum primum
principum sunt bone et efficaces.
44. Si intelligencias esse in genere secundum Aristotelem, dixerit Thomas, non minus sibi, quam
Aristoteli repugnabit.

45. Si unitas generis non est solum ex parte concipientis, sed etiam ex parte concepti, necesse est
quecunque sunt in eodem genere logico esse in eodem genere physico.
46. Sciencia est realiter relatiua, et scibile ad eam per accidens refertur.
47. Tenendo communem modum doctorum, quod scilicet de Deo aliquid formaliter predicetur, dico duas
conclusiones proximas, quarum hec est prima: Quod solum Deus ita est substantia, quod nullo modo est
non substantia.
48. Secunda: Deus ideo non est in genere, quia est substantialiter substantia.
49. Ponere differencias inter simitatem et albedinem, aut consimilia accidentia, per hoc quod illud
separabile sit, illud inseparabile a certo subiecto, fictiuum est.
50. Differencia que inter suprascripta accidencia apparet ex sola voluntaria nominum impositione
originatur.
51. Necessarium est dicere secundum Auenroem, quod substancia est de intrinseca quiditate accidentis,
et est opinio et Aristotelis et philosophie maxime consona.
52. In definicione substanciarum naturalium non esse ponendam materiam, et Auenroi et Alberto
consentanea sentencia est.
53. Si Thomas dixerit, in intelligentiis secundum Aristotelem esse accidencia, non Aristoteli modo, sed
sibi ipso contradicet.
54. Iste propositiones sunt concedende, ut omnino vere. Materia prima sit asinus, bos et similis.
55. In composito materiali non sunt due precise entitates et distincte, sed una entitas.
56. Sonus non est motus aëris intercepti inter duo corpora se percutiente, ut tenet Aristoteles et
expositores eius, sed ex contactu talium vel talium corporum, talem vel talem sonum causari dico.
57. Rationes quas adducunt peripatetici ad probandum, quod in causis essencialiter ordinatis non eatur in
infinitum, non conuincunt de necessitate falsitatem positi.
58. Virtutem sensitiuam sensus communis, sicuti non a virtutibus sensitivis sensuum exteriorum, ut dixit
conclusio XXX, ita nec a virtutibus sensitivis sensuum interiorum, phantastica, siue imaginatiua,
cogitatiua, et memoratiua, subiecto, id est, re differre, et ut veram, et ut Aristotelis Platonisque
sententiam asserimus.

59. Dico omnes qualitates elementorum symbolas esse diuversarum specierum.
60. Si qua est ponenda figura quarta syllogismorum, illa est ponenda, quam Galienus ponit, non ut
Franciscus Maironis, et Petrus Mantuanus pueriliter confinxerunt, rectius est tamen nullam ponere.
61. De materia, ut ex ea per se fiunt res, tractare metaphysicum, physicum autem, ut ex ea res fiunt per
accidens, habemus dicere secundum doctrinam Aristotelis.
62. Dictio exclusiua addita uni relatiuo, correlarium non excludit.
63. Non debet concedi partem in toto quantitatiuo a suo toto esse aliquo modo actu distinctam.
64. Opinio que Avicenne ascribitur, quod illud unum, quod cum ente convertitur, sit unum quod est
principum numeri, et ita consequenter, quod unqueque res sit una per intencionem additam essencie sue,
si non est necessario vera, est tamen probabilis, et defendetur a se.
65. Licet potencia intellectiua in nobis sit accidens, in angelis tamen est substancia.
66. Formalitas est actualitas apta per se perficere possibilem intellectum.
67. Si ex concursu elementorum fiat mixtum, quocunque modo ponantur elementa manere, immixto fiet
mixtum ex elementis, ut ex materia digesta a calido spirituali vaporoso eleuato in eis.
68. In omnibus infra Deum eadem est materia secundum essenciam, diversa secundum esse.
69. Quiditates physicarum naturarum adequato concepto et proprio, concipi possunt sine accidentibus,
siue a metaphysico, siue a physico considerantur.
70. Corpus organicum, quod est materia anime, et ponitur in diffinicione eius ab Aristotele, est corpus et
organicum per formam essentialiter distinctam ab anima eum perficiente.
71. Secundum omnes philosophos dicendum est, Deum necessario agere quicquid agit.
72. Qui dubitat ex inteiligibili et intellectu magis vere et substantialiter fieri unum, quam ex materia et
forma materiali, non est philosophus.
73. Tenendo opinionem de anima intellectiua, quam tenet commentator, uidetur michi racionabiliter
tenendum illam animam nullius accidentis esse subiectum, et positionem hanc tanquam veram defendam,
quamquam utrum hoc ille tenuerit, ego non definio.
74. Dico secundum Thomam dicendum esse, in actu reflexo intellectus consistere beatitudinem nostram.

75. Diffinitio nature celestis comprehendit, et ly, et copulatiue tenetur, et non disiunctiue.
76. Sicut quilibet philosophus habet dicere, quod virtutes sensitiue sunt in corde, ita quilibet medicus
habet dicere, quod sint in cerebro.
77. Quod dicitur a communi schola philosophantium omnium latinorum de prima operatione intellectus,
error est, quia non est alia operatio partis rationalis quam ille due, quas ipsi secundam et terciam ponunt.
Compositio scilicet et discursus.
78. Accidentia nullo modo debent dici essencia, sed entis.
79. Sex principia sunt forme absolute.
80. Si qua est lingua prima et non casualis, illam esse hebraicam multis patet coniecturis.
[31] Conclusiones paradoxe numero LXXI.

secundum opinionem propriam noua in
philosophia dogmata inducentes.
1. Sicut esse proprietatum preceditur ab esse quiditatiuo, ita esse quiditatiuum proceditur ab esse uniali.
2. Non possumus dicere, quod de re precisissime sumpta, aliquid predicetur predicatione proprie dicta.
3. Qui attingit rem in diffinitione, attingit rem in alteritate.
4. Solus ille, qui attingit rem in precisione sue unionis, attingit rem, ut est ipsa.
5. Quanto unusquisque modus cognitionis est eminentior, tanto in intellectu disproportionate imperfectior
euadit et illi inutilior.
6. Sicut cognitio per demonstrationem habita homini pro communi statu, quem hic experiamur, est
perfectissima cognicio, ita simpliciter inter cognitiones est imperfectissima.
7. Sicut Deus est simpliciter cognicio totius esse, ita intellectus est diffinitio totius esse, et anima sciencia
totius esse.
8. Si theologia theologice traditur, erit ut de primo subiecto, de eo, quod est unialiter unum, et de

quolibet, quod est secundum suum esse uniale tanquam de subiecto secundano.
9. Vera Metaphysica, tradita metaphysicaliter, est de quolibet quod est vera forma, ut de primo subiecto,
et de quolibet quod est secundum suum esse formale tanquam de obiecto secundario in modo procedendi
demonstracionem negligens.
10. Sicut in creatura non valet consequencia. Est ens, ergo est, ita in Deo non valet, est, ergo est ens.
11. Eadem res in creature racione sue actualitatis dicitur esse, et racione sue determinacionis dicitur
essencia.
12. Sicut angelus necessano componitur ex essencia et esse, ita anima necessario componitur ex
substantia et accidente.
13. Contradictoria in natura actuali se compatiuntur.
14. Licet sit vera precedens conclusio, tamen magis proprie dicitur, quod in natura intellectuali non sint
contradictoria, quam quod se compaciuntur.
15. Contradictoria coincidunt in natura uniali.
16. Racionabiliter posuit Aristoteles in suis scienciis, primum principium de quolibet dici alterum
contradictorium, et de nullo simul.
17. In intellectu est hoc et illud, sed non est hoc extra illud.
18. Ideo in anima apparet incompossibilitas contradictorium, quia est prima quantitas ponens partem in
extra partem.
19. Unumquodque in natura intellectuali habet a suo intelligibili unitate, et quod quodlibet sibi uniat, et
quod immaculatum ac impermixtam sibi suam seruet proprietatem.
20. Ipseitas uniuscuiusque tunc maxime est ipsa cum in ipsa sunt omnia, ut in ipsa omnia sint ipsa.
21. Per predictas conclusiones intelligi potest, que sit omiomeria Anaxagore, quam Opifex intellectus
distinguit.
22. Nemo miretur, quod Anaxagoras intellectum appellaverit immixtum, cum sit maxime mixtus, quia
maxime mixcio coincidit cum maxima simplicitate in natura intellectuali.
23. Sicut forme substantiales in secundo mundo sunt per modum accidencium, ita forme accidentales

sunt in primo mundo per modum substantiarum. Correlatiuum. Sicut in primo mundo non est album, sed
albedo, ita in secundo mundo non est ignis, sed igneum.
24. Non potest dici, quod in intellectu ideo, verbi gratia, ignis, aqua, et aëris, sint tres idee, sed oportet
dicere quod sunt ternarius.
25. Nisi destruemus naturam intellectualem, non possumus intelligere ideas numerari, nisi per
intentionem idee numeri per reliquas, sicut est cuiuslibet per omnes.
26. Ex precedentibus conclusionibus potest intelligi, qui sit formalis numerus, quem dixit Pythagoras
esse principium omnium rerum.
27. Quinque ponenda sunt prima predicamenta: Unum, Substancia, Quantitas, Qualitas, et ad aliquid.
28. Rectius ad quinque suprascripta reducitur encium diversitas, quam ad decem, qua Architas primum,
deinde Aristoteles posuit, vel quinque, que ponit Plotinus, vel ad quatuor, que ponunt Stoici.
29. Ratio predicamenti unius est absoluta precisio ab omni extraneo.
30. Ratio predicamenti substancie est unita perfectio imparticipate substancie.
31. Ratio predicamenti quantitatis est extrapositio partis ad partem.
32. Ratio predicamenti qualitatis, est veritas denominationis per inherentem participacionem.
33. Ratio predicamenti ad aliquid est esse imaginarium.
34. Nullum est predicatum formale inparticipatum, quod parcialiter predicari non possit de intelligencia.
35. Sicut de solo intellectu vere dicitur, quod est ignis, et quod est aqua, quod est motus, et quod est
status, ita de sola anima vere dicitur, quod frigefit, quod calefit, quod stat, quod mouetur.
36. Sicut intellectus dei unitatem multiplicat, ita anima intellectus multitudinem quantificat et extendit.
37. Primum intelligibile cum primo intellectu, et primum mobile cum primo sciente coincidit.
38. In animis deterioris nota est ratio per modum sensus, in animis sublimioribus est sensus per modum
racionis.
39. Dictum illud mirabile illius barbari Nympharum et Daemonum consortis de CLXXXIIII mundis in
figura triangulari cum tribus unitatibus angularibus, et una media constitutis, rectissime intelligetur, si ab

unitate intelligibili trinitatem intellectualem, animalem, et seminalem, et principalium mundi partium per
primum sphericum numerum computacionem intellexerimus.
40. Posse animam per viam purgatoriam absque alio studio vel investigacione per solam modicam et
facillimam collacionem et advertenciam super iam desuper habita intelligibilia perfectam omnium
scibilium scienciam acquirere, non solum Platonici philosophi, sed eciam inter Peripateticos hi, de quibus
minus videtur, Avenrois sequaces, habent concedere.
41. Sicut se habet sensus communis in cognitione accidentalium qualitatum, et qualitatis materialis, ita se
habet racio in cognicione substancialium qualitatum et quantitatis formalis, seruata proporcione, quod ille
sensualiter, hec racionaliter agit.
42. Infinitas Dei per superexcedenciam ad esse intellectuale et viam mystice Theologie probari potest, et
ad id probandum omnia alia via inefficax est.
43. Actus que felicitatur natura angelica et racionalis ultima felicitate, non est actus intellectus, nec
voluntatis, sed est unio unitatis, que est in alteritate anime cum unitate, que est sine alteritate.
44. Aristoteles in libro Metaphysice de Deo non tractat nisi in ultimo capitulo duodecimi quod incipit:
Considerandum est eciam vtronam modo universum habet bonum.
45. Ordo librorum metaphysice post naturales eo modo, quo eos ordinauit Aristoteles, secundum nullum
processum, siue compositiuum, siue resolutiuum, potest esse rectus.
46. Dato quocunque obiecto practicabili, nobilior est operatio, que eum practicat, quam que eum
contemplatur, Si cetera sint paria.
47. Melius potest saluari textus Aristotelis, qui dicit omnem animam esse immortalem, quam qui dicit
omnem animam esse mortalem.
48. Preter tria demonstrationis genera: quia, propter quid, et simpliciter, que ponunt Aristoteles et
Commentator, datur quartus genus demonstrationis, que dici potest demonstratio conversibilitatis fortius
omnibus predictis.
49. Magis improprie dicitur de Deo, quod sit intellectus vel intelligens, quam de anima rationali, quod sit
angelus.
50. Sola materia sufficit ad id saluandum, cuius gracia Aristoteles et alii philosophi priuacionem inter
principia naturalis posverunt.
Correlarium. Priuacio non est ponenda inter principia naturalia.

51. Tria sunt principia rerum naturalium, materia, motus, et forma.
52. Eadem est sciencia de Deo, homine, et materia prima, et qui de vno scienciam habuerit, habebit et de
reliquis seruata proporcione extremi ad extremum, medii ad extrema, et extremorum ad media.
53. Qui primam materiam negat, nec sensui contradicit, nec rationem physicam negat.
54. Ad probandum primam materiam esse, magis certificat vel via numerorum, vel via catholice
philosophie, quam vlla ratio physica, in qua sensus habeat introitum.
55. Qui ordinem hebraice lingue profunde et radicaliter tenuerit, atque illum proporcionaliter in scientiis
seruare noverit, cuiuscunque scibilis perfecte inveniendi norman et regulam habebit.
56. Preter distinctionem rei et racionis ponenda est distinccio tercia, quam ego appello inadequationis.
57. Species inimicitie, que a lupo ad ouis estimatiuam multiplicantur, non accidentis alicuius, sed
substancie species sunt.
58. Formalitas cst adequatum obiectum intellectus.
59. vbicunque datur aliqua natura composita cx pluribus naturis actu in ea remanentibus, semper in ea
nobilior est susbtantialiter, alia accidentaliter.
60. Nichil intlligit actu ct distincte anima nisi ipsam.
61. Tota substancia anime rationalis est pars intellectualis.
62. Anima se ipsam semper intelligit, et se intelligendo quodammodo omnia encia intelligit.
63. Quamuis in anima ita sit actu natura intellectualis, per quam cum angelo conuenit, sicut est natura
racionalis, per quam ab eo distinguitur. Nichil tamen intrinsecum est in ea, per quod possit sine propria
specie aliquid a se distinctum intelligere.
64. Intellectualis natura que est in anima rationali, supra naturam rationalem, precise differt a natura
intellectuali pura, sicut differt pars a toto.
65. Quia intellectus animalis differt ab intellectu intellectuali, vt pars media, non vt pars tantum, ideo
intellectuali totalitati magis pacificatur.
66. Potest anima per intrinsecam informacionem ad hoc deuenire, vt omnia per substancialem suam
formam indivisibiliter intelligat.

67. Cuilibet seriei animarum vnus correspondet purus intellectus.
68. Omnes anime celestes in primo intellectu vnum sunt.
69. Racionabile est secundum philosophiam omnem seriem animalem in proprio beatificari intellectu,
quod tamen non, assertiue, sed probabiliter dictum sit.
70. Cum tres fuerint, qui dicerent omnis esse vnum, Zenophanes, Parmenides, et Melissus, dicebit qui
diligenter eorum dicta perscrutabitur, Zenophanis unum illud esse, quod est simpliciter vnum. vnum
Parmenidis non vnum absolute, vt creditur, sed ens vnum. vnum Melissi esse vnum habens ad vnum
Zenophanis extremalem correspondenciam.
71. Empedocles per litem et amiciciam in anima nichil aliud intelligit, quam potenciam sursum ductiuam
et deorum ductiuam in quas ego credo proporcionari in sciencia Sephirot eternitati et decori.
[32] Conclusiones in Theologia numero XXIX.

secundum opinionem propriam a communi modo
dicendi Theologorum satis diverse.
1. Qui dixerit accidens existere non posse, nisi inexistat, Eucharistie poterit sacramentum tenere, eciam
tenendo panis substanciam non remanere, vt tenet communis via.
2. Si teneatur communis via de possibilitate suppositacionis in respectu ad quantumque creaturam, dico,

quod sine conversione panis in corpus Christi vel paneitatis annichilatione potest fieri, vt in altari sit
corpus Christi secundum veritatem sacramenti Eucharistie, quod sit dictum loquendo de possibili, non de
sic esse.
3. Ideales rerum formalesque rationes effectiue a deo in prima creata mente formaliter primo reperiri,
cum theologica veritate tenemus.
Correlarium. vbi idee sunt idealiter, ibi non sunt formaliter, vbi sunt formaliter, ibi non sunt idealiter.
4. Si ponamus Deum cognoscere creaturas, vt obiectum secundarium sue intuicionis, vt communiter

ponitur, dico, quod pater prius producit verbum, quam creatura cognoscat.
5. Attributales perfectiones nec in Deo, nec secundum se quiditatiue sumpta dicunt diversas raciones in
recto, et principaliter diffinibiles, vel descriptibiles.

6. Intuitus divine cognitionis ad creaturas tanquam ad obiecta primaria vel secundaria formaliter non
terminatur, vt dicit communis scola theologorum, sed se tantum, et nichil aliud a se intuens primarie nec
secondarie.
Correlarium. Non est aliqua multitudo intellectorum in Deo nec creature, ut intellecte ponunt in
numerum cum divina essentia vt intellecta, sed est penitus vnum simplicissimum intellectum.
7. Tria transcendentia in quibus consistit imago, non dicunt diversas rationes in recto, et principaliter
diffinibiles vel descriptibiles.
8. Cristus non veraciter, et quantum ad realem presentiam descendit ad inferos, vt ponit Thomas et
communis via, sed solum quoad effectum.
9. Licet ita michi videatur probabile, non est tamen pertinaciter asserendum, quod anima christi per alium
modum nobis ignotum non potuerit in infernum descendere.
10. Illa verba, Hoc est corpus, etc., que in consecracione dicuntur, materialiter tenentur non significatiue.
11. Si teneatur communis via, quod actu intellectus attingatur Deus, dico duas sequentes conclusiones,
quarum haec est prima, quod videntes verbum eo actu, quo essenciam diuninam attingunt, creaturas non
attingunt nisi eminenter aequipollenter ad formalem cognitionem, equipollencia non actus, sed obiecti.
12. Beati duplicem habent cognicionem de creaturis eas formaliter attingentem, quarum altera illatiue est
ex ea qua verbum attingunt, altera secundum quam in re creata creaturam contemplantur.
13. Non assentior communi sentencie theologorum dicentium, posse Deum quamlibet naturam
suppositare, sed de rationali tantum hoc concedo.
14. Nec crux Cristi, nec ulla imago, adoranda est adoracione latrie, eciam eo modo quo ponit Thomas.
15. Si non peccasset Adam, Deus fuisset incarnatus, sed non crucificatus.
16. In quo lumine Iohannes Apocalipsim vidit, in eo apocalipsim non intellexit.
17. Primum peccatum angeli fuit peccatum ommissionis, secundum peccatum luxurie, tertium peccatum
superbie.
18. Dico probabiliter, et nisi esset communis modus dicendi Theologorum, in oppositum firmiter
assererem: assero tamen hoc dictum in se esse probabile, id est, quod sicut nullus opinatur aliquid ita esse
precise, quia vult sic opinari, ita nullus credit aliquid esse verum precise, qula vult credere id esse verum.

Correlarium. Non est in potestate libera hominis credere articulum fidei esse verum, quando placet, et
credere eum esse falsum, quando sibi placet.
19. Nisi essent dicta sanctorum, que in manifesto sui sermonis videntur dicere oppositum, firmiter
assererem hanc, et sequentem conclusionem, essere tamen eas probabiles esse et defendi posse
rationabiliter, quarum prima est, quod peccatum mortale in se est malum finitum.
20. Secunda est, quod peccato mortali finiti temporis non debetur pena infinita secundum tempus, sed
finita tantum.
21. Non omnis voluntas Dei beneplaciti est efficax.
22. Dictum apostoli dicentis, Deus vult omnes homines salus fieri, positiue de voluntate beneplaciti
antecedente intelligenda est.
23. Voluntas antecedens sic potest describi. Voluntas Dei antecedens est illa, que Deus dat alicui
naturalia vel antecedencia, quibus potest aliquid consequi, cui Deus paratus est coagere si alius velit, nec
sibi contrarium manifestabit cum precepto vel consilio exequendi, permittens eum libere velle agere ad
consequutionem sue salutis.
24. Tenendo communem viam Theologorum, quod felicitas sit in intellectu vel in voluntate, dico duas
conclusiones, quarum prima est hec: Quod intellectus ad felicitatem non perueniret nisi esset actus
voluntatis, qui in hoc est ipso actu intellectus pocior.
25. Secunda conclusio est hec. Licet actus intellectus formaliter felicitantis attingat obiecti essenciam,
tamen quod actus suus circa ilium actus sit felicitatis, formaliter habet ab actu voluntatis.
26. Persone in divinis numero distinguuntur.
27. Personalitates in divinis sunt primo diverse.
28. Theologice loquendo, dico, quod in aevo non est successio formaliter intrinseca continuatiua, sed
bene terminatiua, secundum phiiosophos tamen aliter dicerem.
29. Racionabilius est credere Origenem esse saluum, quam credere ipsum esse damnatum.
[33] Conclusiones secundum propriam opinionem

numero LXII. in doctrinam Platonis, de qua pauca
hic adducuntur, quia prima paradoxa conclusio
totam sibi assumit Platonis doctrinam

discutiendam.
1. Per numeros triplares, quas a Platone in Timeo ponuntur in triangulo animam significante, admonemur
quousque in formis numerandis sit progrediendum per naturam illius, quod est prima forma formans. Per
numeros vero duplares ibidem positos admonemur, quatenus positis duobus extremis terminis
coordinanda sunt media per naturam eius, quod est medium in universo.
2. Cum queritur a Platone, an ad exemplar genitum an ingenitum factum sit mundus, nichil aliud queritur,
nisi an ad animales raciones, an ad ideas intellectuales.
3. Qui noverit modum illuminacionis superiorum super media, intelligat idem significare et Platonicos
per congregationem animarum in monte Ida, et Hebreos per congregacionem in monte Synao in
auditione legis.
4. Qui sciverit racionem cause presupponere rationem perfecti, intelliget iuxta platonicam doctrinam,
quare dixerit Pherecides, non prius Iouem mundum fabricasse, quam in amorem fuerit transformatus.
5. Empedocles per spheram intelligibilem a Venere contentam, nichil aliud intelligit, quam mundum
archetypum ab ordine intra ea manentia prime prouidencie contentum.
6. Ideo amor ab Orpheo sine oculis dicitur, quia est supra intellectum.
7. Cum dicit Plato in Timaeo, in medio mundi positam animam, quicquid dicant ceteri Platonici, ego per
medium Lunam intelligo.
8. Infra habitum terminati entis, recte quinque illa Platonis pro transcendentibus ponuntur: Ens, Idem,
Alterum, Status, et Motus.
9. Platonice loquendo de anima, dico animam vivere cum Saturno vitam contemplatiuam, cum Joue
politicam et practicam, cum Marte irascibilem et ambiciosam, cum Venere concupiscibilem et
voluptuosam, cum Mercurio vegetalem cum stupido sensu.
10. Ex precedenti conclusione habetur, que sit virga Mercurii soporifera.
11. Prima septenerius vite humane est sub Mercurio, secundus sub Venere, tercius sub Marte, Quartus
sub Ioue, quintus sub Saturno, et reliqui septenarii secundum eum, qui fuerit predominatus in
precedentibus.
12. Predictis vitis cooperantur Sol et Luna, ut cause universales, et per appropriationem, Luna Mercuno

et Saturno, Sol Veneri et Marti, simul uterque Ioui.
13. Si Syriani theologiam sequamur, racionabile est ecciesiastice hierarchie sacerdotes in celestia
hierarchia anagogice virtutibus proporcionari.
14. Cum Platonem audimus Palladem et amorem philosophos deos vocantem, ita intelligemus, ut amor
sit philosophus ratione vie, Pallas racione termini.
15. Per extremorum et medii racionem, cognoscere possumus conuenienter universi gradus sic in
quinque posse dividi. Insuper ens, vere ens, non vere non ens, vere non ens.
16. Per ipsum tale, vere tale, semper tale, in Platonis doctrina debemus intelligere proprietatem
intellectus, anime, et primorum corporum.
17. Si Syriani doctrinam sequamur, conueniens est per unitatem totalis, intellectualis, que et trifariam
diniditur, in substancialem, potencialem, et operatiuam, ponere trinarium intelleccionis, parcialis scilicet
participate et imaginarie.
18. Quidquid dicant ceteri Platonici de racionalis anime parcium distinctione assero ego, si νουν id est
racionalem partem, in διανοιαν et αισϑησιν dividamus, eandem partem ut phantasie coniungitur
δοξαστιχον dici, ut intellectui λογιστιχον, ut sibi ipsi.
19. Possibile est ut pars racionalis anime nostre, quam secundum peripateticos possibilem intellectum
voco, ad hoc perueniet, ut sine coniunctione ad phantasmata discurret et operetur.
20. Perfectius et verius reperitur pluchritudo in intelligibilibus, quam in sensibus.
21. Cum dicit Plato, amorem natum ex congressu Panis et Pori in ortis Iouis, in natalibus Veneris diis
discumbentibus, nichil aliud intelligit, quam in angeli mente tunc primum amorem, id est desiderium
pluchritudinis esse natum, cum in eo idearum splendor imperfectior tamen refulsti.
22. Amor de quo in Symposio loquiritur Plato, in deo nullo modo esse potest.
23. Per duplicem Venerem, de quo in Symposio Platonis, nichil aliud intelligere debemus, quam
duplicem pulchritudinem, sensibilem et intellectualem.
24. Pulchritudo est in Deo per causam, in totali intellectu vere essencialiter totaliter, in particulari
intellectu vere parcialiter essencialiter, in anima racionali vere participaliter, in visibilibus celi
accidentalibus imaginarie parcialiter essencialiter, in substancialibus qualitatibus visibilibus imaginarie
parcialiter essencialiter, in quantitatibus imaginarie participaliter.

27. Cum dicit Plato, Omne quod fit a causa fierit, referendum est per se ad per se, et per accidens ad per
accidens.
28. Cum dixit Plato in Timeo, ex individua dividuaque substancia conflatam animam, per individuam
substanciam animalem intellectum significauit, per dividuam animalem rationem.
29. Non est credendum in doctrina Platonis animam quicquam intelligere per inspectionem ad ideas, nisi
cum paruenit ad illum statum, qui est supremus gradus contemplatiue perfectionis.
Correlarium. Errant qui credunt secundum Platonem, quod ea, que nos quotidie cognoscimus et
intellegimus, in idearum lumine cognoscamus.
30. Modus cognoscendi per ideas est ille, cuius dixit Plato in Timmeo paucos homines esse participes,
sed bene deos omnes.
31. Exponere in Fabula Cricie per quinque partus, quinque formas corporis, omnino est inconueniens.
32. Per aliam vitam in Epinomide intelligere debemus connexionem partis cum suo toto, et credo idem
esse, quod apud Cabalistas dicitur seculum venturum.
33. Qualiter verum sit, quod in Epinomide dicitur, Arithmeticam scienciam inter omnes speculatinas
maxime facere ad felicitatem, intelligi potest per conclusiones nostras de mathematicis.
34. Per celum in Epinomide, quod dicit Plato, esse nobis causam omnium bonorum, non ideam celi, sed
ipsum celum, quod celeste animal intelligere debemus.
35. Per necessitatis regnum in Symposio Platonis, nichil aliud intelligere debemus quam
superabundanciam nature alterius supra naturam eiusdem, et infiniti supra terminum.
36. Per demonstrationem Platonis in Phedro de anime immortalitate, nec de nostris animis, ut Proclus,
Hermias, et Syrianus credunt, nec de omni anima, ut Plotinus et Numenius, nec de mundi tantum anima,
ut Poseidonius, sed de celesti qualibet anima probatur, et concluditur immortalitas.
37. Tempus essencialiter est in incorporeis, participatine in corporeis.
38. Tempus, ubi habet esse essenciale, habet esse totaliter extra animam.
39. Tempus habet ab anima suum esse participatum, a prima quidem anima per modum effectiue
causalitatis, ut ultima vero per modum obiectiue consequutionis.
40. Motus primi celi, et universaliter, quilibet motus eius localis, siue alteracionis, secundario et per

accidens tempore mensuratur.
41. Licet natura intellectualis simul omnia intelligat, non tamen hoc est per virtualem et unitiuam
continenciam, sed per mutuam penetracionem formarum, et indissociatam concatenacionem totius esse
participati, id est, formalis.
42. Per demonstracionem Platonis in Phedro de immortalitate anime, firmius demonstratur eternitas
mundi, quam per ullam racionem Aristotelis in VIII. Physicorum.
43. Cur homo non possit non videri si sit presens, a recte disposito in potencia visiua, demon autem tunc
solum videatur, cum vult videri, ex modo quo unusquisque eorum videtur haberi potest.
44. Sicut et videtur et auditur homo ab homine, per motionem sensus ad extra, ita et videtur et auditur
demon ab homine et demone per motionem sensus ad intra.
45. Sensus nature, quam ponunt Alchindus, Bacon, Guillielmus Parisiensis, et quidem alii, maxime
autem omnes Magi, nichil est aliud quam sensus vehiculi, quam ponunt Platonici.
46. Cum dicit Plato, neminem nisi inuitum peccare, nichil aluid intelligitur, quam illud quod Thomas
tenet, scilicet, non posse esse peccatum in voluntate, nisi sit defectus in racione.
47. Prouidentia est statuitiua in Deo, ordinatiua in intelligencia, executiua in anima, denunciatiua in celo,
terminatiua in toto universo.
48. Non solum per dicta in Epimenide et Philebo a Platone, in quibus dialogis expresse ponit Plato
felicitatem in contemplacione, sed per dicta in Phedro de furore amatorio, constat secundum Platonem
non esse felicitatem in actu amoris, quia furor non est felicitas, sed impetus et estrum concitans, urgens et
impellens ad felicitatem.
49. Ex eo nomine, que dei nominant amorem, patet diligenter advertenti, quod in actu amoris non est
felicitas.
50. Ista propositio in Phedro. Omnia anima tocius inanimati curam habet simpliciter de quacunque vere
anima, intelligenda est.
51. Ex dicto illo Platonis in Phedro, quod nisi anima hominis ea, que vere sunt intuita esset, in hoc
animal non venisset, si recte intelligatur, quod opinio Plotini ponens transmigrationem animarum in
bruta, non est ad mentem Platonis.
52. Ex oratione Socratis in Phedro ad Pana, habetur complete opinio Platonis de felicitate.

53. Opinio Cratili de nominibus ita est intelligenda, non quod talia sint nomina, sed quod talia esse
debent, si sint recta.
54. Ideo dixit Socrates in Cratilo se somniare circa ideas, quia ideis non utimur in hoc statu, sed earum
imaginibus proximis vel secondariis.
55. Per unum in Sophiste intellige unum in alteritate.
56. Dictum illud in Sophiste, Qui unum non dicit, nichil dicit, illud quod ab Aristotele dicitur, Qui unum
non intelligit, nichil intelligit.
57. Dictum illud Platonis in Sophiste de simulachris, que dicit demonica machinacione conficta, et si
multis aliis modis possit verificari: conueniens tamen est exponere per hoc, quod illa ut gradum medium
in entitate tenent, demonico ordine proportionantur.
58. Venatio illa Socratis, de qua in Protagora, conuenienter per sex gradus potest sic distribui, ut prima
sit esse materie extrinsece, Secundus esse particulare immateriale, Tertius esse universale, Quartus esse
racionale, Quintus esse particulare intellectuale, Sextus esse totale intellectuale. In septimo tanquam in
sabbato, cessandum est a venacione.
59. Qui dicitur in Euthidemo, non in habitu, sed actu consistere felicitatem, intelligo de actu reflexo.
60. Per id quod in Lachete dicitur, Quorumcunque est sciencia, non esse aliam eorundam ut preteritorum,
aliam ut presentium, aut aliam ut futurorum, illud potest intelligi tritum apud peripateticos, non esse
scienciam nisi universalium.
61. Dictum illud Platonis in Gorgia, Si orator scit iusta, est iustus, dico absoluta secundum se non, ut ad
hominem tantum posse saluari, si unum ab alio esse intelligamus non formaliter, sed illatiue.
62. Licet ratio Platonis in Phedone per viam contrariorum absolute non concludat, expositis tamen a
Cebete ad hominem, aliquid concludit.
[34] Conclusiones secundum opinionem propriam

in doctrina Albucaten Auenan, qui dicitur auctor De
Causis, numero X.
1. Cum dixit Abucaten Auenam, animam esse supra tempus, intelligendum est de anima absoluta
secundum substanciam, prescindendo ab omni operacione, que competit ei in quantum est anima.

2. Cum dicit Abucaten, omnis anima nobilis tres habet operaciones, divinam, intellectualem, et
animalem, ita est intelligendum, quod primam habeat per imaginem proporcionalitatis, secundam per
formalitatem participationis, terciam per proprietatem essencialitatis.
3. Cum dixit Abucaten, Omnem causam primariam plus influere, per plus intelliges eminenciam modi
causandi, et intimitatem eius quod in re producitur.
4. Quamuis dicat Abucaten, quod esse quod est primum creatum est super intelligenciam, non credas
tamen illud secundum hipostasim esse distinctum ab intelligencia.
5. Cum dixit Abucaten, causam primam superiorem esse omni narracione, non tam propter id habet
veritatem, quod prio affert, quia scilicet causam ante se non habet, quam propter id quod secundario
innuit, quia omne intelligibile unialiter antecedit.
6. Quod dicit Abucaten, intelligenciam esse substanciam, que non dividitur, maxime est verum, per
indiscretam in ea intelligibilium ad inuicem penetracionem.
7. Ex precedenti conclusione potest haberi, quomodo intelligendum est dictum Abucaten, quod omnis
intelligencia est plena formis.
8. Per ultinam proposicionem Abucaten possumus intelligere, quid sibi velit illa divisio, quam fecit Plato
in principio tractatus Timei, et possumus scire, quod sub ea non comprehenditur anima, nisi per viam
extremalis combinacionis.
9. Ex antepenultima proposicione Abucaten colligi potest, quod declinare plus ad sensum quam ad
intellectum, non est anime ut anima est, sed ut cadens est.
10. Cum dicit Abucaten intelligenciam, ut diuma, est regere res, intelligendum est de regirnine statuitiuo,
non ordinatiuo, qui Si competit, ut intelligencia est.
[35] Conclusiones de mathematicis secundum

opinionem propriam, numero LXXXV.
1. Mathematice non sunt vere scientie.
2. Si felicitas sit in speculatiua perfectione, mathematice non faciunt ad felicitatem.
3. Mathematice sciencie non sunt propter se, sed ut via ad alias sciencias querenda.

4. Sicut subiecta mathematicorum, si absolute accipiantur, intellectum nihil perficiunt, ita si ut (imagines)
accipiantur superiorum, immediate nos ad intelligibilium speculationem manu ducunt.
5. Sicut dictum Aristotelis de antiquis dicentis, quod ideo errarunt in physica contemplatione, quia
mathematice res physicas tractarunt, verum esset, si illi materialiter mathematica non formaliter
accipissent, ita est verissimum modernos, qui de naturalibus mathematice disputant, naturalis philosophie
fundamenta destruere.
6. Nichil magis nociuum theologo, quam frequens et assidua in mathematicis Euclidis exercitacio.
7. Sicut medicina mouet spiritus principaliter, ut regunt corpus, ita musica mouet spiritus, ut seruiunt
anime.
8. Medicina sanat animam per corpus, musica autem corpus per animam.
9. Per arithmeticam non materialem, sed formalem, habetur optima via ad propheciam naturalem.
10. Joachim in propheciis suis alia via non processet, quam per numeros formales.
11. Per numeros habetur via ad omnia scibilis inuestigationem et intellectionem, ad cuius conclusionis
verificationem polliceor se ad infrascriptas LXXIIII questiones per viam numerorum responsurum.
[36] Questiones ad quas pollicetur se per numeros

responsurum.
1. Utrum sit Deus.
2. Utrum sit infinitus.
3. Utrum sit causa omnium rerum.
4. Utrum sit simplicissimus.
5. Utrum sit intelligens.
6. Quomodo Deus intelligat.
7. An sit dare naturam superiorem natura intellectuali.

8. An esse quiditatiuum rei sit intimius esse quod habet res.
9. Quid de humanitate in sua precisissima abstraccione possit predicari, et quid non.
10. Quomodo elementa sint in celo.
11. Quis modus habeat teneri in inuestigacione uniuscuiusque scibilis.
12. Utrum supra naturam rerum corporalium sit dare naturam rationalem incorpoream.
13. Utrum supra naturam racionalem sit dare naturam intellectualem.
14. Utrum inter naturam racionalem et intellectualem sit aliqua natura media.
15. Utrum inter naturam intellectualem et Deum sit aliqua natura media.
16. Utrum in aliqua natura contradictoria se compaciuntur.
17. Utrum in aliqua natura coincidant contradictoria.
18. Quis numerus annorum sit naturaliter debitum vite boni hominis.
19. Quis sit numerus annorum naturaliter debitum vite mali hominis.
20. Quot sint gradus principales naturanim universi.
21. Utrum natura corporea, ut talis, sit actiua, vel tantum sit passiua.
22. Quid dicat corpus.
23. Utrum sint in materia dimensiones interminate.
24. Utrum sit melius Deum causare res, quam non causare.
25. Utrum creatio rerum ad extra, procedat necessario a divina essencia in tribus personis hypostatizata.
26. Utrum inter causam et causatum necessario mediet aliquid.
27. Utrum recte multitudo scibilium ad decem predicamentorum numerum sit reducta.
28. Que sit differencia inter modum intelligendi angelorum, et animarum racionalium.

29. Que sit differencia inter modum intelligendi Dei et angelorum.
30. Utrum natura angelica sit quodammodo omnia.
31. Utrum natura racionalis sit quodammodo omnia.
32. Utrum possint esse plures dei.
33. Utrum datur infinitum in natura.
34. Quomodo differat infinitas, quam theologi attribuunt Deo ab illa, quam dicunt philosophi impossibile
est dari.
35. Utrum Deus sit omnis in omnibus.
36. Quomodo differat esse creaturarum ab esse dei.
37. Que pertineant ad considerationem theologi.
38. Quando futura sit seculi consumatio.
39. Quis et qualia erit rerum status in seculi consumacione.
40. Que opinio verior de trinitate, Arii, Sabelli, Eucliph, aut fidei catholice.
41. Utrum forme sensibiles sint intelligibiliter in angelo.
42. Utrum in angelo sit aliud quam intelligens intelleccio, et intellectum.
43. Utrum hec in angelo realiter, an ratione distinguitur.
44. Utrum sit eadem natura mouentis et moti motu physico.
45. Utrum sit dare aliquid quod secundum suam naturam sit pura potencia, quam philosophi vocant
materiam primam.
46. Utrum mediata vel immediata, et quomodo, materia prima dependeat a Deo.
47. Utrum omne, quod est infra Deum, sit compositum ex actu et potencia.

48. Utrum sit materia eiusdem racionis in omnibus.
49. Utrum aliqua res creata possit esse immunis ab imperfectione.
50. Que nature sint apte felicitati.
51. Utrum felicitas consistat in intellectu, an in voluntate.
52. Utrum quantitas sit per se vel participatiue visibilis.
53. Utrum natura intellectualis sit Deo semper unita.
54. Utrum in natura intellectuali pius sit imperfeccionis, quam perfeccionis.
55. Cuius nature proprie sit vera nobilitas.
56. Utrum anime conueniat modus sciencie per viam numerorum.
57. Quis sit primus modus predicandi per se.
58. Quis sit secundus modus predicandi per se.
59. Utrum diffinicio investigatur per demonstrationem.
60. Quare solum de inherencia passionis ad subiectum habetur sciencia.
61. Utrum anima racionalis sit materialis.
62. Utrum sit incorruptibilis.
63. Utrum universaliter intelligat.
64. Utrum sicut est dare mundum sensibilem, ita sit dare mundum intelligibilem.
65. Utrum sit maior vel minor numerus separatarum specierum, quam materialium.
66. Quare in opere secunde diei non est dictum, Et vidit Deus quoniam bonum.
67. Quare sexta numeracio homo dicitur.

68. Quare sex diebus dicitur Deus omnia perfecisse.
69. Quid significet Deum septima die quieuisse.
70. Utrum distinguetur irascibilis a concupiscibili.
71. Que sit distinccio inter potenciam anime cognoscitiue.
72. Cur homines naturaliter appetant victoriam.
73. Cur naturalis sit homini modus cognoscendi per racionem phantasie coniunctam.
74. Utrum in celo sint descripta et significata omnia cuilibet scienti legere.
[37] Conclusiones numero XV secundum propriam

opinionem de intelligencia dictorum Zoroastris et
expositorum eius Chaldeorum.
1. Quod dicut interpretes chaldei super primum dictum Zoroastris de scala a tartaro ad primum ignem,
nichil aliud significat, quam seriem naturarum universi a non gradu materie ad eum, qui est super omnem
gradum graduate potensum.
2. Ibidem dico, interpretes nichil aliud per virtutes mysteriales intelligere, quam naturalem magiam.
3. Quod dicunt interpretes super dictum secundum Zoroastris de duplici aëre, aqua, et terra, nichil aliud
sibi vult, nisi quodlibet elementum, quod potest dividi per purum et impurum, habere habitatores
racionales et irracionales, quod vero purum est tantum, rationales tantum.
4. Ibidem per radices terre nichil aliud intelligere possunt, quam vitam vegetalem, conuenienter addicta
Empedoclis, qui ponit transanimacionem eciam in plantis.
5. Ex dicto illo Zoroastris, Ha ha hos, terra deflet usque ad filios, sequendo expositionem Osie Chaldei,
expressam habemus veritatem de peccato originali.
6. Dicta interpretum Chaldeorum super XI. aphorismo de duplice ebriacione Bachi et Sileni, perfecte
intelligentur per dicta Cabalistarum de duplici vino.
7. Que dicunt interpretes super XIV. aphorismo, perfecte intelligentur per ea, que dicunt Cabaliste de

morte osculi.
8. Magi in XVII. aphorismo nichil aliud intelligunt per triplex indumentum, ex lino, panno et pellibus,
quam triplex anime habitaculum, celeste, spirituale, et terrenum.
9. Poteris ex precedenti conclusione aliquid intelligere de pelliceis tunicis, quas sibi fecit Adam, et de
pellibus, que erant in tabernaculo.
10. Per canem nichil aliud intelligit Zoroaster, quam partem irracionalem anime et proporcionalia, quod
ita esse nidebit, qui diligenter dicta omnia expositorum consideraverit, qui et ipis sicut et Zoroaster
enigmatice loquuntur.
11. Dictum illud Zoroastris, nec exeas cum transit lictor, perfecte intelligitur per illud Exodi, quando sunt
prohibiti Israhelite exire domos suas in transito angeli interficientis primogenita egyptiorum.
12. Per Syrenam apud Zoroastrem nichil aliud intelligere, quam partem anime rationalem.
13. Per puerum apud interpretes nichil aliud inteilige, quam intellectus.
14. Per dictum illud Zoroastris, ad huc tres dies sacrificabis, et non ultra, apparuit muchi per
arithmeticam superioris merchiaue illos computandi dies esse, in eo dicto expresse predictum aduentum
Christi.
15. Quid sit intelligendum per capras apud Zoroastrem, intelliget qui legerit in libro Bair, que sit affinitas
capris et que agnis cum spiritibus.
[38] Conclusiones Magice numero XXVI secundum

opinionem propriam.
1. Tota Magia, que in usu est apud modernos, et quem merito exterminat ecclesia, nullam habet
firmitatem, nullum fundamentum, nullam veritatem, quia pendet ex manu hostium prime veritatis,
potestatum harum tenebrarum, que tenebras falsitatis, male dispositis intellectibus obfundunt.
2. Magia naturalis licita est, et non prohibita, et de huius scientie universalibus theoricis fundamentis
pono infrascriptas conclusiones secundum propriam opinionem.
3. Magia est pars practica sciencie naturalis.
4. Ex ista conclusione et conclusione paradoxa dogmatizante XLVII. sequitur, quod magia sit nobilissima

pars scientie naturalis.
5. Nulla est virtus in celo et in terra seminaliter et separata, quam et actuare et unire magus non possit.
6. Quodcumque fiat opus mirabile, siue sit magicum, siue cabalisticum, siue cuiuscunque alterius
generis, principatissime referendum est in Deum gloriosum et benedictum, cuius gracia supercelestes
mirabilium virtutum aquas super contemplatiuos homines bone voluntatis quotidie pluit liberaliter.
7. Non potuerunt opera Cristi vel per viam magie, vel per viam Cabale fieri.
8. Miracula Cristi non racione rei facte, sed racione modi faciendi sue divinitatis argumentum
certissimum sunt.
9. Nulla est sciencia, que nos magis certificet de divinitate Cristi, quam magia et cabala.
10. Quod magus homo facit per artem, fecit natura naturaliter faciendo hominem.
11. Mirabilia artis magice non sunt nisi per unionem et actuacionem eorum, que seminaliter et separate
sunt in natura.
12. Forma totius magice virtutis est ab anima hominis stante et non cadente.
13. Magicam operari non est aliud quam maritare mundum.
14. Si qua est natura immediata nobis, que sit vel simpliciter, vel saltem ut multum racionaliter
racionalis, magicam habet in summo, et eius participacione potest in hominibus esse perfeccior.
15. Nulla potest esse operatio magica alicuius efficacie, nisi annexu habeat opus cabale explicatum, vel
implicitum.
16. Illa natura, que est Orizon temporis et eternitatis propria est Mago, sed infra eum.
17. Illius nature, que est Orizon temporis et eternitatis propria est Magia, inde est petenda per modos
debitos, notos sapientibus.
18. Illius natura, que est Orizon eternitatis temporalis, est Mago proxima, sed super eum et ei propira est
cabala.
19. Ideo voces et verba in magico opere afficienciam habent, quia illud in quo primum magicam exercet
natura, vox est Dei.

20. Quelibet vox virtutes habet in magia, in quantum Dei voce formatur.
21. Non significatiue voces plus possunt in magia, quam significatiue, et racionem conclusionis
intelligere potest, qui est profundus ex precedenti conclusione.
22. Nulla nomina ut significatiua, et inquantum nomina sunt, singula et per se sumpta, in magico opere
virtutem habere possunt, nisi sint hebraica, vel inde proxime deriuata.
23. Quilibet numerus preter ternarium et denarium sunt materiales in magia, isti formales sunt, et in
magica arithmetica sunt numeri numerorum.
24 Ex secretioris philosophie principiis necesse est confiteri, plus posse caracteres et figuras in opere
magico, quam possit quecunque qualitas materialis.
25. Sicut caracteres sunt proprii opere magico, ita numeri sunt proprii operi cabale, medio existente inter
utrosque, et appropriabili per declinacionem ad extrema usu litterarum.
26. Sicut per primi agentis influxum, si sit specialis et immediatus, fit aliquid quod non attingitur per
mediacionem causarum, ita per opus cabale, si sit pura Cabala et immediata, fit aliquid, ad quod nulla
Magia attingit.
[39] Conclusiones numero XXXI secundum

propriam opinionem de modo intelligendi hymnos
Orphei secundum Magiam, id est, secretam
divinarum rerum naturaliumque sapientiam a me
primum in eis repertam.
1. Sicut secretam magiam a nobis primum ex Orphei hymnis elicitam, fas non est in publicum explicare,
ita nutu quodam ut in infrascriptis fiet conclusionibus eam per aphorismorum capita demonstrasse utile
erit ad excitandas contemplatiuorum mentes.
2. Nichil efficientius hymnis Orphei in naturali Magia, si debita musica, animi intencio, et cetere
circumstancie, que norunt sapientes, fuerint adhibite.
3. Nomina deorum, quod Orpheus canit, non decipientibus demonum, a quibus malum et non bonum
prouenit, sed naturalium virtutum, divinarumque sunt nomina, et vero Deo in utilitatem maxime hominis.

4. Sicut hymni Dauid operi Cabale mirabiliter deserniunt, ita hymni Orphei opere vere licite et naturalis
Magie.
5. Tantus est numerus hymnorum Orphei, quantus est numerus cum quo Deus triplex creauit seculum,
sub quaternarii pythagorici forma numeratus.
6. Quaruncunque virtutum naturalium vel divinarum eadem est proprietatis analogia, idem eciam nomen,
idem hymnus, idem opus, seruata proporcione, et qui temptauent exponere, videbit correspondenciam.
7. Qui nescierit perfecte sensibilies proprietates per viam secrete analogie intellectualizare, nichil ex
hymnis Orphei sanum intelliget.
8. Qui profunde et intellectualiter divisionem unitatis Veneres in trinitatem Graciarum, et unitatis fatalis,
in trinitatem Parcarum, et unitatis Saturni in trinitatem Iouis, Neptuni et Plutonis inteflexerit, videbit,
modum debito procedenti in Orphica theologia.
9. Idem sunt Curetes apud Orpheum et potestates apud Dionysium.
10. Qui precedentis conclusionis opus attentauerit, adhibeat opus Cabale secundum apropriata timori
Isaac.
11. Frustra Palemonem et Leucotheam adibit, qui Nereum non attraxent, nec Nereum attrahat, qui circa
primariam animalem trinitatem operatus non fuerit.
12. Per cotonarium numerum hymnorum maritimorum, corporalis nature nobis proprietates designatur.
13. Idem est Typhon apud Orpheum, et Zemael in Cabala.
14. Si quis in opera precedentis conclusionis intellectualiter operabitum, per meridiem ligabit
septentrionem, si vero mundialiter per totum operabitur, iudicium sibi operabitur.
15. Idem est nox apud Orpheum et Ensoph in Cabala.
16. Ex precedenti conclusione potest quis rectius exponere, quam exponat Proclus, quid sibi velit illud
dictum theologi inducentis opificem mundi, noctem consulentem de opificio mundano.
17. Ex eiusdem dictis potest intelligi, cur in Symposios Diotima Poros, consilii filius, et Ihjesus in sacris
litteris angelus magni consilii nominatur.
18. Anima aquea, ut inferiora generat, superiora contemplatur, in seipsa se sistit, triplici hymno, Maris,
Neptuni, et Oceani ab Orpheo decantatur.

19. Nichil habebit firmum in opere, qui Vestam non antraxerit.
20. Per septenarium hymnorum paterne menti attributorum, Protogoni, Palladis, Saturni, Veneris, Rhee,
Legis, Bacchi, potest intelligens et profundus contemplator de seculi consumatione aliquid coniectare.
21. Opus precedentium hymnorum nullum est sine opere Cabale, cuius est proprium practicare omnem
quantitatem formalem, continuam et discretam.
22. Qui heroas in duplices non diviserit, natiuos et aduenticios, saepe errabit.
23. Qui Apollinem adibit, mediabit opus per Bachum triethericum, et consumabit per nomen inffabile.
24. Non inebriabitur per aliquem Bacchum, qui sue Muse prius copulatus non fuerit.
25. Per quaternarium hymnorum prime forme mundane attributorum sui formabilis nature nobis
designatur.
26. Qui perfecte in animarn redierit, prime forme suam formam equaverit.
27. Qui precedentis conclusionis opus tentaverit, Iouem adibit tercium, ut niventem, non ut vivificantem.
28. Frustra adit naturam et Protheum, qui Pana non attraxerit.
29. Sicut post universalem animacionem est particularis animacio, ita post universalem prouidenciam est
particularis prouidencia.
30. Ex precedenti conclusione sciri potest, cur Ouidius in execracione in Ibin, post quam inuocauit
numen quod terram regit et aquam, terram inuocat et Neptunum.
31. Qui annotaverit diligenter dicta ab Aristotele in exposicione definicionis de anima, videbit cur
Orpheus Palladi et Veneri vigilanciam attribuerit.
[40] Conclusiones Cabalistice numero LXXI,

secundum opinionem propriam, ex ipsis
Hebreorum sapientum fundamentis Cristianam
Religionem maxime confirmantes.

1. Quicquid dicant ceteri Cabaliste, ego prima divisione scienciam Cabale in scienciam Sephiroth et
Semot, tanquam in practicam et speculatiuam distinguerem.
2. Quicquid dicant alii cabaliste, ego partem specualatiuam Cabale quadruplicem divideram,
correspondenter quadruplici particioni philosophie, quam ego solitus sum affere. Prima est scientia,
quam ego voco alphabetarie reuolucionis, correspondentem parti philosophie, quam ego philosophiam
catholicam voco. Secunda, tercia et quarta pars est triplex merchiaua, correspondentes triplici
philosophie particularis, de divinis, de mediis, et sensibilibus naturis.
3. Sciencia, que est pars practica Cabale, practicat totam metaphysicam formalem et theologiam
inferiorem.
4. Ensoph non est aliis numeracionibus connumeranda, quia est illarum numeracionum unitas abstracta et
incommunicata, non unitas coordinata.
5. Quilibet hebreus Cabalista secundum principia et dicta sciencie Cabale, cogitur ineuitabiliter
concedere de trinitate et qualibet persona divina, patre, filio, et spiritu sancto, illud precise sine addicione
vel diminucione, aut variacione, quod ponit fides catholica cristianorum.
Correlarium. Non solum qui negat trinitatem, sed qui alio modo eam ponunt, quam ponat catholica
ecclesia, sicut Arriani, sicut Sabelliani, et similes, redargui possunt manifeste, si admittantur principia
cabale.
6. Tria magna Dei nomina quaternarii, que sunt in secretis Cabalistarum per mirabilem appropriacionem
tribus personis trinitatis, ita debere attribui, ut nomen ìëù sit patris, Nomen ìéëùîä sit filii,
ìëùåîä Nomen sit spiritus sancti, intelligere potest, qui in sciencia cabale fuerit profundus.
7. Nullus hebreus cabalista potest negare, quod nomen Jhesu, si eum secundum modum et principia
Cabale interpretemur, hoc totum precise et nichil aliud signicat, id est, Deum, dei filium patrisque
sapienciam per terciam divinitatis personam, que est ardentissimus amoris ignis, nature humane in
unitate suppositi unitum.
8. Ex precedenti conclusione intelligi potest, cur dixit Paulus, datum esse Jhesu nomen, quod est super
omne nomen, et cur in domine Jhesu dictum sit: omne genu flecti, celestium, terrestrium, et infernorum,
quod eciam est maxime cabalisticum, et potest ex se intelligere, qui est profundus in Cabala.
9. Si qua est de nouissimis temporibus humana coniectura, inuestigare possumus per sacratissimam viam
Cabale, futuram esse consumacionem seculi hinc ad annos quingentes, et quatuordecim, et dies
vigintiquinque.

10. Illud quod apud Cabalistas dicitur äîëç

, illud est sine dubio quod ab Orpheo Pallas, a Zoroastre
materna mens, a Mercurio Dei filium, a Pythagora sapiencia, a Parmenide sphera intelligibilis nominatur.
11. Modus quo racionabiles anime per archangelum Deo sacrificantur, qui a Cabalistis non exprimitur,
non est nisi per separacionem anime a corpore, non corporis ab anima nisi per accidens, ut contigit in
morte osculi, de quo scribitur, praeciosa in conspectu domini mors sanctorum eius.
12. Non potest operari per puram Cabalam, qui non est racionaliter intellectualis.
13. Qui operatur in Cabala sine admixcione extranei, si diu erit in opere, morietur ex binsica, et si errabit
in opere aut non purificatus accesserit, deuorabitur ab Azazele per proprietatem iudicii.
14. Per litteram Scin, que mediat in nomine Jhesu, significatur nobis cabalistice, quod tum perfecte
quieuit tanquam in sua perfeccione mundus, cum Iod coniunctus est cum Vau, quod actum est in Cristo,
qui fuit verus Dei filius et homo.
15. Per nomen Iod, he, vahu, he, quod est nomen ineffabile, quod dicunt Cabaliste, futurum esse nomen
Messie, euidenter cognoscitur futurum eum Deum dei filium per spiritum sanctum hominem factum, et
post eum ad perfectionem humani generis super homines paraclytum descensurum.
16. Ex mysterio trium literarum, que sunt in dictione Sciabat, id est úáù
, possumus interpretari
cabalistice tunc sabbatizare mundum, cum Dei filius fit homo, et ultimo futurum sabbatum, cum homines
in Dei filium regenerabuntur.
17. Qui sciverit quid est vinum purissimum apud cabalistas, sciat cur dixerit Dauid, inebriabor a ubertate
Domus tua, et quam ebrietatem dixerit antiquus vates Museus esse felicitatem, et quid significent tot
Bacchi apud Orpheum.
18. Qui coniurixerit Astrologiam Cabale, videbit quod sabbatizare et quiescere conuenientius fit post
Christum die dominico, quam die sabbati.
19. Si dictum illud prophete, Vendiderunt iustum argento, cabalistice exponamus, nichil aliud nobis
significat, quam hoc scilicet, ut Deus redemptor venditus fuit argento.
20. Si interpretacionem suam adverterint Cabaliste super hoc diccione æà, que significat tunc, de
trinitate mysterio multum illuminabuntur.
21. Qui coniurixerit dictum Cabalistarum dicentium, quod illa numeracio, que dicitur iustus et redemptor,
dicitur eciam Ze, cum dicto Thalmudistarum dicentium, quod ita Isaac ibat, sicut Ze portans crucem
suam, videbit illud, quod fuit in Isaac prefiguratum, fuit adimpletum in Cristo, qui fuit verus Deus

venditus argento.
22. Per dicta Cabalistarum de rubedine Esau, et dictum illud, quod in libro Bresit Rhaba, quod Esau fuit
rubeus, et rubeum eum ulciscetur, de quo dicitur, Quare rubeum vestimentum tuum, habetur expresse,
quod Cristus de quo nostri doctores eundem textum exponunt, elle erit, qui ulcionem facit de virtutibus
immundis.
23. Per illud dictum Hieremie, lacerauit verbum suum, secundum expositionem Cabalistarum habemus
intelligere, quod Deum sanctum et benedictum lacerauit Deus pro peccatoribus.
24. Per responsionem Cabalistarum ad questionem, quare in libro numerorum coniuncta est particula
mortis Marie, particula vitule ruffe, et per exposicionem eorum super eo in libro Zoar [Zohar] super eo
textu: Et eius liuore sancti sumus, redarguuntur ineuitabiliter Hebrei dicentes, non fuisse conueniens, ut
mors Cristi satisfaceret pro peccato humani generis.
25. Quillbet Cabalista habet concedere, quod Massias eos a captivitate Diabolica et non temporali erat
liberaturum.
26. Quilibet Cabalista debet concedere ex dictis doctorum huius sciencie hoc manifeste dicentium, quod
peccatum originale in aduentu Messie expiabitur.
28. Per dictionem et, úà

, que bis ponitur in illo textu, In principio creauit Deus celum et terram, ego
credo significari a Moyse creacionem nature intellectualis, et nature animalis, que naturali ordine
precessit creacionem celi et terre.
29. Quod dicitur a Cabalistis, quod linea viridis gyrat universum, conuenientissime dicitur ad
conclusionem ultimam, quam diximus ex mente Porphyrtii.
30. Necessario habent concedere cabaliste secundum sua principia, quod verus Messias futurus est talis,
ut de eo vere dicatur, quod est Deus et Dei filius.
31. Cum audis cabalistas ponere in Thesua irformitatem, intellige informitatem per antecedenciam ad
formalitatem non per priuacionem.
32. Si duplex aleph; quod est in textu, Non auferetur sceptrum, etc. coniunxerimus ad duplex aleph,
quod est in textu, Deus possedit me ab inicio, et ad duplex aleph, quod est in textu, Terra autem erat
inanis, per viam Cabale intelligemus, ibi Jacob de illo vero Messia locutum, qui fuit Iesus Nazarenus.
33. Per hanc diccionem ùéà

que scribitur per Aleph, Iod et Scin, (et significatur virum), que Deo
attribuitur, cum dicitur Vir belli, de trinitatis mysterio per viam Cabale perfectissime admonemur.

34. Per nomen àåä

, id est quod tribus literis scribitur, he, vau, et aleph, quod nomen Deo propriissime
attribuitur, et maxime conuenienter, non solum ad cabalistas, qui hoc expressen sepius dicunt, sed eciam
ad theologiam Dionysii Areopagite, per viam Cabale trinitatis mysterium cum possibilitate incarnacionis
nobis declaratur.
35. Si Deus in se ut infinitum, ut unum, et secundum se intelligatur, ut sic nichil intelligimus ab eo

procedere, sed separacionem a rebus, et omnimodam sui in seipso clausionem, et extremam in
remotissimo sue divinitatis recessu profundam ac solitariam retractionem, de eo intelligimus ipso
penitissime in abysso suarum tenebrarum se contegente, et nullo modo in dilatacione ac profusione
suarum bonitatum ac fontali splendoris se manifestante.
36. Ex precedenti conclusione intelligi potest, cur dicatur apud Cabalistas, quod Deus induit se decem
vestimentis, quando creauit seculum.
37. Qui intellexerit in dextrali coordinatione subordinationem pietatis ad sapienciam, perfecte intelliget
per viam Cabale, quomodo Abraam in die suo per rectam lineam vidit diem Cristi et gauisus est.
38. Effectus, qui sunt sequuti post mortem Cristi, debent conuincere quemlibet cabalistam, quod Jesus
Nazarenus fuit verus messias.
39. Ex hac conclusione et trigesima superius posita sequitur, quod quilibet Cabalista habet concedere,
quod interrogatus Iesus quis esset, rectissime respondit, dicens, Ego sum principium, qui loquor vobis.
40. Hoc habent ineuitabiliter concedere Cabaliste, quod verus Messias per aquam homines purgabit.
41. Sciri potest in Cabala per mysterium mem clausi, cur post se Cristus miserit paracletum.
42. Scitur per fundamenta Cabale, quod recte dixerit Iesus, Antequam nasceretur Abraam, ego sum.
43. Per mysterium duarum litterarum uau, et iod, scitur quomodo ipse Messias, ut Deus, fuit principium
sui ipsisu ut homo.
44. Scitur ex Cabala per mysterium partis setentrionalis, cur iudicabit Deus seculum per ignem.
45. Scitur in Cabala apertissime, cur dei filius, cum aqua baptismi venerit, et spiritus sanctus cum igne.
46. Per eclipsacionem Solis, que accidit in morte Cristi, sciri potest secundum fundamenta cabale, quod
tunc passus est filius Dei et verus messias.
47. Qui sciat proprietatem Aquilonis in cabala, sciet cur Sathan Cristo promisit regna mundi, si cadens

eum adorasset.
48. Quicquid dicant ceteri cabaliste, ego decem spheras sic decem numeracionibus correspondere dico, ut
edificio incipiendo, Iupiter sit quarte, Mars quinte, Sol sexte, Saturnus septime, Venus octaue, Mercurius
none, Luna decime, cum supra edificium firmamentum tercia, primum mobile secunda, celum
Empyreum prima.
49. Qui sciverit correspondenciam decem preceptorum ad prohibencia per coniunctionem veritatis
astrologice cum veritate theologica, videbit ex fundamento nostro precedentis conclusionis, quicquid alii
dicant cabaliste, primum preceptum prime numeracioni correspondere, secundum secunde, tertius tercie,
quartum septime, quintum quarte, sextum quinte, septimum none, octauum octaue, nonum sexte,
decimum decime.
50. Cum dicunt Cabaliste a septima et octaua petendos filios, ita dicas in marchiaue inferiori accipi, ut ab
una petatur ut det, ab altera ne prohibeat. Et que det et que prohibeat potest intelligere ex precedentibus
conclusionibus, qui fuerit intelligens in Astrologia et Cabala.
51. Sicut suit Luna plena in Salomone, ita fuit plenus Sol in vero Messia, qui fuit Iesus, et de
correspondencia ad diminucionem in Sedechia potest quis coniectare, si profundat in Cabala.
52. Ex precedenti conclusione intelligi potest, cur Euangelista Mattheus in quatuordecim illis
generacionibus ante Cristum quasdam dimiserit.
53. Cum fieri lucem nichil sit aliud quam participare lucem, conueniens est ualde illa cabalistarum
exposicio, ut in li, fiat lux, per lucem speculum lucens intelligamus, et in ly. facta est lux, speculum non
lucens.
54. Quoc dicunt Cabaliste, beatificandos nos in speculo lucente resposito sanctis in futuro seculo, idem
sit precise sequendo fundamenta eorum, cum eo, quod nos dicimus beatificandos sanctos in filio.
55. Quod dicunt Cabaliste lumen repositum in septuplo lucere plus quam lumen relictum, mirabiliter
conuenit arithmetice pythagorice.
56. Qui sciverit explicare quaternarium in denarium, habebit modum, si sit peritus cabale deducendi ex
nomine ineffabili nomen LXXII. litterarum.
57. Per precedentem conclusionem potest intelligens in Arithmetica formali intelligere, quod operari per
Scemamphoras [schemhamphoras] est est proprium racionali nature.
58. Reccius forent illud Becadmin, quod ponit glossa Chaldaica super dictionem Bresit, exponere
sapientialibus ideis, quam de triginta duabus viis, ut dicunt alii Cabaliste, utrumque tamen est rectum in
Cabala.

59. Qui profunde considerauit quadruplices rerum statum, primo unionis et stabilitate mansionis, secundo
processionis, tercio reversionis, quarto beatifice reunionis, videbit literam beth cum prima littera; primum
cum media, medium cum ultimis, ultima operari.
60. Ex precedenti conclusione potest contemplatiuus homo intelligere, cur lex Dei a beth littera incipit,
de qua scribitur, quod est immaculata, quod erat cum eo cuncta componens, quod est convertens animas,
quod facit dare fructum in tempore suo.
61. Per eandem conclusionem sciri potest, quod idem filius qui sapiencia patris, est qui omnia unit in
patre, et per quem omnia facta sunt, et a quo omnia convertuntur, in qua demum li. sabbatizant omnia.
62. Qui profunde consideraverit nouenarium beatudinum numerum, de quo apud Matheum in euangelio,
videbit illas mirabiliter conuenire nouenario nouem numerationum, que sunt infra primam, que est
inaccessibilis divinitatis abyssus.
63. Sicut Aristoteles diviniorem philosophiam, quam philosophi antiqui sub fabulis et apologia velarunt,
ipse sub philosophice specualacionis facie dissimulauit, et verborum breuitate obscurauit, ita Rabi
Moyses Aegyptius in libro, qui a latinis dicitur dux neutrorum, dum per superficialem verborum corticem
videtur cum philosophia ambulare, per latentes profundi sensus intelligencias mysteria complectitur
Cabal.
64. In textu, Audi Israel, dominus deus noster dominus unus, rectius est, ut intelligatur ibi colleccio ab
inferiori ad superius, et a superiori ad inferius, quam ab inferiori ad superius bis.
65. Reccius est, ut Amen Tipheret dicat et regnum, ut per viam numeri ostenditur, quam quod dicat
regnum tantum, ut quidam volunt.
66. Ego animam nostram sic decem Sephirot adapto, ut per unitatem suam sit cum prima, per intellectum
cum secunda, per racionem cum tercia, per superiorem concupiscibilem cum quarta, per superiorem
irrascibilem cum quinta, per liberum arbitrium cum sexta, et per hoc totum ut ad superiora se convertitur
cum septima, ut ad inferiora cum octaua, et mixtum ex utroque pocius per indifferenciam vel alternariam
adhesionem, quam simultaneam continenciam cum nona, et per potenciam qua inhabitat primum;
habitaculum cum decima.
67. Per dictum Cabalistarum, quod celi sunt ex igne et aqua, simul et veritatem Theologicam de ipsis
Sephirot nobis manifestat, et philosophorum veritatem, quod elementa in celo sint tantum secundum
actiuam virtutem.
68. Qui sciverit quid sit denarius in Arithmetica formali, et cognoverit naturam primi numeri spherici,
sciet illud quod ego adhuc apud aliquem cabalistam non legi, et est, quod sit fundamentum secreti magni
Iobelei in Cabala.

69. Ex fundamento precedentis conclusionis sciri pariter potest, secretum quinquaginta portatum
intelligencie, et millesime generacionis, et regni omnium seculorum.
70. Per modum legendi sine punctis in lege, et modus scribendi res divinas, et unialis continencie per
indeterminatum ambitum rerum divinarum nobis ostenditur.
71. Per id quod dicunt Cabaliste, de Egypto, et attestata est experiencia, abemus credere, quod terra
Egypti sit in analogia, et sub ordinacione proprietatis potencie.
72. Sicut vera Astrologia docet nos legere in libro Dei, ita Cabala docet nos legere in libro legis.
Finis.
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Apollonius of Tyana reads your future
Twilit Grotto -- Esoteric Archives Contents Prev lao Next timeline

From The Circus of Dr. Lao, Charles G. Finney, 1935.
The widow Mrs. Howard T. Cassan came to the circus in her flimsey brown dress and her low shoes and
went direct to the fortuneteller's tent. She paid her mite and sat down to hear her future. Apollonius
warned her she was going to be disappointed.
"Not if you tell me the truth," said Mrs. Cassan. "I particularly want to know how soon oil is going to be
found on that twenty acres of mine in New Mexico."
"Never," said the seer.
"Well, then, when shall I be married again?"
"Never," said the seer.
"Very well. What sort of man will next come into my life?"
"There will be no more men in your life," said the seer.
"Well, what in the world is the use of my living then, if I'm not going to be rich, not going to be married
again, not going to know any more men?"
"I don't know," confessed the prophet. "I only read futures. I don't evaluate them."
"Well, I paid you. Read my future."
"Tomorrow will be like today, and day after tomorrow will be like the day before yesterday," said
Apollonius. "I see your remaining days each as quiet, tedious collections of hours. You will not travel
anywhere. You will think no new thoughts. You will experience no new passions. Older you will become
but not wiser. Stiffer but not more dignified. Childless you are, and childless you shall remain. Of that
suppleness you once commanded in your youth, of that strange simplicity which once attracted a few
men to you, neither endures, nor shall you recapture any of them any more. People will talk to you and
visit with you out of sentiment or pity, not because you have anything to offer them. Have you ever seen
an old cornstalk turning brown, dying, but refusing to fall over, upon which stray birds alight now and
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then, hardly remarking what it is they perch on? That is you. I cannot fathom your place in life's
economy. A living thing should either create or destroy according to its capacity and caprice, but you,
you do neither. You only live on dreaming of the nice things you would like to have happen to you but
which never happen; and you wonder vaguely why the young lives about you which you occasionally
chide for a fancied impropriety never listen to you and seem to flee at your approach. When you die you
will be buried and forgotton, and that is all. The morticians will enclose you in a worm-proof casket, thus
sealing even unto eternity the clay of your uselessness. And for all the good or evil, creation or
destruction, that your living might have accomplished, you might just as well have never lived at all. I
cannot see the purpose in such a life. I can see in it only vulgar, shocking waste."
"I thought you said you didn't evaluate lives," snapped Mrs. Cassan.
"I'm not evaluating; I'm only wondering. Now you dream of an oil well to be found on twenty acres of
land you own in New Mexico. There is no oil there. You dream of some tall, dark, handsome man to
come wooing you. There is no man coming, dark, tall, or otherwise. And yet you will dream on in spite
of all I tell you; dream on through your little round of hours, sewing and rocking and gossiping and
dreaming; and the world spins and spins and spins. Children are born, grow up, accomplish, sicken, and
die; you sit and rock and sew and gossip and live on. And you have a voice in the government, and
enough people voting the same way you vote could change the face of the world. There is something
terrible in that thought. But your individual opinion on any subject in the world is absolutely worthless.
No, I cannot fathom the reason for your existence."
"I didn't pay you to fathom me. Just tell me my future and let it go at that."
I have been telling you your future! Why don't you listen? Do you want to know how many more times
you will eat lettuce or boiled eggs? Shall I enumerate the instances you will yell good-morning to your
neighbor across the fence? Must I tell you how many more times you will buy stockings, attend church,
go to moving picture shows? Shall I make a list showing how many more gallons of water in the future
you will boil making tea, how many more combinations of cards will fall to you at auction bridge, how
often the telephone will ring in your remaining years? Do you want to know how many more times you
will scold the paper-carrier for not leaving your copy in the spot that irks you the least? Must I tell you
how many more times you will become annoyed at the weather because it rains of fails to rain according
to your wishes? Shall I compute the pounds of pennies you will save shopping at bargain centers? Do
you want to know all that? For that is your future, doing the same small futile things you have done for
the last fifty-eight years. You face a repetition of your past, a recapitulation of the digits in the adding
machine of your days. Save only one bright numeral, perhaps: there was love of a sort in your past; there
is none in your future."
"Well, I must say, you are the strangest fortuneteller I ever visited."
"It is my misfortune only to be able to tell the truth."

"Were you ever in love?"
"Of course. But why do you ask?"
"There is a strange fascination about your brutal frankness. I could imagine a girl, or an experienced
woman, rather, throwing herself at your feet."
"There was a girl, but she never threw herself at my feet. I threw myself at hers."
"What did she do?"
"She laughed."
"Did she hurt you?"
"Yes. But nothing has hurt me very much since."
"I knew it! I knew a man of your terrible intenseness had been hurt by some woman sometime. Women
can do that to a man, can't they?"
"I suppose so."
"You poor, poor man! You are not so very much older than I am, are you? I, too, have been hurt. Why
couldn't we be friends, or more than friends, perhaps, and together patch up the torn shreds of our lives? I
think I could understand you and comfort and care fir you."
"Madam, I am nearly two thousand years old., and all that time I have been a bachelor. It is too late to
start over again."
"Oh, you are being so delightfully foolish! I love whimsical talk! We would get on splendidly, you and I;
I am sure of it!"
"I'm not. I told you there were no more men in your life. Don't try to make me eat my own words, please.
The consultation is ended. Good afternoon."
She started to say more, but there was no longer anyone to talk to. Apollonius had vanished with that
suddenness commanded by only the most practiced magicians. Mrs. Cassan went out into the blaze of
sunshine. There she encountered Luther and Kate. It was then precisely ten minutes before Kate's
petrification.
"My dear," said Mrs. Cassan to Kate, "that fortuneteller is the most magnetic man I ever met in my whole

life. I am going to see him again this evening."
"What did he say about the oil?" asked Luther.
"Oh, he was frightfully encouraging," said Mrs. Cassan.
Twilit Grotto -- Esoteric Archives Contents Prev lao Next timeline

The Sphere of Sacrobosco
Twilit Grotto -- Esoteric Archives Contents Prev The Sphere Next timeline
THE SPHERE OF SACROBOSCO

An early 13th century treatise on astronomy, by Iohannes de Sacrobosco.
Translated by Lynn Thorndike, 1949.
PROEMIUM
CONTENTS OF THE FOUR CHAPTERS. -- The treatise on the sphere we divide into four chapters,
telling,
● first, what a sphere is, what its center is, what the axis of a sphere is, what the pole of the world is,
how many spheres there are, and what the shape of the world is.
● In the second we give information concerning the circles of which this material sphere is
composed and that supercelestial one, of which this is the image, is understood to be composed.
● In the third we talk about the rising and setting of the signs, and the diversity of days and nights
which happens to those inhabiting diverse localities, and the division into climes.
● In the fourth the matter concerns the circles and motions of the planets, and the causes of eclipses.
CHAPTER ONE
SPHERE DEFINED. -- A sphere is thus described by Euclid: A sphere is the transit of the circumference
of a half-circle upon a fixed diameter until it revolves back to its original position. That is, a sphere is
such a round and solid body as is described by the revolution of a semicircular arc.
By Theodosius a sphere is described thus: A sphere is a solid body contained within a single surface, in
the middle of which there is a point from which all straight lines drawn to the circumference are equal,
and that point is called the "center of the sphere." Moreover, a straight line passing through the center of
the sphere, with its ends touching the circumference in opposite directions, is called the "axis of the
sphere." And the two ends of the axis are called the "poles of the world."
SPHERE DIVIDED. -- The sphere is divided in two ways, by substance and by accident. By substance it
is divided into the ninth sphere, which is called the "first moved" or the primum mobile; and the sphere of
the fixed stars, which is named the "firmament"; and the seven spheres of the seven planets, of which
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some are larger, some smaller, according as they the more approach, or recede from, the firmament.
Wherefore, among them the sphere of Saturn is the largest, the sphere of the moon the smallest, as is
shown in the accompanying figure.
By accident the sphere is divided into the sphere right and the sphere oblique. For those are said to have
the sphere right who dwell at the equator, if anyone can live there. And it is called "right" because neither
pole is elevated more for them than the other, or because their horizon intersects the equinoctial circle
and is intersected by it at spherical right angles. Those are said to have the sphere oblique who live this
side of the equator or beyond it. For to them one pole is always raised above the horizon, and the other is
always depressed below it. Or it is because their artificial horizon intersects the equinoctial at oblique and
unequal angles.
THE FOUR ELEMENTS. -- The machine of the universe is divided into two, the ethereal and the
elementary region. The elementary region, existing subject to continual alteration, is divided into four
For there is earth, placed, as it were, as the center in the middle of all, about which is water, about water
air, about air fire, which is pure and not turbid there and reaches to the sphere of the moon, as Aristotle
says in his book of Meteorology. For so God, the glorious and sublime, disposed. And these are called
the "four elements" which are in turn by themselves altered, corrupted and regenerated. The elements are
also simple bodies which cannot be subdivided into parts of diverse forms and from whose commixture
are produced various species of generated things. Three of them, in turn, surround the earth on all sides
spherically, except in so far as the dry land stays the sea's tide to protect the life of animate beings. All,
too, are mobile except earth, which, as the center of the world, by its weight in every direction equally
avoiding the great motion of the extremes, as a round body occupies the middle of the sphere.
THE HEAVENS. -- Around the elementary region revolves with continuous circular motion the ethereal,
which is lucid and immune from all variation in its immutable essence. And it is called "Fifth Essence"
by the philosophers. Of which there are nine spheres, as we have just said: namely, of the moon,
Mercury, Venus, the sun, Mars, Jupiter, Saturn, the fixed stars, and the last heaven. Each of these spheres
incloses its inferior spherically.
THEIR MOVEMENTS. -- And of these there are two movements. One is of the last heaven on the two
extremities of its axis, the Arctic and Antarctic poles, from east through west to east again, which the
equinoctial circle divides through the middle. Then there is another movement, oblique to this and in the
opposite direction, of the inferior spheres on their axes, distant from the former by 23 degrees. But the
first movement carries all the others with it in its rush about the earth once within a day and night,
although they strive against it, as in the case of the eighth sphere one degree in a hundred years. This
second movement is divided through the middle by the zodiac, under which each of the seven planets has
its own sphere, in which it is borne by its own motion, contrary to the movement of the sky, and
completes it in varying spaces of time -- in the case of Saturn in thirty years, Jupiter in twelve years,
Mars in two, the sun in three hundred and sixty-five days and six hours, Venus and Mercury about the
same, the moon in twenty-seven days and eight hours.
REVOLUTION OF THE HEAVENS FROM EAST TO WEST. -- That the sky revolves from east to

west is signified by the fact that the stars, which rise in the east, mount gradually and successively until
they reach mid-sky and are always at the same distance apart, and, thus maintaining their relative
positions. they move toward their setting continuously and uniformly. Another indication is that the stars
near the North Pole, which never set for us, move continuously and uniformly, describing their circles
about the pole, and are always equally near or far from one another. Therefore, from those two
continuous movements of the stars, both those that set and those which do not, it is clear that the
firmament is moved from east to west.
THE HEAVENS SPHERICAL. -- There are three reasons why the sky is round: likeness, convenience,
and necessity. Likeness, because the sensible world is made in the likeness of the archetype, in which
there is neither end nor beginning; wherefore, in likeness to it the sensible world has a round shape, in
which beginning or end cannot be distinguished. Convenience, because of all isoperimetric bodies the
sphere is the largest and of all shapes the round is most capacious. Since largest and round, therefore the
most capacious. Wherefore, since the world is all-containing, this shape was useful and convenient for it.
Necessity, because if the world were of other form than round -- say, trilateral, quadrilateral, or many-
sided -- it would follow that some space would be vacant and some body without a place, both of which
are false, as is clear in the case of angles projecting and revolved.
A FURTHER PROOF. -- Also, as Alfraganus says, if the sky were flat, one part of it would be nearer to
us than another, namely, that which is directly overhead. So when a star was there, it would be closer to
us than when rising or setting. But those things which are closer to us seem larger. So the sun when in
mid-sky should look larger than when rising or setting, whereas the opposite is the case; for the sun or
another star looks bigger in the east or west than in mid-sky. But, since this is not really so, the reason for
its seeming so is that in winter and the rainy season vapors rise between us and the sun or other star. And,
since those vapors are diaphanous, they scatter our visual rays so that they do not apprehend the object in
its true size, just as is the case with a penny dropped into a depth of limpid water, which appears larger
than it actually is because of a like diffusion of rays.
THE EARTH A SPHERE. -- That the earth, too, is round is shown thus. The signs and stars do not rise
and set the same for all men everywhere but rise and set sooner for those in the east than for those in the
west; and of this there is no other cause than the bulge of the earth. Moreover, celestial phenomena
evidence that they rise sooner for Orientals than for westerners. For one and the same eclipse of the moon
which appears to us in the first hour of the night appears to Orientals about the third hour of the night,
which proves that they had night and sunset before we did, of which setting the bulge of the earth is the
cause.
FURTHER PROOFS OF THIS. -- That the earth also has a bulge from north to south and vice versa is
shown thus: To those living toward the north, certain stars are always visible, namely, those near the
North Pole, while others which are near the South Pole are always concealed from them. If, then, anyone
should proceed from the north southward, he might go so far that the stars which formerly were always
visible to him now would tend toward their setting. And the farther south he went, the more they would
be moved toward their setting. Again, that same man now could see stars which formerly had always

been hidden from him. And the reverse would happen to anyone going from the south northward. The
cause of this is simply the bulge of the earth. Again, if the earth were flat from east to west, the stars
would rise as soon for westerners as for Orientals. which is false. Also, if the earth were flat from north
to south and vice versa, the stars which were always visible to anyone would continue to be so wherever
he went, which is false. But it seems flat to human sight because it is so extensive.
SURFACE OF THE SEA SPHERICAL. -- That the water has a bulge and is approximately round is
shown thus: Let a signal be set up on the seacoast and a ship leave port and sail away so far that the eye
of a person standing at the foot of the mast can no longer discern the signal. Yet if the ship is stopped, the
eye of the same person, if he has climbed to the top of the mast, will see the signal clearly. Yet the eye of
a person at the bottom of the mast ought to see the signal better than he who is at the top, as is shown by
drawing straight lines from both to the signal. And there is no other explanation of this thing than the
bulge of the water. For all other impediments are excluded, such as clouds and rising vapors.
Also, since water is a homogeneous body, the whole will act the same as its parts. But parts of water, as
happens in the case of little drops and dew on herbs, naturally seek a round shape. Therefore, the whole,
of which they are parts, will do so.
THE EARTH CENTRAL. -- That the earth is in the middle of the firmament is shown thus. To persons
on the earth's surface the stars appear of the same size whether they are in mid-sky or just rising or about
to set, and this is because the earth is equally distant from them. For if the earth were nearer to the
firmament in one direction than in another, a person at that point of the earth's surface which was nearer
to the firmament would not see half of the heavens. But this is contrary to Ptolemy and all the
philosophers, who say that, wherever man lives, six signs rise and six signs set, and half of the heavens is
always visible and half hid from him.
AND A MERE POINT IN THE UNIVERSE. -- That same consideration is a sign that the earth is as a
center and point with respect to the firmament, since, if the earth were of any size compared with the
firmament, it would not be possible to see half the heavens. Also, suppose a plane passed through the
center of the earth, dividing it and the firmament into equal halves. An eye at the earth's center would see
half the sky, and one on the earth's surface would see the same half. From which it is inferred that the
magnitude of the earth from surface to center is inappreciable and, consequently, that the magnitude of
the entire earth is inappreciable compared to the firmament. Also Alfraganus says that the least of the
fixed stars which we can see is larger than the whole earth. But that star, compared with the firmament, is
a mere point. Much more so is the earth, which is smaller than it.
THE EARTH IMMOBILE. -- That the earth is held immobile in the midst of all, although it is the
heaviest, seems explicable thus. Every heavy thing tends toward the center. Now the center is a point in
the middle of the firmament. Therefore, the earth, since it is heaviest, naturally tends toward that point.
Also, whatever is moved from the middle toward the circumference ascends. Therefore, if the earth were
moved from the middle toward the circumference, it would be ascending, which is impossible.

MEASURING THE EARTH'S CIRCUMFERENCE. -- The total girth of the 700 stades for each of the
360 parts of the zodiac (sic). For let one take earth by the authority of the philosophers Ambrose,
Theodosius, and Eratosthenes is defined as comprising 252,000 stades, which is allowing an astrolabe on
a clear starry night and, sighting the pole through both apertures in the indicator, [1] note the number of
degrees where it is. Then let our measurer of the cosmos proceed directly north until on another clear
night, observing the pole as before, the indicator stands a degree higher. After this let the extent of his
travel be measured, and it will be found to be 700 stades. Then, allowing this many stades for each of 360
degrees, the girth of the earth is found.
AND DIAMETER. -- From these data the diameter of the earth can be found thus by the rule for the
circle and diameter. Subtract the twenty-second part from the circuit of the whole earth, and a third of the
remainder -- that is, 80, 181 stades and a half and third part of one stade -- will be the diameter or
thickness of the terrestrial ball.
CHAPTER TWO
OF THE CIRCLES AND THEIR NAMES
CELESTIAL CIRCLES. -- Of these circles some are larger, some smaller, as sense shows. For a great
circle in the sphere is one which, described on the surface of the sphere about its center, divides the
sphere into two equal parts, while a small circle is one which, described on the surface of the sphere,
divides it not into two equal but into two unequal portions.
THE EQUINOCTIAL. -- Of the great circles we must first mention the equinoctial. The equinoctial is a
circle dividing the sphere into two equal parts and equidistant at its every point from either pole. And it is
called "equinoctial" because, when the sun crosses it, which happens twice a year, namely, in the
beginning of Aries and in the beginning of Libra, there is equinox the world over. Wherefore it is termed
the "equator of day and night," because it makes the artificial day equal to the night. And 'tis called the
"belt of the first movement."
THE TWO MOVEMENTS AGAIN. -- Be it understood that the "first movement" means the movement
of the primum mobile, that is, of the ninth sphere or last heaven, which movement is from east through
west back to east again, which also is called "rational motion" from resemblance to the rational motion in
the microcosm, that is, in man, when thought goes from the Creator through creatures to the Creator and
there rests.
The second movement is of the firmament and planets contrary to this, from west through east back to
west again, which movement is called "irrational" or "sensual" from resemblance to the movement of the
microcosm from things corruptible to the Creator and back again to things corruptible.
THE NORTH AND SOUTH POLES. -- 'Tis called the "belt of the first movement" because it divides the
primum mobile or ninth sphere into two equal parts and is itself equally distant from the poles of the

world. It is to be noted that the pole which always is visible to us is called "septentrional," "arctic," or
"boreal." "Septentrional" is from septentrio, that is, from Ursa Minor, which is derived from septem and
trion, meaning "ox," because the seven stars in Ursa move slowly, since they are near the pole. Or those
seven stars are called septentriones as if septem teriones, because they tread the parts about the pole.
"Arctic" is derived from arthos, which is Ursa Major, for 'tis near Ursa Major. It is called "boreal"
because it is where the wind Boreas comes from. The opposite pole is called "Antarctic" as opposed to
"Arctic." It also is called "meridional" because it is to the south, and it is called "austral" because it is
where the wind Auster comes from. The two fixed points in the firmament are called the "poles of the
world" because they terminate the axis of the sphere and the world revolves on them. One of these poles
is always visible to us, the other always hidden. Whence Virgil:
This vertex is ever above us, but that

Dark Styx and deep Manes hold beneath our feet. [2]
THE ZODIAC. -- There is another circle in the sphere which intersects the equinoctial and is intersected
by it into two equal parts. One half of it tips toward the north, the other toward the south. That circle is
called "zodiac" from zoe, meaning "life," because all life in inferior things depends on the movement of
the planets beneath it. Or it is derived from zodias, which means "animal," because, since it is divided
into twelve equal parts, each part is called a sign and has its particular name from the name of some
animal, because of some property characteristic of it and of the animal, or because of the arrangement of
the fixed stars there in the outline of that kind of animal. That circle in Latin is called signifer because it
bears the "signs" or because it is divided into them. By Aristotle in On Generation and Corruption it is
called the "oblique circle," where he says that, according to the access and recess of the sun in the
oblique circle, are produced generations and corruptions in things below.
THE TWELVE SIGNS. -- The names, order, and number of the signs are set forth in these lines:
There are Aries, Taurus, Gemini, Cancer, Leo, Virgo,

Libra and Scorpio, Architenens, Caper, Amphora, Pisces.
Moreover, each sign is divided into 30 degrees, whence it is clear that in the entire zodiac there are 360
degrees. Also, according to astronomers, each degree is divided into 60 minutes, each minute into 60
seconds. each second into 60 thirds, and so on. And as the zodiac is divided by astronomers, so each
circle in the sphere, whether great or small, is divided into similar parts.
While every circle in the sphere except the zodiac is understood to be a line or circumference, the zodiac
alone is understood to be a surface, 12 degrees wide of degrees such as we have just mentioned.
Wherefore. it is clear that certain persons in astrology lie who say that the signs are squares, unless they
misuse this term and consider square and quadrangle the same. For each sign is 30 degrees in longitude,
12 in latitude.
THE ECLIPTIC. -- The line dividing the zodiac in its circuit, so that on one side it leaves 6 degrees and

on the other side another 6, is called the "ecliptic," since when sun and moon are on that line there occurs
an eclipse of sun or moon. The sun always moves beneath the ecliptic, but all the other planets decline
toward north or south; sometimes, however, they are beneath the ecliptic. The part of the zodiac which
slants away from the equinoctial to the north is called "northern" or "boreal" or "Arctic," and those six
signs which extend from the beginning of Aries to the end of Virgo are called "northern." The other part
of the zodiac which tips from the equinoctial toward the south is called "meridional" or "austral," and the
six signs from the beginning of Libra to the end of Pisces are called "meridional" or "austral."
EXTENDED USES OF "SIGN." -- When it is said that the sun is in Aries or in another sign, it should he
understood that in is taken for beneath according as we now accept sign. In another meaning a sign is
called a "pyramid," whose quadrilateral base is that surface which we call a "sign," while its apex is at the
center of the earth. And in this sense we may properly say that the planets are in signs. "Sign" may be
used in a third way as produced by six circles passing through the poles of the zodiac and through the
beginnings of the twelve signs. Those six circles divide the entire surface of the sphere into twelve parts,
wide in the middle but narrower toward the poles, and each such part is called a "sign" and has a
particular name from the name of that sign which is intercepted between its two lines. And according to
this usage stars which are near the poles are said to be "in signs." Also think of a body whose base is a
sign in this last sense which we have accepted but whose edge is on the axis of the zodiac. Such a body is
called a "sign" in a fourth sense, according to which usage the whole world is divided into twelve equal
parts, which are called "signs," and so whatever is in the world is in some sign.
COLURES. -- There are two other great circles in the sphere which are called "colures," whose function
is to distinguish solstices and equinoxes. "Colure" is derived from colon, which is a member, and uros,
which is a wild ox, because, just as the lifted tail of the wild ox, which is its member, describes a
semicircle and not a complete circle, so a colure always appears to us imperfect because only one half of
it is seen.
The colure distinguishing the solstices passes through the poles of the universe and through the poles of
the zodiac and through the greatest declinations of the sun, that is, through the first degrees of Cancer and
Capricorn. Wherefore, the first point of Cancer, where that colure intersects the zodiac, is called the
"point of the summer solstice," because, when the sun is in it, the summer solstice occurs and the sun
cannot approach further toward our zenith. The zenith is a point in the firmament directly above our
heads. The arc of the colure which is intercepted between the point of the summer solstice and the
equinoctial point is called the "sun's greatest declination" and is, according to Ptolemy, 23 degrees and 51
minutes, according to Almeon, 23 degrees and 33 minutes. Similarly, the first point of Capricorn is called
the "point of the winter solstice," and the arc of the colure intercepted between that point and the
equinoctial is called the "sun's greatest declination" and is equal to the former.
The other colure passes through the poles of the universe and through the points of Aries and Libra where
are the two equinoxes, whence it is called the "colure distinguishing the equinoxes." Those two colures
intersect at the poles of the world at spherical right angles. The signs of the solstices and equinoxes are
stated in these verses:

These two solstices make, Cancer and Capricorn,

But Aries and Libra equal the nights to days.
THE MERIDIAN. -- There are yet two other great circles in the sphere, namely, the meridian and the
horizon. The meridian is a circle passing through the poles of the world and through our zenith, and it is
called "meridian" because, wherever a man may be and at whatever time of year, when the sun with the
movement of the firmament reaches his meridian, it is noon for him. For like reason it is called the "circle
of midday." And it is to be noted that cities of which one is farther east than the other have different
meridians. The arc of the equinoctial intercepted between two meridians is called the "longitude" of the
city. If two cities have the same meridian, then they are equally distant from east and from west.
THE HORIZON. -- The horizon is a circle dividing the lower hemisphere from the upper, whence it is
called "horizon," that is, "limiter of vision."
It is also called the "circle of the hemisphere." Moreover, the horizon is twofold -- that is, right, and
oblique or slanting. Those have a right horizon and right sphere whose zenith is on the equinoctial, since
their horizon is a circle passing through the poles of the world cutting the equinoctial at right angles,
wherefore it is called "right horizon" and "right sphere." But those to whom the pole of the world is
raised above the horizon have an oblique or slanting horizon, since their horizon intersects the equinoctial
at unequal and oblique angles and is called "oblique horizon" and the sphere "oblique" or "slanting."
Moreover, the zenith over our heads is always the pole of the horizon.
ELEVATION OF THE POLE. -- From these things it is evident that the elevation of the pole of the
world above the horizon is as great as the distance of the zenith from the equator, which is shown in this
way. Since in every natural day either colure twice joins or becomes identical with the meridian,
whatever is true of one holds for the other. Take, then, a fourth part of the colure distinguishing the
solstices, which is from the equinoctial to the pole. Take another fourth part of the same colure, which is
from zenith to horizon. Since the zenith is the pole of the horizon, those two quarters, since they are
quarters of one and the same circle, are equal. But if equals are subtracted from equals, or the same thing
common to both is subtracted, the remainders will be equal. Therefore, if we subtract the common arc,
namely, that between the zenith and the pole, the remainders will be equal, namely, the elevation of the
pole above the horizon and the distance of the zenith from the equinoctial.
TROPICS OF CANCER AND CAPRICORN. -- Having told of the six great circles, we must speak of
the four smaller circles. Be it noted, then, that the sun, when in the first point of Cancer or the summer
solstice, as it is carried by the firmament describes a circle, which is the one last described by the sun in
the direction of the Arctic pole. Wherefore it is called the "circle of the summer solstice" for the reason
aforesaid, or the "summer tropic" from tropos, which is "turning," because then the sun begins to turn
toward the lower hemisphere and to recede from us. The sun again, when in the first point of Capricorn
or winter solstice, as it is carried by the firmament describes another circle which is the one last described
by the sun in the direction of the Antarctic pole, whence 'tis called the "circle of the winter solstice" or
the "winter tropic," because then the sun turns toward us.

ARCTIC AND ANTARCTIC CIRCLES. -- Since the zodiac slants from the equinoctial, the pole of the
zodiac will decline from the pole of the world. Therefore, since the eighth sphere and the zodiac, which is
a part of it, are moved about the axis of the world, the pole of the zodiac, too, will move about the pole of
the world. And that circle which the pole of the zodiac describes about the Arctic pole of the world is
called the "Arctic circle." And that circle which the other pole of the zodiac describes about the Antarctic
pole is called the "Antarctic circle."
As great as is the maximum declination of the sun, so great is the distance of the pole of the world from
the pole of the zodiac, which is shown in this way. Take the colure distinguishing the solstices which
passes through the poles of the world and the poles of the zodiac. Since all quarters of one and the same
circle are equal, the quarter of this colure between equator and pole is equal to the quarter of the same
colure from the first point of Cancer to the pole of the zodiac. Then, if we subtract from those equals the
common arc from the first point of Cancer to the pole of the world, the remainders will be equal, namely,
the maximum declination of the sun and the distance from the pole of the world to the pole of the zodiac.
Moreover, since the Arctic circle at every point is equidistant from the pole of the world, it is evident that
that part of the colure which lies between the first point of Cancer and the Arctic circle is almost double
the maximum declination of the sun or the arc of the same colure intercepted between the Arctic circle
and the Arctic pole, which is equal to the maximum declination of the sun. Since that colure, like other
circles in the sphere, has 360 degrees, a quarter of it will be 90 degrees. Then, since the maximum
declination of the sun according to Ptolemy is 23 degrees and 51 minutes and of as many degrees is the
arc which is between the Arctic circle and the Arctic pole, if those two combined, which make about 48
degrees, are subtracted from 90, the remainder will be 42 degrees, as is the arc of the colure which lies
between the first point of Cancer and the Arctic circle. So it is clear that that arc is almost double the
maximum declination of the sun.
It is also to be noted that the equinoctial with the four small circles are called "parallels," as it were
equidistant, not that the first is as far from the second as the second is from the third, because this is false,
as has already been shown, but because any two taken together are equidistant at every point. They are
called the "equinoctial parallel," the "parallel of the summer solstice," the "parallel of the winter
solstice," the "Arctic parallel", and the "Antarctic parallel." It is further to be noted that the four minor
parallels, namely, the two tropics and the Arctic parallel and Antarctic parallel, distinguish five zones or
five regions in the heaven. Therefore, Virgil:
Five zones possess the sky, of which one is ever

Red from blazing sun and ever burnt by fire. [3]
Also a like number of zones is distinguished on earth directly beneath the said zones. Wherefore, Ovid:
... and just as many zones are marked on earth. [4]
THE FIVE ZONES. -- That zone which lies between the tropics is said to be uninhabitable because of the
heat of the sun, which ever courses between the tropics. Similarly, the zone of earth directly beneath it is

said to be uninhabitable because of the fervor of the sun, which ever courses above it. But those two
zones which are described by the Arctic circle and the Antarctic circle about the poles of the world are
uninhabitable because of too great cold, since the sun is far removed from them. The same is to be
understood of the zones of earth directly beneath them. But those two zones of which one is between the
summer tropic and the Arctic circle and the other between the winter tropic and the Antarctic circle are
habitable and tempered from the heat of the torrid zone between the tropics and from the cold of the
extreme zones which lie about the poles. The same is to be understood of the stretches of earth directly
beneath them.
CHAPTER THREE
RISINGS AND SETTINGS OF THE SIGNS. -- The risings and settings of the signs are taken in two
ways, according to the poets and according to the astronomers. The rising and setting of the signs
according to the poets is threefold, namely, cosmic, chronic, and heliacal.
COSMIC RISING. -- Cosmic or mundane rising takes place when sign or star ascends above the horizon
from the east by day. And albeit in each artificial day six signs rise, yet antonomastically that sign is said
to rise cosmically with which and in which the sun rises in the morning. And this is rising in the strict
and chief and daily sense. Of this rising we have an instance in the Georgics, where the planting of beans
and millet in springtime, when the sun is in Taurus, is taught thus:
The white bull with gilded horns opens the year,

And the dog, yielding to adverse star, sets. [5]
COSMIC SETTING. -- Cosmic setting is a matter of opposition. When the sun rises with a sign, the
opposite sign sets cosmically. This setting is spoken of in the Georgics, where is taught the sowing of
wheat in late fall when the sun is in Scorpio. For when Scorpio rises with the sun, Taurus, where the
Pleiades are, sets.
Ere Eoe Atlantides are hidden from you,

Consign the seed as you should to the furrow. [6]
CHRONIC RISING AND SETTING. -- Chronic or temporal rising takes place when sign or star, after
sunset, emerges above the horizon from the east at night. It is called "temporal rising" because
astronomical time begins with sunset. Of this rising we have an example in Ovid's From Pontus, where
he complains of his prolonged exile, saying,
Pleias having risen makes four autumns, [7]
signifying by four autumns that four years had passed since he was sent into exile. But Virgil made the
Pleiades set in the autumn, so they seem contradictory. But the explanation of this is that according to

Virgil they set cosmically and according to Ovid they rise chronically, which may well happen on the
same day but differently, since cosmic setting is with respect to daytime, but chronic rising is in the
evening.
Chronic setting is a matter of opposition. Hence Lucan:
Then the short night shot Thessalian arrows. [8]
HELIACAL RISING AND SETTING. -- Heliacal or solar rising occurs when sign or star can be seen by
departure of the sun from it, which previously could not be seen because of the nearness of the sun. Ovid
gives an example of this in the Fasli, saying:
Now aged Aquarius sits below with urn inclined. [9]
And Virgil in the Georgics:
And the Gnosian Star of the burning crown descends, [10]
which star, being next to Scorpio, was not visible while the sun was in Scorpio.
Heliacal setting takes place when the sun approaches a sign and by its presence prevents it from being
seen. An example of this is the following verse:
And the dog, yielding to adverse star, sets. [11]
RIGHT ASCENSIONS. -- We next consider the rising and setting of the signs according to the
astronomers and first in the right sphere. It should be remarked that the rising or setting of a sign is
nothing else than the rising of that part of the equinoctial circle which rises with that sign, when it comes
above the horizon, or the setting of that part of the equinoctial which sets with that sign when it sets, that
is, moves westward below the horizon. A sign is said to rise "vertically" when a larger part of the equator
rises with it, "obliquely" where a smaller part rises with it. The same is to be understood of setting.
It should be known that in the right sphere the four quarters of the zodiac beginning from four points,
namely, from the two solstices and two equinoxes, are equal in their ascensions, that is, as much time as a
quarter of the zodiac consumes in rising, so much time the quarter of the equinoctial corresponding to it
takes to rise; but the parts of those quarters vary and do not have equal ascensions, as will now appear.
There is the rule that every two arcs of the zodiac opposite and equal, equally distant from one of the four
points already mentioned, have equal ascensions. Whence it follows that opposite signs have equal
ascensions. And this is what Lucan says in speaking of the march of Cato into Libya toward the equator:

They do not move obliquely, nor is Scorpio straighter

Than Taurus, or Aries give its time to Libra,
Or Astrea bid Pisces to descend slowly.
Chiron is par with Gemini, the same as burning Carcinos
Is humid Aegoceros, nor is Leo moved more than the Urn. [12]
Here Lucan says that to dwellers beneath the equinoctial opposite signs have equal ascensions and
settings. Moreover, the opposing signs are indicated by this verse:
Sunt li. an. scor. tau. sa. gemi. cap. can. a. le. pis. vir.
Note that this argument does not hold: these two arcs are equal and begin to rise together and always a
greater part of one rises than of the other; therefore, that arc rises more rapidly of which a larger part
always rises. An example of this argument is shown in the case of parts of the aforesaid quarters. For if
the fourth part of the zodiac is taken, which extends from the beginning of Aries to the end of Gemini, a
larger part of the quarter of the zodiac always rises [13] than of the quarter of the equinoctial
corresponding to it. Yet those quarters complete their rising simultaneously. The same is the case with
the quarter of the zodiac from the beginning of Libra to the end of Sagittarius. Also if the quarter of the
zodiac is taken which extends from the beginning of Cancer to the end of Virgo, a larger part will always
rise of the quarter of the equinoctial than of the quarter of the zodiac corresponding to it. Yet those two
quarters complete their rising simultaneously. The same is true of the quarter of the zodiac from the first
point of Capricorn to the end of Pisces.
OBLIQUE ASCENSIONS. -- In the oblique or slanting sphere, halves of the zodiac equal their
ascensions. I mean the halves which are taken from the two equinoctial points, because the half of the
zodiac which extends from the beginning of Aries to the end of Virgo rises with the half of the
equinoctial corresponding to it. Similarly, the other half of the zodiac rises with the other half of the
equinoctial. But the parts of those halves vary in their risings, since in the half of the zodiac from the
beginning of Aries to the end of Virgo a larger part of the zodiac always rises than of the equinoctial. Yet
those halves complete their rising simultaneously. The opposite happens in the other half of the zodiac,
which extends from the beginning of Libra to the end of Pisces, for always a larger part of the equinoctial
rises than of the zodiac. Yet those halves complete their rising simultaneously. So this case is clearly
against the argument aforesaid.
Moreover, the arcs which succeed Aries to the end of Virgo in the oblique sphere lessen their ascensions
compared to the ascensions in the right sphere; and the arcs which succeed Libra to the end of Pisces in
the oblique sphere increase their ascensions over the ascensions of the same arcs in the right sphere. That
is, they increase by the same quantity as the arcs succeeding Aries lessen.
From this it is evident that two equal and opposite arcs in the slanting sphere have their combined
ascensions equal to the ascensions of the same arcs taken together in the right sphere, because as much as
is the diminution on the one hand, so much is the addition on the other.

The rule, indeed, is that any two arcs which are equal and equally distant from either of the equinoctial
points have unequal(?) ascensions.
INEQUALITIES OF DAYS. -- From the aforesaid it is also clear that natural days are unequal; for a
natural day is the revolution of the equinoctial with as much as the sun covers meanwhile by its own
movement against the firmament. But, since the ascensions of those arcs are unequal, as is evident from
the foregoing, alike in right sphere as in oblique, and natural days are reckoned according to the increase
of those ascensions, they will of necessity be unequal, in the right sphere for a single reason -- the
obliquity of the zodiac -- in the oblique sphere for two reasons -- the obliquity of the zodiac and the
obliquity of the oblique horizon. Moreover, a third cause is wont to be assigned -- the eccentricity of the
sun's orbit.
MOVEMENT OF THE SUN. -- It also should be noted that the sun, moving from the first point of
Capricorn through Aries to the first point of Cancer with the sweep of the firmament, describes 182
parallels, to which parallels, although they are not really circles but spirals, since there is no sensible
error in this, no violence is done if they are called "circles," of which number of circles are the two
tropics and the equinoctial. Also the sun describes these circles with the sweep of the firmament as it
descends from the first point of Cancer through Libra to the first point of Capricorn; and those circles are
called the "circles of natural days." But the arcs above the horizon are the arcs of artificial days, and the
arcs below the horizon are the arcs of the nights.
In the right sphere the horizon, since it passes through the poles of the world, divides all those circles into
equal parts, whence the arcs of days are the same as those of nights for persons living at the equator.
Hence it is evident that for persons living at the equator it is always equinox, wherever the sun may be in
the firmament.
But in the slanting sphere the oblique horizon divides the equinoctial alone into two equal parts. Hence,
when the sun is at either equinoctial point, the arc of day equals the arc of night, and there is equinox the
world over. But the oblique horizon divides all the other circles into unequal parts, so that in all the
circles from the equinoctial to the Tropic of Cancer and at the Tropic of Cancer itself the arc of day is
greater than that of night, that is, the arc above the horizon than that below the horizon. Hence all the
time that the sun is moved from the beginning of Aries through Cancer to the end of Virgo, the days are
longer than the nights and so much the more as the sun comes closer to Cancer. In all the other circles
which are between the equinoctial and the Tropic of Capricorn the arc is greater below the horizon than
above. Hence the arc of day is less than the arc of night; and, according to the proportion between the
arcs, the days grow less than the nights, and the closer the circles get to the winter tropic, the more the
days shorten.
DAY AND NIGHT. -- Wherefore it appears that, if two circles are taken equidistant in their various parts
from the equinoctial, as great as is the arc of day in the one, so great is the arc of night in the other. From
this it seems to follow that if two natural days in the year are taken equally remote from either equinoctial
point in opposite directions, as long as is the artificial day in one case, so long is the night in the other,

and conversely. But this is with reference to ordinary observation in fixing the horizon. For reason
determines more exactly by discounting the movement of the sun contrary to the firmament in the
obliquity of the zodiac.
The more the pole is elevated above the horizon, so much more are the days of summer lengthened when
the sun is in the northern signs. Conversely, when the sun is in the southern signs the days are so much
shorter than the nights.
RIGHT AND OBLIQUE ASCENSIONS. -- It is to be noted that the six signs from the beginning of
Cancer through Libra to the end of Sagittarius have their combined ascensions greater than the
ascensions of the other six signs from the beginning of Capricorn through Aries to the end of Gemini.
Hence those six signs first mentioned are said to rise erect, but the others obliquely. Wherefore the
verses:
They rise aright, oblique descend from Cancer's star

Till Chiron ends, but the other signs
Are prone at birth, descend by a straight path.
And when we have the longest day of summer, when the sun is in the beginning of Cancer, then six signs
rise vertically by day but six obliquely at night. Conversely, when we have the shortest day of the year,
when the sun is in the beginning of Capricorn, then those six signs which rise by day do so obliquely, but
by night the other six rise vertically. When, moreover, the sun is at either equinoctial point, then by day
three signs rise vertically and three obliquely, and at night the same.
For the rule is: However short or long the day or night may be, six signs rise by day and six by night, nor
because of the length or brevity of day or night do more or fewer signs rise.
From these facts it is gathered that, since a natural hour is the space of time in which half a sign rises,
there are twelve natural hours in each artificial day, and so also in the night. Moreover, in all the circles
which parallel the equator to north or south, days or nights are lengthened or shortened according as more
or fewer signs rise vertically or obliquely by day or night.
DWELLERS AT THE EQUATOR. -- Moreover, it is to be noted that in the case of those whose zenith is
in the equinoctial the sun twice a year passes directly overhead, namely, when in the beginning of Aries
and in the beginning of Libra; and then there are two high solstices for them when the sun passes directly
overhead. Again there are two low solstices for them when the sun is in the first points of Cancer and
Capricorn, and they are called "low" because then the sun is farthest removed from their zenith. From
what has been said it is clear that, while they always have equinox, they will have in the course of a year
four solstices, two high and two low. It also is evident that they have two summers when the sun is in
either of the equinoctial points or nearly so, and likewise two winters when the sun is in the first points of
Cancer and Capricorn or thereabouts. And this is why Alfraganus says that for them summer and winter
are of one and the same complexion, since those two seasons which are winter and summer for us are for

them two winters, and the difference is made clear by these lines of Lucan:
'Tis understood this is the place where the circle

Of the high solstice hits that of the signs midway. [14]
Here Lucan calls the equinoctial "the circle of the high solstice," on which two high solstices happen to
those living at the equator. He calls the zodiac "circle of the signs," which the equinoctial "hits," that is,
divides "midway," that is, halved or divided in two.
These also during the year have four shadows; for, when the sun is in either equinoctial point, their
shadow in the morning falls toward the west, in the evening in the opposite direction. At noon their
shadow is perpendicular, when the sun is overhead. When the sun is in the northern signs, their shadow
lies toward the south; but when the sun is in the southern signs, then their shadow falls toward the north.
For them, too, the stars which are near the poles rise and set, and for others living near the equator. Hence
Lucan:
Then Roman fury moves the remote Orestae

And Carmanian leaders whose ether, now turned
Southward, yet does not see Arcton quite submerged,
And there swift Boötes shines in scant night. [15]
Therefore it is setting and shines little. Ovid, too, says of the same star:
The guardian of the Erimanthean bear is dipped in ocean

And with his star disturbs the waters of the sea. [16]
That is to say, it sets vertically. But in our locality those stars never set. Wherefore Virgil:
This vertex is ever above us. [17]
And Lucan:
Axis never-setting, bright with both Bears. [18]
Also Virgil:
Arctos dreading to touch the ocean wave. [19]
BETWEEN THE EQUATOR AND TROPIC OF CANCER. -- To those whose zenith is between the
equinoctial and the Tropic of Cancer it happens twice a year that the sun passes directly overhead, which

is shown thus. Suppose a circle parallel to the equinoctial passes through their zenith. That circle will
intersect the zodiac at two points equidistant from the beginning of Cancer. Therefore, when the sun is at
those two points it passes through their zenith; wherefore they have two summers and two winters, four
solstices and four shadows, like those living at the equator. And some say Arabia is so situated. Hence
Lucan, speaking of the Arabs coming to Rome to aid Pompey, says:
You Arabs have come to a world unknown to you

And marvel that the shade of trees is never leftward, [20]
since in their country shadows were sometimes to their right, sometimes to their left, sometimes
perpendicular, sometimes to the east, sometimes to the west. But when they came to Rome beyond the
Tropic of Cancer, then the shadows were always northward.
AT THE TROPIC OF CANCER. -- To those whose zenith is at the Tropic of Cancer it happens that the
sun once a year passes through their zenith, namely, when it is in the first point of Cancer, and then for
one hour of one day of the whole year their shadow is perpendicular. The city of Syene Is said to be so
situated. Hence Lucan:
Syene's never varying shadow. [21]
Understand this as applying to noon of a single day; for all the rest of the year their shadow is northward.
BETWEEN THE TROPIC AND THE ARCTIC CIRCLE. -- But to those whose zenith is between the
Tropic of Cancer and the Arctic circle it happens that the sun is never directly overhead and their shadow
always lies toward the north. Such is our situation. Also it is to be noted that, according to some persons,
Ethiopia or a part of it is this side of the Tropic of Cancer. Hence Lucan:
And Ethiopia which alone is untouched

By any region of the sign-bearing pole,
Except the hoof tip of curvetting Taurus. [22]
For they say that sign is here taken equivocally, both for a twelfth part of the zodiac and for the outline of
the animal which, for the most part, is within the sign to which it gives its name. Wherefore Taurus,
although it is, for the most part, within the zodiac, extends its foot beyond the Tropic of Cancer and so
touches Ethiopia, although no part of the zodiac touches it. For if the foot of Taurus were extended
toward the equinoctial so that it was in the direction of Aries or another sign, then it would be touched by
Aries and Virgo or other signs, which is evident by drawing a circle parallel to the equinoctial through
the zenith of the Ethiopians and Aries and Virgo or other signs. But, since philosophical reason is
opposed to this, for they would not be so black if they were born in the temperate habitable zone, it must
be said that that part of Ethiopia of which Lucan is speaking is beneath the equinoctial circle and that the
foot of Taurus, of which he speaks, extends toward the equinoctial. But there is a distinction between
cardinal signs and regions; for "cardinal signs" are the name for the two signs in which the solstices occur

and the two in which the equinoxes occur, while the intermediate signs are called "regions." And in this
way it becomes clear that, although Ethiopia is at the equator, it is not touched by any region but merely
by two cardinal signs, namely, Aries and Libra.
AT THE ARCTIC CIRCLE. -- To those whose zenith is at the Arctic circle it happens on every day of
the year that their zenith is identical with the pole of the zodiac, and then they have the zodiac or ecliptic
as their horizon. And this is what Alfraganus says, that there the circle of the zodiac is bent over the
circle of the hemisphere. But, since the firmament is in continual motion, the circle of the horizon will
intersect the zodiac instantaneously, and, since they are great circles in the sphere, they will intersect in
equal parts. Hence one half of the zodiac rises immediately above the horizon, and the other sinks below
the horizon. And this is what Alfraganus says, that six signs set suddenly there, and the other six rise with
the whole equinoctial. And, since the ecliptic is their horizon, when the sun is in the first point of Cancer
they will have a day of 24 hours and a quasi-instant for night, since the sun touches the horizon for an
instant and straightway rises, and that amount of contact is their night. The opposite happens when the
sun is in the first point of Capricorn, for then they have a night of 24 hours and a quasi-instant for a day.
BETWEEN THE ARCTIC CIRCLE AND THE NORTH POLE. -- To those whose zenith is between the
Arctic circle and the North Pole, it happens that their horizon will intersect the zodiac in two points
equidistant from the beginning of Cancer. And, as the firmament revolves, this intercepted portion of the
zodiac always remains above the horizon. Hence it is clear that, so long as the sun is in that portion, there
will be continuous day without night. Therefore, if it is as much as one sign, there will be continuous day
there for one month without night. If the sun remains for the extent of two signs, there will be continuous
day without night for two months, and so on. It likewise happens that the portion intercepted between
two points equidistant from the beginning of Capricorn is always left below the horizon. Hence, when the
sun is in that intercepted portion, there will be one continuous night without day, short or long according
to the extent of the portion intercepted. Moreover, the remaining signs which rise and set for them, rise
and set preposterously. They rise preposterously, as Taurus before Aries, Aries before Pisces, Pisces
before Aquarius. Yet the signs opposite these rise in right order. They set preposterously, as Scorpio
before Libra, Libra before Virgo, <Virgo before Leo>. Yet the signs opposite these set vertically.
AT THE NORTH POLE. -- To those whose zenith is at the Arctic pole it happens that the horizon is
identical with the equinoctial. Hence, since the equinoctial intersects the zodiac in equal parts, their
horizon leaves half of the zodiac above and half below it. Wherefore, while the sun is moving through
that half which extends from the beginning of Aries to the end of Virgo, there will be one continuous day
without night; and when the sun is moving in the other half, which extends from the beginning of Libra
to the end of Pisces, there will be one continuous night without day. Wherefore, one half of the whole
year will be one artificial day, and the other half one night. Hence there the whole year is one natural day.
But since there the sun is never more than 23 degrees below the horizon, it seems that they have
continuous day without night; for we speak of its being day before the rise of the sun above the horizon.
But this is according to popular usage; for in a scientific sense it is not artificial day except from the
rising of the sun above the horizon to its setting beneath the horizon. As for that argument again, that
there ought to be perpetual light there, it should be said that the air there is misty and dense, for the rays
of the sun there are feeble and raise more vapors than they can consume, so that the air is not clear.

THE SEVEN CLIMES. -- Let a circle be imagined on the earth's surface directly under the equinoctial.
And suppose another circle on the earth's surface passing from east to west through the poles. These two
circles will intersect in two places at right spherical angles and divide the whole earth into four parts, one
of which is our habitable region, namely, that which is intercepted between the semicircle drawn from
east to west along the equator and the semicircle carried from east to west through the Arctic pole. Nor is
that quarter entirely habitable, since parts of it near the equator are uninhabitable because of too great
heat, and parts near the pole because of too great cold. Suppose, then, a line parallel to the equator
dividing the parts uninhabitable on account of heat from those habitable parts toward the north. And
suppose another line equidistant at all points from the Arctic pole dividing the parts which are
uninhabitable for cold from the habitable parts toward the equator. Between these two extreme lines
suppose six lines parallel to the equator, which, with the two former, divide the whole habitable quarter
into seven parts which are called the "seven climes."
FIRST CLIME. -- The middle of the first clime is where the length of the longest day is 13 hours and the
pole is elevated above the horizon 16 degrees, and it is called the "clime of Meroe." It begins where the
length of the longest day is 12 3/4 hours and the pole is elevated above the horizon 12 3/4 degrees. And
its breadth extends to the place where the length of the longest day is 13 1/4 hours and the pole is
elevated above the horizon 20 1/2 degrees, which distance is 440 miles.
SECOND CLIME. -- The middle of the second clime is where the longest day is 13 1/2 hours and the
elevation of the pole above the horizon is 24 1/4 degrees, and it is called the "clime of Syene." Its breadth
from the end of the first clime to a place where the longest day is 13 3/4 hours and the pole is elevated 27
1/2 degrees, is a distance of 400 miles.
THIRD CLIME. -- The middle of the third clime is where the length of the longest day is 14 hours, and
the elevation of the pole above the horizon is 3O 3/4 degrees, and it is called the "clime of Alexandria."
Its breadth is from the end of the second clime to where the longest day is 14 1/4 hours, and the altitude
of the pole 33 2/3 degrees, which is a distance of 350 miles.
FOURTH CLIME. -- The middle of the fourth clime is where the longest day is 14 1/2 hours and the
altitude of the axis is 36 2/5 degrees, and it is called the "clime of Rhodes." Its breadth is from the end of
the third clime to where the longest day is 14 3/4 hours and the elevation of the pole is 39 degrees, which
distance is 300 miles.
FIFTH CLIME. -- The middle of the fifth clime is where the major day is 15 hours and the elevation of
the pole is 41 1/3 degrees, and it is called the "clime of Rome." Its breadth is from the end of the fourth
clime to where the longest day is 15 1/4 hours and the elevation of the axis is 43 1/2 degrees, which
distance is 255 miles.
SIXTH CLIME. -- The middle of the sixth clime is where the longest day is 15 1/2 hours and the pole is
elevated above the horizon 45 2/5 degrees, and it is called the "clime of Boristhenes." Its breadth is from

the end of the fifth clime to where the length of the longest day is 15 3/4 hours and the elevation of the
axis is 47 1/4 degrees, which distance is 212 miles.
SEVENTH CLIME. -- The middle of the seventh clime is where the longest day is 16 hours and the
elevation of the pole above the horizon is 48 2/3 degrees, and it is called the "clime of Ripheon." Its
breadth is from the end of the sixth clime to where the maximum day is 16 1/4 hours and the pole is
elevated above the horizon 50 1/2 degrees, which space of earth is 185 miles.
BEYOND IT. -- Beyond the end of this seventh clime there may be a number of islands and human
habitations, yet whatever there is, since living conditions are bad, is not reckoned as a clime. Therefore,
the whole difference between the initial limit of the climes and their end is 3 1/2 hours, and of elevation
of the pole above the horizon 38 degrees. So then we have made clear the breadth of each clime from its
beginning toward the equator to its end toward the Arctic pole, and that the breadth of the first clime is
greater than the latitude of the second, and so on. The length of a clime may be said to be the line drawn
from east to west parallel to the equator; wherefore the length of the first clime is greater than the length
of the second and so on, which happens because the sphere narrows down.
CHAPTER FOUR
MOVEMENT OF THE SUN. -- It should be noted that the sun has a single circle in which it is moved in
the plane of the ecliptic, and it is eccentric. Any circle is called "eccentric" which, like that of the sun,
dividing the earth into equal parts, does not have the same center as the earth but one outside it.
Moreover, the point in the eccentric which approaches closest to the firmament is called aux or augis,
meaning "elevation." The opposite point, which is farthest removed from the firmament, is called the
"opposition" of the aux.
Moreover, there are two movements of the sun from west to east, one of which is its own in its eccentric,
by which it is moved every day and night about 60 minutes. The other is the slower movement of the
sphere itself on the poles of the axis of the circle of the signs, and it is equal to the movement of the
sphere of the fixed stars, namely, 1 degree in a hundred years. From these two movements, then, is
reckoned the sun's course in the circle of the signs from west to east, by which it cleaves the circle of the
signs in 365 days and a fourth of one day, except for a small fraction which is imperceptible.
OF THE OTHER PLANETS: EQUANT, DEFERENT, AND EPICYCLE. -- Every planet except the sun
has three circles, namely, equant, deferent, and epicycle. The equant of the moon is a circle concentric
with the earth and in the plane of the ecliptic. Its deferent is an eccentric circle not in the plane of the
ecliptic -- nay, one half of it slants toward the north and the other toward the south -- and the deferent
intersects the equant in two places, and the figure of that intersection is called the "dragon" because it is
wide in the middle and narrow toward the ends. That intersection, then, through which the moon is
moved from south to north is called the "head of the dragon," while the other intersection through which
it is moved from north to south is called the "tail of the dragon." Deferent and equant of each planet are
equal, and know that both deferent and equant of Saturn, Jupiter, Mars, Venus, and Mercury arc eccentric

and outside the plane of the ecliptic, and yet those two are in the same plane. Also every planet except the
sun has an epicycle. An epicycle is a small circle on whose circumference is carried the body of the
planet, and the center of the epicycle is always carried along the circumference of the deferent.
STATIONARY, DIRECT, AND RETROGRADE. -- If, then, two lines are drawn from the center of the
earth to include an epicycle, one on the east and the other on the west, the point of contact on the east is
called the "first station," while the point of contact to the west is called the "second station." And when a
planet is in either of those stations it is called "stationary." The upper arc of the epicycle intercepted
between those two stations is called "direction," and when the planet is there it is called "direct." But the
lower arc of the epicycle between the two stations is called "retrogradation," and a planet existing there is
called "retrograde." But the moon is not stationary, direct, or retrograde because of the swiftness of its
motion in its epicycle.
CAUSE OF LUNAR ECLIPSE. -- Since the sun is larger than the earth, it is necessary that half the
sphere of earth be always illuminated by the sun and that the shadow of the earth, extended into the air
like a cone, diminish in circumference until it ends in the plane of the circle of the signs inseparable from
the nadir of the sun. The nadir is a point in the firmament directly opposite to the sun. Hence, when the
moon, at full is in the head or tail of the dragon beneath the nadir of the sun, then the earth is interposed
between sun and moon, and the cone of the earth's shadow falls on the body of the moon. Wherefore,
since the moon has no light except from the sun, it actually is deprived of light and there is a general
eclipse, if it is in the head or tail of the dragon directly but partial if it is almost within the bounds
determined for eclipse. And it always happens at full moon or thereabouts. But, since in every opposition
-- that is, at full moon -- the moon is not in the head or tail of the dragon or beneath the nadir of the sun,
it is not necessary that the moon suffer eclipse at every full moon.
CAUSE OF SOLAR ECLIPSE. -- When the moon is in the head or tail of the dragon or nearly within the
limits and in conjunction with the sun, then the body of the moon is interposed between our sight and the
body of the sun. Hence it will obscure the brightness of the sun for us, and so the sun will suffer eclipse --
not that it ceases to shine but that it fails us because of the interposition of the moon between our sight
and the sun. From these it is clear that a solar eclipse should always occur at the time of conjunction or
new moon. And it is to be noted that when there is an eclipse of the moon, it is visible everywhere on
earth. But when there is an eclipse of the sun, that is by no means so. Nay, it may be visible in one clime
and not in another, which happens because of the different point of view in different climes. Whence
Virgil most aptly and concisely expresses the nature of either eclipse:
Varied defects of the moon, and of the sun travails. [23]
ECLIPSE DURING THE PASSION MIRACULOUS. -- From the aforesaid it is also evident that, when
the sun was eclipsed during the Passion and the same Passion occurred at full moon, that eclipse was not
natural -- nay, it was miraculous and contrary to nature, since a solar eclipse ought to occur at new moon
or thereabouts. On which account Dionysius the Areopagite is reported to have said during the same
Passion, "Either the God of nature suffers, or the mechanism of the universe is dissolved."

NOTES:
1. The mediclinium, or "indicator," is described in the first part, fourth chapter, of Messahala's treatise on
the astrolabe (English translation in R. G. Gunther, Early Science at Oxford, V [1929], "Of Making an
Allidada Which Is Called a Rule or Mediclinium").
2. Georgics i. 242-43.
4. Metamorphoses i. 48.
6. Georgics i. 221, 223.
7. Ex Ponto viii, 28.
8. Pharsalia iv. 528.
9. Fasli ii. 457.
10. Georgics i. 222.
12. Lucan Pharsalia ix. 533-37.
13. That is, has risen; otherwise Sacrobosco is in error.
14. Pharsalia ix. 531-32.
15. Pharsalia iii. 249-52.
16. Tristia i. 4. 1-2, or in some editions, i. 3. 103-4.
17. Georgics i. 242-43.
18. Pharsalia viii. 175. By "twin Arcton" is meant Ursa Major and Ursa Minor.
21. Pharsalia ii. 587.
23. Georgics ii. 478.
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Eclectic Angel & Angelic Magick is a site devoted to Angels and Magick. We offer an E-
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offers more. We also have some Great Desktop Themes
The Enochian WebRing is designed Sylver Nightshade's Realm Of Ancient And Forbidden Know
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This site i is well on its way to becoming one of the largest of its kind on the net. It has
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no longer excepting new members, Site in spanish.Este foro ha sido creado como punto de discusión e intercambio para
please visit the ring home page for Ocultistas de habla castellana interesados en la Enochian Magic,asi como en
more information. Thelema,Maat,Golden Dawn,ChaosMagic,LHP,etc.Fr.Leisfer418.-
Enochian 101
RingMaster This site is dedicated to those whom wish to learn the origins of Enochian Magick, how
· christeos_luciftias to pronounce it, the Enochian Calls, heirarchy, and how to use the heirarchy.
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The world of David Allen Hulse by d_a_hulse
Ring Stats The life and work of a successful 21th century occult archeologist. Read about
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· 58 sites communicate with the author personally included. Visit the Ask David Allen Hulse
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Covers of Schueler's books with short descriptions, rituals, essays on magical and
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I work in the G.'.D.'. tradition.Results of my Enochian experiments are published here.
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Recreations of Dee and Kelley's Spirit Diaries from Sloane MS. 3188, and other
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Ben Rowe's personal Web site, with lots of Enochian stuff: Latest version of the
Enochian Magick Reference, Guide to Enochian Pronunciation, A Course in Scrying,
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David R. Jones's Enochian Art Gallery

Enochian Artwork of David R. Jones
Intro to Enochian
Text of a brief lecture on Enochian given at Sacred Space. Has links to extensive
illustrations.
Ordo Templi Aurum Librae - Official site

Almost every ritual contains some enochian work.
Chaos Matrix: Enochian

A page full of many essays on all aspects of the Enochian magick system and
language, with several online Enochian books and connections to the rest of the
enochian community.
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A site dedicated to presenting the technology of Enochian Magick, in terms of the
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For those of you who have always

wanted to skry but just didn't know how,
or maybe you are looking for some more
techniques.......
You are the to make it past my opening page!
Skrying is the art and practice of evoking entities into a medium; which allows the magikian to 'see',
'hear' and comprehend them so as to learn from them. Skrying is not an automatic talent that just comes
naturally for the first time, well not for most of us anyway! Many people have to practice for weeks
before any results occur, and those who are naturally and extraordinarily psychic, become more so with
practice.
For those who think they already know how to skry, but want to get to the specifics of enochian: Yes I
am adept at skrying, and I don't need this beginners info.
Enochian skrying 110
Step 1
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Go find your crystal ball or magik mirror
First you need something to skry into. Ceremonial magickians generally use either a crystal ball (like
Beavis) or a magik mirror; wiccans however do not limit themselves to this, they also use: water; fire;
clouds; etc. etc. Only crystal balls and magik mirrors will be covered, as these are the standard
implements for enochian skrying.
How to find and pick out a good crystal ball
Crystal balls should be chosen only by what feels right to you. When you go into a store that sells crystal
balls ask to see each one and hold it in your hands, and intuitively feel if it is the right ball for you.
Perfectly clear crystal balls are the best, although hard to find. You should also beware of 'lead crystal'
balls. These are man made and totally useless (nearly anyway.) Lead crystal is just glass and lead, sort of
like what they use for candle holders, chandeliers etc.
The magik mirror; the alternative that allows you to skry without
putting a second mortgage on your house!
Magik mirrors can be easily come by. All you have to do is go to your local glass supply store, and ask
them to cut a circular piece of glass for you about 4 to 12 inches wide (whichever size feels right/fits in
your temple). Next take this glass home, sand off any rough edges, then either put it in a stream for a
while (best option.) If you do not have access to a stream,you can put it under running water. As you do
this visualize/feel the mirror being cleansed. After it is dry, paint two coats of black paint on the
back,(make sure not to get any on the front accidentally, it is a pain in the butt to remove later.)
Step 2
Learn to skry
The great secret method of learning to skry efficiently, Practice! If you are specifically going to be doing
enochian skrying you must make your watchtower tablets first. This is a means of both building your

temple and getting used to the enochian energies.
Methodology
Choose what you are going to skry first. It could be an enochian letter, a square from a watchtower tablet,
one of the eathyres, or an entity. Always do your opening rituals before any skrying session. First you
must go into an altered state this can be done via ritual work, meditation, drumming, chanting etc. Have
your "temple" completely dark except for the light of one or two candles. Make sure that the candles do
not reflect onto your mirror or ball. Burn copious amounts of incense. Evoke the entity you wish to
communicate with, or project the appropriate square, letter etc. into the mirror. When you skry you gaze
softly into the mirror or crystal; relax your eyes, do not stare. Have your mind as free of thoughts as
possible while gazing into your ball or mirror (especially: "am I doing this right?") At first only continue
for about 15 minutes, or less if you want to stop. When you start skrying you may get nothing, (very
common, don't worry, more will appear with practice,) or just a glimpse of an image. It is very
important, write everything down! Only a small glimpse of what may seem trivial to you now may
actually be very important later.
Check out #enochian on IRC EFnet for live enochian chat.
Please check out my other enochian pages: The Encohian Skrying

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The Enochian Skrying Page

A page dedicated to Enochian skrying. Complete with step by step instructions!
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The Enochian Magick of Khephera

This page offers Enochian Magick that is expanded directly from Dr. John Dee and
Edward Kelley's material (there is no Golden Dawn or Aleister Crowley Enochiana
here). Also contains the best available links to Enochian Magick on the Web.
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Enochian Art Page

A collection of computer-generated images for Enochian Magick, including depictions
of Enochian Astrology, Enochian Tablets, rendered 3D images of Enochian Temples.
Also some non-Enochian stuff, such as animated pentagrams, key scale colour tables
etc.
terry bannon
Copies of the various Enochian tables from differing sources in the British Library
Music based upon Enochian themes SKRYING
Enochian Chess
Enochian Chess with boards, pieces, rules of play.
Chamundi's Home Page

Sigillum de Aemeth Descriptions of books I have read on Enochian Magic
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Enochian Linguistics is dedicated to the technical analysis of the Angelic Language,
including works on its pronunciation and phonemic/morphemic properties, as well as
textual analysis of the Enochian Calls.
The Hermetic Order of the Golden Dawn (R)

Contains various versions of the Enochian Tablets of the Golden Dawn, including
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The Hermetic Library is a resouce site that hosts pages of interest to students of
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Mechanical Diva Books

MDiva is a magickal supplier of books and ritual items.
The World of Shells

A chaoist enochian collection of various ways to use enochian with chaos magick.
Includes Enochian 777, enochian applications to 777.
The Flight of the Condor

Introducing enochian shamanism as personal approach to enochian magic. The main
emphasize lies on shamanism, however. The latest addition: The two Leaves of
Protoenochian calls, described in the Liber Mysteriorum Quintis. Upcoming: The
Aethyrs and the entities within them. This site is bilingual in german and in english
available.
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Enochian Text files, Rituals, Graphics, Links to other Enochian sites
Hooterville Junction
Links to many sites to help study the hermetic arts. Constantly growing and
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New NATURAL interpretation of Dee's enochian system. Hypnotherapy. Opening of
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The Angelic
System of
Magick
WebArt background © by [email protected]
This absolutely Beautiful title graphic is

from a set of three Enochian Screens For
Window's95. They're free, so don't miss
them!
Welcome to Khephera's Angelic Magick Page. My methods tend to be "Dee

Purist" in thier basis- meaning that I do not draw much from Golden Dawn or
Thelemic sources at this time. Instead, I work directly with the original system as
presented by Dee, and expand on it from there based on the direction I personally
see the material pointing, and on what the Angels Themselves reveal to me.
You'll note that there isn't a lot on this page, but you can be sure that what you do
find here is of top quality and usefulness.
The Enochian Mythos: What Enochian Magick is "all about".
Study Resources: A bibliography of the best sources for the study of Angelic Magick.
A Discourse On The Enochian WatchTowers: By Aaron Leitch (Khephera) Originally published

in The Terminal Journal (Spring 1998, p. 6) by Eschaton Publishing
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Part 4
[Oratio 51] [S: 12a Oracio]
Correncymon
(vel [S, S2: Porcenthimon: mediator õniu~ op'ac'onu~ et
ceaturarum a qo õnia exenut na'aliter bona: et õniu~
Correrimon) the
dona a quo õne qd e~ solidu~ et p'fectu~ cuius õnis
sermo receus e~ et de regalibus sedibus venit gr'a
in corda n'ra dmu mediu~ tenerent õnia silenciu~
mediator of all creatures & operatyons of whome media ra'one et mente me tua charitate **
naturally com_~ethe all good thinges and all good intellectu~ bonu~ consterne ad p'ficiendu~ haec
gyftes and all effectuall and p'fytt thinges whose tanta excellentissima misteria huius artis sc'ta tuae
worde is lyuely and cõmeth from the pryncely
visionis et istoru~ scrame~toru~ p'fectu~ conseqar
seate, thorow thy grace into ower harts, all other
effectu~. Amen.]
thinges in the meane whyle kepinge scylence in a
meane thorow thy greate loue and charyte so order
my understandinge that I may obtayne the most
excellent mistery of this arte and of thy holy visyon
that I may [] obtayne the perfytt effecte of the
hooly thinges. Amen.

O ffather allmyghty judge which hast shewed

[S: Ihelur: Judex õnip's p'r qi novu~ nobis fecisti
unto hus thy saui_~g helthe and in the sygte [sic] of salutare tuu~ et in conspectu gentiu~ revelasti
all people hast reuelyd thy iustice, open myn eyes insticiã tuã revela oculos meas et cor meu~ illustra
and lyghten my harte wt thy helthfull justice that I salutari iusticia tua ut mirabilia de tuis tã
may se the glorious meruells, & how miche gl'iosissimis videã qantu~ p'ea tantã in hac arte
inuocencye I maye obtayne in this arte & clernes of conseqaur innocenciã et intelligentia clarificenciã ut
understandinge, & yt thorow the helpe which te p'stante qi solus mirabilia facis magna in ipã op'a
on_~ely doest meruells I may in this worke sodenly subitus celebs efficiar ut mea celebitates et
be made wholy yt thorow my holynes and i_~nocencia tu~ puritate et charitate recepta te
innocencye ioyned wt thy loue (dic petitionem speculando speculer et te videndo videã et tuã sc'tã
tuam sed pro deitate dic ut sequitur) I may se and visione~ videam et int'cessione vitutu~ caelestiu~
behold thé & thy holy visyon & thorow ye honore~ te in s'cla s'clorum. Amen.]
intercessyon of thy celestyall powres I may honor
thé world wythowte ende. Amen.
[Oratio 53] [S: 14ta Oracio]
Gofgamel (vel
Gasgamyel) the honor
[S: Gasgamel: õnis sapi'ae decus et sc'iae donator
illis in qibus peccatu~ non e~ õnis disciplinae
of all wisdome, ye gyuer of all knowledge to them sp'ual'r magister et doni sp'ualis cuiusque largitor et
in whome is noo synne, ye master of all spirituall maculae õnis elimator te d'ne p' angelos et
disciplyne & spirytuall gyft ye banysher of all vyce, archang'los tues p' thronos et p'tates picipatus e
thé do I besiche o lorde by thy ãgells, & archãgells, vitutes p' cherubin et seraphin p' 24 seniores p' õne~
thrones, pryncypatp, potestates, & vertues, by miliciã caelestis excercitus adoro, invoco, flagito,
cherubyn, & seraphyn, & 24 elders, & by all ye vereor, et gl'ifico exalto ** tuu~ sc'tissimu~
celestyall hoost I doo worshipe, inuocate, desyre, & terribile et micissimu~ te qaeso d'ne ut hodie cor
feare gloryffye & exalte thy most holy ffearfull & meu~ sp'us sc'ti lumine et grã tuae visitac'onis
mekest name. I beseche ye o lorde yt thow wylte faecundatu~ clarificatu~ et charitate corroboratu~
this illumyne my harte wt ye lyghte of thy holy illustres tu qi es trinus et unus. Amen.]
spryte yt it may be made fruytfull & clensyd wt ye
grace of yi [] hooly visitayon [sic] and that thow
wylte strengthe it wyth charyte thow which art thre
persons & oone Substance. Amen.

[Oratio 54] [S, S3: 15ta Oracio]
Emanuel [S: Emanuel: adore te rex regn' et deus meus et

I worship thé O
sub'tia [S3: substantia] mea simul [S3 omits] et
kinge of kinges my god And My Substance, and revelacio mea memoria [S3 omits the last 2 words]
Also my knowledge my memorye And My et vitus mea qi hora una diversaru~ genera
Strengthe whych In oone Hower dyddest gyue linguaru~ edificantibus turrim dedisti et qi sc'tis
dyuerse kynde of Speches to the buylders of the ap'lis [S3: apostolis] tuis unco'em septiformis [S3:
tower, and which Also diddest shide In to thy Holy septiformi gracie] sp'us sc'ti in fundisti et illis
apostles the Anoynting of the Seuen folde grace of ydiomata [S3: Idiomata] q' [S3: que] nobis docerent
thy holy Sprite and didest then ye gyfte Sodenly to de õnibus linguis en'de~ [deest S3] repente loqi
Speke All maner of langwages, & commaundest
tibuisti p' vitute~ v'bi [S3: verbi] tui in q' [S3: qo]
them to teche us the princyples or letters of all
õnia fecisti p' po'am [S3: potenciã] huius sacamenti
those Spiches by the vertu of thy worde, wher wt
inspira cor meu~ et infunde in illud rore~ gr'ae tuae
thow hast made all thinges, And by the power of
ut subito tui sp'us sc'ti afflatus [S3: afflati9] lumine
this holy thinge breath in to my harte and power
\\\ [S3 omits \\\] efficaciã huius op'acionis
into it the dew of thy grace that I beinge sodenly
innocenciã et purificacione~ animae meae [S3
breathed upon wt the lighte of thy holy sprite may omits] et haru~ sc'taru~ visionu~ capax voluntate~
obtayne ye effecte of this worke and the subtile~ et ingeniosã et me~te~ clarificatã valeã
puryfycatyon of my soule and the effecte of all conseqi. Amen.]
these holy visyons, and A subtyle, and A wyttye,
and A clensyd, and puryfyed mynde. Amen.
[Oratio 55] [S: 16 Oracio]
Hon (vel Lynozathemos) ezethomos
iezemonos hazalathon [S: "hazabathon] azaithon hentynethel hezemtinethel [S: hezemtynethel] zamay
zathon [S: zamayzathon] hamanzathon zamarzathon Hezemegnor [S: heze..] zecromanda iechomancha
[S: iecomantha] ieraphay zaraphamy phalezethon phabogheton [S: phaboghecon] seremyhal sacramyzan
iethemathon sacramazaym secranal sacramathon [S: "sacramathan] iezemy halathon hathezihatos [S:
hathezihacos] iecely [S: ieceley] mathon ateriathos zay [S: zai] mazay zammazazay [S: zamma zazay]
guygu cheibib [S: guygucheibib] gigithios guahiros megalon [] senegalon heracruhit ciarhuht [S:
"tiarihuht] haracrihuz.
[S, S2: Oracio latina]

O lord god incompshensyble

[S: D'ne deus incomprehensibilis invisibilis
invysyble and immortall and wt owt mans i~mortalis et intelligibilis cuius vultu~ angeli et
understandinge whose countenance angells and archangeli et celestes vitutes ardenter videre
archangells and all the celestyall powers doo desiderant cuius maiestatem eternal'r desidero
ardently desyre to beholde whose maiestye I desyer adorare atque continue pro pesse meo excerceo
to worship euerlastingly and contynually to my adorans te deu~ unu~ in s'cla s'clorum. Amen.]
power I doo exerc yse myselfe to worship the ome
[sic] god worlde wythowt ende. Amen.
Admyhel lorde god hooly

[S: Admyhel [S3: Admihel]: d'ne deus sc'te p'r op's
[S3: pater omnipotens] exaudi preces meas hodie et
and almighty father here this daye my prayers & inclina aure~ tuã ad orationes meas.]
bowe dou~e thyn eare to my petycyons
chemon gezomelyhon samaht gezagam iezehator
chemon gezomelyhon samaht gezagam iezehator
lesebator sezehacon saymanda samay gezihel
lesehator sezehacon saymanda samay gezihel [S3:
gulahentihel iezel iezetihel galatihel gazay hetihel
Gezibel] gulahentihel iezel iezetihel [S3 omits]
galetihel gazay hetihel (vel hehhel vel helier) [S3:
hetyhel]
+
[In marg of R: *oe **** arte *********** ********** ********** ********** ********* by the
power of thy holy ********** ********** gifte of thy grace may shine into my harte &into my sowle
nowe &ever more. Amen. (that must folowe after the prayer admel w***** y
e
** prayer.]
[S: Oracio latina]
[S: deus [S3 adds meus] semp' via vita veritas da

luce~ tuã florere per vitute~ sc'ti sp'ns in consc'iam
[S3: conscienciã] meã et mente~ meã et concede ut
fulgeat et clarescat domus op'acionis tuae et donu~
gr'ae tuae in cor meu~ et [S3 adds: in] animã meã
nunc et p' õia s'cla sc'loru~. Amen.]
[Oratio 57]

[S: 18a Oracio]
honzimorib (vel horysmorb) [S:
Homzmorp" corrected from "Honzmab] lemogethon Hegemothon Hazathay Hazathar Hazamathar [S

adds "hazatha hazamathar] Iazamathan Zegomothay Gohathay Zachana Legomothay Iathama [S:
iochama] Legomezon Legornezon Lemdomethon Hathanathyos [S: hathanathios] Lamdomathon
Iegomaday Hathaman [S: "hathamam] Zachamos Hathanayos Hellestymon [S: helesschymon] Zelezyon
[S: zelezion] Naderabar [S: vaderabar] Nagedarom [S: vagedarom] Lamuanaht [S: lamnavaht] Lamandy
[S: "lamandi] Gemethor Guomon Gehor Genamchor [S: genamohor (?)] Hellemay Iezecromay Iecromal
Iecrohaly [S: iecrahaly] Tholomanos CColomaithos [S: colomarthos vel colomarnthos].
[S: Oracio latina]
O the lyffe of men and of
all creatures visible and inuisible ye euerlastinge [S: Vita hõinu~ et õiu~ ceaturaru~ visibiliu~ et
bryghtenes of ye celestyall sprites the endeles invisibilis claritas aeterna caelestiu~ sp'uu~ õniu~
helthe of all men the fowntayn of all godelines ho'ime salus indeficiens quae pietatis origo qi õnia
which knowest all thinges before thei be done novisti antequã fiant qi indicas õia q' videntur et
which iudgest all thinges visible and inuisible, and sunt ineffabili disc'one disternis gl'ifica s'ctum n'
by thy unspekeable dispotycyon [] doest diserrne tuu~ et ineffabile hodie corroborae cor meu~ et
them, gloryfy thy hooly and ineffable name this intellectu~ meu~ et animã meã et ange in'erenciã
daye & stregthe [sic] my harte my understandinge meã et confirma prece~ meã et a vicijs expeditã
& my sowle, and encrease myne innocencye and redde animã meã clarificatã in vitutibus et
confyrme my prayers & make my sowle pure & paenitencijs et fletibus et innocencijs et facultate
cleane ffrom all vyce, & indwe it wt vertues & puritatis et innocenciae a te mihi collata et lima
pe~ance, wt morninge & inuocencye yt thorow ye penitencie et tuae gr'e ut [S2 om.] laude~ te et
abundance of puernes & inuocencye gyven me of agnoscã [S2: cognoscam] te sine enigmate et videã
thé & thorow the ssyle of pennance, & of thy grace facial'r te et gl'ifice~ nomen tuu~ ad laudem tuam
I may laude & prayse thé and know ye wt owt any in s'cla s'cloru~. Amen.]
shadow or fygure & yt I may se thé face to face and
may gloryfye thy name to thy honor & prayse
worlde wt owt ende. Amen.

Ioht omaza [S adds ":]
[S: Ioht : omaza behea theon megal menehon
(vel Phet) behea theon

exhehal [S3: exhebal] tirigel harapheiocon
semonoyn [S3: Semenoyn] Sehumeny
hachamathan [S3: hachemathan] hiemarayn
megal menehon exhehal tirigel harapheiocom [S:
Gemehehon lucharanochyn exnotheyn themelihen
harapheiocon] Semenoyn [S: "semonoyn]
[S3: themelyhen] segyhon hilovenyr [S3:
Sehumeny hachemathan [S: hachamathan]
hyhonemyr] hacrisientheon].
hiemaraym [S: hiemarayn] Gemehehon
lucharanochyn exnotheyn themelyhen [S:
themelihen] segyhon hyhanenyr [S: hilovenyr]
HacrisentHeon [sic] [S: hacrisientheon].
[S: Oracio latina] [S3 adds: cum eodem

dicenda]
[S: Rex regnu~ d'ns [S3: Deus] infinitae mi'ae et
kynge of kynges god of Infynite

matis [S3: misericordie & maiestatis] immensae
largitor ac dispositor atque dispensator stabilitor
õniu~ fundamto' [S3: fundamentorum] pone
mercye & maiesty ye graunter ye disposer, &
e
fundamtu~ [S3: fundame~tu~] õiu~ tua' vitutu~ [S3:
distributor & stablysher of all foundatyons laye y omnium virtutum tuarum] in me et anfer a me
foundatyõ of all thy vertues in me & take frõ me ye insipienciã cordis mei ut stabiliantur sensus mei in
folyschenes [foolishness] of my harte yt my sences dilectione charitatis tuae et informetur sp's s'ctus in
may be stablysshed in ye loue of thy charite, and me sc'du~ ceacione~ [S3: creacione~] et
lett thy holy sprite be my instructer acordinge to innovacione~ voluntatis tuae [S3 omits the rest and
thy creatyõ & inuocatyõ of thy name yt I may haue substitutes: recita peticionem qi viuis] ut h'eam
effectually ye syghte of thy face whiche liuest & efficaciter tuã faciale~ visione~ qi vivis et regnas
regnest god worlde wyth owt ende. Amen. deus p' õia s. s. Amen]
[Oratio 59] [S, S3: 20a Oracio]

hofely (vel [S: Hosely deus pater immense a qo p'cedit õne qd
zozely) bonu~ est cuius magnitudo incomprehensibilis e~

god the ffather allmighty [S3: est] exaudi hodie p'ces [S3: preces] meas qas
in conspectu tuo refero [S3: resero] et concede mi
form whome all good thinge dothe cõme whose donu~ qd a te [S3 omits a te] peto redde mi laetitiã
greatenes is incomperhensyble here this daye my
salutaris tui et mi [S3: vt] delcã [S3: deleam]
prayers which I offre in thy syghte and graunte me
e t e e iniqitates meas hodie et accipiã vias tuas et sc'itas
y gyfte y I aske of y , & geve me y Ioye of thy
[S3: semitas] sc'iaru~ [S3: scie~ciarum] tuaru~ et
^***ge helth, & yt I may this day forsake all mye []
e
convertantur ad te rebelles et inceduli ut et corde
iniquytes, & take thy wayes & y pathes of thy repeto et ore commemoro in me radicitus he'ant
knowledde, and lett all stubborne & unbeliuers fundamentum ut in op'ibus tuis efficax videar et
conuerte unto ye, & even as I thynke wt my harte, adiutus. Amen.]
& speake wt my mouthe so lay ye fowndatyon in
me yt in this worke I may seme and appere to be
holpen of thé. Amen.
[Oratio 60]
[S: 21 Oracio]
Messamarathon (vel
Azeffamadathon) gezomothon ezomathon haihaca [S:
haihatha] hagibar [S: hagihar] hagiathar haihatha [S: haihacha] Lethasiel Lechisihel Gethidnhal Geguhay
Iechonay [S: iethonay] Samazaraht [S: samazataht] Samazarel Zamazchel [S: zamazthel] Sergomazar
Hazomathon Hazothynathon hazethynathon] Iesomathon Iezochor Heihasai [S: heihazay] Heihazar Samy
Zamyn Helihel Saraehelyhel [S: samehelihel] Syloth [S: "siloth] Sylereht [S: silereht] Gezemachal [S:
gezemathal] Ierezonay [S: ietoronay] Iecornenay Samyhahel [S: "samyhehel] Hefemyhel [S: hesemyhel]
Secozomay Sedomazay [S: "sedomasay] Sechothamay [S: sethothamay] Saima Rabiathos [S:
"rabihathos] Hamnos Hamnas [S: hãnas]. Amen.
[Oratio 61] [S: Oracio latina]

O everlastinge god king & Judge ye sercher of [S: Rex eterne deus index et discretor õniu~
sc'iaru~ bonarum tu hodie clarifica me p'per n'
all good conscyence clense and puryfye this day
my mynde ffor thy holy names sake by thyes thy s'ctum tuu~ et p' haec s'cta sacamta tua purifica cor
holy sacramentes, yt even as water falleth owt of meu~ et mente~ incã ut intret inocencia tua
t a t
heauen so maye inuocentye entre into my inward interiora mea sic aq fluens de caelo et sic oleu~ in
partts & lett it cum in to my bonnes lyke oyle ossibus meis p' te deus salvator omniu~ qi es fous
thorow ye o god ye savyor of all thinges which arte bonitatis et totius pietatis origo dirige me et p'move
ye fowntayne & springe of all goodenes & all me i_~ ista s'cta faciali visione q^ã^ deposco tu qi
godlynes, dyrecte me and bringe me to thys hooly es tiuus et unus. Amen.]
visyon whych I aske of thé whych arte 3 persones
and oone Godd. Amen.
hanethi (vel
hamethy) the god of all
[S: Hanethi deus totius pietatis anctor et
fundam^tu~^ õniu~ salus aeterna et redempcio
Godlynes and creator of all thinges ye euerlasting p'plorum inspirator õiu~ gra'orum et sc'titatu~
Helthe, and ye redemptyon of ye people, ye inspyrer õniu~ purorum op'acionu~ largitor immense de
of all Graces & holynes ye Graunter of all pure cuius munere [?] et m'ia venit ut t'm nobis famulis
operatyons or workes of whose onely Gyfte and tuis indulgenciaru~ inspirare digneris angm^tu~^ qi
mercy thy Servantes haue remissyon of there sines et mi misero percatori viã concessisti scire sacamta
[] whych hast Graunted unto me wretched synner tu d'ne defende et clarifica animã meã et libera cor
ye way to know thy secret misteryes, thow lorde meu~ de pravis huius mundi cogitacionibus et
defende me and pourge my soule & delyuer my incenciva libidinis voluptate et omnis fornicacionis
harte from ye wicked thowghtes of this worlde and desideria in me potenter extingue et repime ut
all pleasures therof, qwenche in me utterly & puritatibus tuis et actibus misticis ac vitutibus
subdew all ye lustes of fornycatyõ yt I may delecte~ in eis et des mihi peticione~ cordis mei ut
delyghte in clennes, & in ye workes of in gl'ificacione tua confirmatus et delectatus diligã
te q' valeã efficaciter tuã faciale~ visionem et
ryghteousnes, & in all vrtues, & yt yu wyllte Gyue
sc'tam meo vivente corpusculo obtinere et angeatur
me ye petycyon of my harte yt beinge confirmed &
in me vitus s'cti sp'us p' salute~ tuã et
hauynge pleasure in thy glorye maye loue.
renumeracione~ fideliu~ in salutã animae et
(peticyon) and yt I may effectually see ye face
corporis mei. Amen.]
whylles my body lyueth & yt ye power of thy holy
sprite maye increase in me by thy helthe and ye

rewarde of all faythfull people to ye helthe bothe of

soule & body. Amen.
[Oratio 63]
[S does not start a new oration here.]
O God the almighty ffather of whõe cõmethe

[S: Deus p'r immense a qo p'cedit omne qd est
all yt Good Is & most mercyfull O most myghty bonu~ mi'issi_~e op'ntissi_~e deus vre renes meos
God burne my reynes wt the Grace of thy holy ex grã sp'us s'cti ut visitationis tuae, visita me
sprite, & wt ye fyer of thy vysytacyon vysytt me hodie, et p'pitius este mi m'iamque tuã conceda ut
this daye and be mercyfull to me, & Graunte me pote~ et satiar de fonte qi deus es et sciã voluntate~
thy mercy yt I may drynke of thy well evyn my fyll, tuã b'ngnissi_~e et psallã et videã mirabilia tua tu qi
& yt I maye knowe thy wyll that I maye singe & es deus trinus et unus. Amen.]
see thy mervells whych arte 3 persõnes and oone
God. Amen.
heriona (vel
haryona) allmyghty
[S: Heriona op'ns incomp'hensib'lis invisibilis deus
incomperhensible invisible & indiuisible god this
adoro hodie n^n^ tuu~ s'ctum ego indignus et
day doo I worship thy holy name I onworthy &
miserrimus p'cctor extollens Oraciom meã et
most wretchyd synner lyftinge up my prayers my
intellectu~ meu~ et ra'one~ meã ad templu~ s'ctum
understanding & my reason to thy holy temple of
tuu~ caelestis Ih'rlm et assisti tibi hodie deus meus
thy celestyall ierusalem, & to stande befor thé this
o'ndens te d'nm meu~ ceatore~ meu~ et salv'tore~
day my god knowleginge ye to be my lord, & my
meu~ et ego ceatura ra'onabilis invoco hodie gl'iosã
creator, & my savyor & I a reasonable creature I
clementiã tuã ut visitet hodie sp'us s'ctus tuus
this day besiche thy glorious mekenes yt thy holy
infirmitate~ meã et tu d'ne d'ens mi'cors qui Mosi et
sprite maye vyset my infyrmyte, [] and thow o
Abrahamo servis tuis p' fide~ et puritate~ visionis
lorde my god which gavest to moyses & aaron thy
tuae grã contulisti confer mi hodie gr'ã sup'ioris
seruants, thorow fayth & puryte grace to see thé,
dulcedinis tuae qa rorasti servos tuos et
gyue unto me this daye ye grace of thy abundante
investigacõe~ qa investigasti eosde~ p' p'phetas et
swettenes wherwt thow didest indewe thy
scire voluisti eis momentaneã conferre gr'am.
seruantes, & wt ye knowledge which yu gauest
adhibe mi in_~ocenciae gr'am q'^ã^ desidero et
them by ye prophettes, & euyn as yu didest for
emunda consc'iam meã ab op'ibus mortuis et mitte
aspace gyue unto them thy grace, even so giue [sic]
cor me in viã rectã et ap'i illud ad te videndu~

me ye grace of inuocencye which I desyer & destina intellectu~ meu~ ad viã sc'tam tu d'ne deun
powrge my conscye~ce from dead workes, & leade qi me ad imagine~ et similitudine~ tuã ceare
my understandinge in to thy holy waye o thow dignatus es exaudi me in tua insticia et doce me in
lorde god which didest vouchsaffe to create me to tua veritate et [?] reple animã meã in s'ilitudine
thyn owne image and lykenes here me in thy mi'aconu~ tuaru~ amplius me delecter et in op'ibus
ryghtewossies, & teche me in thy truthe, & tuis magnis et complaceã in administracõe~
replenishe my soule wt thy grace accordinge to thy mandatoru~ tuoru~ et s'dm op'a gr'ae tuae adintus
greate mercy yt I may so miche ye more delyghte in et restauratus exaltabo corde et consci_~ã mea
ye multytude of thy mercyes, & in thy greate emundata confide~ in te et epuler in conspectu tuo
workes, & yt I may haue pleasure in ye fulfillinge et exalte n^n^ tuu~ qd est bonu~. O d'ne in
of thy cõmaundementes, & being holpen with thy conspectu s'ctoru~ tuorum s'ctifica me hodie ut in
grace, & restored to good workes shall reioyce in fide viva et spe p'fecta et charitate constanti
harte, & my conscyence beinge pourged I maye visionis q'^ã^ desidero adepta gr'a exaltatus
trust in ye, & may ffeede in thy syghte, & exalte thy corroboratus et illuminatus dilligã te et cognostã te
name becawse it is good, o lord sanctefy me this facial'r et i_~nocenciã sap'iam et purificentiã de
sedibus tuis mo' ** aeternitatis q' hõinibus donanda
daye in ye sighte of all thy sayntes yt I maye lyue in
p'misisti s'ctimonia et firmiter he'am et memoriter
faythe pffytte hope, & constante charitye of the
retineam Ih'u Xp'e fili dei unigenite cui ante s'cla
visyon which I desyer, & yt thorow grace gotte~ I
dedit p'r õnia in manus da mi hodie p'peter n^n^
may be exalted strengthened & illumyned I may
s'ctum tuu~ gl'iosu~ et ineffabile nutim^tu~^ [?]
loue ye & know ye, & yt I may haue assuredly
corporis et ani_~ae **doneã p'para mihi et p'spicuã
inuocentye wisdome clennes & holynes whych yu
voluntate~ et animã lib'ã et expeditã ut quicquid
promisedest to geue unto men from ye seates of thy postulav'o in tua m'ia et veritate p' voluntate
euerlastinge hylles, & yt I may retayne them in my disponatur et õnis o'ro mea et actio mea in
memorye o Jesu christ the only be gotte~ sonne of b'nplacito tuo radicata et confirmata existat. [Here
god into whose handes ye father before (?) all is a symbol like a "7" with circles in the three
worldes gaue all thinges gyue unto me this daye for corners.] Ap'i d'ne deus meus et p'r vitae meae
thy holy gloryous & ineffable names sake fundam^tu~^ visionis q^ã^ desidero Ap'i mi fonte~
compete~ norischement & a redy yt whatsoeuer I que~ app apernisti p' thoplavstro Adae et que~
aske thorow thy mercy & truthe, & will it maye be ap'nisti servis tuis Abraham Isaac et Iacob ad
gyuen me & all my prayers & actes maye be rooted cedendu~ diligend obediend clarificand et
[] in thé and confyrmed according to thy pleasure s'ctificand suscipa p' me hodie p'ces et Oraciones
open unto me o lorde my god & father of my lyffe d'ne õniu~ s'ctoru~ et õniu~ s'ctaru~ celestiu~
ye fowndacyõ of ye syghte which I desyer to see, vitutu~ õniu~ s'cimõiaru~ tuaru~ docebilis
open unto me o lorde ye fowntayne which thow constantor efficiar. Amen.]
openedest to ower forfather adam, and to abraham,
Isaac & Jacob thy seruantes yt thei mighte biliue
loue & obey glorifye and sanctefy ye, receue for me
this day ye prayers & intercessyons of all sayntes,
and of all ye celestyall powers that I may be made
apte to be tawght. Amen.

Iuestre (vel
Celieste) I worshyp the kinge
of kings & lord of lordes, O everlasting & [S: Yrestre adOracio rex regnu~ et d'ns d'nanciu~
impmutable [sic] kinge understondinge this daye rex aeterno inp'mutabilis intellige hodie clamore~
my crye, and ye morninge of my sprite & harte yt meu~ et sp'us mei et cordis mei gemitu~ ut
my understoni_~ge [sic] being changed & hauinge commutato intellectu meo et dato mi corde carneo
a fleshly harte in ye stidd of a stonye harte I maye p' lapideo respire~ in te d'nm et salvatore~ meu~
trust in ye O my lorde & sauyo^r^ [=savior], washe lava d'ne interiora mea sp'u tuo movo p' intellectu
me inwardely o lorde wt thy new sprite, and for ye carius meae malo pone d'ne intellectu~ tuu~ s'ctum
evil understondinge of my fleshe giue me thy holy et anfer a me qd malu~ est commutans me in
understandinge & take from me yt that is evill homine~ novu~ ut dilectione qa reformasti mundu~
changinge me into a new man & yt thorow ye loue reformes me et salus tua s'cta mi bonae
wherwt yu haste reformed ye worlde yu wilte s'ctime~i_~ae tibuat nutrim^tu~^ exaudi hodie d'ne
reforme me, & yt thy holynes may geue unto me ye preces meas quibus clamo ad te et revela oculos
encrese of all holynes, here this daye O lorde my carnis meae considerans intelligens et custodiens
prayers wt ye which I cry unto ye, and open yu ye mirabilia gl'ificaturis et purificaturis gr'ae tuae
sp'ualis ut instificatus in instificacionibus tuis
eyes of my fleshe yt I may consyder perceue &
praevaleã in conspectu adversarij fideliu~ diaboli.
understande ye meruells of them yt shall be
exaudi me d'ne deus meus et p'pitius este mi qi
powrched & gloryfyed by thy spirytuall grace, yt
plasmasti me õnde mi hodie m'iam tuã et parrige mi
beinge iustefyed in thy ryghtewonsnes I maye
vas salutare ut pote~ et sacier de fonte gr'ae tuae tu
preuele in ye sighte of ye devill which is aduersarye
qi deus es ut de s'ctificaturis et de visionis tuae
to all faythfull people, here me O lord my god & be
facial'r monstrataris q'ã desidero et adapto hodie
mercyfull unto me yu which hast creatd me shew
psallã cu~ intellectu et ani_~a et intuor et stem et
me this day thy mercy & putt forthe to me ye
fruar in via immaculata visionis tuae et veniat hodie
helthfull cuppe yt I [] may drinke, & be satisffyed
de caelo gr'a sp'us s'cti et reqiescat in me. Amen.]
of ye well of thy grace yu O god & yt I may be oone
of those which shall be sanctefyed & yt shall see
thy holy visyon which I desyer & wysche for this
daye yt I may singe wt under standinge in my soule,
& may stande & beholde thy holy visyon, & lett ye
grace of thy holy sprite cum thys daye owt of
heaue~ and rest in me. Amen.

Saday oo lord I sinner confesse unto

[S: Saday. d'ne confiteor tibi ego rens hodie p'r
ye oo ffather maker of heauen & earthe & of all caeli et terrae deus conditor õniu~ visibiliu~ et
visible & inuisible creatures ye disposer of all invisibiliu~ ceaturarum atque vitutu~ õniu~ et
vertues, & gyuer of all good graces, which, which gr'aru~ bonaru~ dispensator atque largitor qi
kypest thy wysdõe & knowledge & thy charyte frõ custodis sapi'am tuã s'ciã et humilitate~ tuã et
ye proud and wicked, & deest shew it to ye humble charitate~ tuã a sup'bis et rep'bis et revelas parvulis
& meke, humble this day my harte & stablyshe my humilia hodie d'ne cor meu~ et intellectu~ meu~
understandinge, & my mynd, encrease my stabile~ facias et me~te~ meã firmã et intelligenciã
understandinge & my cõscyence yt I may loue ye, meã et cons'ciã meã augmta ut te diligã intelligã et
understand ye & se ye, sygne me this day O lord wt videã signa d'ne hodie lumen vultus tui sup' me ut
ye lyghte of thy countenãce that I beinge renewed p'rsus muovatus et mundatus ab õnibus op'ibus
& clensed from all dede workes & all my sinnes mortis et a p'cctis meis p'valeã in visionibus et
speculaturis tuis p'ba me m'issime et op'ntissime
may preuayle amonge the~ yt shall see ye, proue
deus et vres renes meos corrobora hodie cor meu~
me O most mercyfull & almighty god, & burne my
et illustra gr'a sp'us s'cti et igne gr'ae visitac'õis tuae
raynes strengthen my harte this daye, & illumyne it
visita me et illumina mente~ meã et fortitudine
wt ye grace of thy holy sprite, & vysett me wt Y e
stabilitatis tuae p'cinge lumbos meos et baculu~
feruent grace of thy visitatyon lighten my mynde &
confortacionis da in dextrã meã et in lanaturis
gyrde my loynes wt stronge stabylite, & piett in to stillaru~ tuaru~ me lotu~ facias et in s'ctimoniis
my righte hande the staffe of comforte, & lett me tuis dirige mente~ meã et in op'a manuu~ tuarã
be washed amonge them yt shall be washed wt thy confirma sp'um meu~ et eradicatis vicijs [?] õnibus
droopes, & dyrecte my mynde into thy holynes, & et sordibus p'cctorum meorum p'valeã fortiter in
confyrme my sprite wt ye worke of thy handes yt all dilectione mi'arum tuarum. [Here again the "7"
vyces & ffylthynes of synne beinge rooted owt of symbol.] Inspira mi d'ne spiraculu~ vitae et auge
me I maye strongely preuele in ye loue of thy mente~ meã et intellectu~ et ra'one~ meã p' sp'us
mercyes inspire in to me O lorde ye breihe of lyffe s'cti firmitate~ et constanciam ut in op'ibus landu~
& encrease my mynde & my understandinge et visionu~ tuaru~ excercitatus sp'us meus
thorow ye constancye & stablenes of thy holy confortetur et angeatur. vide d'ne et considera hodie
spryte yt my spryte maye be conforted [sic] & labore~ mentis meae et fiat voluntas tua benigna in
encrease in ye exercyse of thy workes & prayse, me et de caelo mitte in terrã mihi consolatore~
beholde O lorde & cõsyder this daye ye worke of sp'um s'ctu~ ut me stabilitate p'fecta muniat et
my mynde & lett thy godly will be shewed in me & auxiliu~ mi conferat in videndis visionibus tuis et
send owt of heaue~ unto me into ye earthe ye laudandis laudibus tuis et fruendis fruic'õibus tuis
cõfortor thy holy spryte yt he may stablyshe me & qas desidero qae sunt gr'a et gl'ia et defensio mea.
helpe [] me, that I maye se thé and prayse thé and Amen.]
enioye ye whõe I desyer which arte my grace my
glorye & my defence. amen.

[Oratio 67] [S: 26 Oracio".]
[The following oration is not marked with crosses or capital letters in S.]
Maloht + otheos + hara + magiel [S: hatamagiel] + hacaha [S:
hataha] + maryhel [S: marihel] + gezozay + iezoramp [S: iezoray] + Gezozay + Saziel + Sazamay +
Iezoramp + Zazamanp [S: zazomanp] + Sacamap [S om.] + Zachamay + Iecornamas [S: iecornanas] +
Iecoharnampde [S: iecohornampda] + Salatiel [S: sabatihel] + Gezomel + Zarathiel [S: "zarachiel] +
megall [S: megalis] + nachama [S: nathama] + nechamyha + Sazamaym + Suphonaym [S: sophonaym] +
Lazamar [S: "lazamair] + mehisrampna + Hamamyl + Zamanyl + Syhel [S: sihel] + Deloth + Hamamyn
+ Hazeme + Loch [S: hazemeloth] + moys + Ramna + Secozam [S: lecoram] + Hanasichonea [S:
hanasichovea] + Seronea + Zaramahe [S: zaramahem] + Sacromaahe [S om.] + Sacromohem +
Iegonomay + Zaramohem [S: zaramahem] + Chades + Bachue [S: bachuc"?] + Iezemeloht + Harngo +
Semorgizethon [S: "sezorgizechon] + Malaparos + Malapatas + Helatay + Helahenay + mechay [S:
methay] + meray +
[S: Oracio latina]
O mercyffull god O gentyll god O almighty
god ye gyuer of all thinges doo for me this daye

whych doo beliue althynges possible helpe thys
daye my unbeliffe and haue mercy upon me eue~ [S: Pie deus clemens deus mi'coro deus d'ns op's
as thow haddest mercy of adam when he repented õis daus fac mi cedenti hodie õnia possibilia et adin
which also didest gyue unto him asoodayn gyfte of va hodie incedulitatem meã et misere mei hodie sict
all vertues thorow ye mercy of thy allmightynes misertus es Adae paenitentis qi ei subitaneã p'
giue unto me this daye thoro thy mercy ye grace op'nciae tuae mi'am multarum vitutu~ contulisti
that I desyer yt I hauing delighte in ye greatenes of gr'am confer mi hodie p' op'nciae tuae mi'am gr'am
thy workes may obtayne ye effecte of thy visyõ q'^ã^ desidero ut in magnificencia op'um tuoru~
which I desyer, O most gentyll ffather be nighe this delectatus p'tatetur vitutis efficaciã facial'r visionis
daye unto my worke, O most gentyll sonne of god q'^ã^ desidero valeã adipisti adesto clementissi_~e
confyrme & strenthen me breathe upon me wt thy p'r hodie op'i meo et clarifica me benigne alme
holy sprite O holy & allmighty god stablyshe my clementissi_~e unigenite fili dei confirma me
worke this daye and teche me that I may walke aspira me flamine sp'us s'cti. op'us s'cte deus
innocentely in thy sighte O glorious god yt yu consolida hodie opus meu~ et doce me ut ãbule~ in
mayste delyghte in the abundance and thy in_~ocencia tui ipsius dei gl'iosi. et gl'ieris in
plentyfull grace yt ye violence of ye ffloode of thy multitudine effluentis gr'ae tuae ut impetus fluminis

most holy spryte may make ye cyte of my harte s'ctissimi sp'us unitate~ cordis mei letificet et
gladd & may make it pwer in ye faythe of thy holy dupurot in fide visionis s'ctae et in spe efficaciae
visyon and in ye hope of ye effectuall inuocencye innocenciae p' qa laboro et cor meu~ charitatis
for ye which I labour and maye replenishe my harte largitate repleat et instanret et radijs sp'us s'cti
wt thy abundant charite, and quicken me wt [] ye munificet et muniet charitate aeterna affluentis
beames of thy holy spryte and defend me wt ye mi'ae et non sit in me vanitas qaeso deus meus gr'a
tua q' p' manet se~p' et multipl'r in me sana d'ne
everlastinge loue of thy abundant mercy, and yt thy
ani_~ã meã pietate clemenciae tuae ineffabilis et
grace be nott voyde in me I besiche thé o lorde my
inaestimabilis qi a peccavi tibi et conforta cor meu~
god, but yt it maye abyde in me alwayes
hodie ut q' mi tribues in me recupiã et teneã ut
abundantly, hele my soule o lorde wt thy
aptitudine~ facialis et s'ctae tuae visionis he'am p'
inestymable & ineffable goodnys because I haue
haec sacamta tua s'ctissi_~a p'fata coop'ante gr'a
sinned agaynst ye comfort my harte this daye yt I
pr'is et filij et S. S. Amen.]
may receue inwardely that which yu wylte gyue me
and kepe it that I maye be apte and mite to see thy
face thorow the most holy sacramentes aforsayd
thorow ye workinge of the grace of the father of the
sonne & of ye holy goost. Amen.
Sechce (vel
Sethye) [S: Sethce pie p'r mi'cors fili clemens sp'us s'cte
oo godely father O
deus rex ineffabilis et i_~estimabilis ttinus et unus
mercyfull son_~e, O gentyll holy spryte 3 deus adoro te invoco te et deprecor te et s'ctum nn
p'son_~es and oone god, O ineffable and tuu~ et sup'effluente~ aeternitate~ tuã op'ante~ õia:
inestymable kinge I besiche ye and thy holy name, qatinus ignoscas indulgeas et miserearis mihi
& thy aboundant ryghteousnes which worketh all peccatori misero praesumenti et officiu~ qd
thinges yt yu wylte remitte & forgyue and haue aggressus sum de visione videnda in me sentiã et
mercy upõ me wretched synner persumi_~g unto agnoscã et tu d'ne mi ut gr'a qãdesidero efficaciter
this worke which I haue begone yt is to know and in me vigeat et convalescat ap'i in me d'ne anres
haue ye sighte of ye yt yu O my lorde and thy grace meas potenter ut andiã conforta manus meas ut
which I desyer may abundantely wer and grow op'er exterge lumen oculoru~ meoru~ ut videã
stronge in me, open o lorde myn eares yt I may dilata cicu~spcco'm meã, ut p'spiciã et lucescã
here, comfforte my handes yt I may worke clense confirma pedes meos ut ãbule~ expedi nares meas
ye syghte of myn eyes yt I may see, make me et os meu~ ut olfaciã et sentiã et loqar tibi placita
cercamspecte yt I may p'forme and bringe to passe, nunc et se~p' ad honore~ nõi_~s tui qd est b'ndictu~
strengthen my sytte yt I may walke, open my in s'cla. Amen.]

nosthrells and my mowgthe yt I may smelle and

taste, and speke, those thinges yt may be plesant
unto ye now and euer to the honor of thy name
which is blyssed for euer. amen.
Alstha (vel
Elsta) O my God thys daye doo Lyft [S: Alscha: extallo sensus carnis meae ad te hodie
d'ne d'ns meus et elevo hodie cor meu~ ad te ut
up ye sensys of my fleshe unto ye and my harte yt I placeant tibi d'ne hodie gemitus mei et rep'sentatio
may please thé this daye O lorde and that my in conspectu tuo et complaceant ut [?] v'ba et op'a
syghyng may be knowne in thy sight and y my t mea in conspectu tuo et refugeat hodie op'ntia tua
wordes and workes may be acceptable in thy et mi'a in vise'ribus meis et clarificetur meus mea
sighte, & lett thy allmighty goodenes & mercye efficaciter in op'ibus tuis et conclarescat gl'ificacio
shyne in my bowelles, & lett my mynde be in ani_~a mea et germine gr'a tua in corde meo et
effectually clensed in thy workes & lett thy glorye ore meo ut qd commisero l_- peccavero ita diluã
encrease in my soule, lett thy [] grace floryshe in sict beata M: magdale~a diluit et ita in tuo donno
my harte and in my mowthe yt ye synne which I [?] dono gr'ae q' a te recep'o p'ficiã scct s'ctus Ap'ls
haue committed I may putt awaye evyn as marye tuus Paulus p'fecit et sict custodivit Abraham ita
magedelen dyd put awaye hers, & yt I maye custodiam sict memoriter tenuit Iacob teneã ut in
p'forme and brynge to effecte that wiche I shall purificaturarum tua re'i vitute fundatus et radicatus
e
receyue of y gyfte of thy grace euyn as thy holy in me tuae mi'ae fundamtu~ confirmatu~ gl'ier
apostle saynt paule dyd, & as abraham kepe It & as
t
acqisisse et delectatus in op'ibus manuu~ tuaru~
Isaac remembred it so I may remember it & y
e
insticiã et pace~ mentis meae et corporis et paulo pt
beynge fownded and rooted in y strength of thy s'ctam visione~ p'severanter adopte~ et adipiscar et
puernes, I may reioyce yt ye fowndatyõ of thy custodiã et sp'us s'cti tui d'ne plenarie in op'ante
t
mercy is layd in me, & y I delyghtynge in y e
gr'a hostiu~ sive visibiliu~ sive invisibiliu~ mi
workes of thy handes may contynually obtayne adversariorum insidias atque v'sucias gandeã
rightwosnes and peace of mynde & body, & sup'asse. Ame~.]
e e
shortely after y holy visyõ of y & Inioye it
contynually, & ye grace of thy holy spryte
plenteosly workinge in me I maye reioyce yt I haue
ouercome all ye craftes and subteltyes of myn
enemyes bothe vysyble and Invysyble. Amen.

Obdadia (vel
Abladya) O god ye disposer
[S: Abbadya õniu~ regnoru~ sive p'tatu~ sive
and distrybuter of all kyngdomes and of all power visibiliu~ sive invisibiliu~ dispensator atque
visible and invisible ye governor of good wells dispositor deus et õiu~ bonarum voluntatu~
dispose my wyll after ye cownsell of thy good ordinator tu d'ne consilio tui boni sp'us dispone
spiryte and quicke~ this daye my weykenes and my voluntate~ meã et vivifica hodie p'tate~ meã
weyke power, & order my mynde aryghte oo lorde debile~ et imbecillitate~ meã et i'ordi'acom mentis
& my wyll to goodenes O lorde yt it maye please meae ordina d'ne voluntate~ meã in bonu~ et in
ye, and of thy gentyll lyberallyte grauntt me bu~placito tuo et mi gr'am tuã m'ltiforme~ in
mercyffully thy manyffolde grace nott lokinge to ye bu~gnitate dispenscõis largire p'pitius non ad
multytud of my synnes but acordinge to my desyer multitudine~ p'cctorum meorum respiciens sed
gyue me a wyll conformable to ye and a wytt mihi qi desidero voluntate~ tibi conforme~ sensu~
reioysing in the power gyng ye grace of my soule in te inbilante~ ãi_~ae gr'am clarificante~ in me
gyuing unto it a good affectyon wt thy grace & confirma et effectu~ meu~ cu~ gr'a tua ani_~ae
vysitt me wt ye vysytacyon of thy holy spryte that meae accommoda et visita me visitacione sp'us s'cti
the fylthynes which I haue thorow my fleshe or ut et qd ex carnis macula sive qd ex nativitate ex
thorow my byrthe may be putt awaye thorow p'cci labe contrari divina tua ineffabilis pietas
thydeuyne and ineffable goodenes wt the which in aboleat qa in pincipio caelu~ et terrã ceare volnisti
ye begi_~ni_~ge thow didest wouchsaffe to creat illa sp'ualis magna m'ia tua restauret qia hõine~
heauen and earthe yt thy spirytuall & great mercy p'ditu~ ad gr'ae pristinu~ statu~ amissu~ revocare
wt ye which thow didest [] wouchsaffe to restore dignatus es cui indiciu~ Sathanae facultatis visionis
agayne man beinge lost to the olde state of grace abstulit et intellectus tu d'ne cuius sensus atque
sap'ia et claritas est attingens a fine usque ad fine~
ffrom whome ye will and Judgement of ye deuyll
et disponens õnia fortiter suaviter et mi'ter omne~
hadd taken awaye ye lybertye to se thy face thow o
sinceritate~ atque puritate~ in me restituas. ut ego
lorde whose wytt whose wisdome and brightenes
indignus p'cctor et miser in õnibus op'ibus tuis
recheth from the beginninge to ye endinge confirmatus in q' desidero ab illis efficiar et
disposing all things pleasauntly myghtely and p'spicuus et claribundus triplici et septe~plici p'ris
mercyfully restore in me all sinceryte and puernes et filij et S. S. largitate officiar ad obtinendu~ s'ctã
that I onworthy and wretched synner being
faciale~ s'ctae et gl'iosae tiuitatis visione~ meo
confyrmed in all thy workes maye of them be made
vivente corpusculo deo p'stante et administrante
well seme and excellent in those thinges which I
coop'ante sua s'ctissi_~a gr'a qi vivit et regnat tinus
desyer, and that I may obtayne the 3 folde and
et unus. Amen.]
seuenfolde grace of the father + ye sonne + and of
the holy gost + that I maye obtayne the holy syght

of the hooly and gloryous trynite whyle I lyue the

lordgrauntyng & admynistrynge and workinge it by
his most hooly grace which lyuethe and regneth
threy and oone. Amen.
Alpha . et .
omega God and lord of all lyuinge
[S: Alpha et omega: deus vivoru~ d'nator et õniu~
creatures the admynystrator and Increaser of all visibiliu~ et invisibiliu~ administrator faecundator
visyble and invisyble thinges Gyvinge all thinges to
õnibus õnia singulis singula tibuens s'cdin n'ae suae
all creatures accordinge to ye abundance of his
facultate~ p' qalitate meritorum angelorum et
mercye, accordinge to ye deseruynges of angells hõinu~ gr'ae caelestis largitate~ in me infunde et
and men shide into me the abundance of the gr'a sp'us s'cti hodie cor meu~ et animã meã
celestyall grace, and the grace of thy holy spryte illustret et tu d'ne m'ltiplica in me dona sp'us s'cti et
maye this daye illumyne my harte, and thow o corrobora et innova me interiore~ hõine~ et
lorde encrease in me the gyftes of thy holy spiryte,
facunda merore tuae gr'ae qa anglos rorasti et
and strengthen me and renew in me ye Inwarde
adorna me largitate innocenciae tuae qa a pincipio
man and washe me wt ye dewe of thy grace wt ye fideles tuos adornasti ut in me op'entur septiformis
which thow hast moystered ye angells adowrne me gr'ae munera sp'us s'cti et a qa sup'ioris fluminis
wt the abundance of thyn Innocencye, wt ye which Ih'rlin cu~ impitu fluentes puteu~ consc'iae meae et
thow hast adourned and beautyfyed thy faythfull animu~ meu~ irrigent repleant et exuberent
frome ye beginni_~ge, yt ye gyftes of ye charitate qa de caelo venisti sup' aquas magestatis
seue~ffolde grace of ye holy gost maye worke in tuae huius puresacamti in me confirma magnalia
me, and ye waters of ye celestyall fluddes of the huius s'ctae visionis. Amen.]
celestyall Jerusalem rõin_~g wt great veheme~cye
maye washe and fyll the nytt of my conscyence that
it maye ouerfflow wyth the brightenes wherwt thow
cõmest owt of heauen upon ye waters of ye holy &
pure sacrame~t of ye maiesty & cõfyrme in me ye
mightie thinges of this most holy visiõ. amen.
[]

Leiste (vel
Trayeste) I conffesse to thé
[S3 adds: dicenda cum o~rone Salomonis Rothon.
celi ante Invocationem angelorum.]
o lorde god the ffather of all thyng whych hast
shewyd unto us thy celestyall secretes thé doo I [S: Leyste [S3: Leiste] p'fiteor [S3: profiteor] tibi
humbly besiche, and thy maiesty doo I desyre and hodie (?) [S3: d~ne = domine] deus pater õniu~ qi
prayse yt euen as yu arte kinge and prynce of seceta celestia o'udisti [S3: ostende]. Te dep'cor
thowghts wylls sowls and all other vertues euyn so suppliciter et maiestate~ tuã [S3: tuam maistatem]
here my prayers this daye and lett my workes p'cor et exoro ut sict tu ex [S3: tues] rex et pinceps
prosper in thy sighte, and lett my dedys preuayle in cogitac'onu~ voluntatu~ et ãi_~arum et õniu~
the syghte of all celestyall powers, I cry this daye virtutu~ aliarum hodie exaudi p'ces meas et dirigãt'
unto ye oo my god now here my crye, I make my op'ac'ões meae in conspectu tuo et actiones meae in
moone to thé thys daye here the morning of my conspectu caelestiu~ vitutu~ p'valeant clamo hodie
harte, and I commende this daye my sprite, my ad te deus meus nunc exaudi clamore~ meu~
body, my soule in to thy handes and my thowghts ingemisco ad te hodie exaudi gemitus cordis mei et
oo my father & my god & lett me nott perceue my ego comuendo hodie sp' meu~ corpus meu~ et
selfe to be forsaken of thé but gyue unto me thy animã meã in manus tuas et cogitac'ões meas p'r mi
mercy yt thy name maye be exalted in me. o most et deus meus et ne me a te senciã derelictu~ sed
gentyll god ye holy gost, whose goodenes is mi'am tuã mi tibue et exaltetur n^n^ tuu~ in me
everlasting, whose mercye is incomperhensible, clementissime sp'us s'cti deus cuius bonitas est
whose bryghtenes is perpetuall wherof heaue~ & aeterna cuius m'ia est incomp'hebsibilis cuius
earthe is full breath & looke upon me oo lorde, & p'petua claritas cuius possessione pleni sunt caeli et
unto this my worke, and for thy honor & prayse terra. aspira et respire in me d'ne et ad hanc op'ac'õi
grawnt unto me yt that I deuoutly aske & all meã et q' in me laudis honore~ devote postulo mi
forwardenes towarde thy holy visiõ thorow thy concede et in me õis p'fectus facialis et s'ctae
godely dispensatyõ may be fulfilled in me. teache visionis dispensac'õe~ divina compleatur doce me
me O lord for in ye doo I putt my selfe to be d'ne qd in te pono me docendu~ purifica me d'ne qd
tawght, puryfy me for in ye doo I putt my selfe to in te pono me purificandu~ clarifica me qd in te
be puryfyed, clarify me for in ye doo I putt mi selfe pono me clarificandu~, mundifica me qd in te pono
to be clarefied, make me cleane for in ye doo I putt me mundificand, Innocentifica me qd in te pono me
my selfe to be clensyd, make me i_~nocent for in innocentificand gl'ifica me d'ne qd in te pono me
ye doo I putt my selfe to be made i_~noce~t, gl'ificandu~, rege me d'ne qd in te pono me
gloryfye me O lord for in ye doo I putt my selfe to regendu~ et in me gr'ae tuae fide~ infunde et fige ut
be glorified, gouerne me O lorde for in ye doo I sp'us s'ctus in me veniat regnet et imp'et p' hac s'cta
putt my selfe to be gouerned, & power ye faythe of visione divina. Amen.]
thy [] grace into me, and fasien it in me that the
holy gost maye cum into me & maye reygne and
governe me yt I may obtayne this holy visyon.

Amen.
Horiston (vel
Horystyon) [S: "Horistion: d'ne qia ego seruus tuus f' [?] su~
O god be
servio tibi hodie et confiteor corã maiestate gl'iae
cause I ame thy servan_~t I serue thé this daye and tuae in cuius conspectu õnis manificencia et
n
confesse befor the maiestye of thy glorye in whose sc'ionia e~, et dep'cor s'ctum et ineffab'le n tuu~
syghte all magnyfycence and all holynes is I qatinus ad tantae op'ac'õis meae officiu~ hodie
besiche thy holy and ineffable name yt yu woldest aures tuae pietatis inclines et oculos tuae maiestatis
ã
this daye bowe ye eares of thy pytye to ye offyce of acco'modes ut ap'iente manu tua gr'am q' desidero
this my worke & ope~ ye eyes of thy maiestye yt saner et faecunder charitate et claritate qa caelu~
i
thy hande beinge ope~ I maye be satysffyed wt ye fundasti et terrã, te p'r pijssi_~e largitate q vivis et
grace which I desyer & made fruytffull wt charyte regnas solus p' õnia s'cla s. Amen.]
& bryghtenes wherwt yu hast ffowded heaven &
earthe omst [?] godly ffather of thy lyberalyte
which lyue stand reygnest one god worlde wt owt
ende. Amen.
Ieremon (vel
ysemon) O most mekest my
[S: Seremon. clementissi_~e d'ne deus meus et
lorde and my god haue mercy upon me and forgeve miserere mei et parce malis meis sana animã meã q'
my synnes heale my soule, for I haue synned
peccavi ti non obneges uni q' pluribus contulisti
agaynst ye, deny nott yt thinge to oone which thow
exaudi deus or'õem famuli tui N. et in qacunque die
hast gyuen to mãy [many? Mani?!] heare o god the
invocavero te velociter exaudi me sict exaudisti
prayer of thy servant N. & yt in what daye soeuer I
s'ctam M. magdalenã. suscipe d'ne clamore~
shall call upon ye thow wylte here me quickeli as confitentis tibi, audi voce~ p'cantis et or'ões
yu dydest here holy marye magdalene receue o b'tissimae Mariae viginis m'ris tuae atque õniu~
lorde ye prayers of him yt confessythe hymselfe to s'ctoru~ tuoru~ ut or'ões et p'ces p' veniant ad aures

ye, & here ye voyce of my prayer thorow ye pietatis tuae qas ego N. p' hac s'cta visione effundo
intercessyon of ye most blessyd virgin marye thy corã te in hac hora ut p' tua s'ctissi_~a nõina et
mother, & of all thy sayntes yt ye prayers & sacamta. qa sunt hosel iesel hazaiacol. Iosel
intercessyons which I make to thé in this hower for anthiathar hazacol gezor gezamyhor namathar
this holy vysyõ may cum to thy pytyffull eares yt I senales iole tarotheos lochos genos halla samyhel
thorow thy most holy & sacred names which be ramay sacharios logos patir sarahe iothosym.
these: Hosel + Iesel + Hazaiacol + Iosel + mundatus purificatus clarificatus innocentificatus et
Anthiachar + Hazacol + Gezor + Gezamyhor + consecatus ad hanc gl'iosã gl'iam et sacam^ti^ tui
namathar + Senales + Iole + Tharotheos + Lochos faciale~ visione~, p'stante d'no n'ro Ihesu Xp'to qi
+ Genos + Halla + Samyyhel [?] + Ramay + vivit et regnat p' õnia s'cla s'cloru~. Amen.]
Sacharios + Logos + Patir + Saraht + Iothosym.
Beinge clensyd and purefyd and clarefyed made
innocent and consecrate maye see the glorious and
holy sighte of thy face thorow or lord Jesus christ
which lyueth & raygneth worlde wyth owt ende.
Amen.
[]
[Oratio 75] [S: 34a Oratio]
Hosbor O hyghe lord O Inuisible

[S: Hostor excelse d'ne deus invisibilis deus
god, O inestimable god O ineffable god, O inestimabilis deus ineffabilis deus incommutabilis
incomutable god, O Incorruptyble god, O pytyffull deus, incorruptibilis deus pijssime deus dulcissi~e
god, O most swytest god, O hyghe and gloryous deus excelso deus gl'ose deus i~mense deus op'us
god, O Infynyte god, O almighte god, father of all deus p'r totius misericordie ego licet indignus et
mercy I unworthye synner full of iniquite deceyte plenus iniquitate dolo et malicia supplex ad tuã
& malyce cu~ humbly unto thy mercye prayinge & venio mi~am orans et deprecans ut non respias ad
besechinge ye nott to looke upon all myn & uniuersa et innumerabilia peccta mea. sed sicut
innumerable synnes but eue~ as yu arte wonte to consueuisti p'cctorum misereri et p'ces humiliu~
haue mercye upon synners & to here ye prayers of exaudire. ita me famulu~ tuu~ .N. licet indignu~
ye humble & meke, euyn so wouchsaffe to here me exaudire digneris clamante~ ad te p' hac s'ctissi~a
uisione diuina humilit'r et desiderantissime a te
thy servant N. allthough unworthe crying unto ye
ffor this most hooly & godely vision most humbly postulata p'ce tuis s'ctis sacamentis insignita qae
sunt: hosel iesel [S2: vosel . iesel .] (ut prius) ut
& hartely asking it of ye by prayer adourned wt thy
holy & sacred names which are these: Hosel + Iesel vitute~ et gr'am q'ã p' tanta visione h'ere debeo
ts'eam. s. puritate~ et i~nocenciã et claritate~
+ etc. yt I may haue vertue & grace which I ought
sap'iam et s'ctitate~ charitate~ et sinceritate~ et
to haue for suche an hyge visyon that Is to saye
humilitate~ et firmitate~ et bonã voluntate~ te ipso
pryte, Inuocencye, clerenes, wysdome, holines,

charyte, sinceryte, humilite, stedfastenes & good p'stante qui sedes in altissimis. cui laus est atque
wyll thorow thy gyft whych syttest in the hyghest glia et honor p' infinita s'cla s'cloru~. Amen.]
to whome be laude glorye and honoer worlde wyth
owt ende. Amen.
[S2 adds: Diseriem haru~ or'onu~ sare ins. respices
secie~ .100. no~im dei hui9 libi. qe per illa semper
i~cipiunt or'ones. // Et nota qe] illa sacu dei nomina
pdicta .hosel.lesel. et c~ debent dici paulo post
principium oraude ??? principia cuiuslibet or'ois
Ancip .2.u mu~daco~.]
[The Ms. continues with the second part "of clensyng or makyng clene to obtayne the syght of the
deyte"]

Part 5
Here begineth the .2. parte of clensyng or makyng clene to obtayne the syght of the
deyte.
After that, he that wyll see ye deyte hathe pourged & clensyd & macerated his body we comaunde
him yt he kepe him selffe allwayes very clene, & to be garnysshed wt all vertues & lett him allwayes
remembre god, & pray vnto him for ye forgyuenes of his synns, for god is righteous & ought to be feared,
for he yt dothe nott loue him, as salomõ sayeth the begini~ge of wisdome is to feare god, therfore every
man ought to feare him for no man of his owe~ worthines or [59r] goodenes dothe deserue or dothe gett
glorye or helthe nor can see god wt owt grace of his savyor, & agayne lett him fast other .12. dayes bread
and water holly wt owt any other refeccyõ doinge as he dyd before in ye other dayes untill he cum to the
.13. daye which must be a thursdaye, & the~ agayne yffe he perseue any wyckednes or syne in him selffe
lett him pourge it, & then agayne receyue ye body of chryst sayinge :::::
A prayer to be szyde before ye receyving of the body of chryst:::::
O thow lorde Iesu chryst ye savor of all men whych dydest wouchsaffe to sacryfyce thy bodye for ye
helth of me most myserable synner & for other yt liue in ye world wt ye whych ye .5. day that is to saye
ye thursdaye ye daye of thy supper thow dydest fide thy holy apostles wt thy precyous body & blovde
couminavding yt in thy name or holy mother ye churche shulde consecrate thy most holy body & bloude
yt it might be ye helthe & lyffe of ye soules yt beliue in ye, I vnworthy synner receyvinge ye o lorde Iesu
chryst knowing & confessinge ye to be my lorde & my creator whome I oonly shall see in my fleshe &
noone other, whom I looke for to cõme to be my Iudge graunt vnto me mercyfull lorde by ye vertue of
thys holye misterye yt lyke as I doo confesse & know vysyblye thy devine spirituall & corporall power
by ye redemptyon of thy most holy bodye & bloode, so wochsaffe to claryfy & pourge my body, yt my

body being washed my soule may vysyblye see ye wt thy .9. orders of angelles wylles I lyue & prayse ye
which lyvest & reygnest god worlde wyth owte ende. Amen.
This doone Go home to thy Howse and begin thy worke after thys soorie :::::: Thow shallte saye ye same
thursday ye psalter wt ye letannye wt ye proper prayers folowinge it. After yt thow shalte saye ye . 25 . 26
. 31 . prayer & thow shalte add ::: peticyo ::: that thow by ye a~nu~cyatyõ conceptyon natyvite
cercvmcysyon perching, baptyme, and ascentyõ of thy most blessyd sonne or lord Iesu chryst woldest
wouchsaffe to claryffye and pourege my body ::: peticyo ::: yt it being washed I maye visybly see the
whyle [59v] I tyue wt thyn .9. orders of angelles yt my soule maye worship & prayse ye. at the last thvs
ende yor prayer for yu god art mighty aboue all & mercyfull which lyuest & reygnest god in vnite and
trynite and shallt raygn worlde wt owt ende. Amen.
ffrom hence forthe thow shalt be in some secret place where there is no greate resorte of people & every
daye yu shalt saye thies prayers folowinge wt those yt goe before yt be appoynted for him yt shall worke
wt these names folowinge . Agla . monhon . tetragramaton . ely . deus . ocleyste . ampheneton .
lamyara . Ianemyer . sadyon . hely . horlon . porrenthymon . yelur . gofgamel . emaunel . on .
admyel . honzmorib . ioht . helon . resamarathon . anethi . eryona . yvestre . saday . maloht . sechce
::::::: After that yu shalt saye this prayer ::::::
O my god father allmighty of everlastinge power which arte able to make him clene yt is conceyved of
an vnclene seede . primogenitus . primellus . principium . sapientia . vertus . sol . splendor . gloria . pax .
lux . panis . os . verbum . salus . angellus . sponsus . perpheta . agnvs . ovis . vitulus . serpens . aries . leo
. vermis . here mercyfully ye prayers & invocatyons of thy servant yt thorow ye vertue of thy holy names
my body being washed I maye see the visiblye whilles I liue wt thy .9. orders of angells yt my soule may
worship & prayse the. Amen ::::::: After that saye these names :::::::
Escha . fortis . abbdya . iuste . alpha et omega . piissime . leiste . dulcissime . oristion . potentissime .
yeremon . ercell . entissime . hosbr . excelse . merkerpon . adiutor . elzephares . defensor . egyrion .
protector . pheta . largitor . here gentely ye prayers of thy seruãt yt thorow ye gyft of thy grace and thorow
ye intercessyon of ye blissed virgin mary thy mother & of thy angells & archangells . michael . gabriel .
vriel . and raphael . & all other thy celestyall angells, & of thy apostoles peter . paule . Ihonn . & Iames .
andrew . mathew . simond . & Iude . philip . thomas . & barthlemew . my body & cc cc ::::
+ After that saye these names +
[60r]
Ombonar . ineffabilis . stimulamathon . in substantia . inuisibilis . oryon . inestimabilis . ethion .

Impermutabilis . nomios . clementissime . pep . incõmensurabilis . nathanathoy . incorruptibilis . theon .

inmense . vsiston . gloriose . porho . tocius . misericordiæ :::: After yt saye this

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Index of Angel names, magical words, and names of God

Index of Angel names, magical words, and names of God

aadon (angel of the 2nd month): J 1

aaen (angel of the day of Mercury): J 1

Aalacho (11th hour of the night): L 3

aall (angel of the day of Mercury): J 1

Aariel (aerial spirit): L2

aarom (angel of the 2nd month): J 1

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aaron (angel of the day of Saturn): J 1

Aba (angel, minister of Sarabotes): H

Abael (aerial spirit): L2

Abai (11th hour of day): H

Abalidoth (angel, minister of Sarabotes): H

Abariel: K; (aerial spirit): L2

Abasdarhon (angel of the 5th hour of the night): L 3

Abbadaia (name of God): J 1

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Abdon (name of God): J 1, 5; K

abdyel (angel of the 1st month): J 1

abelul ([Hebrew] name of 4th month): J 1

abercaysdon (angel of 7th month): J 1

Abiel: G; (angel of the zodiac) L 3

ablayeyll (angel of the day of Venus): J 1

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Aboc (aerial spirit): L2

abrac: H; (angel of the 5th month): J 1; L 1, L 2

abrachasyn (angel of the day of the Moon): J 1

Abracio (name of God): J 1, 5

abragini (name of the Sun in Autumn): H; J 5

abramacyn (angel of the day of the Moon): J 1

Abrasiel (lesser angel of the 7th hour of the day): L 3

abraym (Name of the Sun in Spring): H; J 5

Abriel (aerial spirit): L2

abrimael [A: Abrinael]: J 5

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Abrulges (aerial spirit): L2

abry (angel of the 7th month): J 1

abrys (angel of the 3rd month): J 1

abrysaf (angel of the 11th month): J 1

absamon (angel of the 2nd month): J 1

abuifor (angel of the 3rd month): J 1

Abuiori (angel of the second heaven): H

Abumalith (angel, minister of Maymon): H

Abuzaha (angel, minister of Arcan): H

achaiah [A: Akaiah] : J 5

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Achol (aerial spirit): L2

Acreba (aerial spirit): L2

Acteras (aerial spirit): L2

Adan (aerial spirit): L2

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Adiel (angel of the zodiac): L 3

Admenita: P iii vii 30

ADNI HMLK NAMN: K

ADONAI ELOHIM TZABAOTH: K

ADONAI ELOHIM TZABAOTH SHADDAI: K

Adonay, Adonai: G; GV; H; J 1, 2, 3, 4; L 1, 2, 3, 4

Adoniel: J 1; K; (angel of 12th hour of the night): L 3