Liber Juratus Honorii

or

The Sworne Booke of Honorius

Edited by Joseph H. Peterson, copyright © 1998, 2009. All rights reserved. Updated June 11, 2020.



NOTE: A full translation and edition is now available. Thanks for your support:

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.





The diagram of the Sigillum Dei Aemeth is based on that in Sloane 313 , but with a few corrections based on the description in the text. It has been reconstructed using the excellent Schreibweise font from Andrew Leman at E-phemera. It was developed from a sample of a German manuscript dating from 1492. This is fairly close to the (although considerably corrupted) version shown in Athanasius Kircher in his monumental work Oedipus Aegyptiacus (1562). The drawing of the seal ( sigillum Dei ) 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. The drawing, with interesting differences, also appears in an Italian manuscript of the Key of Solomon in the Bodleian Library, MS. Mich. 276 .

A complete transcription of R is included on the left-hand side, with a slightly modernized (for readability) version on the right. I have also supplied translations of some of the Latin passages.

This edition is based on the English translation of the Royal manuscript, but with deficiencies and some variant readings from Sl. 3854 (designated S4), Sl. 3885 (abbreviated S5), and Sl. 3853 (designated S3) are also noted.

Note too that the Orations found in Liber Juratus parallel (and are probably derived from) those found in the Ars Notoria , for example:

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).

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 Sigillum Dei . 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'."

Variants are of some interest. Note the recurring sound changes: "i" (R manuscript) becomes "g" (S5 manuscript), e.g. "ienomos" [R] = "genomos" [S5], ..iel [r] = ..ihel [S5], e.g. "kariel" [r] = "karihel" [S5]; also frequent interchange of y to i and i to y; ..am [r] = .. u m [S5], e.g. "lemeliham" [r] = "lemelih u m" [S5]. possible evidence of mss tradition in some other script [Hebrew or Greek?] or oral tradition.

All of the manuscripts seem to be missing some text, as shown by internal references to material not actually to be found. One example is the reference to the seals of angels. To make up for these evident deficiencies, the Royal manuscript seems to have inserted some additional text not found in the other manuscripts, namely the information on angels and incenses, most of which is taken from Agrippa and De Abano . It is also missing some text found in the other manuscripts.

English. The only attempt at publishing any significant portion of the English translation 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.

Boudet also provided a critical edition of much of the text in his 2002 article “Magie théurgique” etc. 6 His readings vary slightly with Hedegård’s, and his critical apparatus is conveniently placed with the text rather than as an appendix.

Latin. A critical edition of the Latin text has recently been published by Gösta Hedegård. 5 Hedegård's text was largely based on Sl. 3854, which is the most complete, most senior, and "least tampered with".

According to Lynn Thorndike , it is also known as Liber Sacer or Liber Sacratus by which name it is mentioned at least twice in the thirteenth century. 4

I believe the almost legendary reputation of this work led to the farication of the so-called Grimoire of Pope Honorius , a ridiculous work so despised by Eliphas Levi and A. E. Waite. 2, 3

Liber Juratus is one of the oldest and most influential texts of Medieval magic. The prologue says the text was compiled to help preserve the core teachings of the sacred magic, in the face of intense persecution by church officials. This may be a reference to the actions of pope John XXII (1316-34). 1

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W hen wycked sprites ware gathered to get-| her Intending to sende devills In to the hartts off men| to the entente thay wolde dystroy all thinges profyta-| ble ffor mankynde and to corrvpte all the whole wor-| lde even to the vttermost off there powr sowing Ipo-| crysye and envy and rooting bysshops and prelates| In pryde even the pope him selfe and his cardenall-| es which gathering them selves to gether sayde| won to a nother as here folowethe */*/*/*/*/*/* [I. Prologue] When wicked spirits were gathered together, intending to send devils into the hearts of men, to the intent they would destroy all things profitable for mankind, and to corrupt all the whole world, even to the uttermost of their power, sowing hypocrise and envy, and rooting bishops and prelates in pride, even the pope himself and his cardinals, which gathering themselves together said one to another as here follows:



Notes:

the helth which the lorde hathe| gevin his people Is now through magecke and| negromansy turned Into the damnacyon of all pe-| ople, for even the magyans them selves being in-| toxycated and blynded by the devill, and contrary| to the order of christes chvrche and transgressing| the commavdement of god, which dothe saye tho-| w shalte not tempe the lorde thy god, but him on-| ly shalte þu serve, but these negromansers or ma-| gyans denying the sacryfyce dew vnto god and in| tempting him hathe donne sacryfyce vnto devi-| lls and abvsed his name In calling of them co-| ntrary to the profession made at there baptin, The health which the Lord has given his people is now through magic and negromancy turned into the damnation of all people. For even the magians themselves, being intoxicated and blinded by the devil, and contrary to the order of Christ's Church, and transgressing the commandment of God, which says, "Thou shalt not tempt the Lord thy God, but him only shalt thou serve." But these negromancers or magians, denying the sacrifice due to God, and in tempting him have done sacrifice to devils, and abused His Name in calling of them, contrary to the profession made at there baptism, “You shall not test the Lord your God”: (Deut.6:16); "but you shall serve him alone”: (Deut. 6:13)

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for there it is sayd: for sake the devill and all his| pompes, but thes magyans and negromansers| dothe nott follow only the pompes and workes| of sathan but hathe also brought all people th-| rough there meruelus ellusyons In to þe err-| ors drawing 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 scye-| nces, it is thought mite therfore to plucke vp| and vtterly to dystroy this dedly roote and all the| followers of this arte, but they throvghe the I-| nstygasyon off the deuill and being moued wt| envy and couetusnes vnder the simylytude of| truthe they did publyshe and spred abrode þe f-| alshed speking falce and vnlykely thinges, for| It is nott possible þt a wicked and vnclen man| shulde worke trwly In this arte, for men are n-| ott bownde vnto sprites, but the sprites are co-| nstrayned agaynst þr wills to answere men þt| be clensed or clene, and to fulfill there requeste-| s, yet agaynst all yos willes we haue gone abo-| wt to set forthe the princyples of this arte for there it is said, "Forsake the devil and all his pomps." But these magians and negromancers do not follow only the pomps and works of Satan, but have also brought all people through their marvellous illusions into the errors, drawing the ignorant and such like into the damnation both of soul and body, and they thinking this for no other purpose but that by this they should destroy all other sciences. It is thought meet [=proper] therefore to pluck up and utterly to destroy this deadly root, and all the followers of this art, but they through the instigation of the devil, and being moved with envy and covetousness under the similitude of truth, they did publish and spread abroad the falsehood, speaking false and unlikely things. For it is not possible that a wicked and unclean man should work truely in this art, for men are not bound to spirits, but the spirits are constrained against their wills to answer men that are cleansed or clean, and to fulfill their requests. Yet against all those wills we have gone about to set forth the principles of this art,

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and þe cause of truthe, and for that cause thay h-| ad condemned this arte and Iudged hus to dethe. and the cause of truth, and for that cause thay had condemned this art and judged us to death.

we therfore throughe godes sufferance haui-| ng a fore knoledge of that Iudgement knowing a-| lso þt by it shulde folow miche mischefe and þt It| was impossible to vs to scape the handes of the| people by owre owne strengthe wt owt the helpe| of sprites dowting þt a greter danger wolde folo-| w upon it, for the wicked power of the sprites a-| tt owre commaundement wolde haue destroyed| them all vtterly In on, wherfore we called on ge-| nerall 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 euclud-| vs master of the thebanes, In the which cytye th-| is art was redd þt he shulde worke for us in| this sayde arte, and he throughe the counsell| of a sertayne angell whose name was hocroell| dyd wryte *7* volumes of arte magicke, geuy-| ng vnto hus the kernel and vnto other the sh-| alles owt of the which bookes he drw owt *93*| chapiters in the which Is bryffely contayned We therefore, through God's sufferance, having a foreknowledge of that judgement, knowing also that by it should follow much mischief, and that it was impossible to us to escape the hands of the people by our own strength without the help of spirits, doubting [i.e. fearing] that a greater danger would follow upon it, for the wicked power of the spirits at our command could have destroyed them [i.e. those who condemned us] all utterly in an hour. Wherefore, we called a general council of all the masters. And out of the which council of 811 [*89]1 masters which came out of Naples, Athens, and Toledo, we did choose one whose name was Honorius, the son of Euclid, master of the Thebians, in the which city this art was read, that he should work for us in this said art. And he through the council of a certain angel whose name was Hocroel, did write seven volumes of art magic, giving to us the kernel, and to others the shells. Out of the which books he drew out 93 chapters, in the which is briefly contained 1. The number given in S4 and S5 is 89; S313 reads '8', while R reads 811. The revealing angel is spelled 'Hocrohel' in the older manuscripts.

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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 a *100*| sacred names of god and therfor it is callyd sac-| red as ye wolde saye made of holy thinges, or ell-| es be cause by this booke he came to the knowled-| ge of sacred or holy thinges, or elles be cause It| was cosecrated of angells, or elles be cause the a-| ngell hocroell did declare and show vnto him þt | it was consecrated of god, then they prynces &| prelates being pacefyed wt burning of serten f-| ables or tryffles, thought verely this arte had| bin vtterly destroyed, and therfore we being som-| whate moued made this othe amounge oure se-| lues, first þt this book shulde be delyueryd to no| man vntyll suche tyme as the master of the ar-| te were in Ieoberdye of dethe and þt it shulde| be copyed but vnto *3* att the most, and þt it sh-| ulde be delyueryd to no woman nor to any ma-| n excepte he were off lawfull aghe which shulde| also be bothe godely and faythfull whose gode-| ly behauer had bin tryed by the space of a whole| yere, and þt this booke shulde no more here after the effect of this art, of the which chapters he made a book which we do call The Sacred or Sworn Book for this cause, for in it is contained the 100 sacred names of God, and therefor it is called sacred, as you would say "made of holy things," or else because by this book he came to the knowledge of sacred or holy things, or else because it was consecrated by angels, or else because the angel Hocroel did declare and show him that it was consecrated of God. [The oath] Then the princes and prelates being pacified with burning of certain fables or trifles, thought verily that this art had been utterly destroyed, and therefore we being somewhat moved, made this oath among ourselves: First, that this book should be delivered to no man until such time as the master of the art were in jeopardy of death, and

That it should be copied but to three at the most, and

That it should be delivered to no woman, nor to any man except he were of lawful age, and he should also be both Godly and faithful, whose Godly behavior had been tried for the space of a whole year, and

That this book should no more hereafter be destroyed, but that it should be restored again to the honor, or to his successors, and

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be dystroyed, but þt it shulde be restored agayne to þe| honore or to his successors, and yf there cane nott| be founde an able and a sufficyent man to who-| me this booke mighte be delyueryd, þt then the mast-| er bynde his executors by a stronge othe to bury | it withe him in his graue, or ells he shall him se-| lfe whyle he liueth bury it him selfe, in some pl-| ace honestely and clenly, and newer after to reu-| ele the place by any surcumstances to any creat-| ure, and yf the master shall haue nide of any sco-| llers or will proue them any man of wayes þt for| to fulfyll his commaundementes yff nide be they| shall euen suffer dethe rather then they will decl-| are eyther the sayinges or doinges of there ma-| ster, or þt he knoweth any suche thinges, nor decl-| are any suche thing by any man of surcumstan-| ces. and lyke as a father dothe cause on of his so-| nnes to loue another, euen so doth the master v-| nytte and kintt together his discyples or scholler-| s in concorde and loue so þt alwayes the on shall| helpe to bayre the others burthen, nor on shall no-| tt revele the secretes of a nother, but they shall be| faythfull off on mynde and concorde, and he þt



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he shall trewly performe obserue and kepe every art-| ycle off his othe and for this cause this is callyd | the sworne booke: {*ffinis prologi */*/*/*/*/* If there cannot be found an able and a sufficient man to whom this booke might be delivered, that then the master bind his executors by a strong oath to bury it with him in his grave, or else he shall himself while he lives bury it himself in some place honestly and cleanly, and never after to reveal the place by any circumstances to any creature, and

If the master shall have nide of any scholars or will prove them any manner of ways that for to fulfill his commandments if need be, they shall even suffer death rather than they will declare either the sayings or doings of their master, or that he knows any such things, nor declares any such thing by any man of circumstances. And like as a father causes one of his sons to love another, even so does the master unite and knit together his disciples or scholars in concord and love, so that always the one shall help to bear the others burden, nor one shall not reveal the secrets of another, but they shall be faithful of one mind and concord, and he that he shall truely perform, observe, and keep every article of his oath. And for this cause this [book] is called The Sworn Book. End of prologue.





In the name off the almighty god or lorde Iesus | christ the trew liuing god. I honoryus haue thus | appoynted in my booke the workes of salomon I | haue first apoynted the chapters þt it maye be the mo-| re playne. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

heare be geneth the chapters of the first worke.}

the first chapter Is of the composyssyon of the gre-| ate name of god which the hebrues call sememp-| horas which dothe consyst of *72* h. t. o. e. x. o. r. a. | b. a. l. a. y. q. c. I. y. s. t. a. l. g. a. a. o. w. o. s. v. | l. a. r. y. t. c. e. k. x. 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. m. | 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 deuyne power, the *4* | of the for gyuenes off synnes, the *5* that a man | shuld nott fall into dedely sine, the *6* of the rede-| msyon off *3* sowlles owt of purgatorye */*/*/*/*/*/*/*|

the chapters off the .2. worke */*/*/*/*/*/*/*/*/*/*/*

the *7* chapter is off the knowledge off the heau-|



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ens, the *8* to know the angells off euery heauen.| the *9* to know euery angell his name and his po-| wer, the *10* to know the seales off euery angel, | the *11* to know vnder whome euey angll is, the | *12* to know the offyce of euery angell, the *13* | of the inuocatyon of euery angell and of his com-| pany. the *14* how a man shulde obteyne his w-| ill by euery angel. the *15* to obtayne all scyen-| ces, 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 þe | influence of the planetts and sterres. the *21* to ch-| ange the daye in to nighte and the nighte in to þe | daye. the *22* to know the sprites of the ayre. the | *23* to know the sprites of the fyer, and there n-| ames and there superyors, there seales power | and vertu, the *24* to know the names and þe | powers off the higher sprites. the *25* to know | there seales. the *26* to know the alteratyon and | changinge of the elymentes and of the bodyes | that be mixte of them, the *27* to know all herb-|



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es, plantes, and bestes being vpon 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 su-| peryors. the *30* to know the erthely sprrites | and infernalles. the *31* of the sighte of purga-| torye and hell and the sowlles there being. the | *32* off the bond or oblygasyon þt the sowle | and bodye shall returne agayne. the *33* of þe consecrating off this booke. */*/*/*/*/*/*/*/*/*/*/*

ffinis of the chapters of the secode worke. */*/*/*

[II. Contents]1 In the name of the almighty God, our Lord Jesus Christ, the true living God. I Honorius have thus appointed in my book the works of Solomon. I have first appointed the chapters that it may be the more plain. Here begins the chapters of the first work. The first chapter is of the composition of the great name of God, which the Hebrews call Schemhamphoras which consists of seventy-two letters: h. t. o. e. x. 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.,2 which is the beginning in this art. The second chapter is of the vision of the Deity, The third of the knowledge of the devine power, The fourth of the forgiveness of sins, The fifth that a man should not fall into deadly sin, The sixth of the redemption of three souls out of Purgatory. The chapters of the second worke. The seventh chapter is of the knowledge of the heavens, To know the angels of every heaven To know every angel, his name, and his power, To know the seals of every angel, To know under whom every angel is, To know the office of every angel, Of the invocation of every angel and of his company, How a man should obtain his will by every angel, To obtain all sciences, To know the hour of death, To know all things present, past, and to come, To know the planets and the stars, To know the virtue of the planets and stars, and their influences, To alter or change the influence of the planets and stars, To change the day into night, and the night into the day, To know the spirits of the air, To know the spirits of the fire, and their names and their superiors, their seals, power, and virtue, The twenty-fourth, to know the names and the powers of the higher spirits, To know their seals, To know the alteration and changing of the elements, and of the bodies that be mixed of them, To know all herbs, plants, and beasts being upon the Earth, and of their virtues, The knowledge of the nature of man and of all his deeds and his thoughts, To know the spirits of the water, and there virtues, and their superiors, To know the earthly spirits and infernals, Of the sight of purgatory, and hell, and the souls their being, Of the bond or obligation that the soul and body shall return again, Of the consecrating of this book End of the chapters of the second work.



1. NOTE: This section is not really a conventional table of contents, but rather a summary of the various practical uses this magic can be employed for. All but a few of the topics are discussed in various ways in the subsequent text.



2. The corrected version should read: H ¶Toexoraba ¶Layqtiyst ¶Algaonosu ¶Laryceksp ¶Fyomemana ¶Renugarel ¶Atedatono ¶Naoyleyot. See my printed edition pp. 31-32; Veenstra 2012 p. 172; and later corrected in Chardonnens and Veenstra 2014 pp. 142–143.

the chapters of the *3* worke. */*/*/*/*/*/*/*/*/*/*

the *34* off the constrinksyon of sprites by word-| es. the *35* of the constrinsyon of sprites by | seales. the *36* of the constrinckesyon of spri-| tes by tables. the *37* to giue euery sprite his | shape. the *38* off inclosing of sprites. the *39* | off a sprite þt is inclosed þt he maye answere or | nott, the *40* to cause thunder and lightenin-| g. the *41* off burning to be made. the *42* | off the powrging of they ayer. the *43* off þe corruptyon of the ayer. the *44* to cause sno-|



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w and yse, the *45* off dewes rayne. the *46* | to cause flowers and frutes. the *47* to go I-| nuysyble. the *48* off a horse. the *49* to bring-| e agayne a man that is gone saffe in an how-| er. the *50* to haue a thing carryed whether th-| ow willte in moment. the *51* to take a waye | a thinge. the *52* to bringe a thinge agayne. | the *53* to change the shape of euery thinge.| the *54* to make a fludde in a dry grounde. the | *55* to make a commotyon att thy pleasure.| the *56* to distroy a kingdome or an empyre.| the *57* to haue power over euery man. the *58* | to haue a *1000* armed men. the *59* to forme a | castell þt shall neuer be dystroyed. the *60* to m-| ake 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 þt he hathe stoll-| en. the *64* to open lockes. the *65* to cause disco-| rde and debate. the *66* to cause vnyte and con-| corde. the *67* to haue the fauor of euerybodye. | the *68* to obtayne or gett rytches. the *69* to



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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 þt is stoppe-| d in the sea by the adamaint stone. the *74* to | avoyde all man of dangers. the *75* to gayther | byrdes to gether and to take them, the *76* to ge-| ther fysshes to gether and to take them. *77* to | gather wylde bestes to gether and to take the-| m. the *78* to cawse warre amonge fysshes fow-| lles and suche lyke. the *79* to make burninge to | apeyre. the *80* to make Iuggelers or mayde-| ns singing to apeyre. the *81* to make gardens or | castells to apeyre. the *82* to make fightinge m-| en to apeyre. the *83* to make gryphons and dr-| agons to apeyre. the *84* to make all wylde be-| stes to apeyre. the *85* to make hunters and the-| re 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. */*/*/*/*/*

The chapters of the third work. Of the constrinksyon of spirits by words, Of the consthinksyon of sprits by seals, Of the constrinckesyon of spirits by tables,* To give every spirit his shape, Of enclosing of spirits,* Of a spirit that is enclosed, that he may answer or not,* To cause thunder and lightening, Of burning to be made, Of the purging of the air, Of the corruption of the air, To cause snow and ice, Of dews [and] rain, To cause flowers and fruits, To go invisible, Of a horse [which will carry you anywhere you wish in a single night],** To bring again a man that is gone safe in an hour, To have a thing carried where you will in a moment, To take away a thing, To bring a thing again, To change the shape of every thing, To make a flood in a dry ground, To make a commotion at your pleasure, To destroy a kingdom or an empire, To have power over every man, To have a thousand armed men, To form a castle that shall never be destroyed,* To make a wicked glass,* To destroy a place or a hold by a wicked glass,* Of a glass wherein you shall see the whole world,* To bring again that which a thief has stollen, To open locks, To cause discord and debate, To cause unity and concord, To have the favor of everybody, To obtain or get riches, [To have the desire of women.]** To heal all man of diseases, To cast into sickness whom you will, To kill whom you will, To cause [*hold back] danger, both by sea and land, To delay a ship that is stopped in the sea by the adamant stone, To avoid all man of dangers, To gather birds together, and to take them, To gather fishes together and to take them,* To gather wild [and domestic] beasts together and to take them,* To cause war amongst fishes, [people]** fouls, and such like,* To make burning to appear, To make jugglers or maidens singing to appear, To make gardens or castles to appear, To make fighting men to appear,* To make gryphons and dragons to appear, To make all wild beasts to appear, To make hunters and their dogs to appear hunting, To make a man to think he is in a place where he is not,* To make all pleasures to appear.* End of the chapters of the third work. * Instructions in these are not extant, even in the Latin manuscripts.



** See chapter CXVI which recounts the contents.

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the chapters off the *4* worke */*/*/*/*/*/*

the *88* to delyur them þt be in pryson. the *89* | to locke agayne the gattes of the castell. the | *90* to haue all treasures mettalls pressyns sto-

nes and all other thinges hyd in the grounde. | the *91* off the appeyringe off ded bodyes that | thay seme to aryse agayne and to speke. the *92* | that ye shulde thinke beastes to appeyre crea-| ted agayne off the earthe but these *2* chapters | haue we takyn awaye be cause they be agayn-| st the will of god. thus endeth the nottes off all | the chapters */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* The chapters of the fourth work. To deliver them that be in prison, To lock again the gates of the castle,1 To have all treasures metals, precious stones, and all other thinges hidden in the ground, Of the appearing of dead bodies that they seem to arise again and to speak, That you should think beasts to appear created againe of the earth But these two chapters have we taken away, because they be against the will of God. Thus ends the notes of all the chapters.



1. Better: To unlock bars and prisons. -JHP

here beginnithe the booke.*/*/*/*/*/*/*/*/*/*/*/*/* [III.] Here begins the book.

we therfore thorow godes helpe Intendinge to | folow the stepps and precepes of salomon, th-| erfore to the receyuing of suche an highe mi-| sterye we prefesse to be oone chiffe princy-| ple or begininge, note therfore that the first | and chiffe princyple or begininge is the de-| vyne maiestye, and the trew Inuocatyon m-| ust 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 | euery worke dothe comme althoughe this | be deuyded into many partes, ffor lyke as | all the holle partes doo sauor and smel of the | body euen to lykewyse dothe of these thin-| ges comme all perfectyon and effect. */*/*/*



We therefore, through God's help, intending to follow the steps and precepts of Solomon, therefore to your receiving of such a high mystery, we profess to be one chief principal or beginning. Note therefore that the first and chief principal or beginning is the Divine Majesty, and the true invocation must come from the very faith of the heart, the which faith the works shall declare. For Solomon said there is one only God, one might or power, one faith, of whom one work, one principal or beginning, and of whom the perfection and effect of every work comes, although this be divided into many parts. For like as all the whole parts do savour and smell of the body, even so likewise of these things come all perfection and effect.

In the name therfore of the true And ly-| uing gode which Is alpha et omega þe | beginninge and the endinge which is the fat-| her the sonne, and the holy gost *3* persones | and on god the gyuer off lyffe and the dest-| royer off dethe for he destroyed oure dethe | and thrughe his resurrectyon restored vs | agayne to lyffe. */*/*/*/*/*/*/*/*/*/*/*/*/* In the name therefore of the true and living God, who is Alpha and Omega the beginning and the ending, which is the Father, the Son, and the Holy Ghost, three persons and one God, the giver of life, and the destroyer of death. For he destroyed our death and through his resurrection restored us again to life.





off the makinge off the seale of god, for | the knowledge of the first parte, of the | knowledge of the deytye, for the knowle-| dge of þe *2* parte. in þe *3* parte of the | vysyon of angells, the *4* of þe constr- [7r] inkesyon, the *5* parte off the bownde of | deadmen */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



Of the making of the Seal of God, for the knowledge of the first part, of the knowledge of the Deity, for the knowledge of the second part, in the third part of the vision of angels, the fourth of the constrinkesyon, the fifth part of the bonds of dead men.2 2. Lat. "de ligatione infernorum" (concerning the binding of the inhabitants of the underworld).

off angels there are *3* kyndes */*/*/*/*/* | some be selestyall, and some of the ayre and some | be of the earthe. off the celestyall there are also *2* | kyndes somme of them doo serue god only and | those be the *9* orders of angells that is to saye | cherubin, and seraphin, trones, domynatyons, | vertuse, princypates, and potestates, arkangells | and angells off whome it is to be spoken amo-| unge mortall men, for they will nott be constray-| ned by any artyfysyall powr, and therfore | they oughte nott to be Inuocated for they a-| lwayes stande before the deuyne maiestye an| d are neuer seperated from his presens, yet be | cause the sowle of man was creatyd with | theme and to there lykenes, lookinge to be re-| wardyd with them maye through the gyfte | and grace of god his bodye yet lyuing beh-| olde the deuyne maiestye, and with them to | prayse and know god þe creator, and this kn-| owledge is nott to know god in his magestye [7v] and power but euer as adame and the | prophettes dyd know him, Of angels there are three kinds. Some are celestial, some are of the air, and some are of the earth. Of the celestial, there are also two kinds. Some of them serve God only, and those are the nine orders of angels, that is to say, cherubin, seraphin, thrones, dominations, virtues, principates, potestates, archangels, and angels. Of whom it is to be spoken among mortal men, for they will not be constrained by any artificial power. And therefore they ought not be invocated, for they always stand before the Divine Majesty, and are never separated from His presence. Yet because the soul of man was created with them, and to there likeness, looking to be rewarded with them may through the gift and grace of God, his body yet living behold the Divine Majesty, and with them to praise and to know God the creator, and this knowledge is not to know God in his majesty and power, but ever as Adam and the prophets did know him.

but this is p-| rincypally to be noted that there are *3* ky-| ndes off men þt worke in this arte Iwes, ch-| ristyans and pagans, the pagans doo sacry-| fyce to the sprites of the ayre and of the ea-| rthe but they doo nott constrayne or bynde th-| em, but the sprites doo fayne them selues to | be bownde by the wordes of there law, to the | Intent they maye make them to committ ido-| letrye, and neuer turne to the true faythe, | and by cause there faythe is nought therfore | there workes be nawght, he þt will worke aft| er þt man must forsake the lyuing god, and | must doo sacryfyce vnto sprites and Idolles | for it is faythe that worketh in a man good | or euill, wherfore it is sayde in the gospell þe | faythe hathe made the saffe, the Iwes doo in | nowyse worke to obtayne the visyon of the | deytye, for by the comminge of christe they lo-| st 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 brin-| ge 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 w-| hich shulde neuer haue ceasyd yf they cowlde | haue wroughte effectually by this arte, and so | there workes are noughte, and althoughe the | Iwes in that þt they are Iwes are condemny-| d of yet they doo wurship the highe creator but | nott after a dew sorte, yet thorow the powr of | the holy names of god spirrites are constray-| ned to comme. but Iwes because they are no-| tt signed wt the signe of god that is to saye | with the signe of the crosse therfore they | sprites will nott answere them trewly, ther-| fore 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 þt there is any eu-| ill in this name magyan, for this same na-| me magyan dothe signefy in the grike twunge | a philosopher, and in the hebru twunge a sc-| rybe, and in the latten twunge it signefyeth | wyse and so this name of arte magyke is co-| mpownded 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 */*/*/*/*/*/*/*/*/*/*/*



But this is principally to be noted, that there are three kinds of men that work in this art: Jews, Christians, and pagans. The pagans do sacrifice to the spirits of the air and of the earth, but they do not constrain or bind them, but the spirits do fain themselves to be bound by the words of their law, to the intent they may make them commit idolatry, and never turn to the true faith. And because their faith is nought, therefore their works are nought. He that will work after that man must forsake the living God, and must do sacrifice to spirits and idols. For it is faith that works in a man good or evil. Wherefore it is said in the Gospel, "your faith has made you safe." The Jews do in no wise work to obtain the vision of the Deity, for by the coming of Christ they lost their preeminence, nor can they come to heaven, for the Lord says, he that is not baptized shall be damned. And so in all angels they work imperfectly. Nor can they through their invocations bring any work to effect, except they believe in Christ. For it is said by the prophet, "when the king of kings and the Lord of Lords is come, then shall your annointing cease," which should never have ceased if they could have wrought effectually by this art. And so theire works are nought. And although the Jews in that they are Jews are condemned, of yet they do worship the High Creator, but not after a due sort. Yet through the power of the holy names of God, spirits are constrained to come. But Jews because they are not signed with the sign of God, that is to say with the sign of the cross, therefore those spirits will not answer them truely. Therefore, the Christian man only works truely to come to the vision of the Deity, and in all other works. And although three sorts of men do work by this art magic, yet it is not to be thought that there is any evil in this name Magian, for this same name Magian signifies in the Greek tongue a philosopher, and in the Hebrew tongue a scribe, and in the Latin tongue it signifies wise. And so this name of art magic is compounded of this word magos which is as much to say as 'wise,' and of ycos which by interpretation is 'knowledge.' For by it a man is made wise. For by this art a man may know things present, past, and to come.





here folowithe the makinge off the seale off the trwe | and lyuinge god */*/*/*/*/*/*/*/*/*/*/*/*/*/* [IV.] Here follows the making of the Seal of the true and living God

Primo fac unum circulum cuius diameter | sit trium digitorum propter tres clauos do-| mini, vel *5* propter *5* plagas, vel *7* pr-| opter *7* sacramenta, vel *9* propter *9* ordin-| es 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 poimo [*primo] tribus granis prop-| ter trinitatem parsonarm, deinde infra illo-| s duos crculos in superiori parte quæ | dicitur angulus meridiei fac vnam crucem, | in cuius tibia aliquantulum intrat crc-| ulum interiorem. deinde a parte dextra | crucis stribe .h. aspirationem deinde .t. dein-| de .o. deinde .e. x. o. r. a. b. a. l. a. y. q. c.t i. y. s. | t. a. l. g. a. a. o. w. n o. s. v. l. a. r.t y. t. c. e. k. x.s p. f. | y. o. m. e. m. a. n. a. r. e. l. a. t. e. v.t a. t. o. n. o. | n. a. o. y. l. e.p o. t. s. y. m. a. et iste literæ su-| nt eque distantes, et circumdent circulum. eo | ordine quo sunt prenominatæ et sic mag-| num nomen domini schemhamphoras *72* | literarum erit completum. First, make a circle with a diameter of three fingers, on account of the Lord's three nails, or five on account of the five wounds, or seven on account of the seven sacraments, or nine on account of the nine orders of angels, but generally five fingers are customary. Then, below that circle make another circle, distant from the first by two barley grains (on account of the two Tablets of Moses), else the distance from the first can be three grains (on account of the three persons in the Trinity.) Then below those two circles in the uppermost part, which is called the southern angle, make a single cross, the leg of which may slightly enter the innermost circle. Then, from the right side of the cross, write .h. (the "exalation"), then .t., then .o. then .e. x . o. r. a. b. a. l. a. y. q. c. i. y. s. t. a. l. g. a. a. o. n. o. s. v. l. a. r [t]. y. t. c. e. k. s. p. f. y. o. m. e. m. a. n. a. r. e. l. a. c. e. d. a. t. o. n. o. n. a. o. y. l. e. [y]. o. t. m. a.1 and these letters may be made an equal distance apart, and may surround the circle. And with that series of letters which was previously named the circle will thus be filled with the great name of the Lord, Schemhamphoras, of 72 letters. 1. The corrected form is as follows: "H ¶Toexoraba ¶Layqtiyst ¶Algaonosu ¶Laryceksp ¶Fyomemana ¶Renugarel ¶Atedatono ¶Naoyleyot." See my printed edition pp. 31-32; Veenstra 2012 p. 172; and later corrected in Chardonnens and Veenstra 2014 pp. 142–143.



hoc facto in m-| edio circulorum scilicet in centro fac unu-| m pentagonum talem, in cuius me-| dio sit signum tav tali et super ill-| ud signum stribe hoc nomen dei el, et sub n-| omine aliud nomen dei [.l.] .ely. isto modo | deinde infra angulum superiorem penta-| goni stribe istas duas litteras .l.h. et infra | alium angulum dextrum .a.l. et in alio [9v] post istum [istas duas .l.a. et in alio post istum .l.c. et in alio post istum] .n.m. . deinde circa pentagonum | fac vnum eptagonum cuius latus superius | secundum sui medium contingat angulum | superiorem pentagoni vbi .l.h. scrbebatur, | et in eodem latere eptagoni scribe hoc nomen | scante [*sancti] angeli quod est [.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 sunt adimpleta, deinde circa | istum eptagonum predictum fac alium e-| ptagonum non quoquo modo factum priu-| s sed taliter quod vnum latus ipsius in-| carceret latera alterius, deinde fac alium | eptagonum [talem] qualis prius fuit cuius ang| uli *7* contingant angulos *7* eptagoni se-| cundi qui bus esse videtur. hic tamen ept-| agonus infra perdictum secundum conclu-| detur, [unum] latus secundi eptagoni supernudo et a-| liud subenudo, [sed] latus primo angulos succe-| dens subenudo ibit. et quæ sequntur serie | supereuntis et subeuntis alterutrum se | habebunt, deinde in quolibet angulo secu-| ndi eptagoni vna crux depingatur, deinde [10r] in illo latere secundi eptagoni quod transit ab | vltimo angulo [eiusdem] ad secundum angulum eiusdem | in eadem parte quæ est super .casziel. silla-| be cuiusdam scaneti [*sancti] dei nominis scribatur, | ita quod hac sillaba .la. scribatur in illo lo-| co lateris perdicti qui est supra primam si-| llabam de .casziel. et hac sillaba .ya. in illo loco | [eiusdem] lateris qui est supra vltimam sillabam eius-| dem de .casziel. et hæc silliba .ly. in illo loco | eiusdem lateris qui est latus intersecans pr-| edictum latus et crucem secundi anguli eiu-| sdem, deinde in latere illo quod tendit ab an-| gulo primo eiusdem secundi eptagoni ad te-| rtium angulum eiusdem scribatur hoc nom-| en sanctum dei .narath. ita quod hæc sillaba | .na. scribatur in illo loco eiusdeum lateris | qui est supra primam sillabam de .satquiel. | et haec sillaba .ra. in illo loco qui est supra | vltimam eiusdem, et [hec] dua literæ .t.h. in illo | loco qui est in eodem [latere] inter latus secans ip-| sum et crucem tertiam, deinde in illo latere | eiusdem secundi eptagoni quod tendit .a. | tertio angulo eiusdem ad quartum eiusdem [10v] scribatur hoc creatoris nomen sanctum | quod dicitur .libarre. ita quod hæc sillaba | .ly. scribatur supra primam sillabam, de | .raphael. et hæc sillaba .bar. supra vltimam | sillabam eiusdem, et hæc sillaba .re. in illo | loco eiusdem lateris qui est inter latus int-| ersecans ipsum et quintur angulum eiusdem | secundi eptagoni, deinde in illo latere eiusd-| em secundi eptagoni quod est .a. quinta cru-| ce vsque ad vltimam scribatur hoc aliud sa-| crum creatoris nomen .libares. ita quod | hæc sillaba .ly. scribatur in illo loco lateris | qui est supra primam sillabam ipsius .michael. | et hæc sillaba .ba. in illo loco lateris qui | est supra vltimam sillabam eiusdem, et hæc | sillaba .res. in illo loco eiusdem lateris qui est | inter latus intersecans ipsum et vltimam cr-| ucem. deinde in illo latere eiusdem secundi ip-| tagoni quod vadit a secundo angulo eiusdem | secundi eptagoni ad quintum scribatur [hoc] aliu-| d sacrum nomen dei .lialg. cum coniuncti-| ua ita quod coniuunctiua in illo loco eiusd-| em lateris scribatur quid est supra primam [11r] sillabam de .samael. et hæc litera .ly. in illo loco | eiusdem lateris qui est supra vltimam eiusdem, | et hæc sillaba .alg. in loco eiusdem lateris qui | est inter latus intersecans ipsum et quartam | crucem, sed caue quod ra coniunc tiua sic de-| bet scribi et cum titulo intersecante propter | timorem dei malum volitum diuidentem, de| inde in illo latere eiusdem eptagoni tendente | a quarta cruce ad sextam scribatur hoc aliud | sacrum dei nomen, .veham. ita quod hæc sill-| aba .ve. scribatur in illo loco eiusdem lateris | qui est supra primam sillabam de .anael. et | hæc litera .h. supra vltimam sillibam et hæc | sillabam .am. in illo loco eiusdem lateris q-| ui est latus secans ipsum et sextam crucem, | deinde in illo latere quod tendit a sexto [angulo] eiusd-| em secundi eptagoni ad primum angulum sc-| ribatur hoc aliud sacrum dei nomen .yalgal. | ita quod hec litera .y. scribatur in alla [loco] eiusdem | lateris qui est supra primam sillabam de .gabriel. | et hæc sillaba .al. super vltimam et hæc | sillaba .gal. in illo loco eiusdem lateris qui | est inter latus intersecans ipsum et primam [11v] crucem, deinde in medio latere primi et tertii | eptagoni a dextris scribatur .vos. et in sequen-| ti latere eiusdem tertii eptagoni a dextris hoc | nomen .duymas. et in alio .Gyram. et in alio | .Grani. [*Gram] et in alio .Aysaram. et in alio .Alpha. | et omega l in alio. deinde in alio spaciolo quo-| d est sub secundi et tertii angulo primo epta-| gonorum scribatur hoc nomen dei .el. et in a-| lio spaciolo quod est a dextris sub angulis | secundi et tertii eptagonorum sub secunda cr-| uce hoc nomen .on. et in [illo] alio spaciolo sub t-| ertia cruce itarum hoc nomen .el. et in alio | sub quarta cruce iterum .on. et in alio sub | sequenti [*quinta] cruce iterum .el. et in alio sub se-| quenti [*sexta] cruce iterum .on. et in alio sub sep-| tima cruce . . deinde in alio [*illo] spacio quod | clauditur inter angulum [primum] secundi eptagoni | et secundum angulum eiusdem et primum la-| tus tertii eptagoni et portionem circuli con-| tingentem illos angulos depingatur vna crux, | in medio scilicet spacii illius et in bucca sup-| eriori a leua crucis scribatur hæc litera .a. | et super buccam crucis secundam a dextris [12r] hæc litera .g. et sub bucca inferiori a dextris | scribatur hæc [alia] litera .a. et sub quarta bucca hæc | [alia] litera .l. deinde in alio spaciolo sequenti a dextr-| is in medio scribatur hoc nomen dei .ely. et | in alio hoc nomen .eloy. et in alio .christus. et | in alio .sother. et in alio .Adonay. et in alio | .Saday. This done, in the middle of the circles, namely in the center, make a pentagram thus: in the middle of which should be the sign 'Tau', thus: , and above that sign, write the name of God El, and underneath this another name of God, namely, Ely, in this fashion: . Then, below the uppermost angle of the pentagram, write these two letters: .l.x.

And below the other in the right angle, these two: .a.l.

and in the next after those, these two: .l.a.

and in the next after that: .l.c.

and in that following: .u.m. Then, around the pentagram make a heptagon; it may touch the uppermost side of the pentagram, <its second> which is after the middlemost top angle, where are written .l.x. And in the same side of the heptagon write this name of the holy angel, which is Casziel.

And in the next side from the right-most, the name of the holy angel, which is Satquiel.

Then in the next Samael, and in the next Raphael, afterwards Anael, afterwards Michael, followed by Gabriel. And thus the seven sides of the heptagon will be completed. Then, around that preceding heptagon, make another heptagon, not made like the first, but in such a manner that the one side of it will intersect the previous side of the same. Then make another such heptagon, like the first, whose seven angles touch the seven angles of the second heptagon, and the which should be shown doubled. <Yet here, the heptagon under the preceding second will be contained,> unum latus secundi heptagoni supernudo et aliud subenudo, sed latus primo angulo succedens subenudo ibit. et quae sequntur serie supereuntis et subeuntis alterutrum se habebunt. Then, in each of the angles of the second heptagon make a cross. Then, in that side (of the second heptagon) which goes from the last angle to the second angle of the same, in that part which is above the first syllable of Casziel, this syllable from a sacred name of God should be written: la, and above the last syllable of the same (Casziel) should be written this syllable: ya, and in the space [between] the intersection and the second cross should be written the syllable ly. Then, in that side which extends from the first angle of the second heptagon, and continues to the third angle of the same, this holy name of God should be written: Narath, and the first syllable, Na should be written in that space of the same side which is above the first syllable of Satquiel, and the syllable Ra in the space which is above the last syllable of the same, and the two letters 't,' 'h' made in that place which is in the same side between the side intersecting itself and the third cross. Then, in that side (of the same second heptagon) which extends from the third angle of the same to the fifth of the same, should be written this holy name of the Creator, which is called Libarre, such that the syllable Ly is written above the first syllable of Raphael, and the syllable bar is over the last syllable of the same, and the syllable re in that space of the same side which is between the side intersecting itself and the fifth angle of the same second heptagon. Then, in that side (of the same second heptagon) which is farthest from the fifth cross, this other sacred name of the Creator should be written: Libares, such that the syllable Ly is written in that space of the side which is above the first syllable of Michael, and the syllable ba in that space of the side which is above the last syllable of the same (Michael), and the syllable res in that space of the same side which is between the side intersecting itself and the last cross. Then, in that side (of the same second heptagon) which goes from the second angle (of the same second heptagon) to the fourth, this other holy name should be written: Lialg cum coniunctiua ita quod coniunctiua in illo loco eiusdem lateris scribatur which is above the first syllable of Samael and this syllable ly in that space of the same side which is above the last syllable of the same (Samael), and this syllable alg in that place of the same side which is between the side intersecting itself and the fourth cross. But beware that the coniunctiua (connective) should be written thus: [figure] with the inscription intersecting, because of the fear of God malum volitum dividentem. Then, on that side (of the same heptagon) that goes from the fourth cross to the sixth, write this other sacred name of God: Ueham, such that the syllable ve is written above the first syllable of Anael, and the letter h is above the last syllable of the same, and the syllable am is in the space of the same side which is [inter]secting the side itself and the sixth cross. Then on that side which goes from the sixth angle (of the same second heptagon) to the first angle, this other sacred name of God should be written: yalgal, such that the letter y is written in the space of the same side which is above the first syllable of Gabriel, and the syllable al is above the last, and the syllable gal should be written in the space of the same side which is between the intersection and the first cross. Then, in the middle of the first side and the third heptagon, to the right, should be written vos, and in the next place Duymas, and in the next Gyram, and in the next Gram, andin the next Aysaram, and in the next Alpha, and in the next . Then, in that small space which is under the second and the third angle of the first heptagon, should be written this name of God: el,

and in that small space which is to the right under the second and third angles of the heptagons under the second cross, this name: ON,

and in the next space under the third cross, again this name: el,

and in the next under the fourth cross, again: ON,

and in the next under the fifth cross, again: el,

and in the next under the sixth cross, again: ON,

and in the next under the seventh cross: .

Then in that small space which is enclosed between the first angle of the second heptagon and the second angle of the same, and the first side of the third heptagon, and the part touching those angles of the circle, draw a single cross in the middle, namely in that space. And in the top-left space of the cross, write the letter: a,

and in the top-right space of the cross this letter: g,

and in the lower-right space write another letter: a,

and in the fourth lower space this other letter: l. Then in the middle of the next small space to the right, write this name of God: Ely,

and in the next, this name: Eloy,

and in the next: Christos,

and in the next: Sother,

and in the next: ADONAI,

and in the next: Saday. This of course comprises AGLA, a name of God. Usually explained as an acronym based on "Attah Gibbor Le'olam Adonai," -- "the first four words of the second benediction of Shemoneh 'Esreh" (See Agrippa OP3.11 and the Jewish Encyclopedia). However, this has been questioned recently (Katelyn Mesler, "the Latin Encounter with Hebrew Magic" in Page, Sophie, Catherine Rider, The Routledge History of Medieval Magic, Routledge, 2019, p. 88). The drawing in Sl. 313 shows the 'a' on the bottom left, and the 'l' on the bottom right.

deinde scias quod communiter in exe-| mplaribus pentagonus fit de rubeo cum cro-| ceo in spaciis tincto. Et primus eptagonus de a-| zurio, secundus de croceo, tertius de purpureo, | et circuli de nigro, et spacium inter circulos | vbi est nomen de maximum. ac venerabile | .Schemhamphoras. tingitr croceo, omnia alio | spacia viridi habent tingi, sed in operationibus | aliter fieri debet, quia de sanguine aut talpæ. | aut turturis aut vpupæ aut vespertilionis | aut omnium horum figuratur, et in pergameno | virgineo vitulino, vel equino, vel ceruino, et sic | completur dei sigillum, et par hoc sanctum et | sacrum sigillum quando erit sacratum poteris. | facere operationes quæ postea dicentur in hoc | libro [sacro] modus autem sacrandi hoc sacrum sigi-| llum talis sicut sequitr debet esse. */*/*/*/*/*/* After this you shall know that commonly in the exemplars the five-cornered star or amulet is made of red, with the space within dyed saffron [yellow], and the first seven-cornered star of azure, the second of saffron, the third of purple, and the round circle of Black. And the space between the circles where the name Schemhamphoras is, is died with saffron. At other spaces are to be coloured with green. <Where Tetragrammaton ye & the circle about that white, with the angels names and planets.> But in operations it must otherwise be done. For it is made with the blood either of a mole or of a turtledove, or a lapwing, or of a bat, or of them all, and in virgin parchment of a calf, or of foal, or a hind calf [i.e. deer]. And so is the Seal of God perfect. And by this holy and consecrated seal after it is consecrated, you may work operations which shall be declared afterwards in this book. The manner of consecrating of this holy seal ought thus to be as followeth. S3: After this thow shalt knowe that comonly in the examplars the fyve cornarde cyrkyll or mullet [=amulet] is made of redd died wt saffron wtin the spaces & the ffirst crkell wt 7 corners of azure, the seconde of saffron. The thirde of purple & the rounde cerkelie of Black. / & the space betwene the circules wher the name Shemhamphoras is: is dyed wt saffron. Att other spaces are to be coloured wt grene. wher tet'grammaton ye & the xkyll abowght that wyght wt the Angells names & planetts. / But in operacyons it must other wyse be done. for it is made wt the blode either of a mowlle or of a turtyll doue. or a lappwynge or of Backe or of the all & in virgynu~ parchament of a calfe or oa foole or a hynde calfe. and so is the seale of god perfecte. / and by this holy & consecrated seale aftr it be consecrated thou mayest worke operacions wich shalbe declared afterwarde in this Booke. The manr of consecratyng of this holy seale ought thus to be as folowethe.

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Inspirante domino dixit salomon unus | est solus deus, sola fides, sola virtus, quam | dominus hominibus voluit reuelari et di-| stribui hoc [*tali] modo. dexit angelus .Samael. | Salomoni hoc dabis populo Israel qui et | aliis similiter tribuent [sic placuit creatori] et iubet ipsum domin-| vs taliter consecrari, primo sit mundus op-| erans non pollutus, et cum deuocione fac-| iat non astute, non commedat neque vibat, | donec perfecerit opus, et sanguis quo scrip-| tus [*scriptum] fuerit primo sit benedictus sicut postea | dicetur, deinde suffumigetr, hoc sigillum am-| bra musco aloe lapdano albo et rubeo, mastice, | olibano margaritis et thure. Inuocando et | orando dominum sicut postea de visione di-| uina erudietur, post, Inuocando angelos sic-| ut etiam infra dicetur, mutabitur tamen pe-| ticio hoc [*tali] modo, By the inspiration of God, Solomon said: there is only one God, one faith, and one virtue, which the Lord intended to be revealed to men and distributed of this wise. The angel [Samael] said to Solomon, "This shall you give to the people of Israel who also shall likewise give to others. So it has pleased the creator." And the Lord commands it thus to be consecrated: § First, let the worker be clean, not polluted, and let him do it with devotion, not deceytfully. § Let him not eat nor drink till he has done his work. § And the blood wherewith it shall be written, first must be blessed as shall be said afterward. Then the seal must be [per]fumed with amber, musk, aloes, lapdanum, white and red mastick, olibanum margarith [i.e. pearls], and frankincense, calling upon and praying to the Lord and all holy angels, by saying as follows: S3, fol. 128r: By the inspiracion of god, Salomon said: þer is only one god only faith only vertue wch the lord wolde to be reueled to men & distributed of this wyse. The angell said to Salomon this shalt thow geve to the people off Israell whiche also shall likewise geve to others, so it hathe pleased the creator. / & the lorde comaundeth it thus to be cõsecrated / ffirst let the worker be cleane not polluted & let hym do it wt deuocion not deceytfully / let hym not eate nor drynke tyll he heaue done his worke / & the blode wherwith it shalbe written first must be blessed as shalbe said afterward. than the seale must be fumed wt amber, muske, aloes, lapdanum the white & redd / mastyke, Olibanum margaritis & encensce, callyng uppõ & prayng to the lorde & all holy angels, by sayng as foloweth.

vt tu domine per annuncia-| tionem concepcionem et citera hoc sacratissi-| mum nomen ac sigillum tuum benedicere et | consecrare digne ris [*digneris] vt per ipsum et [*te] median-| te possim vel possit talis .N. celestes coniu-| ncere potestates aereas et terreas cum infer-| nalibus subiugare, inuocare, transmittaere [*transmutare] coniurare,



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constringere, excitare, gongregare, dispergere, | ligare ac ipsos innocuos reddere homines | placare, et ab eis suas peticiones graciosius | habere, inimicos pacificare, pacificatos disimi-| gere, sanos in sanitate custodire vel infirmare | infirmos curare homines bonos a malis cu-| stodire et distinguere, et cognostere, omne cor-| porale periculum euadere, Iudices in placi-| to placatos reddere, victoriam in omnibus o-| btinere, peccata carnalia mortificare et spirit-| ualia fugare vincere, et euitare, diuitias in | bonis augmentare et dum in die indicii app-| arelit [*apparebit]. a dextris tuis cum sanctis et electis tu-| is tuam possit cognoscere maiestatem */*/*/*/* Oration. "That you, O Lord, through the annunciation, the conception" etc.1 "that you would deign to bless and consecrate this most holy name and your seal, so that through it with your mediation, I or such person N, will be able to conquer such heavenly powers, of the air or earth, with the infernal ones, to subjugate, invoke, transmute, conjure, constrain, arouse, congregate, disperse, bind and return them without harm. To appease people and favourably obtain from them their petitions, to pacify enemies, to disunite those pacified, to protect the health of those who are healthy, or to sicken them, and to cure the sick. To guard good people from evil, and to distinguish and recognised them, to evade all physical danger, to make favourable judges be favourably disposed again, to have victory in all things, to destroy carnal sins, and rout, conquer, and rout spiritual ones, to increase wealth in good things, and on the Day of Judgement that I may appear on your right hand with your saints and elect, and be able to recognise your majesty.” 1. Tr. JHP. This oration is given in full in chapter XCIX, which is unfortunately not included in J. S3, fol. 128v: That thow lorde by the annunciacion, conceptiõ &c. wilte vouchesafe to blesse & cõsecrate this thy most holy name & seale that by it through thy mediacion I may or suche one maye N. convitco heuenly powers ayrely earthy & infernall to subdue invocate to alter coniure, cõstrayne, reyse up, cõgregate dryve away to bynde & to make them not able to hurte or harme to pacifie men & of them to haue graciouslye myne or his peticions to quyet enemyes. / them þt be at peace to disseuer & to kepe seke [=sick] men in helth or to make them seeke./ to make seke men whole, to keper evyll men from good & to dyvide & to know them. / to skape all bodely daunger, to make Iudges pacified at pleasure./ to obteyne victory in all thyngs, to mortifie carnall synnes & to dryve away ouercome & avoyde, the spirituall./ to encrease riches in good thyngs & whan in the daye of iudgement, I or he shall appere of thy ryght hande wt thy saynts & electe I or he maye knowe thy maiestie.

et tunc illa nocte sub aere [sereno] extra domum dimitt-| at, tunc habeas chirotecas nouas sine creace fa-| ctas in quas quis numquam manum posu-| it [*posuerit] in quibus signum glutetur, et sic complebit-| ur hoc sacrum [*sacrosanctum] sigillum, cuius primus eptago-| nus .7. ordines, secundus .7. articulos duplos | tertius .7. sacramenta designat */*/*/*/*/*/* Then that night let him lay it without the house in the clear air. Then you shall have new gloves made without fingers thereon [perhaps better: without whitening with chalk], into the which no man ever did put his hand, in the which the seal shall be fast put and thus is accomplished this holy [*consecrated] seal [whose first heptagon designates the seven orders, whose second designates the seven twofold events, and whose third designates the seven sacraments.] S3, fol. 128v: Than that nyght let hym ley it wtout the house in the cleare ayre, then, thow shalt haue new gloves made wtout fyngrs theron, in to the wch no man euer dyd put his hande in the whiche the seale shall be fast put & thus is complisshed this holy seale.

Prima mundatio that is to saye the beginninge of the | clensinge or powrginge of him þt shall worke in this arte ffor | he must be cleane ffrom all filthynes of soule and bodye. */*/*/*

[V.] The beginning of the cleansing or purging of him who shall work in this art, for he must be clean from all filthiness of soul and body.



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Now that we haue fynisshed the composityon | or makinge of the seale of god, let vs procede to kno-| w how we shall obtayne the visyon or sighte of the deite. | ffirst he þt shall worke must be very penitent and trew-| ly confessed of all his sinnes. he muste vtterly forbere þe | company of women and all there intycements, in so | muche þt he maye nott looke vpon them, ffor as salo-| mon sayeth, it is better to abyde withe a bere or a ly-| on in there dennes then to be in a howse wt a wickyd | woman, he maye kepe no company wt wicked or sin-| full men, for as dauid sayethe wt þe holy thow shalte | be holy, and wt the wicked thow shalte be wicked. the-| rfore he muste leade a pure and a clene lyffe. for dau-| id sayeth blyssed are the vndefyled and those þt walke | in the lawe of þe lorde, lett not his apparryll be filthe | but rather new, or elles very cleane waschyd, sal-| omon meanithe here by þe new garmentes vertu | and purenes of lyffe, ffor god and his holy ang-| ells care for no wordely thinges, and that do-| the appere, for the pore men doo soner worke | effectually in this arte then the ryche men, | but in this worke folowinge clene apparr-



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yll is necessarye, for angells doo abyde wt me~ | and they be clene, and therfor they desyre to h-| aue clene apparryll, and therfore salomon di-| d speke generally aswell of the clennes of þe | 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 som-| e thinge lest ye be fownde ydle, and lett | him alwayes praye vnto god withe these praye-| rs folowinge for the scripture sayethe bless-| ed is the seruant whome the lorde when | he commethe shall fynde wakinge */*/*/*/*/*



Now that we have finished the composition or making of the Seal of God, let us proceed to know how we shall obtain the vision or sight of the Deity. First he that shall work must be very penitent and truly confessed of all his sins. He must utterly forbear the company of women and all their enticements, insomuch that he may not look upon them. For as Solomon says, "It is better to abide with a bear or a lion in their den than to be in a house with a wicked woman." He may keep no company with wicked or sinful men, for as David says, "With the holy you shall be holy, and with the wicked you shall be wicked." Therefore he must lead a pure and clean life. For David says, "blessed are the undefiled and those that walk in the law of the Lord." Let not his apparel be filthy, but rather new, or else very clean washed. Solomon means here by the new garments virtue and pureness of life, for God and his holy angels care for no worldly things, and that does appear (?). For the poor men do sooner work effectually in this art than the rich men. But in this work following clean apparel is necessary, for angels do abide with men and they be clean, and therefore they desire to have clean apparel. And therefore Salomon did speak generally both of the cleanness of the soul and of the cleanness of apparel. And let him that shall work never be idle, lest his heart do the sooner incline to sin. For the scripture says, "Be always doing something lest you be found idle." And let him always pray to God with these prayers following. For the scripture says, "blessed is the servant whom the Lord when he comes shall find waking."







"Blessed is the servant": Matt. 24:46.

the suffumigatyons as heare foloweth */*/*/*/* The suffumigations as here follows. The following sections on suffumigations and the names of angels are not found in other manuscripts of Liber Iuratus (S5, S4, or Sl.313). They jump directly to the Orations. I have accordingly placed the text in italics. The section on suffumigations seems to have been taken from Agrippa (1533), or Agrippa's source, Sepher Raziel. The section on the names of the angels is not found in Agrippa.

Thimiamate for the satter daye is all good | things and well smelling roottes as ys cost-| us and herbe thuris, */*/*/*/*/*/*/*/*/*/*/*

Thimiamate vpon sounday is masticke, | muscus and suche lyke and all other good



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gumes of good odoure, as thus, beniamen, | storax, labdanum, ambre armoniacum, | and such lyke */*/*/*/*/*/*/*/*/*/*/*/*



Thimmiamate for Saturday is all good things and well smelling roots such as costus and the herb thuris. Thimiamate for Sunday is mastic, musk, and such like, and all other good gums of good odor, as thus, benjamin, storax, labdanum, amber armoniacum, and such like.



OP1.44 (based in turn on Raziel): "a suffumigation of Saturn is all fragrant roots, such as costus and herb frankincense"; "For the Sun is all gums, such as frankincense, mastic, benjamin, storax, ladanum, amber, and musk."

Thimiamate vpon moondaye 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 wedsoundaye is the ry-| ndes of all swete woodes, as cinamum, ca-| ssia ligina corticus, lauri, and macis and | all swete sedes */*/*/*/*/*/*

Thimiamate on the thowrsdaye is all swe-| te frutes as nuttmuges, cloues, the ryndes | of orenges and citrynes drye and powdred | with suche lyke of good odoure */*/*/* Thimiamate for Monday is folium mirti, and lawlri, and leaves of good odor of all sweet flowers. Thimiamate for Tuesday is sanders, the red, black, and white, and all sweet woods as lignum aloes, cypress, balsam, and such like. Thimiamate for Wednesday is the rinds of all sweete woods, as cinnamon, cassia ligina corticus, lauri, and macis, and all sweet seeds. Thimiamate for Thursday is all sweet fruits as nutmeg, cloves, the rinds of oranges and citrines, dry and powdered with such like of good odor. OP: "For the moon are the leaves of all vegetables, such as the indum leaf (malabathrum?), and the leaves of myrtle and laurel"; "of Mars is all fragrant woods, such as sandalwood, cypress, balsam, and lignum aloes"; "For Mercury are the barks of woods and fruits, such as cinnamon, lignum cassia, mace, citrus peel, and laurel seeds, and also all fragrant seeds"; "of Jupiter is all fragrant fruits, such as nutmeg, or cloves."

Thimiamate on the frydaye is mace roses



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violates and all other frutes or flowers | of good odoure as crocus and suche lyke */*/*/*



Thimiamate for Friday is mace, roses, violets, and all other fruits or flowers of good odor, as crocus and such like.



Agrippa: "For Venus are flowers, such as the rose, violet, crocus and the like."

Hermes sayde of thimiamate, that thimia-| mate of the is cinamonium, and lignum | aloes, and masticke, and crocus, and costus, | and maces, and mirtus we put this þt yche | planett haue a partye in it. */*/*/*/*/*/*/*/* Hermes said of thimiamate, of the Moon is cinnamon, lignum aloes, mastic, crocus, costus, maces, and myrtle. We put this that each planet has a part in it. Compare Agrippa OP1.44: "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-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 þe | 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 */*/*/*/*/*/* Solomon, making a distinction upon the days and planets of the spice with which a man ought to make thimiamate, said that of Saturn is each good root in good and evil, of Jupiter all fruits, of Mars each tree, of Sol each gum, of Mercury each rind, of Venus each flower and odoriforus herb, of the Moon each leaf. Bacce, cardamonum wax, put also with these things. OP1.30: "every thing that bears fruit is from Jupiter, and every thing that bears Flowers is from Venus, all Seed, and Bark is from Mercury, and all roots from Saturne, and all Wood from Mars, and leaves from the Moon."

Hermes sayeth that he founde in an olde | booke þt these were þe more suffumigatyons | thimiamate grecum, masticke, sandalus,



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galbanum, muscharlazerat, mirram and | ambram and these be þe collectyons of spir-| ites */*/*/*/* and he saythe there is no suche | suffumigatyon to call spirites as is amb-| ra, lignum aloes, costus muscus crocus | and bloode of a lapwinge wt thimiamate | mixt all to gethere wt equall porcions, so | þt it be odiferus of the goumes. */*/*/*/*/*/*/*



Hermes says that he found in an old book that these were the more suffumigations: thimiamate grecum, mastic, sandalus, galbanum, muscharlazerat, myrrh, and amber, and these be the collections of spirits. And he says there is no such suffumigation to call spirits as is ambra, lignum aloes, costus muscus, crocus, and the blood of a lapwing, with thimiamate mixed all together in equal portions, so that it be odiferus of the gums.



OP1.43: "And Hermes saith, that there is nothing like the fume of Sperma Ceti [spermaceti] for the raising of spirits: wherefore if a fume be made of that, and Lignum-aloes, Pepperwort, Musk, Saffron, red Storax tempered together, with the blood of a Lapwing, it will quickly gather airy spirits together"

Suffumigacions compounded of sartai-| ne thynges heare foloweth. atrubited vn-| to the planettes. */*/*/*/*/*/*/*/*/*/*/* Suffumigations compounded of certain thinges here follow, attributed to the planet. Agrippa OP1.44: "The compositions of some fumes appropriated to the planets." For suffumigations of the planets see also Picatrix, Ed. Pingree, pp. 200-2.

For the sonne take saffrone, amber, muske, | lignum, aloes, lignumbalsami, the frutte | of laurell, wt cloues, mir, and thuer equall | porcions so þt it be mixt all to gether after | such manner þt it be veri swete of odour | of the goumes aforsaide, put to this þe | braines of an eygell and the bloude of an | whytte coke suche quantite as yt may be



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verie odiferus as before sayde and mak-| eyt in lyttell balles or pylles and kepe yt | verie close frome the aier or wynde for | youre use. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* For the Sun take saffron, amber, musk, lignum, aloes, lignum balsam, the fruit of laurel, with cloves, myrrh, and thuer equal portions, so that it is mixed all together after such manner that it be very sweet of odor of the gums aforesaid. Put to this the brains of an eagle and the blood of an white cock, such quantity as it may be very odiferous as before said. And make it into little balls or pills and keep it very closed from the air or wind for your use. Agrippa: We make a suffumigation for the Sun in this manner, viz. of saffron, ambergris, musk, lignum-aloes, lignum-balsam, the fruit of the laurel, cloves, 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 aft-| er 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 vp | for youre vse as before sayde.*/*/*/*/*/*/*/* For the Moon take the heads of frogs made of the air, which you may gather after some showers of rain, with the eyes of a bull and the seed of white poppy with thure, and camphir, equal portions, mixed all together with sangine menstruo, and the blood of a white gander, such quantity as it may be very odiferus, and lay it safely up for your use as before said.

For mars take euphorbium, bedellium, ar-| moniacum, the rottes of bothe þe hearbes ca-| lled elleborus, of some yt is called bearfotte, | wt the powder of the stone called magnes, | and mirr, wt a lyttell sulphuer, but of the | other equall porcions, mixt all to gether



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wt the braines of a rauen, and humayne | bloude wt the bloude of a blak catt suche | a quantie as yt maye be verie odiferus, | and laye yt up for youre vse as before sa-| ide. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/* For Mars take euphorbium, bedellium, armoniacum, the roots of both the herbs called Helleborus (of some it is called bearfoot), with the powder of the stone called magnes, and myrrh, with a little sulphur, but of the other equall portions, mixed all together with the brains of a raven, and human bloode, with the blood of a black cat, such a quantity as it may be very odiferus, and lay it up for your use as before said.

For marcurie take mastike, thuer, cloues, | the hearbe called sunckfoyle and of the st-| one in pouder called an agath, of equa-| ll porcions and mixt all thes to gethere, | wt the braines of afox and of a wesell, wt þe | bloude of a pye called a hagester, suche | a quantyte as shalbe expedient, so þt it be | verie odiferus of the goumies aforesaide, | and laye yt vp saffe for youre vse as be-| fore is first wrytten. */*/*/*/*/*/*/*/*/*/* For Mercury take mastic, thure, cloves, the herb called cinqfoil, and of the stone in powder called an agate, of equal portions, and mix all these together with the brains of a fox and of a weasle, with the blood of a pie called a hagester, such a quantity as shall be expedient, so that it be very odiferus of the goumies aforesaid, and lay it up safe for your use, as before is first written.

For the planett iubiter take the sede of a~ | ayche tree, lignum aloes, storax, beniame~ | and of the stone þt is called lapis lazuli, | and the greate endes of the quiells of



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a pecoke equall porcions, and mixtall th-| es to gether wt the bloude of a storke, of | a swalowe, and the braines of stagg call-| ed an hartte when he is kylled in the pr-| ecens of the prince, the male or female | will serue, but take suche a quantite as | yt may be verie odiferus of the foresai-| de gumes, and layeyt vp vere well fo-| r youre vse as before saide. */*/*/*/*/*/* For the planet Jupiter take the seed of an ash tree, lignum aloes, storax, benjamen, and of the stone that is called lapis lazuli, and the great ends of the quills of a peacock, equal portions, and mix all these together with the blood of a stork, of a swallow, and the brains of stag called an hart, when he is killed in the presence of the prince, the male or female will serve, but take such a quantity as it may be very odiferus of the foresaid gums, and lay it up very well for your use as before said.

For the planett venus, take muscke, ambre, | lignum aloes, redd roses, and of the stone in | pouder called corall, of þt whiche is redd eq-| uall porcions and mixt all thes to gethere, | with the braines of sparowes male and | female, and wt the bloude of a turcledoue | 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 vse, vt supra, For the planet Venus, take musk, amber, lignum aloes, red roses, and of the stone in powder called coral, of that which is red, equal portions, and mix all these together with the brains of sparrows, male and female, and with the blood of a turtledove, or of a house dove being white, having always respect that it be odiforous of the goumies as aforementioned, and keep it very well for your use, ut supra (as above).

[17v]

For the planett saturne take the sedde of bla-| ke popye the sede of henbane, the rotte of ma-| ndragg, and of the stone in powder called ma-| gnes, and of mirr, equall porcions, mixt | all thes to gethers with the braines of abl-| ake catt, and the bloude of backes called fl-| uider myse, hauinge respecte to the quanti-| te that it be odiferouse of the goumie afore | specified, kepeinge it verie well for youre | vse as is first wrytten. */*/*/*/*/*/*/*/*/*/*/*



For the planet Saturn take the seed of black poppy, the seed of henbane, the root of mandrake, and of the stone in powder called magnes, and of myrrh, equal portions, mix all these together with the brains of a black cat, and the blood of backes called fluider mice [i.e. bats], having respect to the quantity that it be odiforous of the goumie afore specified, keeping it very well for your use as is first written.





Heare foloweth of maruelous efficacei sa-| rtaine suffumigacions accordinge to the de-| monstracion of lerned and wyse men aft-| er the opnione of philosophye. */*/*/*/*/*/*/* Here follows of marvellous efficacies of certain suffumigations according to the demonstration of learned and wise men after the opinion of philosophy.

A suffumigacion made of thes hearbes as | foloweth causeth a man to see scecreate vis-| ions to fore shewe and pronogsticate hidd | and secreat mystires concerninge the hole | vse of the world, and to revele and open-| ley declare 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 fumigaci-| on accordinge to the vse as you shalbe | tawghe in this booke, and you shall thor-| owe the grace and healpe of allmightie | god haue your desyere. */*/*/*/*/*/*/*/*/*/*



A suffumigation made of these herbs as follows causes a man to see scecreate visions to foreshow and prognosticate hidden and secret mysteries concerning the whole use of the world, and to reveal and openly declare the qualities and operation thereof. Take of seed of flex the seed of the herb called fleseed, the roots of violets, the roots of parsley, and make a fumigation according to the use as you shall be taught in this book, and you shall through the grace and help of almighty God have your desire.





A suffumigacion made of thes erbes cau-| sethe visions in the ayer or els wheare | to apeare. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take coriander of some called colender | and henbane, and the skine þt is withein | the poundgarnet and the fumygacion m-| ade yt is finished þt you desyere. */*/*/*/* A suffumigation made of these herbs cause the visions in the air or elsewhere to appear Take coriander of some called colender, and henbane, and the skin that is within the pomegranite. And the fumigation made, it is finished [=accomplished] that [which] you desire.

A suffumygacion made of thes hearbe-| s as folowithe causethe visions of the | earthe to appeare.*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the rotte of the cane reede, and



[18v]

the rott of fenill giaunte, which is called feru-| la, with the skynne þt 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 þe rote of | ytt be added vnto 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 suffumigation made of these herbs as follows causeths visions of the earth to appear Take the root of the cane reed, and the root of giant fennil, which is called ferula, with the skin that is within the pourgarnet, and henbane, and the herb tassi barbassi, and red sanders, and black poppy. The confection of these made, it is finished that [which] you desire. But if this herb parsley with the root of it be added to the foresaid confection, it destroys the forsaid matter, and makes it clean void from all places, and it shall come to no effect.





A suffumigacion made of thes hearbes | as foloweth expellyth and driuith a-| waye all visions, and fantices in slepe | or other wyse */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take piones peniriall, mintes and þe | hearbe called palmacrist, and make a | confeckecion therof at your goinge to | bedd or at ani other tyme when as n-| ede requireth and yt shalbe donne that



[19r]

you requier */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



A suffumigation made of these herbs as follows expels and drives away all visions, and fantasies in sleep or otherwise. Take peonies, pennyroyal, mints and the herb called palmacrist, and make a confection thereof at your going to bed, or at any other time when as need requires, and it shall be done that [which] you require.





A suffumigacion made as folowith dryvi-| th and expellith all poysons and venomes

Take the pemies of a peroke the hidden | partes of the longes of an asse and ma-| ke a conffeccion thereof and yt is donne | that you desire */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



A suffumigation made as follows drives and expels all poisons and venoms. Take the fumes of a peacock [feather, and] the hidden parts of the lungs of an ass, and make a confection thereof, and it is done that [which] you desire.



Agrippa, OP1.43.

A suffumigacion made as folowith ca-| wsyth a howse or suche places where yt | is made to sime as yt were full of wa-| ter or blowde. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the galle of the fyshe called a cuttle | the swete gum called arminioicum & | rosses and lingum aloes, if then the sa-| yde 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 | þt beinge congelyd and dried and therof | a fimigacion made in a howse or ani pl-



[19v]

ace where you are dyssposed to proue this | and yt shalbe donne that you desyere and | put in to thys place where you worke th-| ys forsayde matter ther earth þt fallyth or | hangeth on a plowe, and it wyll sem that | all the earthe dothe tremble and shake.



A suffumigation made as follows causes a house or such places where it is made to seem as it were full of water or blood. Take the gall of the fish called a cuttle, the sweet gum called armoniac, and roses, and lignum aloes. If then the said confection be put in the place where any water of the sea has been, or any blood has been, or put [some] of the said water or blood into the said confection, that being congealed and dried, and thereof a fumigation made in a house or any place where you are disposed to prove this, and it shall be done that [which] you desire. And put into this place where you work this forsaide matter, the earth that falls or hangs on a plow, and it will seem that all the earth trembles and shakes.





A suffumygacion made as hearafter folo-| with in anie place where you will ca-| wseth all thinges 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 te-| mpered wt the iuce of the poungarnet | skine the which is wt in the sayde poun-| garnet this being in a confeccion made | and laye wt yt golde syluer or anie other | precious thinge wt in the water the ear-| the 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 þe | angle of the earthe or the pointe of m-| idnight and yt shalbe allways kepte | secrett for beinge found or reuelyd by | anie waye or means it is sartaine an-| d true. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



A suffumigation made as hereafter follows in any place where you will, causes all things there hidden never to be found or revealed. Take these herbs, coriander, and saffron, henbanne, parsley, and black poppy, the water thereof the poppy distilled and tempered with the juice of the poungarnet skin, the which is within the said poungarnet. This being in a confection made and lay with it gold, silver, or any other precious thing within the water, the earth, or any other place where you will, or make a fumigation of the foresaid confection upon the said place which you would hide anything in. The Moon at the same present [=instant] be[ing] in conjunction with the Sun in the fourth house, which is the angle of the earth, or the point of midnight, and it shall be always kept secret, for being found or revealed by any way or means, it is certain and true.





A suffumygacion made of, as after fo-| lowith cawsyth visions in the ayer & | the shadowes of sepulcors of the arthe | to appeare. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Take the naturall seed of the fyshe called a wh-| alle, 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 conu-| enient 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 sai-| de matters hathe tymes and dew, obseruacions | perffyttley to be donne and keepte properley vnd-| er the trew frome and concourse of the heaunes, | accordinge to ther proper qualites and influe-| nces, in eche degre. for the whiche you maye w-| orke as in the chapters before wrytten yt app-| erethe more plainley. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



A suffumigation made of, as after follows, causes visions in the air and the shaddows of sepulchers of the earth to appear. Take the natural seed of the fish called a whale, lignum aloes, costus, musk, saffron, armoniac, with the blood of the foul called a lapwing, and make a confection thereof. With this said confection make a fumigation in a convenient place, and you shall see visions in the air. Take of the said confection, and make a fumigation about the sepulchers, and visions of the dead shall and will appear. And note and mark all this well, that these said matters have times and due observations perfitly to be done, and kept properly under the true frame and concourse of the heavens, according to their proper qualites and influences, in each degree. For the which you may work, as in the chapters before written it appears more plainly.





the suffumigacions of the .12. signes, and of ther-| e facies. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for þe fumigacion of the singe of aries mir.

take for the fumigacion for þe singe of taurus, | costus. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the fumigacion for the singe of ge-| mini, mastike.*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the fumigacion for the singe of ca-| ncer, camphyer, */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of leo, thi fumigacion, | thus. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



[21r]

take for the fumygacion for the singe of vi-| rgo, saunders. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of libra, this fumigaci-| on, galbanm. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe scorpio, thys fumyga-| cion, oponianac. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of sagitori, thys fumy-| gacion, lingnum. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of capricorne, thys fu-| migacion, asam. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the singe of aquarie thys fu-| mygacion, euphorbium. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

take for the synge of pysses thys fum-| ygacion, thimiamatyis called armoniacum.



The suffumigations of the twelve signs, and of their faces. [Aries] Take for the fumigation of the sign of Aries myrrh.

[Taurus] Take for the fumigation for the sign of Taurus, costus.

[Gemini] Take for the fumigation for the sign of Gemini, mastic.

[Cancer] Take for the fumigation for the sign of Cancer, camphor.

[Leo] Take for the sign of Leo, the fumigation, thu.

[Virgo] Take for the fumigation for the sign of Virgo, sanders.

[Libra] Take for the singe of libra, this fumigation, galbanum.

[Scorpio] Take for the sign Scorpio, this fumigation, oponianac.

[Sagittarius] Take for the sign of Sagittarius, this fumigation, lignum [aloes].

[Capricorn] Take for the sign of Capricorn, this fumigation, asam

[Aquarius] Take for the sign of Aquarius, this fumigation, euphorbium

[Pisces] Take for the sign of Pisces this fumigation, thimiamatis, called armoniacum. Agrippa, OP1.44: The twelve signs also of the Zodiac have their proper fumes, as Aries hath myrrh; Taurus, pepperwort; Gemini, mastic; Cancer, camphor; Leo, frankincense; Virgo, sanders; Libra, galbanum; Scorpio, opoponax; Sagittarius, lignum-aloes; Capricornus, benjamin; Aquarius, euphorbium; Pisces, red storax.]

Suffumigacions of the facies of the .12. signes.

Primafacies . teuer mirram .2. scam-| onum .3. pip nigrum . prima costu-| m .2. cardamonum .3. coprssum, prima | facies . . muscum .2. succhum .3. nucem | muscatum, prima . . galbanium .2. ut alm-,



[21v]

ea .3. garyophilum, prima facies . . as-| afetedam .2. celephamam, .3. pip longum, | prima . . euforbium, .2. ruberberum .3. | scamoneam, prima . . tenet thimiama. | .2. crocum .3. sandalum album .1. . . ten-| et thus .2. lingnum balsum, .3. mir mu-| scata, prima . . sandalus .2. crocum, .3. | masticem. And looke what fumigacion | we giue the first hower of the the sa-| me muste yow giue all that daye & | so lykewyse of other. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*



Suffumigations of the faces of the twelve signs. Prima facies teuer mirram; 2. scamonum; 3. pip nigrum.

teuer mirram; 2. scamonum; 3. pip nigrum. Prima costum; 2. cardamonum; 3. coprssum.

costum; 2. cardamonum; 3. coprssum. Prima facies muscum; 2. succhum; 3. nucem muscatum.

muscum; 2. succhum; 3. nucem muscatum. Prima galbanium; 2. ut almea; 3. garyophilum.

galbanium; 2. ut almea; 3. garyophilum. Prima facies [Capricorn] asafetedam; 2. celephamam; .3. pip longum.

Prima [aquarie] euforbium; 2. ruberberum; 3. scamoneam.

Prima [Pisces] tenet thimiama; 2. crocum; 3. sandalum album.

1. [Leo] tenet thus; 2. lignum balsum; 3. mir muscata.

Prima [Virgo] sandalus; 2. crocum; 3. masticem. And look what fumigation we give the first hour of the ; the same must you give all that day, and so likewise of others.



Faces: i.e. decans. This section is excerpted from Raziel; compare Sl. 3826 33r: "The first face of Aries holdeth Mirta. The second Stamonea the third Piper nigrum." etc.

De suffumigationibus temporum */*/*/*/*/*/*/*/*/*/*/*/*/*

In primo tempore lignum aloes, thus, et croc-| um, in secundo tempore thimiama, id est ar-| moniacum, costum, masticem, in tercio temp-| ore sandalos, cassia et mirtum, in quarto | tempore muscum succum et lignum balsami,



De suffumigationibus temporum. In primo tempore lignum aloes, thus, et crocum.

In secundo tempore thimiama, id est armoniacum, costum, masticem.

In tertio tempore 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 occidentali parte et | in aere sunt balsamus, camphora, et olium ol-| marum, in septentrione et aqua sunt lignum | aloes, nux muscata, et maceys. */*/*/*/*/*/*/*/*/*/*/*



De fumigationibus quatuor pertium mundi quatuer elementorum. In oriente parte et super ignem sunt ambra, muscus, et alba cera.

In parte meredei, et terrae, 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 vpon þe | .7. dayes in the wicke and vpon the .7. sterres and | goethe vpon the .7. heauens and other whyle in th-| ere chayers be these. */*/*/*/*/*/*/*/*/*/*/*/*/*

Capziel . satquiel . Samael . raphael . anael .l. Amael . | Michael . et gabriel. and the powr of theys is that ca-| pziel is the power of sabaday . . satquiel of Zedet | . . samael of madin . . raphael of hamina . . ana-| el of noga . . michael of cocab . . and gabryel of la-| bana . . and euery wan of thes sitteth in his heau-| en. */*/*/*/*/*/*/*/*/*/*/*/*/*

Nomina aeris in quatuor temporibus in primo | tempore dicitr ystana, in secundo .surail. in tertio . | oadyon in quarto gulynon, et nomina angelorum | qui habent potestatem in aere et super sunt hæc | Raphael . guabryel . michael . cherubin . seraphyn .



[22v]

orchyne . pataceron . mycraton . sandalson . ba-| rachyel . rageyel . tobyell et nominabis eos in | omnibus rebus quæ facias in aere . et deo adi-| uuante prosperabis. */*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*/*

Nomina terræ in quatuor . temporibus anni

in primo dicitur nyguedam in secundo yab-| assa . in tercio . tobell, in quarto . aradon, et an-| geli terræ sunt hæc. */*/*/*/*/*/*/*/*/*/*/*/*/*

Samael . yatayell . baranyell . oryell . arfanyel . | tatgryel . danael . affaryell . pactryell . baell . | byenyell . et nominabis hæc nomina angel-| orum super terram in his rebus quæ faci-| s in terra, et deo adiu~ante prosperabis. */*/*/*



[The names of the angels.] The names of the angels that have power over the seven days of the week, and over the seven stars, and who go upon the seven heavens, and other while in their chairs be these. Capziel, Satquiel, Samael, Raphael, Anael (or Amael), Michael, and Gabriel. And the power of these is that Capziel is the power of Sabbathai (Saturn), Satquiel of Zedek (Jupiter), Samael of Madim (Mars), Raphael of Hamina (Sol), Anael of Nogah (Venus), Michael of Cocab (Mercury), and Gabryel of Labana (The Moon). And every one of these sits in his heaven. Nomina aeris in quatuor temporibus. In primo tempore dicitr ystana.

In secundo, surail.

In tertio, oadyon.

In quarto gulyon, And the names of the angels who have power in the air and above these are: Raphael, Guabriel, Michael, Cherubin, Seraphin, Orchyne, Pataceron, Mycraton, Sandalson, Barachyel, Rageyel, Tobyell, and you will name them in all things which you may accomplish in the air, and with God's help you will succeed. Nomina terrae in quatuor . temporibus anni: In primo dicitur Nyguedam.

In secundo, Yabassa.

In tertio, Tobell.

In quarto, Aradon. And the angels of the Earth are these: Samael, yatayell, baranyell, oryell, arfanyel, tatgryel, danael, affaryell, pactryell, baell, byenyell. And you should name these names of the angels over the Earth in those things which you accomplish in the Earth, and with God's help you will succeed.









Compare Raziel, Sl. 3826 52r ff.

11. the names of the monthes be these */*/*/*

nisan . yar . mantanius . abelul . tysyryn . mar-| quesnam . quislep . tobenor thus tebethe sab-| at . adar . postadar . postremus .



11. The names of the months are these: Nisan, Iyar, mantanius, abelul, Tishrei, marquesnam, Kislev, Tevet, Shevat, Adar, postadar, postremus.



The Jewish month names are: Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei, Heshvan, Kislev, Tevet, Shevat, Adar. Compare with the list given below.

The names | of the potestates be these and they be .12. | princes or rulors . that is one vppon e