Peter of Abano: Heptameron, or Magical Elements (original) (raw)

The Heptameron (from the Greek ηπτα "seven" and ημερα — "day") is a concise guide to angel magic, with roots back at least to medieval times. It has had a major influence on modern practice, although little attention has been given to the original sources until recently. It had a high-enough profile to be placed on the Index of prohibited books as early as 1581.

According to historian Lynn Thorndike, the attribution of the text to the famous physician Peter of Abano (1250-1316) "seems quite certainly spurious".1His reputation as a magician developed quite early however. The accepted Peter was well acquainted with the literature of medieval magic, and in fact provided us the earliest known reference to the infamous Clavicula Salomonis ("Little Key of Solomon")2Importantly, in one of the accepted works of Peter, Conciliator differentiarum philosophorum [et] medicorum (1303), he proposed a doctrine of cycles of 354 years ruled by planetary angels; this went on to influence Trithemius and others. Although Peter implied his source for information on these angels was from Averroes, it was possibly from a more suspect source, Eleazar of Worms� (1176-1238) commentary on the Sefer Yetzirah.3

1. Magic and Experimental Science, vol. II, p. 912. His name has also been spelled Petrus, Pietro d'Abano; Apone, Apono, Appono, Aponensis, Abanus, Abbano, Albano, Ebano, Pietro von Abano.

2. Lucidator dubitabilium astronomiae, p. 117. See Véronèse 2013 p. 311 and p. 296 n. 6.

3. Hereward Tilton, "Bells and Spells: Rosicrucianism and the Invocation of Planetary Spirits in Early Modern Germany", Celestial Magic, special issue of Culture and Cosmos, Vol. 19, nos. 1 and 2, Autumn/Winter and Spring/Summer 2015, pp. 167-88. For an exemplar see London: British Library Add MS 27199, ff. 388v-470v (f. 438r).

Note however the attribution of Raphael to the Sun and Michael to Mercury is different from Conciliator. The angel names in Conciliator are in fact the same as found in Heptameron. Petrus probably got the names from the writings of Averroes (Ibn Rushd, 1058-1126) or from Abraham Ibn Ezra (or Avenares) (circa 1145), whose writings Peter translated from the Hebrew.4Interestingly, the names differ slightly in VRL 1115 and Clm 849 (on which see below), as well as Agrippa OP2.10 (1533).

4. Shlomo Sela, "Pietro d'Abano, Translator of Abraham Ibn Ezra's Astrological Writings,"Seferad, vol. 79:1, enero-junio 2019, pp. 7-87.

5. For Liber Razielis, see VRL 1300 fol. 45v. The Hebrew Sepher Raziel has Raphael associated with Mercury, and Michael with the Sun, in at least some versions. See for example, Giovanni Grippo, Book of Raziel English/Hebrew, Sepher Raziel, 2018, pp. 32-33.

6. Likewise Cardano, Michael Scot, Reginald Scot.

7. Occasionally (mis)spelled Caphrael and Caphael in the ms.

The earliest reference to substantially the same text seems to be 1508, where Trithemius refers to a text attributed to Peter of Abano with a very similar description, although he gives the title as _Elucidarium necromantiae Petri de Apono medici Paduani_and says it is about conjuring new demons to himself through the use of the years, months, days, and single hours, and likewise spirit names.8

8. Antipalus Maleficiorum ("Defense against black magic"), Book 1, chapter 2.

A manuscript with similar title (Elucidarius Magicæ Magistri Petri de Albano [sic]) and identical incipit can be found in Vatican ms. Reg. lat. 1115, ff. 97-114, dated 1569. Formerly in the possession of Queen Christina of Sweden.9Although this text contains substantially the same text as the earliest printed editions of Heptameron, there are some differences to be noted. The most significant is that the latter reorganizes the content: Rather than expounding the names of the angels, their seals, incenses, etc. in separate chapters, the printed_Heptameron_ conveniently brings them together for each day of the week. The printed Heptameron editions also seem to have undergone a degree of sanitizing; for example, the seven spirit kings of the air (Varcan etc.) are now called "angels." In the Sworn Book of Honorius they were referred to as daemon kings or "airy powers".

The University of Basel has identified the publisher of the 1565 edition as Peter Perna. This is highly suggestive that the editor responsible for the reorganization of the text might in fact have been Jacques Gohory. Gohory was closely associated with Perna, and is thought to have been the compiler/composer of the companion Ps.-Agrippa Fourth Book, as well as ps.-Paracelsus Archidoxes of Magic, and perhaps also Arbatel (as I have suggested elsewhere).

9. I.e. regina Cristina di Svezia. Graziella Federici-Vescovini, Medioevo magico, 2008, p. 349. Thanks also to Mihai Vartejaru for providing a link to this important manuscript.

Thorndike History II p. 926 gives the catalog number as "Vatican Regina Sueviae 2014", but it must be the same manuscript. Similarly Glorieux gives the catalog number as "Ms. Vatic. Regin. 2014, ff. 97-114". Glorieux, P. La Faculté des Arts et ses maitres au XIIIe siècle. Paris: Librairie Philosophique, 1971, p. 274.

On Gohory as author of those texts, see Willard in Classen, Albrecht, Magic and Magicians in the Middle Ages and the Early Modern Time: The Occult in Pre-Modern Sciences, Medicine, Literature, Religion, and Astrology. Berlin: Walter de Gruyter, 2018. Paris) Note, Gohory's known publishers include Paris, France 1545, 1548, 1550, 1552, 1555, 1559, 1560, 1563, 1571, 1572; Antwerp, Belgium, 1561, 1572, 1573; Basel, Switzerland, 1568; Frankfurt am Main 1568; Lyon, France 1576, 1577. Further, many of his publications have no publisher identified.

For more on Elucidarium necromantiae, see article by Véronèse in Médicine, astrologie et magie entre Moyen Âge et Renaissance, ed. Boudet et al, Firenze: Sismel, 2013, pp. 295-330.

The earliest printed edition carrying the title Eptameron or Heptameron (also sometimes spelled Epta�meron) that I have found is 1559, on which see below.

Hoefer (1855) listed an edition titled Heptameron, printed in quarto, Paris, 1474, but I have found no other evidence of it.

Lynn Thorndike (op. cit., p. 325), following Kiesewetter,10mentioned an edition printed at Venice, 1496, but again, I have not been able to identify any copies. The full title and reference given by Kiesewetter are:

Heptameron. Elucidarium necromanticum. Elementa magica. Liber experimentum memorabilium de annulis secundum XXVIII mansiones Lunae"all in the complete edition of his works". Venice 1496. Folio.11

It seems probable however that Kiesewetter got this from Christian Gottlieb Jöcher, Allgemeines Gelehrten-Lexicon, Dritter Theil (=Vol. III), 1751,p. 1453, and misinterpreted it to suggest these magical works were included in the collected works of 1496.

Here Heptameron, Elucidarium, and Elementa magica seem to be referring to the same text, while _Experimentum de annulis_12 is another text. This suggests the name Heptameron was not coined for the reorganized text.

10. Der Occultismus des Alterthums: Leipzig, 1896 [*Geschichte des Occultismus volume 2, p. 314.]

11. There is an edition of Conciliator differentiarum philosophorum published in Venice (Bonetus Locatellus, for Octavianus Scotus) 1496, but it includes Conciliator and De venenis and no other texts.

12. On Experimentum de annulis, see Boudet et al 2013 pp. 247 ff, including edition.

Manuscripts of Heptameron and Elucidarius magice

VRL 1115	Vat. ms. Reg. lat. 1115, ff. 97-114, Title: Elucidarius Magiæ: Magistri Petri de Albani [sic]. Incip.: Multi experimentatores diversimodi operantur...This manuscript, although dated later than the printed editions, and at least partially influenced by them, seems to preserve much of the earlier state of the text. I base this on the observation that where VRL 1115 differs from H, the former generally agrees with earlier sources (see below and notes for details).Another indication of this is the observation that the arrangement of the text in VRL 1115 follows the identifiable sources systematically,13 namely: Material from Necromancer's manual akin to CLM 849 (sections I-IX) Material from Liber Semiphoras (section X) Information on suffumigations from unidentified source (section XI) Material from Clavicula Salomonis (sections XII-XVII) Prayer from Liber Iuratus Honorii (section XVIII) Conjuration from unidentified source (section XIX) Material from Necromancer's manual akin to CLM 849 § 37a (sections XX-XXVI) Material from Clavicula and Liber Iuratus on dealing with the spirits (sections XXVII-XXXIII) (dated 1569).
Ghent 1021a	Universiteit Gent ms 1021A _Clavicula Salmonis and other magical tracts and instructions_Jabir ibn Hayyan, Abu Musa, 737?-815; Arnoldus de Villa Nova, 1250?-1312; Hermes Trismegistus; (Ps.)Peter of Abano, 1250?-1315? (fols. 130 ff). (16th ce). The relevant section of this manuscript is titled Lucidarium artis nigromantice Petri de abbano on fol. 130r and Elucidarium artis Nigromantice on fol. 130v.This manuscript has significant differences with VRL 1115 and H, including: Text incorporates readings from at least two codices;Text order differs from VRL 1115 and H. Here, all the material from the from Necromancer's manual (akin to CLM 849) is together at the beginning of the text. This is followed by excerpts from Liber Semiphoras. Finally, material from Clavicula and _Liber Iuratus_is interspersed at the end.The planet attributed to the night follows the day (as in H), instead of preceding it (as in VRL 1115);There are gaps in the lists of spirits and magic names;Conjurations are given for only the first three days — these examples are to be modified as needed for the others (mutatis mutandis);Descriptions of the appearance of the spirits are included, closely following Liber Iuratus Honorii.G does not include spirits excerpted from Liber Semiphoras (Samael, Baciel, Atel, etc.).VRL 1115 includes instructions and prayer for suffumigating the master, which are not included in G or H.The welcoming address to the spirits, and the license to depart are not included in G. In many points, H is closer to Ghent 1021A than it is to VRL 1115: Specifically, where wording of the Ghent ms differs from VRL 1115, H almost always agrees with G against VRL 1115.
VSG 334	Vad. Slg. ms. 334. The Vadian Collection (Vadianische Sammlung) in St. Gallen Switzerland has an important manuscript which Scherer (in 1864)catalogued as 15th century, but is now thought to be dated 1533-1566. It must be later than 1533, since it quotes verbatim from that edition of Agrippa's De occulta philosophia OP1.43 (on ms. p. 117). It also includes a quotation from Reuchlin's De arte cabalistica (1517).145 pages, parchment, in octavo. Copied by a single hand in loopless bastarda script of highest level of execution ("Gothic hybrida formata"). Written with red, black, purple, and blue inks with decorated Lombardic initials. After p. 16 are pages numbered 16.2, 16.3, 16.4, and 16.5. Pp. 83-84 are missing.Begins: Elenchus, eorum quae continentur in sequenti Lucidario Dñi et preclarissimi Magistri Petri de Abbano. P. 3: In nomine Dei omnipotentis. Incipit _Lucidarium Magistri Petri de Abbano in arte Magica._Prologus in eodem Libello. Multi experimentatores diuersimode operantur in hac scientia Diuina, etc. p. 19: Semiphoras Moysi. Incipit: Hic habes Semiphoras Moysi, que dici debent post inuocationem angelorum versus quatuor partes mundi.P. 25: Incipit Liber Clauicule Salomonis, filii Dauid Regis Israel etc. The Hebrew lettering is exceptionally well executed. (2 books to p. 125). Pp. 127-144: Ad inveniendum Ugxeazcu [=thesaurum] vel maao [=bona] abscondita. On last page: Sequuntur varia experimenta Regis Alphonsi. (Last word: festina.) Some of the text is disguised in a cipher, but the key is included on p. 119.
DN166,6	Dresden, ms. N166,6,Petri Albani Abts zu N Erstes Buch wie man die Geister zwingen soll. � Liber Secundus M. Petri Albani Ein Buch zu machen da Geister innen verschlo�en, das Gehorsam-Buch gennant("First Book about how to constrain the spirits; Book 2: A book to bind the spirits, called the book of submission"). German (4o, 19 folios, 18th ce). Raphael is associated with the Sun and Sunday, and spellings, although much corrupted, reflect Lucidarium not Heptameron, such as Iamax for King of the aerial spirits associated with Mars, Guth for King of the aerial spirits associated with Jupiter. In DN166,6, the conjurations for the day start out naming the king of the spirits of the air, along with his assistants (e.g. I N conjure and encourage you King Guth, along with your assistants Maguth, etc.) There are three variants of the pentacle, but none resemble other versions.
Weimar F 5214 (e)	Weimar, Der Herzogin Anna Amalia Bibliothek: Pater Alpanij au� Straspurg gebohren Anno 1504 zu Hameln ihm hat zu danken die nachwelt die Weise Magia oder Magia Naturalis German, 17th ce. Akin to DN166,6. It has Faustian elements.
Graziella Federici-Vescovini gives the following manuscripts in addition to those listed by Thorndike:
Pad. 235	Padova, Biblioteca del Seminario vescovile, Cod. 235, ff. 1r-39r._Elementa magica. Petri de Abano philosophi patavini_This manuscript corresponds almost entirely with the printed editions. Incipit: Superiori libro, qui est quartus Agrippae satia (c. 1r); Excipit: Va Va (c. 39r). (1651-1700). (1651-1700).
Fir. Pal. lat. 1022	Florence/Firenze Naz. Palatine 1022, beginning 16th ce, ff. 188v-216. Composite manuscript, containing a miscellany of magical, alchemical, and divinatory texts ascribable to the 15th and 16th ce., from the Tuscan area. Fol. 188r-191r (antique: 160r-163r) however contains the magic rings (Anelli de Pietro d'Abbano), and it is unclear whether any of the rest of the manuscript (catalogued simply as "some astrological rules and other secrets") corresponds with Elementa magica as implied by Vescovini.

13. Thanks to Alexander Eth for this observation.

Some other manuscripts of note (mostly later) include:

Printed editions

The editions I have used are as follows:

14. The date and publisher were identified in Gilly 2002 p. 214 n2. The real Beringen brothers (Godefroy and Marcellin) did indeed run a printing business between 1545 and 1556-1559, but subsequently their imprint was used fictitiously by more than one publisher. The text here referenced was estimated as vintage "1545" by Baudrier, and "1550" according to the USTC, but these dates are too early. univ-tours.fr BVH has it listed as 1545.

15. Identification per Gilly 2002 p. 214-215 n3.

Sources

It is heavily based on texts of the Solomon cycle. Many of the elements appearing here are found in older sources, however, though without attribution to Peter; these include:

• Liber Razielis. The theoretical framework for the text is indebted to Sepher Razielis (Book 6), though indirectly. See edition in Vol. 1 of Rebiger, Bill, Peter Schäfer, Evelyn Burkhardt, Gottfried Reeg, Henrik Wels, and Dorothea M. Salzer. Sefer ha-Razim I und II: das Buch der Geheimnisse I und II. Tübingen: Mohr Siebeck, 2009. Compare for example an important manuscript of Razielis, also from Queen Christina's library, now Vatican ms Reg. Lat. 1300(2nd half of 14th ce). Compare also Sloane 3846, fols. 154r-158r, transcription in appendix 8 of The Sixth and Seventh Books of Moses.14

14. Compare also Plut. 89 Sup 38 Fasciculus rerum geomanticarum. Art. XIII, fol. 207 and 239v: Boel, Pascar, Ascimor, Kalamia, Denael, Tiggara, Horpenyel. (15th ce).

• [_Clavicula Salomonis_ ("Key of Solomon")](<A HREF=). Many elements of the Heptameron precisely match those from the Clavicula, leaving no doubt that "pseudo-Pietro had at his disposal a good copy of this book."15 This includes the exorcisms and formulas of blessing, the nine foot magic circle, the nine days spiritual preparation, and others.
• De quatuor annulis. This is another Solomonic magic text, much earlier than the Clavicula Salomonis. Condemned by the author of the Speculum Astronomiae ascribed to Albertus Magnus (ca 1260's). It was also condemned by Trithemius. According to JV (2013, p. 328), this text is the primary source of inspiration for the "Beralanensis" conjuration: "the primary source of inspiration is undoubtedly De quatuor annulis, in the Amsterdam ms cited, 64-68, " (i.e. Coxe 25/BPH 114) "where there are four conjurations to the spirits of the cardinal points synthesized into one in the Elucidarius." Other parts of Heptameron also are reminiscent of De quatuor annulis, including the suffumigations, construction of the pentacles or "candaires", preparation of the assistants, disposition of ritual apparatus among the assistants, and the design of the "gates" in the magic circle.
  Other versions can be found in Vaticana, Pal. lat. 1196 1v-2r (13/ 14 ce) and Firenze, Biblioteca Medicea Laurenziana, Pl. 89 sup. 38, ff. 211r-224v, but the relevant "proto-Beralanensis" material is not included in either as far as I can tell.
• Liber Semiphoras (aka Semamphoras, Semyforas) attributed to Solomon. This book was attested in 1260 by Roger Bacon, and mentioned by the Latin Liber Razielis (ms VRL 1300 36v). One important ms can be found in Halle 14 B 36, fols. 244-249 (esp 246r -- late 15th ce hand), 346, and 377v (16th ce hand). Another early ms. (1487) is CLM 51 fol. 120v-123v. Another manuscript can be found in ASV S-Ub-93 Occultissimorum Liber (ca 1630). See also Sl. 3318 119v-120r. For an English translation, based on Luppius's 1686 German edition, see my edition of the Sixth and Seventh Books of Moses. The lists of spirits of the air to be called from four cardinal directions are taken from some variation or derivative of this book.16
• Astromagia of Alfonso X (1280). VRL 1283a. This text includes names of some of the angels and spirits of the winds that correspond with those found here. It should be noted that the text already includes significant variations, demonstrating that the tradition was already old by that time. For example, "These are the names of the winds that command over Cancer: Hebetel and Halmitab [later spelled Almutab]; and their aides who are Bylol [later spelled Bibol], Milalu, and Abuzoba."
• The Sworn Book of Honorius (earliest ms 1300-1350). There are also close parallels between the chapters on the spirits of the planets and chapters CV-CXI of the Sworn Book of Honorius of Thebes. See especially Peterson, Joseph H., and Honorius of Thebes. The sworn book of Honorius = Liber iuratus Honorii, 2016, pp. 19-21, 21n44. Although the manuscripts of the Sworn Book refer to the seals of the angels, only Royal MS 17Axlii includes them, which may be an accretion derived from Heptameron.17Also see Gösta Hedeg�rd, Liber Iuratus Honorii:, Stockholm: Almqvist & Wiksell, 2002, p. 41. Since VRL 1115 appears to quote Honorius more accurately than M1559 et al, I think it is safe to deduce that the former represents an earlier state of the text. For example, VRL 1115 refers to the "movements and proper signs" that the desired spirits have appeared. These are all listed in detail in Honorius (LIH CXIX.4 ff) along with their names and other details. In Heptameron (and VRL 1115), we are simply referred to Liber quartus attributed to Agrippa, where they must have been previously excerpted. VRL 1115 appends them to the end of the pseudo-Peter text. The Ghent 1021A ms on the other hand, includes the details inline, so presumably, represents a pre-Liber quartus version of the text, as described by Trithemius.
• Some version of the short "Manual of astral magic", an example of which is included as section 37 of the so-called Munich Manual (15th century). This is CLM849 in the Bayerische Staatsbibliothek. See edition in Kieckhefer, 1998. Much of the content of Heptameron appears to have been taken from here, including:
  • Vinculum, § 33.
  • Conjurations for each day of the week, § 37a.
  • Names of the angels, § 37d.
  • Names of the kings and their assistants, § 37e.
  • Suffumigations for each day of the week, § 37f.
  • Purposes served for each day of the week, § 37g.
  • Names of each hour of the day and night, § 37j.
  • Names of each angels ruling each hour of the day and night, § 37l.
  • The seals of the archangels, § 37b, 37h:
  • The names of the planets in each season, and the names of the seasons, § 37p.
  • The names of the angels of the seasons, § 37o.
    The version utilized by the compiler of the Lucidarium evidently had somewhat more detail than the CLM manuscript, so was not the direct ancestor.18
    Another version of this text can be found in Halle 14 B 36, fols. 151r-169r, bearing the title Liber sapientum super artem magicam(end of 15th ce). This version incorporates a number of texts, some attributed to Belanus. (See Véronèse 2012 p. 122.)
    Plut. 89 Sup 38Fasciculus rerum geomanticarum, Art. XIII, 232r-242v: Capitulum quod fecit Theyzelius philosophus super Razielem has yet another version, and may represent a stage in the evolution similar to CLM 849 (Rome, dated Jan 1494). It identifies its source text as Liber Theizelius (Theysolius, Theyzolius, Teycili, Theyzoli) philosophi super Razielem, i.e. a Liber Razielis appendix.
  • Names of ruling powers (Orpheniel, Tiggara, Danael, Calamia, Asciman, Pastar, Boel) 185r
  • Names of the angels
  • Names of the hours, yayn, etc.
  • Names of the seasons, etc.
  • Conjurations for each day of the week. These mention the use of a scrying crystal.
• A ms. of Libre de puritats dated 1430 can be found Vatican Bar. Lat. 3589, including Liber Theyzoli philosophi greci super perfectionem operum Razielis.
• The seals, prayers, and list of spirits also have parallels in the Byzantine Exorcism manual, published by Louis Delatte, Un office byzantin d�exorcisme, [Bruxelles]: [Palais des académies], 1957.

15. Véronèse 2013 p. 311.

16. Boudet 2002 pp. 851-890. (See esp. p. 864.)

17. Agrippa refers to de Abano in his Third Book as being his source (via Trithemius' Polygraphia) for the Theban alphabet of Honorius of Thebes. This alphabet has been widely used in modern Wicca.

18. Véronèse 2013 p. 309-310.

Seals of the archangels from Royal MS 17Axlii fols. 67v�70r:

Seals of the archangels from Byzantine exorcism manual / Delatte 1957 p. 98.

CLM 849 necromancer's manual:

Compare seals with those from Ghent ms 1021a, which was compiled from at least 2 sources, given the alternate versions of the seals given in alio codice sic ("thus in another book").

Ritual methods

It details the tools and rites for conjuring angels for the seven days of the week.

Ritual implements include: sigils of the 7 primary angels, incenses, holy water, a new earthen vessel with charcoal and fire, vestment, pentacle, the book, a sword, and a whistle.

The section On the manner of working mentions pentacles in the plural; this is an indication that this present method was based on a fuller treatment.

The exact nature and use of the sigils (or seals) of the seven angels is somewhat obscure in the text, but can be deduced by examining related texts. First, in the printed Heptameron texts, the drawings of the seals are accompanied by the sign of the planet (such as , the name of the corresponding heaven (such as Machen), and a sign of the Zodiac. The intent of the latter is not explained in the text, but made clear in VRL 1115 and CLM 849, which add the detail that the sigil should be made during that Zodialogical sign. For example, CLM 849 37b.2: fac illud die Lune, hora lune, in signo Cancri ("make this on the day and hour of the Moon, in the sign of Cancer.").

VRL 1115 has a similar instruction: Doctrina autem sigillorum est quod debent fieri horis suis et signus et si non in signis saltem in suis horis.("Moreover, the general rule of the sigils is that they must be made on its hour, and the Sign (of the Zodiac), and if not in the Sign, at least in their hours.")

So the seals should preferably be made at the appropriate time, calculated astrologically.

An even fuller treatment of the subject can be found in Liber Razielis § 134 (Rebiger et al 2009 p. 42):

Et scribes nomina et caracteres in una lamina argentea, et signabis in ea cum calamo aeris vel latonis et coniurabis eos sic tribus vicibus. Et suspendes illam laminam de collo tuo taliter, quod veniat super cor tuum, et in omnibus temporibus, quibus fuerit super te, semper devinces et proficies.

("And you should write the names and characters on a lamen (or plate) of silver, and mark on it with a stylus of brass or latten, and conjure them together thus three times. And hang up that lamen from your neck in such a manner that it comes over your heart, and at all times that you have it on you, you will always conquer entirely, and you will benefit.")

Perhaps significantly too, the conjurations for some editions, along with CLM 849, add the words "ac sigillo" to the opening phrase, thus echoing the use of the sigil or seal:

Coniuro et confirmo ac sigillo super vos angeli... ("I conjure and secure and seal up over you angels....").

Angels, spirits, kings, daemons

The text uses the term angelus ("angel") for the sevens angels who rule over the days of the week.

The second type of spirits listed are the angeli aeris regnas ("angels ruling the air"); the consist of a king and his assistants. The corresponding texts in CLM 849 use the term reges spirituum, regnantium et seruientium septem diebus septimane("kings of the spirits ruling and serving the seven days of the week").Honorius used the term spirit in a generic sense for supernatural beings. The corresponding texts in Honorius however are more specific, using the term daemon (from ancient Greek δαιμων daimon, protective spirit) for the kings and their assistants. Daemon here does not necessarily carry any connotations of being evil, but they are definitely described as a lower class of beings than the angels. So the use of the term "angel" for these aerial spirits in Heptameron is perhaps an attempt to sanitize and distance the text from implications of demonic magic. Their conjuration ("Nos facti..."), however, leaves no doubt: they are identified as falled angels, de caelo eiecti("expelled from Heaven") when God found fault (culpa) with them. Moreover, Turner omitted this passage from his English translation.

| | Ruling aerial daemons/spirits/"angels" | | | | | | | | | | ---------------------------------------- | --------------- | ------------------------------------------------- | --------------- | ----------- | -------------------- | ---------------- | ---------- | ----------------- | | Planet/Day of week | Honorius | CLM 849 (75r; 87v) | Halle 14B 36 | VSG | VRL 1115 | Ghent | M1559 | Wind19 | | Sun/Sunday | Barthan (E) | Saytam; Baythan | Varcan | Varcam | Varchan | Varchan | Varcan | North | | Moon/Monday | Harthan (W) | Almodab; Heletel, Halmital | Hebetel Almucab | Archam | Archan | Archan | Arcan | West | | Mars/Tuesday | Iammax (S) | filius dyabuli; Harmabia, Bliscana, Ababob | Hamaz venhablys | Iamax | Samax | Tamax | Samax | East | | Mercury/Wednesday | Habaa (NW) | Saba; Tobha | Saboa | Mediat | Madiar | Modiat or Mediat | Modiat | Southwest | | Jupiter/Thursday | Formione (SE) | Madrath filius Arath; Silite, Maraben, Halharit | Maraben Alberyt | Guth | Suth | Guth | Suth | South | | Venus/Friday | Sarabocres (SW) | Saabotres19b; Sarabores | Samores | Sarabrotres | Sarabotres | Sarabotres | Sarabotres | West [sic] | | Saturn/Saturday | Maymon (N) | Hayton, Assayby; Memmi | Maymon | Maymon | Amaymon [*Maymon] | Maymon | Maymon | Southwest [sic] |

19. Winds differ in Honorius, and are not identified at all in CLM 849. Note duplicates in H.

19b. Kieckhefer reads "Saabotes" in his edition.

A different text included in Ghent 1021Aincludes sigils for these 7 kings, as part the design of a scrying mirror.

A further group of supernatural beings are identified in H as "angels" associated with the winds.

Influence

Excerpts from Heptameron appear in many magical manuscripts, and otherwise influenced many grimoires. A few of the more notable include:

• Book of Oberon i.e. the Folger Book of Magic (ca 1577-1583)
• Giordano Bruno: Magia Mathematica (ca 1590)
• The Magic Calendar (Calendarium Naturale Magicum Perpetuum), by Johann Baptista Gro�chedel (1614)
• The Lemegeton or Lesser Key of Solomon, where it was apparently used to supply much of the ritual. (ca 1650)
• Key of Rabbi Solomon and related Sibley's Clavis
• Le Petit Albert i.e. the Little Albert
• Secrets of Solomon i.e. the Ars Rabidmadar
• The Hebrew Key of Solomon (Mafteah Shelomoh) fol 35a ff where it appeared under the title the Book of Light
• The Veritable Clavicles of Rabbi Abognazar
• The Grimoire of Armadel (1701)
• The Grimoire of Honorius (1800)
• Complete Book of Magical Science, Hockley (early 19th ce)

This edition

Transcription of the Latin text is based on the 1559 edition. Errors and variants from other versions are indicated in the notes. Transcription of the English translation is based from Turner's 1655 edition, unless noted. All notes by JHP.

Translations are supplied from RT 1655 edition except as noted. Corrections to Turner's translations are indicated like this: [*]

Table of contents is mine.

[] I have also added section numbers in square brackets and Roman numerals for ease of cross referencing.

Secondary literature

Heptameron, or Magical Elements

of Peter de Abano, philosopher

[65]

EPTAMERON,1 SEV

ELEMENTA MAGICA PETRI

de Abano Philosophi.

1. So too K1567; L1565, BF1567: HEPTAMERON.

[Introduction by the editor.]

In the former book, which is the fourth book of Agrippa, it is sufficiently spoken concerning Magical Ceremonies, and Initiations.

But because he seemeth to have written to the learned, and well-experienced in this Art; because he doth not specially treat of the Ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano: that those who are hitherto ignorant, and have not tasted of Magical Superstitions, may have them in readiness, how they may exercise themselves therein. For we see in this book, as it were a certain introduction of Magical vanity; and as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable.

In brief, in this book are kept the principles of Magical conveyances. But because the greatest power is attributed to the Circles; (For they are certain fortresses to defend the operators safe from the evil Spirits;) In the first place we will treat concerning the composition of a Circle.

Superiore libro, qui est Quartus Agrippæ, satis abundè dictum est de Cerimoniis & initiationibus Magicis. Verum quoniam doctis, & iam in hac Arte prouectis videtur scripsisse, quod speciatim de Cerimoniis non agat, sed in genere potius locatur,2 consilium fuit addere Elementa Magica Petri de Abano, vt rudes adhuc, & qui superstitiones Magicas non gustarunt, in procinctu habeant, quomodo in iis se exercere possint. Videbunt3 enim in hoc libello Isagogen quandam Magicæ vanitatis, &, quasi versentur in re presenti, distinctas Spirituum _[66]_functiones conspicient, quomodo illos ad colloquium allicere oporteat, quid quolibet die, quave hora agendum sit, & quomodo, quasi syllabatim, descriptum legent: in summa omnium Magicarum præstigiarum principia in hoc libello, qui verè gradus est ad magicas operationes, tenebunt. Sed quoniam summa vis circulis tribuitur (sunt enim munimenta quædam quæ Operantes à malis Spiritibus reddant tutos) primò loco de Circuli compositione tractabimus.

2. L1565, K1567: locetur; BF1579: loquatur.

3. Videbunt: BF1579: Videmus.

[I.] Of the Circle, and the composition thereof.

De circulo & eius compositione

The form of Circles is not alwaies

one and the same; but useth to be changed, according to the order of the Spirits that are to be called, their places, times, daies and hours. For in making a Circle, it ought to be considered in what time of the year, what day, and what hour, that you make the Circle; what Spirits you would call, to what Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle4 Circle, first, write the name of the hour wherein you do the work. In the second place, Write the name of the Angel of the hour. In the third place, The Sigil

of the Angel of the hour. Fourthly, The name of the Angel that ruleth that day wherein you do the work, and the names of his ministers. In the fifth place, The name of the present time.5Sixthly, The name of the Spirits ruling in that part of time, and their Presidents. Seventhly, The name of the head of the Signe ruling in that part of

time wherein you work. Eighthly, The name of the earth, according to that part of time wherein you work. Ninthly, and for the compleating of the middle Circle, Write the name of the Sun and of the Moon, according to the said rule of time; for as the time is changed, so the names are to be altered. And in the outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day wherein you would do this work; to wit, the name of the King and his three Ministers. Without the Circle, in four Angles, let Pentagones be made. In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the rule now before written, you shall proceed.

Circulorum autem ratio non est vna eadémque semper, sed pro ratione Spirituum inuocandorum, locorum, temporum dierum, & horarum mutari solent.

Oportet enim, in constituendo Circulo, considerare, quo tempore Anni, quo die, & qua hora Circulum facias: quos Spiritus aduocare velis, cui stellæ & Regioni præsint, & quas functiones habeant. Fiant igitur tres circuli latitudinis pedum _[67]_nouem, & qui distent vnus ab alio palmum vnum: & in medio circulo scribe primò nomen horæ in qua tu facis opus, secundo loco nomen Angeli horæ, Tertio sigillum Angeli horæ: Quarto nomen Angeli, qui

præest ei diei qua tu facis opus, & ministrorum eius: Quinto nomen temporis præsentis. Sexto nomen Spirituum regnantium in ea temporis parte, & ei præsidentium. Septimo nomen capitis signi regnantis ea temporis parte qua facis opus. Octauo nomen Terræ secundum eam partem temporis in qua facis opus. Nono, & pro complemento medij circuli scribe nomina Solis & Lunæ secundum prædictam temporis rationem. Mutato enim Tempore mutant & nomina. In superiore autem circulo assignentur in quatuor angulis, nomina angelorum aeri præsidentium eo die, quo facis opus: Regis scilicet & trium ministrorum eius. Extra circulum, in quatuor angulis sint Pentagoni. In inferiore circulo scribantur quatuor nomina Diuina, crucibus interpositus. In medio circuli, scilicet ad orientem, scribatur Alpha: & ad occidentem, scribatur [68] & ω, diuidatque crux medium circuli: Perfecto circulo, secundum rationem infrascriptam procedes.6

4. Middle: i.e. innermost.

5. time (Lat. tempus): i.e. season such as Spring.

6. VRL1115: Post hoc protrahat quatuor circulos, quorum unus ab alio distet palmum. Primus autem et interior potest latitudine nouem pedum, et in medio eius faciat unam Crucem ad quatuor Cardines mundi extensam, ut patet in forma circuli, et in una parte crucis scribat Al et in alia Pha, et in tercia et in quarta vero ω. In interstitiam autem inter primum et secundum circulum apud singulas lineas crucis predicte faciat binas cruces, unam ad dextram et alteram ad sinistram line partem. Deinde in una quarta Circuli parte, inter duas cruces iam factas, scribat hoc nomen Tetragrammaton, In alia Adonay, in tercia Eloi, Et in quarta Agla. Porro in Intersticio, inter secundum et tercium circulum scribat primo nomen horae, secundo nomen Angeli hore, Tercio Sigillum Angeli hore, Quarto nomen Angeli diei regnantis in illo die, in quo facis opus, Quinto nomen temporis, Sexto Nomina Angelorum regnancium in illo tempore, et nomen Capitis Signi, Septimo Nomina terre Conueniens illi tempori, Octauo Nomen Solis et Lune similiter illi tempori conueniens. ("After this he should draw out four circles, each one palm apart from the other. Moreover, the first and innermost should be nine feet in width, and in its middle he should draw out a cross, extended towards four limits of the world, as can be seen in the form of the circle, and in the one part of the cross he should write �Al,� and in the other �Pha,� and in the third �ET� and into the fourth �ω�. Next, in the space between the first and second circles, at each line of the preceding cross he should make two crosses: one towards the right side and another on the left side of the line. Then in one of the four segments of the circle, between two crosses now made, he should write this name: �Tetragrammaton,� in the next �Adonay,� in the third �Eloi,� and in the fourth �Agla.� Next, in the space between the second and third circle he should write: first, the name of hour, second, the name of the angel of the hour, third, the sigil of the angel of the hour, fourth, the name of the angel of the day reigning on that day on which you perform the work, fifth, the name of the season, sixth, the names of the angels reigning at that season, and the name of the head of the sign, seventh, the names of the earth appropriate to that season, eighth, the names of the sun and moon appropriate to that season.")

Compare LIH CXV.8: "draw two circles, with one separated from the other by one foot, doing this with a new knife, and write around the circumference the names of the angels of the hour, day, month, time, and aspect." Similarly, CXXXVII.7.

[II.] Of the names of the hours, and the Angels ruling them.

It is also to be known, that the Angels do rule the hours in a successive order, according to the course of the heavens, and Planets unto which they are subject; so that that Spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third, the third hour, and so consequently: and when seven Planets and hours have made their revolution, it returneth again to the first which ruleth the day. Therefore we shall first speak of the names of the hours.

De nominibus horarum, & Angelorum eis præsidentium.

Sciendum est autem, Angelos ordine successiuo, secundum Cœlorum & Planetarum rationem, quibus præsunt, Horis etiam præesse. Adeoque Spiritus, qui præest diei, imperat etiam primæ horæ diei, secundus ab hoc Planeta, præest secundæ, Tertius tertiæ, & sic consequenter. Septem autem Planetis & horis reuolutis, cursus7 reditur ad primum qui præest diei. De nominibus igitur horarum primò dicemus.

7. cursus: L1565, K1567: rursus.

8. RT 1665: Yain.

9: RT 1665: Methon.

10. VRL 1115: Hore diei 12. 1 �ain. 2 Ianor. 3 N�sina.1 4 Salla. 5 Sadedaldi. 6 Thamar. 7 Oares. 8 Tanich 9 Neron. 10 Iaion. 11 Abar. 12 Nachtalon. Hore noctis 12. 1 Beron. 2 Barol. 3 Thami.2 4 Athir. 5 Mathan.3 6 Sana. 6 Sana. 7 Netas. 8 Tafrach. 9 Safuth. 10 Algo. 11 Calerna. 12 Saflin.

Compare CLM 849 37j:Day: 1. Yayn. 2. Yan, Or. 3. Nassura. 4. Sala. 5. Sadadat. 6. Tamhut. 7. Caror. 8. Tariel. 9. Karon. 10. Hyon. 11. Nathalon. 12. Abat.Night: 1. Leron. 2. Latol. 3. Hami. 4. Atyn. 5. Caron. 6. Zaia. 7. Nectius. 8. Tafat. 9. Conassuor. 10. Algo. 11. Caltrua. 12. Salaij.

CLM 849 also supplies the functions of each, such as "binding tongues" for Yayn. See Kieckhefer 1998 p. 182-183.

An earlier source for these can be found again in Liber Razielis, IV (= Liber temporum), 12 = ms. Vat. Reg. lat. 1300, fol. 61r-v: Day: 1. Yayn. 2. Yano vel Yanon. 3. Yancera. 4. Scelaa. 5. Ssacledat. 6. Taamur vel Thamur. 7. Batur vel Barur. 8. Taadic vel Taadac. 9. Karembaron vel beran. 10. Yaon. 11. Haber. 12. Acdalon vel Racbalon. Night: 1. Zderum [3derum=triderum?]. 2. Byroyl vel Birol. 3. Thaym. 4. lyatir. 5. Zaron. 6. Zma. 7. Nachlas vel Necas. 8. Taffrac. 9. Ssaffhar vel Ssaffuor. 10. Halagu. 11. Galtana. 12. Saslam.

Compare also Plut. 89 Sup 38 Fasciculus rerum geomanticarum. Art. XIII, fol. 364 (15th ce).

[III. (Of the four seasons of the year, and their angels)]

Of the names of the Angels and their Sigils, it shall be spoken in their proper places. Now let us take a view of the names of the times. A year therefore is fourfold, and is divided into the Spring, Summer, Harvest and Winter; the names whereof are these.

De nominibus Angelorum & sigillis eorum, dicetur suo loco. Nunc videndum est de nominibus temporum. Annus igitur quadripartitus, diuiditur in Ver, Aestatem, Autumnum & Hyemem: quorum sunt hæc nomina:11

11. CLM 849 § 37(p). Kieckhefer p. 317.

Compare also Plut. 89 Sup 38 Fasciculus rerum geomanticarum. Art. XIII, fol. 364 (15th ce).

Possible even earlier ancestor Liber Razielis, IV.2, IV.8; Compare VRL 1300 46r; 57r-v.

12. RT 1665, RT 1783: Adarael. FB: Adarcel.

13. Farlas: So too BF1579, but M1559: Farlaë.

14. VRL 1115: Talui, Casmaran, Ardarael, Farlac. G: Taluy, Casmaran aliter Cosomaran, Ardarael, Farlac.

CLM 849 § 37(p): Talyn, Cosmaaram, Aydarael, Saybath.

The Angels of the Spring.

• Caracasa.
• Core.
• Amatiel.
• Commissoros.

Angeli veris.

• Caracasa,
• Core,
• Amatiel,
• Commissoros.15

15. VRL 1115: Caracusa, Chore, Amathiel (note Commissoros is missing). G: Caracasa, Core, Amatiel, commisoros.

CLM 849 § 37.o: Gatrat, Cassa, Tait, Amatyel, Gramsatos.

Possible older ancestor Liber Razielis IV.7 = VRL 1300 56r-v, but names are only vaguely reminiscent (Samael, Anael, Degarissores).

The head of the Signe of the Spring.

• Spugliguel.

The name of the earth in the Spring.

• Amadai.

The names of the Sun and Moon in the Spring.

Caput signi Veris.

• Spugliguel.17 [70]

Nomen Terræ, Vere.

• Amadai.16

Nomina Solis & Lunæ, Vere.

16. G: Amaday; CLM 849: Inamodon.

17. G: Sutiguol aliter Spugliguel. CLM 849 § 37.o: Singlytiel....

18. Abraym: VRL 1115: Abrami. G: Abraym corrected to Abrayny. CLM 849: Abrayn. Raz.: Orbampanyt.

19. Agusita: VRL1115, G, M1559, BF1579, RT all read Agusita. L1565 and K1567 misread "Augusia" here, but "Agusita" in the drawing of the circle. CLM 849: Lunatulant.

The Angels of the Summer.

• Gargatel.
• Tariel.
• Gaviel.

The head of the Signe of the Summer.

• Tubiel.

The name of the earth in Summer.

• Festativi. [*Festatui]

The names of the Sun and Moon in Summer.

Angeli Aestatis.

• Gargatel.
• Tariel,
• Gauiel.20

Caput signi, Veris [*Aestatis].21

• Tubiel.

Nomen Terræ, Aestate.

• Festatui.22

Nomina Solis & Lunæ, Aestate.

20. VRL 1115: Gargathel, Dadel, Ganiel. G: Gargatel Turiel Ganiel. CLM 849: Bartatel, Turiel, Vlmiel.Liber Razielis: Yahçemiel, Satquiel, Namel.

21. M1559, L1565, K1567 all read Vere, but this is an obvious mistake. BF1579 corrects to Aestatis.

22. Festatui: So too VRL 1115, G. CLM 849: Festaen.

23. Atbemay: BF1579, RT: Athemay. VRL 1115: Athemay (!). G: Atbemay (!). CLM 849: Acamon. Raz.: Abhanes vel Abhamos.

24. Armatas: BF1579, RT: Armatus.

The Angels of Autumne.

• Tarquam.
• Guabarel. [*Gualbarel]

The head of the signe of Autumne.

• Torquaret. [*Tolquaret]

The name of the earth in Autumne.

• Rabianara. [*Rabianira]

The names of the Sun and Moon in Autumne.

Angeli Autumni.

• Tarquam.25
• Gualbarel.26

Caput Signi Autumni.

• Tolquaret.27

Nomen Terræ in Autumno.

• Rabianira.28

Nomina Solis & Lunæ, in Autumno.

[71]

25. VRL 1115: Tarquam, [supra linea: Tarquan] Gualbael. G: Tarquam alias Tarranan gualbaral gualbarel. CLM 849: Tarquayl, Acartayl, Acayl, Gaabarayl.Liber Razielis: Datquiel, Osmadael, Gabriel.

Tarquam: So M1559, BF1579, RT. L1565, 1567: Terquam.

26. RT: Guabarel.

27. Tolquaret: BF1579, RT: Torquaret.

28. So too VRL 1115. G: Rabianira aliter Rabiamar. CLM 849: Tabian vel Rathbil. RT 1655, RT 1665: Rabianara. RT 1783, FB: Rabinnara.

The Angels of Winter.

• Amabael.
• Ctarari.

The head of the signe of Winter.

• Altarib.

The name of the Earth in Winter.

• Geremiah. [*Gerenia]

The names of the Sun and Moon in Winter.

Angeli Hyemis.

• Amabael.
• Ctarari.29

Caput signi Hyemis.

• Altarib.

Nomen Terræ, Hyeme.

• Gerenia.30

Nomina Solis & Lunæ, Hyeme.

29. VRL 1115: Amabael, Chterath et caput signi Ascharib. G: Amabael Ctarari, nomen capitis signi. CLM 849: Amabel, Terayl, Atraa, Atratrayl.Liber Razielis: Oriel, Barbael vel Bardiel, Berachiel vel Bariel .. debarhama.

Ctarari: FB: Cetarari.

30. VRL 1115: Gerenia. G: Gerenia aliter seyenia (?). CLM 849: Yemat vel Yaneaa. RT: Geremiah.

31. Commutaf: VRL 1115: Commutaff (!). G: Comutaf aliter Cora[�]. CLM 849: Rifar. Raz.: Ystarron.

32. G: Affaterim aliter Astarery.

[IV.] The Consecrations and Benedictions: and first of the Benediction of the Circle.

De Consecrationibus, & Benedictionibus: & primo de Circuli benedictione.

When the Circle is ritely perfected, sprinkle the same with holy or purging water,1 and say,

Postquam ritè perfectus erit Circulus, asperge eum Aqua benedicta seu Lustrali, & dic:

1. Aqua lustrali ("purificatory water") is another term for "holy water", namely water blessed by a priest for use in ritual purifications. VRL 1115 and G simply have aqua benedicta ("holy water").

Thou shalt purge me with hysop, O Lord, and I shall be clean: Thou shalt wash me, and I shall be whiter then snow.

Asperges me Domine yssopo, & mundabor: _[72]_Lauabis me, & super Niuem dealbabor.2

2. This text from Psalm 50.9 is used in the Mass as well as a large number of grimoires.

[V.] The Benediction of perfumes.

Benedictio fumigiorum.1

1. VRL 1115 103r: Hec suffumigia debet benedicta per sacerdotem et per oracionem que sequitur ("These suffumigations should be blessed by a priest, and by the prayer which follows.")

G: Deinde fac benedicere sacerdotem et sacerdos dicat hanc orationem ("then they should be blessed by a priest, and the priest should say this prayer.")

The God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kindes,2that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our Lord Jesus Christ, &c.

Deus Abraham, Deus Isaac, Deus Iacob, benedic huc creaturas3 specierum, vt vim & virtutem odorum suorum amplient, ne hostis, nec fantasma4 in eas intrare possit, Per dominum nostrum Iesum Christum, &c.

2. Perhaps better: "these creatures of spices"

3. BF1579: huc creaturas; L1565: has creaturas.

4. fantasma: BF1579: phantasma.

Compare with version given in Gollancz' Hebrew edition of the Key of Solomon (Mafteah Shelomoh, fol. 37b): "O God of Abraham, God of Isaac, and God of Jacob, put Thy blessing upon these perfumes, so as to enlarge the power of their fragrance and their efficacy, in order that no enemy shall be able to enter them, nor any other forms, in the Name of Adonai, the Living God, and Ruler for generation upon generation. Amen!"

Then let them be sprinkled with holy water.

Deinde aspergantur aqua benedicta.

[VI.] The Exorcisme of the fire upon which the perfumes are to be put.

Exorcismus ignis, cui superponuntur fumigia.

The fire which is to be used for suffumigations,1 is to be in a new vessel of earth 2; and let it be exorcised after this manner.

Ignis quo vtendum est, ad suffumigationes, sit in vase fictili seu Terreo, nouo. Exorcizatur3 autem hoc modo:

1. RT 1665: fumigations.

2. fictile means "earthenware" or "an earthenware vessel", and is here explained further as seu terreo — "or of earth." Turner reads or misreads "ferreum" (iron) here, but I have only seen "terreo" (earthen) in the various Latin versions. VRL 1115 uses the words olla terrea ("an earthen vessel/pot").

3. BF1579: Exorcizatur; L1565: Exorcisatur.

I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing.

Exorcizo te creatura Ignis, per illum, per quem facta sunt omnia, vt statim omne fantasma4 eiicias à te, vt nocere non possit in aliquo.5

4. BF1579: phantasma.

5. VRL 1115: Exorciso te creatura ignis, per illum per quem facta sunt omnia ut statim omne phan�tasma eiicias ut nocere non possit in aliquo. G: Exorsiso te creatura ignis, per illum per quem facta sunt omnia ut statim omne phan�tasma eiicias a te ne possit nocere in aliquo opere humano. Amen..

This exorcism seems to be adapted from the traditional Roman rite for exorcising salt used in baptism. This is implied in the version found in LIH CXXXVII.20-21. The equivalent in KSol is closer, and was probably the direct source here, although wording varies in various manuscripts. Compare Mich 276 130r: Exorcizo te Creatura Ignis per illum, per quem omnia facta sunt, ut ex te sine mora omnia Phantasmata eiicias, ut alicui in opere suo nocere non possit per inuocationem altissimi Creatoris.

Then say,

Bless, O Lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the Exorcisers or Spectators: through our Lord Jesus Christ, &c.

Deinde dic:

Benedic Domine Creaturam istam Ignis, & sanctifica, vt benedicta sit, in collaudationem Nominis tui sancti: vt nullo nocumento sit gestantibus nec videntibus: Per Dominum nostrum Iesum Christum, &c.6

6. VRL 1115 adds: Quo facto immittatur suffumigium in ignem, et fumigetis circulum, et socios ibidemque ipse suffumigetur ab uno discipulorum dicendo: Accipe Domine sanctitatem odoris Incensi et dimitte virtutem tuam super nos Celitus, ut possimus desiderium nostrum adimplere, et ad effectum perducere in Collaudacionem nominis tui sancti per omnia secula seculorum Amen.

("Thereupon he should cast the incense into the fire, and fumigate the circle and the associates, and at the same time he himself should be suffumigated by one of the students, saying:

Accept, O Lord, the sanctity of the scent of this incense, and send your heavenly virtue over us, so that we may be able to fulfill our desires, and for the high praise of your sacred name, through all ages of ages. Amen.")

[VII.] Of the Garment and Pentacle.

Let it be a Priests Garment, if it can be: but if cannot be had, let it be of linen, and clean. Then take this Pentacle made in the day and hour of Mercury, the Moon increasing, written in parchment made of a kids skin1. But first let there be said over it the Mass of the holy Ghost, and let it be sprinkled with water of baptism.

Note: glyph in center is slightly different in RT 1665:

[73]

De Veste & Pentaculo.

Vestis2 sit sacerdotis, si fieri potest, si non possit haberi, sit Linea & nitida. Deinde sumat hoc pentaculum factum3 Die & hora Mercurij, crescente luna, in Charta membrana4hædi. Sed prius dicatur super illo, Missa Spiritus sancti, & aspergatur Aqua Baptismali.5

1. kids skin: i.e. a young goat.

2. VRL 1115 opens this paragraph with Vestis debet sumi super vestem ("Clothing must be used over the clothing"), reminiscent of the various layers of clerical garments.

3. BF1579: hoc pentaculum factum; L1565: hoc pentaculum.

According to VSG, the pentacle should be sewn over the garment: deinde suatur super vestem.

In a very difficult to read passage, VRL 1115 also seems to be saying the pentacle should be sewn onto the garment: Nono postquam compositus erit circulus ac Magister ac ministri eius vestibus sunt induti, Assuatur Pentaculum super pectus cooperuit [cooperiat?(partly illeg)], Et Magister assumpto debite suffumigio dicit benedictionem eius iuxta orationem suprascriptam: Deum Abraam ("Ninth, after having composed the circle, and the master and attendants having put on the garments, the pentacle should be sewn over the chest, covered over. And the master having duly made the suffumigation, should say its blessing just as the before-mentioned prayer: Deus Abraam etc.") The word assuatur ("it should be sewed on") seems clear enough, but it seems a strange place to insert it. It could also be a mistake for assumatur ("it should be taken up") — only a tilde above the u is missing. However, sewing also has other support: According to the Hebrew manuscript published by Gollancz (fol. 38a), the pentacle (see below for figure) should be sewn onto the garment. This is also found in some manuscripts of the Key of Solomon, such as Ad. 36674. This would also be supported by, and explain, the need for uncovering it (discooperiatur) later in the ritual.

4. L1565: charta vel membrana; BF1579: charta membrana.

5. Aqua baptismali ("baptismal water"): So too G. VRL 1115 however specifies only aqua benedicta ("holy water"):

Vestis debet sumi super vestem, Et si potest fieri sit vestis sacerdocialis, si non fiat linea alba et nitida. Pentaculum vero fiat in hora et die Mercurii, Luna crescente, in charta membrana haedi et celebrentur super ipsum pentaculum tres Misse de Spiritu Sancto et aspergatur aqua benedicta. Forma autem pentaculi hec est:

("Clothing must be used over the clothing, and if possible it should be a priestly garment; but if that is not possible, it should be made of white linen, and clean. The pentacle however should be made in the hour and day of Mercury, while the moon is increasing, on a sheet of vellum of a young goat, and three masses of the Holy Spirit should be celebrated over the pentacle itself, and it should be sprinkled with holy water. Moreover, the form of the pentacle is this:")

Around the hexagram is the Divine name AGLA, followed by some garbled letters, possibly originally ΙΗΣ ("Jesus") in keeping with the standard abbreviation for Christ in the center: Χρus. For this sigil, compare with version in VRL 1115 fol. 103v (Greek abbreviation at top and middle are for Iesus Christus ("Jesus Christ").

Compare VSG p. 12:

Compare Ghent 1021A 136r: Nunc dicendum est de veste et pentaculo qui scribi debet super vestem... ("Now we must speak about the clothing, and the pentacle which must be written over/above the clothing....")

Also, in Paris 1567:

Also, in the Hebrew_Key of Solomon (Mafteah Shelomoh)_:

[VIII.] An Oration to be said, when the Vesture is put on.

Ancor,1 Amacor, Amides, Theodonias, Anitor, by the merits of thy Angels,2 O Lord, I will put on the Garments of Salvation, that this which I desire I may bring to effect: through thee the most holy Adonay, whose kingdom endureth for ever and ever. Amen.

[74]

Oratio dicenda quando induitur vestis.

**Ancor, Amacor, Amides, Theodonias, Anitor,**Per merita Angelorum tuorum sanctorum Domine, induam vestimenta salutis: vt hoc quod desidero, possim perducere ad effectum: per te sanctissime Adonay, cuius Regnum permanet, per omnia secula seculorum, Amen.3

1. RT 1783 and FB: ANOOR.

2. RT 1665, RT 1783, FB: the Angels.

3. VRL 1115: Anchor [above line: Anchar], Amachor [above line: Anachar], Amides [above line: Amilers], Theodomas [above line: Theodomos], Anitor....

VSG: Ancor, amacor, amilces, theodomas, Iancor.

G: Ancor Amacor Amides Theodomas Tanitor....

This seems to be taken from Clavicula II.6, where it is also said while putting on the sacred garments: Coxe 25 p. 132: Antor, Anator, Aniles, Theodonos.... Ad. 36674: Antor, Anator, et Anabis, Theodomas, Ianitor.... Aub 24: Ancor, Amacor, Amides, Theodonias, Pancor, Phangor, Anitor.... This oration also occurs widely in magical texts. The version in the Lemegeton is almost identical, and indeed was probably taken directly from Heptameron along with other material. Compare also with the version in Liber Iuratus Honorii and that in Ars Notoria.

Compare vesting prayer used in the Mozarabic rite when putting on the alb:Indue me Domine vestimento salutis ("Cloth me, O Lord, in the vestment of salvation...").

[IX.] Of the manner of working.

Let the Moon be increasing and equal, if it may then be done, and let her not be combust.

De modo operationis.

Sit Luna Crescens, & par, si fieri potest, & non sit combusta.1

1. VRL 1115: Primo Luna sit crescens, et par, si fieri potest in pari numero et non sit combusta ("First, the moon should be waxing, and equal, if it is able to be in an equal number, and it should not be combust").

"Equal", I believe, means the preferred time is when the moon is at "First Quarter", i.e. equal light and dark.

"Combust": i.e. invisible, i.e. within 12 degrees of the Sun.

The Operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy Communion.2

Let him have ready the perfume appropriated to the day wherein he would perform the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a Vesture and a Pentacle;3and let all these things be rightly and duly consecrated and prepared.

Let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the Garment and Pentacle, and let the master carry the Sword; over which there must be said one mass of the Holy Ghost; and on the middle of the Sword, let there be written this name4 _Agla_5 †, and on the other side thereof, this name † On †.

And as he goeth to the consecrated place, let him continually read Letanies, the servants answering.6And when he cometh to the place where he will erect the Circle, let him draw the lines of the Circle, as we have before taught: and after he hath made it,7 let him sprinkle the Circle with holy water, saying,

Asperges me Domine, &c. [In marg: Wash me O Lord, &c.]8

Operans sit nitidus & purus, per nouem Dies, ante inceptionem operis, sit confessus & communicatus.9

Habeat fumigium assignatum diei, in quo facit opus, habeat item Aquam Benedictam à sacerdote, vas fictile nouum igne plenum, vestem & Pentaculum: & sint hæc omnia debitè & ritè consecrata & præparata:

Vnus è discipulis ferat vas terrenum igne plenum, & fumigationes, alius portet librum, alius vestem & Pentaculum: & Magister ferat gladium, super quo dicta sit vna Missa de Spiritu sancto, & in medio cuius, sit scriptum hoc nomen, AGLA +. & in alio latere, hoc nomen + ON +

Eundo _[75]_ad locum Consecrandum, dicat semper Litanias, & Discipuli respondeant: Et cum peruenerit ad locum, vbi vult facere Circulum, protrahat Circuli lineas, vt suprà docuimus. Et postquam perfecerit, Aspergat Circulum Aqua Benedicta, dicens.

Asperges me Domine. &c.

2. VRL 1115 adds: "as described in The Key of Solomon." Especially see KSol chapters on Fasting (II.7) and Confession (I.4).

3. VRL 1115 reads: Ollam turream nouam plenam igne, Pentaculum et gladium. ("A new incense vessel, full of fire, a pentacle, and a sword.") The term turream ("of incense") could easily be a mistake for terream ("earthen") as in our printed Heptameron, however since this is based on the Key of Solomon, I think turrea ("incense") in VRL 1115 is a mistake for terrea ("earthen"). To support this, note the text does use terrea elsewhere. The Key (Aub24) is much clearer: Habeas igitur species odoriferas ut supradictur est, et ponas eas in testo, vel olla nova terrea plena carbonibus novis accensis ("you should have the odoriferous spices as described above, and place them in an "earthenware pot" (testo), or new "earthen" (terrea) pot, full of charcoals, newly kindled.")

4. Compare KSol II.7 for distribution of utensils among the assistants.

Sword: VRL 1115 has the names "+ Emanuel + Agla +" on one side, and "+ On +" on the other side. However, "Emanuel" is unsupported elsewhere, and also conflicts with the use of the singular nomen (�name�). G also specifies only the name "Agla" on one side and "On" on the other. KSol II.8 instructs us to write the names "Agla, On" on the blade, "starting from the point and going towards the handle," and on the handle figure 61:

Perhaps the magical characters were not included here in an attempt to sanitize the method?

The early Clavicula ms. BnF 1524 f 232v has the following words: Alpha et Omega, Agla, Ya, Hel, Hon, Primerimathon, Syruel, Asrigel.

5. RT 1665, RT 1783: Alga (!). FB: Agla.

6. The Litanies are formulas of supplication (Rogation or petitions), prominently used in the Roman liturgy, as well as processions of blessing (Rogation). Various responses are specified for the congregation depending on the occasion, the most frequent being "Kyrie Eleison" (Gk. "Lord, have mercy"). They are also found in Eastern Orthodox and Jewish observances. Compare KSol II.7: Et sic incedat magister, et discipuli aspergendo aqua, et hyssopo, et in itinere dicant Litanias, sicque unus post alium usque ad locum incedat ("And so the master should walk along, and the disciples with sprinkling water and hyssop, and on the journey they should dedicate the Litanies, one after the other and so advance all the way to the place"), but the meaning is somewhat lost in the Mathers translation.

7. VRL 1115 adds, (relicta tamen porta) Circuli aperta ("but leaving an opening (for an entrance) of the circle"). According to Clavicula (e.g. Aub24): dimittendo in omnibus portam apertam versus septentrionem: ("leave a space for entering towards the north.") and BPH 114: semper ducendo portam ante alteram portam ("always leaving an opening in front of the other opening.") According to LIH CXXX, the opening should be between the west and the northwest ("frigicap").

8. Ps50:9 (Vulgate). Also given above. Also used in KSol II.4 and KSol II.5, LIH CI.13, as well as the Ordinary of the Tridentine Mass.

9. VRL 1115 adds: ut patet in Clavicula Salomonis.

The Master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. And on the day that he would do the work, being clothed with pure garments, and furnished with Pentacles, Perfumes, and other things necessary hereunto, let him enter the Circle,10 and call the Angels from the four parts of the world, which do govern the seven Planets the seven dayes of the week, Colours and Metals; whose name you shall see in their places. And with bended knees invocating the said Angels particularly, let him say,

Magister igitur ieiunio, castitate & abstinentia ab omni luxu, purificatus, triduum totum ante Diem operationis, die ipso operationis mundis vestibus indutus, cum Pentaculis, fumigiis & rebus ad hæc necessariis, ingredietur Circulum. Et à quatuor Mundi partibus, inuocabit Angelos qui præsunt septem Planetis, septem diebus hebdomadis, coloribus & metallis: quorum nomina, suo loco videbis. Et, genibus flexis inuocans nominatim dictos Angelos, dicet.

10. Clavicula I.3 has additional instructions for the last three days of preparation. VRL 1115 adds: ingredietur circulum, inferetque eo omnia, ne portam circuli claudet ("he should advance to the circle and bring everything inside it, before closing the entrance to the circle"). Note the reference to pentacles, not the single pentacle described above, is not found in VRL 1115.

VRL 1115 adds: This done, he should fix the sword or knife unsheathed into the center of the circle, and he should arrange the associates towards four parts of the world, but within the circle: One should be towards the east, another west, the third south, and the fourth towards the north. Finally, he should hold the sword out in his right hand, and lifting his hand high; he should beat the air with the sword in the form of a cross.

O Angeli supradicti, estote adjutores meæ petitioni, & in adjutorium mihi, in meis rebus & petitionibus.

O Angeli supradicti, estote adiutores meæ petitioni, & in adiutorium mihi, in meis rebus, & petitionibus.11

11. "O angels spoken of before, be my helpers in these petitions, and help me in my affairs and petitions." (My translation; neither RT nor FB include translation.)

VRL 1115: O Angeli supradicti Adiuro vos per altissimum creatorem, ut adsitis mee peticioni, et in Adiutorium mihi in meis rebus, {illeg.} ad meos ab omni nocumento et terrore defendatis, per eum qui est et erit, cuius nomen sit benedictum per infinita Secula Seculorum Amen. ("O angels spoken of before, I charge you by the most high Creator, to be present at my petition, and help me in my affairs {illeg.} May you defend me from all harm and terror, by him who is and shall be, whose name be blessed forever and ever. Amen")

This is absent from G.

Compare Clavicula I.6; LIH CXV.14, CXXVII.8.

Then let him call the Angels from the four parts of the world, that rule the Air the same day wherein he doth the work or experiment. And having implored specially all the Names and Spirits written in the Circle, let him say,

Deinde inuocabit Angelos à quatuor partibus Mundi, Aeri dominantes in die illo, in quo facit opus seu experimentum. Et imploratis speciatim omnibus nominibus & spiritibus in circulo circunscriptis, dicat:12

12. VRL 1115: "Duodecimo Tunc stans in medio Circuli nominet nomen horae, et nomen Angeli horae ostendendo in aerem extensa manu Sigillum Angeli hore, Sculptum in competenti Metallo vel in charta haede virginea1 et nominet nomina Angelorum Diei, et nomen temporis, et nomina Angelorum regnancium in tempore, et nomen terre et nomina Solis et Lune et tandem dicas coniuracionem sequentem." ("Twelfth, then standing in the middle of the circle, he should say the name of the hour, and the name of the angel of the hour, with his hand extended in the air, showing the sigil of the angel of the hour, engraved in the appropriate metal or written on virgin parchment of a young goat, and he should say the names of the angels of the day, and the name of the time, and the names of the angels ruling in the time, and the name of the earth, and the name of the Sun and Moon, and finally you should say the following conjuration:")

O vos omnes, adjuro atque contestor per sedem Adonay, per Hagios, ò Theos, Ischyros, Athanatos, Paracletos, Alpha & Omega, & per hæc tria nomina secreta, Agla, On, Tetragrammaton, quòd hodie debeatis adimplere quod cupio.

O _[76]_vos omnes, adiuro atque contestor, per sedem Adonay, per Agios,13 o Theos, Iskyros,14Athanatos, Paracletus, Alpha & ω,15 & per hæc tria nomina secreta: **Agla, On, Tetragrammaton,**quòd hodie, debeatis adimplere quod cupio.16

13. Agios: BF1579: Hagios.

14. o Theos, Ischyros: BF1579: ô Theos, Iscyros.

15. ω: BF1579: omega.

16. "I adjure and call you all forth, by the seat of Adonay, and by Hagios, O Theos, Iscyros, Athanatos; Paracletus, Alpha & Omega, and by these three secret names:Agla, On, Tetragrammaton, that you at once fulfill what I desire" (My translation.)

VRL 1115: O vos omnes adiuro atque contestor vos per sedem Adonay qui est Hagios Otheos Iskiros ho Athanatos Paraclitus Alpha et ω, et per hec nomina secreta scilicet Agla, On, Tetragrammaton, quod hodie adsitis operacioni mee. (illeg.), et desiderium meum (illeg.) perducere adimpleabis per eum qui viuit et regnat sine fine per omnia secula seculorum, Amen.

G: O vos omnes N., adiuro atque contestor per Saday Adonay, et per Ageos otheos Ischirios Athanatos Ymas Paraclitus Alpha et omega et per hec tria nomina secreta Agla On Tetragrammaton quod hodie, habeatis adimplere quod cupio.

These things being performed, let him read the Conjuration assigned for the day wherein he maketh the experiments, as

we have before spoken

17 but if they shall be partinacious and refractory, and will not yeild themselves obedient, neither to the Conjuration assigned to the day, nor to the prayers before made, then use the Conjurations and Exorcismes following.

His peractis legat coniurationem diei assignatam, in qua facit experimentum: vt

infra dicemus

.17 Quòd si pertinaces & refractarij sint, neque obedientes se præstiterint coniurationi diei assignatæ, neque precationibus antè factis: tunc vtere sequentibus Coniurationibus & exorcismis.

17. ut infra dicemus ("as we will speak below"):Heptameron gives the conjurations for each day later in the text, while VRL 1115 gave them just before. This is further evidence that the order in VRL 1115 is more original.

[X.] An Exorcisme of the Spirits of the Air.1

Exorcismus Spirituum Aereorum.

1. The use of the words aerorum ("of the air") here, and reges ("kings") in the welcoming formula leaves no doubt that the spirits being named and conjured in the ritual are the aerial spirits (such as King Varcan and his attendants Tus, Abdas, and Cynabal), consistent with the ritual in LIH.

Nos facti2 ad imaginem Dei, dotati potentia Dei, & ejus facti voluntate, per potentissimum & corroboratum nomen Dei El, forte & admirabile vos exorcizamus (here he shall name the Spirits he would have appear, of what order soever they be) & imperamus per eum qui dixit, & factum est, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Zebaoth, Elion, Escerchie [*Escerehie], Jah, Tetragrammaton, Sadai, Dominus Deus, excelsus, exorcizamus vos, atque potenter imperamus, ut appareatis statim nobis hic juxta Circulum in pulchra forma, videlicet humana, & sine deformitate & tortuositate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y & V quod Adam audivit, & locutus est: & per nomen Dei Agla, quod Loth audivit, & factus salvus cum sua familia: & per nomen Joth, quod Jacob audivit ab Angelo secum luctantes, & liberatus est de manu fratris sui Esau: and by the name Anephexeton,7b quod Aaron audivit, & loquens, & sapiens factus est: & per nomen Zebaoth, quod Moses nominavit, & omnia flumina & paludes de terra Ægypti, versæ fuerunt in sanguinem: & per nomen Ecerchie [*Escerehie] Oriston, quod Moses nominavit, & omnes flu vis ebullierunt ranas, & ascenderunt in domos Ægyptiorum, omnia destruentes: & per nomen Elion, quod Moses nominavit, & fuit grando talis, qualis non fuit ab initio mundi: & per nomen Adonay, quod Moses nominavit, & fuerunt locusta, & apparuerunt super terram Ægyptiorum, & comederunt quæ residua erant grandint: & per nomen Schemes amathia, quod Joshua vocavit, & remoratus est Sol cursum: & per nomen Alpha & Omega, quod Daniel nominavit, & destruxit Beel, & Draconem interferit: & in nomine Emmanuel, quod tres pueri, Sidrach, Misach & Abednago, in camino ignis ardentis, cantaverunt, & liberati fuerunt: & per nomen Hagios, & sedem Adonay, & per ò Theos, Iscytos [*Ischyros],3 Athanatos, Paracletus; & per hæc tria secreta nomina, Agla, On, Tetragrammaton, adjuro, contestor, & per hæc nomina, & per alia nomina Domini nostri Dei Omnipotentis, vivi & veri, vos qui vestra culpa de Coelis ejecti fuistis usque ad infernum locum, exorcizamus, & viriliter imperamus, per eum qui dixit, & factum est, cui omnes obediunt creaturæ, & per illud tremendum Dei judicium: & per mare omnibus incertum, vitreum, quod est ante conspectum divinæ majestatis gradiens, & potestiale: & per quatuor divina animalia T. antè sedem divinæ majesta is gradientia, & oculos antè & retrò habentia: & per ignem ante ejus thronum circumstantem: & per sanctos Angelos Cælorum, T. & per eam quæ Ecclesia Dei nominatur: & per summam sapientiam Omnipotentis Dei viriliter exorcizamus, ut nobis hic ante Circulum appareatis, ut faciendam nostram voluntatem, in omnibus prout placuerit nobis: per sedem Baldachiæ, & per hoc nomen Primeumaton, quod Moses nominavit, & in cavernis abyssi fuerunt profundati vel absorpti, Datan, Corah & Abiron: & in virtute istius nominis Primeumaton, tota Coeli militia compellente, maledicimus vos, privamus vos omni officio, loco & gaudio vestro, esque in profundum abyssi, & usque ad ultimum diem judicii vos ponimus, & relegamus in ignem æternum, & in stagnum ignis & sulphuris, nisi statim appareatis hic coram nobis, inte Circulum, ad faciendum voluntatem nostram. In omnibus venite per hæc nomina, Adonay Zebaoth, Adonay, Amioram. Venite, venite, imperat vobis Adonay,Saday, Rex regum potentissimus & tremendissimus, cujus vires nulla subterfugere potest creatura vobis pertinacissimis futuris nisi obedieritis, & appareatis ante hunc Circulum, affabiles subito, tandem ruina flebilis miserabilisque, & ignis perpetuum inextinguibilis vos manet. Venite ergo in nomine Adonay Zebaoth, Adonay Amioram: venite, venite, quid tardatis? festinate imperat vobis Adonay, Saday, Rex regum, El, Aty, Titeip, Azia, Hyn, Jen, Minosel, Achadan: Vay, Vaa, Ey, Haa, Eye, Exe, à, El, El, El, à, Hy, Hau, Hau, Hau, Va, Va, Va, Va.

[We4 being made after the Image of God, endued with power from God, and made after his Will, do exorcise you, by the most mighty and powerful Name of God, _El,_strong and wonderful, (here he shall name the Spirits he would have appear, of what Order soever they be) and we command you by him, who said the word and it was done, and by all the names of God, and by the name **Adonay, El, Elohim, Elohe Zebaoth, Elion, Escerchie [*Escherehie], Jah, Tetragrammaton, Saday,**Lord God most high: We exorcise you, and powerfully command you, that you forthwith appear unto us, here before this Circle, in a fair humane shape, without any deformity or tortuosity; come ye all such, because we command you by the Name Y and V, which Adam heard and spoke, and by the Name of God Agla, which Lot heard and was saved with his Family; and by the name Joth, which Jacob heard from the Angel wrestling with him, and was delivered from the hand of his Brother Esau; and by the name Anephexeton,7b which Aaron heard and spoke, and was made wise; and by the name Zebaoth, which Moses named, and all the Rivers and waters in the land of Egypt were turned into blood; and by the name Ecerchie [* Escerehie] Oriston, which Moses named, and all the Rivers brought forth frogs, and they ascended into the houses of the Egyptians, destroying all things; and by the name Elion, which Moses named, and there was great hail, such as had not been since the beginning of the world; and by the name Adonay, which Moses named, and there came up Locusts, which appeared upon the whole Land of Egypt, and devoured all which the Hail had left; and by the name Schemes amathia, which Joshua called upon, and the Sun stayed his course; and by the name Alpha and Omega, which Daniel named, and destroyed Bel and slew the Dragon; and in the name Emmanuel, which the three children, Sidrach, Misach, and Abednego, sung in the midst of the fiery furnace, and were delivered; and by the name Hagios, and by the seal of Adonay; and by ο θεος Iscyros, Athanatos, Paracletus; and by these three secret names, Agla, On, Tetragrammaton, I do adjure and contest you; and by these names, and by all the other names of the living and true God, and by our Lord Almighty, [who found fault with you, and expelled you from Heaven into the infernal realm**] I exorcise and command you, by him that spake the word and it was done, to whom all creatures are obedient; and by the dreadful Judgement of God; by the uncertain Sea of glass, which is before the divine Majesty mighty and powerful; by the four Beasts before the Throne, having eyes before and behind, and by the fire round about his Throne; and by the holy Angels of Heaven; by the mighty Wisdom of God, we do powerfully exorcize you, that you appear here before this Circle to fulfil our will in all things which shall seem good unto us; by the seal [*seat] of Baldachia, and by this name Primeumaton, which Moses named, and the earth opened and swallowed up Corah, Dathan, and Abiram; and in the power of that name Primeumaton, commanding the whole Host of Heaven, we curse you and deprive you from all your office, joy and place, and do bind you in the depth of the bottomless Pit, there to remain until the day of the last Judgement; and we bind you into eternal fire, and into the lake of fire and brimstone, unless you forthwith appear before this Circle to do our will: Therefore come ye by these names, Adonay Zebaoth, Adonay Amioram; come ye, come ye, Adonay commandeth you; Saday, the most mighty and dreadful King of Kings, whose power no creature is able to resist, be unto you most dreadful, unless ye obey, and forthwith affably appear before this Circle, let miserable ruine and fire unquenchable remain with you: therefore come ye in the name of Adonay Zebaoth, Adonay Amioram; come, come, why stay you? hasten: Adonai, Saday, the King of Kings commands you; **El, Aty, Titeip, Azia, Hin, Jen, Minosel, Achadan, Vay, Vaah, Ey, Haa, Eye, Exe, æ, El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.**]

Nos facti ad imaginem Dei, dotati potentia Dei, & eius facti voluntate, per potentissimum & corroboratum nomen Dei, EL, forte & admirabile vos Exorcizamus (hic nominabit Spiritus quos volet, cuiuscunque ordinis sint) & imperamus, per eum qui dixit, & factum est, & per omnia nomina Dei, & per nomen Adonay, El, Elohim, Elohe, Zebaoth, Elion, Escerehie,5 _[77]_Iah, Tetragrammaton, Sadai: Dominus Deus, Excelsus, exorcizamus vos, atque potenter imperamus, vt appareatis statim nobis, hic iuxta Circulum, in pulchra forma, videlicet humana, & sine deformitate & tortuositate aliqua. Venite vos omnes tales, quia vobis imperamus, per nomen Y & V quod Adam audiuit, & locutus est: & per nomen Dei, AGLA, quod Loth audiuit, & factus saluus,6 cum sua familia: & per nomen **Ioth,**7 quod Iacob audiuit ab Angelo secum luctante, & liberatus est de manu fratris sui Esau: & per Nomen **Anephexeton [*Anepheneton],**7b quod Aaron audiuit, & loquens, & sapiens factus est: & per nomen Zebaoth, quod Moyses nominauit, & omnia flumina & Paludes, de Terra Aegipti, versæ fuerunt in sanguinem: Et per nomen Escerehie Oriston, quod8 nominauit, & omnes fluuij ebullierunt Ranas, & ascenderunt in Domos Aegyptiorum, omnia destruentes: Et per nomen Elion, quod Moyses nominauit, & fuit grando talis, qualis non fuit ab initio Mundi: & per nomen Adonay, quod Moyses nominauit, & fuerunt Locustæ, & apparuerunt super terram _[78]_Aegyptiorum, & comederunt,9 quæ residua erant grandini: [& per nomen Schemes amathia, quod Ioshua vocauit, & remoratus est Sol cursum:]10& per nomen **Alpha & ω,**quod Daniel nominauit, & destruxit Beel, & Draconem interfecit: [Et] in nomine Emanuel,quod tres pueri, Sidrach, Misach, & Abdenago [sic Abednego]11in Camino ignis ardentis cantauerunt, & liberati fuerunt: & per nomen Agros [*Agios],12& sedem Adonay, & per o Theos, is Kyros [*Ischyros],13Athanatos, Paracletus: & per hæc tria secreta nomina, **AGLA, ON, Tetragrammaton,**adiuro, contestor, & per hæc nomina, & per alia nomina Domini nostri Dei Omnipotentis, viui & veri, vos qui, vestra culpa de cœlo eiecti14 fuistis vsque ad infernum locum, exorcizamus, & viriliter imperamus, per Eum, qui dixit, & factum est, cui omnes obediunt Creaturæ, & per illud tremendum Dei iudicium,15 & per Mare omnibus incertum, vitreum, quod est ante conspectum Diuinæ Maiestatis,16 gradiens & potentiale: & per quatuor diuina Animalia .T. ante sedem Diuinæ Maiestatis gradientia, & oculos ante & retrò habentia: & per ignem ante eius Thronum circunstantem: Et per sanctos Angelos Cœlorum .T. & per eam, quæ Ecclesia Dei nominatur: & _[79]_per summam sapientiam Omnipotentis Dei, viriliter Exorcizamus, Vt nobis hic ante circulum appareatis, ad faciendam nostram voluntatem, in omnibus, prout placuerit nobis: per sedem Baldachiæ: & per hoc nomen Primeumaton, quod Moyses nominauit, & in cauernis Abyssi fuerunt profundati vel absorpti, Datan, Corah, & Abiron: & in virtute istius nominis Primeumaton, tota cœli Militia compellente, maledicimus vos, priuamus vos omni officio, loco, & gaudio vestro, vsque in profundum abyssi, & vsque ad vltimum diem iudicij vos ponimus, & relegamus in Ignem æternum, & in stagnum ignis & sulphuris, nisi statim appareatis hic coram nobis, ante circulum, ad faciendum voluntatem nostram. In omnibus venite per hæc Nomina **Adonay Zebaoth, Adonay Amioram.**17Venite, venite imperat vobis **Adonay Saday,**18Rex regum potentissimus, & tremendissimus: cuius vires nulla subterfugere potest Creatura, vobis pertinacissimis futuris, nisi obedieritis, & appareatis, ante hunc circulum, affabiles subitò: tandem ruina flebilis miserabilisque & ignis in perpetuum _[80]_inextinguibilis vos manet. Venite ergo in nomine **Adonay, Zebaoth, Adonay, Amioram:**venite, venite, quid tardatis? festinate imperat vobis Adonay Saday, Rex Regum, El, Aty, Titeip, Azia, Hyn, Ien, Minosel, Achadan, Vay, Vaa, Ey, Haa, Eye, Exe, a El, El, El, a, Hy, Hau, Hau, Hau, Va, Va, Va, Va.19

2. This conjuration, referred to as Vinculum Salomonis, was referred to by Trithemius in his catalog of necromantic texts (item 34). Compare Clavicula I.5. Compare Ital. Clavicula in Gal 2017 pp. 378-380. The version in VRL 1115 is closer than the Ghent ms is to the Clavicula version. Very similar is CLM 849 § 33. Also versions in Coxe 25 pp. 84-86; VSG Clavicula p. 50; Book of Oberon pp. 274-277, and second version pp. 298-301; Sloane 3853 105r ff; Gerald Gardner's Clavicula manuscript, p. b227. Also, compare LIH C.15-27 (Fothon...). and Fasciculus rerum geomanticarum (Plut. 89 Sup 38), fol. 108r (15th ce).

For discussion, see Florence Chave-Mahir and Julien Véronèse, Rituel d'exorcisme ou manuel de magie? Firenze: Sismel, 2015, p. 122-123.

The language it uses is legal jargon (adiuro et contestor — swear an oath, and testify) for calling forth a witness to testify in court. Perhaps the wording in the Sworn Book "ubi es N?" ("where is N.?") could also simply be a common formula for a summons in medieval court procedures?

3. So corrected in RT 1665.

4. Translation of the above added by RT in second edition (RT 1665). ** Note RT's translation omits this mention of them being fallen angels.

5. Escerehie: So M1559, L1565, K1567, BF1579. RT, FB: Escerchie.

6. VRL1115 and Clavicula manuscripts associate this event with Noah and the flood. L1565: saluus factus: BF1579: factus saluus; RT: factus salvus.

7. L1565: per nomen Ioth: BF1579, RT: & per nomen Ioth.

7b. VSG (p. 12) alone seems to preserve the earlier spelling: Anepheneton, vs. Anephexeton in VRL, G, H. Coxe 25: Athenethon vel Anepheneton; BnF ital. 1524 195v: Anafeneton; SSM fol. 55: Anecphenneton; CLM 849: Anathematon; CLM 10085 4v: Anathemathon. LIH also reads Anephenethon.

8. L1565: Ecerehie Oriston, quod; RT: "Ecerchie Oriston, quod Moses." That Moses was reintroduced in RT is evident by the spelling.

9. L1565: comederunt: BF1579, RT: & comederunt.

10. & per nomen Schemes amathia ... cursum: So BF1579, RT, and FB (see below). This passage in [] is not found in VRL1115, G, M1559, L1565, K1567, or P1567.

11. Abdenago: So also BF1579 and RT. Obviously a typo for Abednego (Dan. 1:7 et passim).

12. Agros: Obviously a typo for Agios (Gk. "holy"). K1567: Agios; BF1579: hagios; RT: Hagios.

13. Ischyros: BF1579: iscyros; RT: iscytos.

14. L1565: cœlo eiecti: BF1579, RT: cœlis eiecti.

15. VRL1115 reads per illud tremendum diem iudicium Dei ("by the terrible Judgment Day of God"), which makes more sense. G omits the "Dei".

16. Rev. 4:6.

17. Adonay Zebaoth, Adonay Amioram: So also RT; BF1579: Adonay, Zebaoth, Adonay, Amioram.

18. Adonay Saday: BF1579, RT: Adonay, Saday.

19. Translation in FB is slightly modified from RT (compare words underlined): "We being made after the image of God, endowed with power from God, and made after his will, do exorcise you, by the most mighty and powerful name of God, El, strong and wonderful, (here name the spirit which is to appear,) and we command you by Him who spoke the word and it was done, and by all the names of God, and by the name Adonai, El, Elohim, Elohe, Zebaoth, Elion, Eserchie, Jah, Tetragrammaton, Sadai, Lord God Most High: we exorcise you, and powerfully command you that you forthwith appear unto us here before this circle in a fair human shape, without any deformity or tortuosity; come ye all such, because we command you by the name Yaw and Vau, which Adam heard and spoke; and by the name of God, Agla, which Lot heard, and was saved with his family; and by the name Jothwhich Jacob heard from the angel wrestling with him, and was delivered from the hand of his brother Esau; and by the name Anaphexeton, which Aaron heard and spoke, and was made wise; and by the name Zebaoth, which Moses named, and all the rivers were turned into blood; and by the name Eserchie Oriston, which Moses named, and all the rivers brought forth frogs, and they ascended into the houses of the Egyptians, destroying all things; and by the name Elion, which Moses named, and there was great hail, such as had not been since the beginning of the world; and by the name Adonai, which Moses named, and there came up locusts, which appeared upon the whole land of Egypt, and devoured all which the hail had left;

and by the name Schema Amathia, which Joshua called upon, and the sun stayed his course

; and by the name Alpha and Omega, which Daniel named, and destroyed Bel and slew the dragon; and in the name Emmanuel, which the three children, Sidrach, Misach, and Abednego, sung in the midst of the fiery furnace, and were delivered; and by the name Hagios; and by the seal of Adonai; and by Ischyros, Athanatos, Paracletos; and by these three secret names, Agla, On, Tetragrammaton, I do adjure and contest you; and by these names, and by all the other names of the living and true God, our Lord Almighty, I exorcise and command you, by Him who spoke the word and it was done, to whom all creatures are obedient; and by the dreadful judgment of God; and by the uncertain sea of glass, which is before the divine_Majesty_, mighty and powerful; by the four beasts before the throne, having eyes before and behind; and by the fire round about his throne; and by the holy angels of heaven; by the mighty wisdom of God, we do powerfully exorcise you, that you appear here before this circle, to fulfil our will in all things which shall seem good unto us; by the seal [*seat] of Baldachia, and by this name Primeumaton, which Moses named, and the earth opened and swallowed up Corah, Dathan, and Abiram: and in the power of that name Primeumaton, commanding the whole host of heaven, we curse you, and deprive you of your office, joy, and place, and do bind you in the depth of the bottomless pit, there to remain until the dreadful day of the last judgment; and we bind you into eternal fire, and into the lake of fire and brimstone, unless you forthwith appear before this circle to do our will: therefore, come ye, by these names, Adonai, Zebaoth, Adonai, Amioram; come ye, come ye, come ye, Adonai commandeth; Saday, the most mighty King of Kings, whose power no creature is able to resist, be unto you most dreadful, unless ye obey, and forthwith affably appear before this circle, let miserable ruin and fire unquenchable remain with you; therefore come ye, in the name of Adonai, Zebaoth, Adonai, Amioram; come, come, why stay you? hasten! Adonai, Sadai, the King of Kings commands you: El, Aty, Titcip, Azia, Hin, Jen, Minosel, Achadan, Vay, Vaah, Ey, Exe, A, El, El, El, A, Hy, Hau, Hau, Hau, Vau, Vau, Vau, Vau."

[XI.] A Prayer to God, to be said in the four parts of the world, in the Circle.

Oratio ad Deum, quæ dici debet in quatuor partibus Mundi, in Circulo.

Amorule, Taneha, Latisten, Rabur, Taneha, Latisten, Escha, Aladia, Alpha & Omega, Leyste, Oriston, Adonay: O my most merciful heavenly Father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits, that I by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. I humbly implore and beseech thee, that these Spirits which I call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests, in all these things which I command them.

Amorule,1 Taneha, Latisten, Rabur, Taneha, Latisten, Escha, Aladia, Alpha, & ω. Leyste, Oriston, Adonay, Clementissime Pater mi Cœlestis, miserere mei licet peccatoris, clarifica, in me, hodierno die, licet in digno filio tuo, tuæ potentiæ brachium, contra hos spiritus pertinacissimos: Vt ego, te volente, factus tuorum Diuinorum operum contemplator, possim illustrari2 omni sapientia, & semper glorificare, & adorare nomen tuum. Suppliciter exoro te, & inuoco, vt, tuo iudicio, hi spiritus, quos inuoco, conuicti, & constricti, veniant vocati, & _[81]_dent vera responsa, de quibus eos interrogauero: dentque & deferant nobis, ea quæ per me vel nos præcipietur eis, non nocentes alicui creaturæ, non lædentes, non frementes, nec me sociosque meos, vel aliam creaturam ledentes, & neminem terrentes: sed petitionibus meis, in omnibus quæ præcipiam eis, sint obedientes.3

1. Amorule: BF1579 and RT: "A Morule", but with drop case A, "Amorule" is probably intended.

2. illustrari: BF1579: illustirari.

3. VRL 1115: Hamaramorulae, Thaneha, Latisten, Heliorem Rabur Taneha Latisten Escha, Aladia, Alpha et ω, Leyste, Oristion, Adonay, Clementissime ... tuorum diuinorum contemplator, ... glorificare, et adorem nomen sanctum tuum, et (illeg) quidem. Suppliciter ... et dent mihi vera Responsa, ... vel per nos ... non frementes, non furientes, nec me nec socios meos, ... que precipiam sint obedientes. ("Hamaramorulae, Thaneha, Latisten, Heliorem Rabur Taneha Latisten Escha, Aladia, Alpha, et &Omega, Leyste, Oristion, Adonay, O most merciful heavenly father, have mercy on me, although I am a sinner; dignify me this day; let it be permitted to your unworthy son, to bear the arm of your power against these most stubborn spirits, that I by your may be made an observer of your divine [works], may I be illuminated with all wisdom, and may I always glorify and honor your holy name, and (illeg.) indeed. Beseechingly I beg and call upon you, that by your judgment these spirits, which I invoke, may be bound and constrained, to come and give truth answers to me, to those things which I shall ask them. And may they give and convey to us that which may be ordered by us, not harming any creature, not hurting, or roaring, or raging against either me or my associates, or harming or frightening any other creatures, but rather obeying my petitions diligently in all which I will order.")

Compare LIH, CXXXIII.33: "Aramorule, thanthalatysten, 97 [=Elyorem], rabud, thanthalatyscen, 28, 29 [=Elscha, Abbadia], principium & finis, 30, 31, 32, [=Alpha et Ω, Leiste, Oristion] te suppliciter exoro, & inuoco ut tuo iudicio conuicti, & constricti veniant aduocati, et dent michi responsum verum de quibus inuocauero, Non nocentes alicui creature, non ledentes, non frementes, non furientes, Nec me, nec socios meos, vel aliquam creaturam terrentes, Neminem offendentes, set pocius peticionibus meis, et que precipio diligenter adimplentes."

The Ghent ms seems to follow Honorius, omitting text from "Adonay" to "nomen [sanctum] tuum", but instead they read: "te Deus, suppliciter."

Also compare SSM L.3.f.37.

VRL 1115 adds: "Finita oratione, surgat et transiens ad plagam Australam petat ibidem flexis genibus, ibidemque faciat ad Occidentem et Septentrionem." ("Having finished the prayer, he should rise and face the south, kneeling again, and do the same towards the west and north.") This is not found in G.

[XII. Further instructions.]

Then let him stand in the middle of the Circle, and hold his hand towards1 the Pentacle, and say,

Tunc stans in medio Circuli, teneat manum prope Pentaculum, & dicat:

1. VRL 1115 and G both read supra pentaculum ("over the pentacle").

Compare LIH CXXXIII, 37.

Per Pentaculum Salomonis advocavi, dent mihi responsum verum.

[By the Pentacle of Solomon I have called you, give me a true answer.]2

Per Pentaculum Salomonis aduocati, dent mihi responsum verum.2

2. Translation of Latin added in RT 1665.

[XIII. Conjuration.]

Then let him say,

Deinde dicat:

Beralanensis, Baldachiensis, Paumachiæ & Apologiæ sedes, per Reges potestaiesi� [*potestatesque]1 magnanimas, ac principes præpotentes, genio, Liachidæ, ministri Tartareæ sedes [sic]: Primac,hic princeps sedis Apologiæ nona cohorte: Ego vos invoco, & invocando vos conjuro, atque supernæ Majestatis munitus virtute, potenter impero,2 per eum qui dixit, & factum est, & cui obediunt omnes creaturæ: & per hoc nomen ineffabile, Tetragrammaton Jehovah, in quo est plasmatum omne seculum, quo audito elementa corruunt, aër concutitur, mare retrograditur, ignis extinguitur, terra tremit, omnesque exercitus Cœlestium, Terrestrium, & Infernorum tremunt, turbantur & corruunt: quatenus citò & sine mora & omni occasione remota, ab universis mundi partibus veniatis, & rationabiliter de omnibus quæcunque interrogavero, respondeatis vos, & veniatis pacifice, visibiles, & affabiles: nunc & sine mora manifestantes quod cupimus: conjurati per nomen æterni vivi & veri Dei Helioren, & mandata nostra perficientes, persistentes semper usque ad finem, & intentionem meam, visibiles nobis, & affabiles,3 clara voce nobis, intelligibile, & sine omni ambiguitate.

[Beralanensis,4 Baldachiensis, Paumachiæ & Apologiæ sedes, by the most mighty Kings and Potestates, and the most powerful Princes Genio, Liachidæ, Ministers of the TartareanSeat, chief Prince of the Seat of Apologia in the ninth Legion; I invoke you, and by invocating conjure you; and being armed with power from the supream Majesty, I strongly command you, by him who spoke and it was done, and to whom all creatures are obedient; and by this ineffable name TetragrammatonJehovah, [+through which all the ages were formed,]5which being heard, the Elements are overthrown, the Air is shaken, the Sea runneth back, the Fire is quenched, the Earth trembleth, and all the Hosts of Celestials, Terrestrials and Infernals do tremble, and are troubled and confounded together: Wherefore forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye peaceably, visibly, and affably, now without delay manifesting what we desire, being conjured by the Name of the eternal, living and true God Helioren [*Heliorem], and fulfil our commands, and persist unto the end, and according to our intentions, visibly and affably speaking unto us with a clear voice, intelligible and without any ambiguity.]

Beralanensis,6 Baldachiensis, Paumachiæ & Apologiæ sedes, per Reges potestatesque magnanimas, ac principes præpotentes, Genio Liachidæ, ministri Tartareæ sedis: Primac, hic princeps sedis Apologiæ, nona cohorte: Ego vos inuoco, & inuocando vos coniuro, atque supernæ Maiestatis munitus virtute, potenter impero, per eum qui dixit, & factum est, & cui obediunt omnes creaturæ: & per hoc nomen ineffabile, Tetragrammaton Iehouah, in quo est plasmatum omne seculum, quo audito Elementa corruunt, aër concutitur, mare retrogradatur, _[82]_ignis extinguitur, Terra tremit, omnesque exercitus Cælestium, terrestrium, & infernorum tremunt, turbantur & corruunt: quatenus cito, & sine mora, & omni occasione remota, ab vniuersis Mundi partibus, veniatis: & rationabiliter de omnibus quæcunq; interrogauero, respondeatis vos, & veniatis pacificè, visibiles, & affabiles: nunc & sine mora, manifestantes quod cupimus: coniurati per nomen æterni, viui & veri Dei Helioren, [*Heliorem]7& mandata nostra perficientes, persistentes semper, vsque ad finem & intentionem meam, visibiles nobis, & affabiles, clara voce, nobis intelligibili,8 & sine omni ambiguitate.9

1. So corrected in RT 1665.

2. RT 1665: imperio.

3. RT 1665: effabiles (!)

4. Translation of Latin added in RT 1665.

5. Note passage omitted by RT.

6. Compare LIH CXXXIII 38-42, but according to JV, "the primary source of inspiration is undoubtedly De quatuor annulis, in the Amsterdam ms cited, 64-68, where there are four conjurations to the spirits of the cardinal points synthesized into one in the Elucidarius."

There is a parallel to this in the Byzantine exorcism manual "great exorcism" (Delatte, 1957. f36v), as well as the Sworn Book of Honorius CXXXIII.38. See note in Peterson 2016 pp. 275: According to Ioannis Marathakis (personal communication), �in Petrus�s version, all the words �Beralanensis, Baldachiensis, Paumachiae et Apologiae� are in my opinion attributes of the word �sedes�: Apologiae is obvious from Honorius; Paumachiae is another corruption of Primariae; Baldachiensis probably means a throne with a �Baldacchino� (a canopy of state).�

The second paragraph was used in the Lemegeton (Goetia, conjuration 1).

7. VRL 1115: Heliorem. G: Elyorem. RT and FB both follow the reading in M1559 and BF1579: "Helioren." L1565 has Heliore, with a tilde over the final e, which could be read "Heliorem" or "Helioren." The form "Elyorem" occurs in Liber Iuratus (97th name of God, Peterson 2016, p. 185.)

8. RT: intelligibile.

9. Tr. in FB is slightly different (compare words underlined): "BERALANENSIS, Baldachiensis, Paumachia, and Apologia Sedes, by the most mighty kings and powers, and the most powerful princes, genii, Liachidæ, ministers of the Tartarean seat, chief prince of the seat of Apologia, in the ninth legion, I invoke you, and by invocating, conjure you; and being armed with power from the supreme Majesty, I strongly command you, by Him who spoke and it was done, and to whom all creatures are obedient; and by this ineffable name, Tetragrammaton Jehovah, which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched, the earth trembles, and all the host of the celestials, and terrestrials, and infernals do tremble together, and are troubled and confounded: wherefore, forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye peaceably, visibly and affably now, without delay, manifesting what we desire, being conjured by the name of the living and true God, Helioren [*Heliorem], and fulfil our commands, and persist unto the end, and according to our intentions, visibly and affably speaking unto us with a clear voice, intelligible, and without any ambiguity."

[XIV.] Visions and Apparitions.1

Quibus ritè peractis, apparebunt infinitæ visiones, & phantasmata pulsantia organa & omnis generis instrumenta musica, idque fit à spiritibus, ut terrore compulsi socii abeant à Circulo, quia nihil adversus magistrum possunt. Post hæc videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem: quæ ita se componunt, ac si vellent devorare socios: & tamen nil timeant. Tunc Sacerdos sive Magister, adhibent manum Pentaculo, dicat:

[These things duly performed, there will appear infinite Visions and Phantasms, beating of Organs and all kinds of musical Instruments, which is done by the Spirits, that with the Terror they might force the Companions to go out of the Circle, because they can do nothing against the Master. After this you shall see an infinite Company of Archers, with a great multitude of horrible Beasts, which will so composethemselves, as if they would devour the fellows: nevertheless fear nothing. Then the Priest or Master, holding his hand toward the Pentacle, shall say,]2

Visiones & apparitiones.

Qvibus ritè peractis, apparebunt infinitæ visiones, & Phantasmata pulsantia Organa, & omnis generis instrumenta Musica: idque fit à Spiritibus, vt terrore compulsi socij, abeant è circulo: quia nihil aduersus Magistrum possunt. Post hæc videbis _[83]_infinitos sagittarios, cum infinita multitudine bestiarum horribilem: quæ ita se componunt, ac si vellent deuorare socios. Et tamen nil timeant. Tunc sacerdos siue magister, adhibens manum Pentaculo, dicat:3

1. Compare LIH CXXXIII.43. The wording in VRL1115 — "apparebunt infinite illusiones et visiones" — is closer to Honorius than M1559 et al.

2. Translation of Latin added in RT 1665 edition.

Compare FB (differences are underlined): "These things being duly performed, there will appear infinite visions,apparitions, phantasms, &c. beating of drums, and the sound of all kinds of musical instruments; which is done by the spirits, that with the terror they might force some of the companions out of the circle, because they can effectnothing against the exorcist himself: after this you shall see an infinite company of archers, with a great multitude of horrible beasts, which will arrangethemselves as if they would devour the companions; nevertheless, fear nothing. Then the exorcist, holding the pentacle in his hand, let him say,"

Note the replacement of the word priest in Barrett's translation.

3. VRL 1115: Tunc magister, tenendo manum in pentaculo, dicat.... ("Then the master, holding the hand on the pentacle, should say....").

Compare Clavicula I.6: excooperiat magister sacra pentacula quae appensa habet collo manu sinistra teneat ea, manuque dextra gladium suum("The master should completely uncover the holy pentacles which he has hanging from his neck; he should hold them with his left hand, and his right hand should be holding his sword.")

Fugiat hinc iniquitas vestra, virtute vexilli Dei.

[Avoid hence these iniquities by vertue of the Banner of God.]4

Fugiat hinc iniquitas vestra, virtute vexilli Dei.

4. Latin translation added in RT 1665 edition. FB is essentially the same.

Better: "Let your iniquities flee from here...." -JHP

Et tunc Spiritus obedire magistro coguntur, & socii nil amilius videbunt.

[And then will the Spirits be compelled to obey the Master, and the Company shall see no more.]5

Et tunc Spiritus obedire magistro coguntur: & socij nil amplius videbunt.

5. Tr. of Latin passage added in RT 1665 edition.

FB: "Then will the spirits be compelled to obey the exorcist, and the company shall see them no more."

Then let the Exorcist say, stretching out his hand to the Pentacle,6

Deinde exorcizator, tenens manum prope Pentaculum, dicat:

6. RT 1665: "Then let the Exorcist, stretching out his hand to the Pentacle, say."

Better: "Then the exorcist, holding his hand near the pentacle, should say...."

G reads super pentaculum ("over the pentacle").

Ecce Pentaculum Salomonis, quod ante vestram adduxi præsentiam: ecce personam exorcizatoris in medio Exorcismi, qui est optimà à Deo munitus, intrepidus, providus, qui viribus potens vos exorcizando invocavit & vocat. Venite ergo cum festinatione in virtute nominum istorum, Aye, Saraye, Aye, Saraye, Aye Saraye, ne differatis venire, per nomina æterna Dei vivi & veri Eloy, Archima, Rabur: & per hoc præsens Pentaculum, quodsuper vos potenter imperat: & per virtutem coelestium Spirituum dominorum vestrorum: & per personam exorcizatoris, conjurati, festinati venire & obedire præceptori vestro, qui vocatur Octinomos.

[Behold the Pentacle of Solomon, which I have brought

before your presence. Behold the person of the Exorcist in the middle of the Exorcism, who is armed by God, and without fear, and well provided, who potently invocateth and calleth you by exorcising; come therefore with speed, in the virtue of these names, Aye, Seraye, Aye, Seraye; defer not to come by the eternal Names of the living and true God, **Eloy, Archima, Rabur,**and by the Pentacle here present, which powerfully reigns over you, and by virtue of the Celestial Spirits your Lords, and by the person of the Exorcist, beingconjured, make haste to come and yield obedience to your Master, who is called Octinomos.]7

Ecce Pentaculum Salomonis, quod ante vestram adduxi præsentiam: ecce personam exorcizatoris, in medio exorcismi, qui est optimà à Deo munitus, intrepidus, prouidus, qui, viribus potens, vos, exorcizando, inuocauit, & vocat. Venite ergo cum festinatione, in virtute nominum istorum, Aye, Saraye, Aye, Saraye, Aye Saraye, ne differatis venire, per nomina æterna Dei viui & veri Eloy, Archima, Rabur: & per hoc præsens Pentaculum quod super vos potenter imperat: & per virtutem Cœlestium Spirituum, Dominorum vestrorum: & per personam exorcizatoris, coniurati, festinati venire, & obedire præceptori vestro _[84]_qui vocatur Octinomos.56

7. Tr. added in RT 1665 edition.

FB: "Behold the pentacle of Solomon, which I have brought into your presence; behold the person of the exorcist in the middle of the exorcism, who is armed by God, without fear, and well provided, who potently invocateth and calleth you by exorcising; come, therefore, with speed, by the virtue of these names;Aye Saraye, Aye Saraye; defer not to come, by the eternal names of the living and true God, Eloy, Archima, Rabur, and by the pentacle of Solomon here present, which powerfully reigns over you; and by the virtue of the celestial spirits, your lords; and by the person of the exorcist, in the middle of the exorcism: being conjured, make haste and come, and yield obedience to your master, who is called Octinomos."

His peractis, sibiles in quatuor angulis mundi. Et videbis immediate magnos motus:8 & cum videris, dicas:

[This being performed, there will be hissings [*you should whistle] in the four parts of the world, and then immediately you shall see great motions, and when you see them, say:]9

His peractis, sibiletin quatuor Angulis mundi. Et videbis immediatè magnos motus: & cum videris, dicas:

8. Significantly, both VRL 1115 and G add et propria signa ("and the proper signs"). This phrase is also found in Honorius, and of course refers to the specific signs that the spirits are really the ones intended, such as such as the magicians breaking into a sweat, or the sound of thunder. In Honorius these signs are all given in full (LIH CXIX.4 ff) along with their names and other details. They are also given in full in G. In H and VRL 1115 however, we are simply referred to Liber quartus attributed to Agrippa, where they must have been previously excerpted.

Their "movements" are those detailed in both G, Honorius, and Liber quartus, such as "their movement is like a great rushing down of the sea..."

9. Tr. added in RT 1665.

FB is slightly different: "This being performed, immediately there will be hissings in the four parts of the world, and then immediately you shall see great motions; which when you see, say,"

Note Turner's translation of "there will be hissings" for sibiles ("you should whistle") or ("you should hiss") is clearly inconsistent with the Latin text. The true meaning is evident by comparing with Liber Iuratus, CXXXIII: where this section was excerpted: Hic sibilet undique semel et statim videbit motus et signa propria ("Here he should whistle once on each side, and immediately he will see movements and the proper signs.") (Peterson, 2016, p. 277.)

Honorius also contains elaborate instructions for preparing a magic whistle used to call forth the spirits (Peterson, 2015, p. 297). Unfortunately, this misunderstanding has been widely perpetuated.

My translation:

"This being accomplished, he should whistle towards the four parts of the world, and immediately you will see great movements, and when you see this, say:"

Quid tardatis? quid moramini? quid factis? præparate vos & obedite præceptori vestro, in nomine Domini Bathat, vel Vachat super Abrac ruens, superveniens, Abeor super Aberer.

[Why stay you? wherefore do you delay? what do you? prepare your selves

and be obedient to your Master, in the name of the Lord, Bathat or Vachat rushing upon Abrac, Abeor coming upon Aberer.]10

Quid tardatis? quid moramini? quid facitis? præparate vos, & obedite Præceptori vestro, in nomine Domini Bathat, vel Vachat super Abrac ruens, superuiuens,10a Abeor, super Aberer.10b

10. Translation of Latin added in RT 1665. FB: "Why stay you? Wherefore do you delay? What do you? Prepare yourselves to be obedient to your master in the name of the Lord, Bathat or Vachat rushing upon Abrac, Abeor coming upon Aberer."

10a. VRL 1115, G, BF1579, RT: Superveniens ("coming up"). However, M1559, L1565, K1567, and Ad36674 all read "superuiuens" ("surviving"). LIH: Bachac super Abrac ruens, Abeor super Aberor.

10b. An early owner of K1567 edition in Österreichische Nationalbibliothek, informed by the Sworn Book of Honorius, glosses this as: "Deus super angulos; Anguli super homines, homo super demones" ("God over the angels, angels over people, people over daemons".)

Compare Sworn Book of Honorius CXXXIII.56 in Peterson 2016 pp. 276-277.

Tunc immediatè venient in sua forma propria. Et quando videbis eos juxta Circulum, ostende illis Pentaculum coopertum syndone sacro, & discooperiatur, & dicat:

[Then they will immediately come in their proper form; and when you see them before the Circle, shew them the Pentacle covered with fine linnen; uncover it and say,]11

Tunc immediatè venient, in sua forma propria. Et quando videbis eos iuxta circulum, ostende illis Pentaculum coopertum sindone sacro, & discooperiatur, & dicat:

11. Translation of Latin added in RT 1665 edition.

FB: "Then they will immediately come in their proper forms; and when you see them before the circle, shew them the pentacle covered with fine linen; uncover it, and say,"

Note: sindon sacro is better translated "consecrated muslin" i.e. a finely woven cotton. The Clavicula manuscripts indicate that:discooperiat pentacula que sunt super pectus eius de panno serico: ("he should uncover the pentacles, which are on his chest, from their silk cloth") i.e. having been covered (or wrapped: cooperta) with a silk cloth (de panno serico).

Compare Sworn Book of Honorius CXXXIII.57 in Peterson 2016 pp. 276-277.

Ecce conclusionem vestram, nolite fieri inobedientes.

[Behold your conclusion, if you refuse to be obedient.]12

Ecce conclusionem vestram, nolite fieri inobedientes.

12. Tr. added in RT 1665. FB is identical.

Latin Conclusio ("conclusion" or "ending") can also mean a "hostile shutting in" or "seige."

Compare Sworn Book of Honorius CXXXIII.57 in Peterson 2016 pp. 276-277.

Et subito videbis eos in pacifica forma: & dicent tibi, Pete quid vis, quia nos sumus parati complere omnia mandata tua, quia dominus ad hæc nos subjugavit.

[and suddenly they will appear in a peaceable form, and will say, Ask what you will, for we are prepared to fulfil all your commands, for the Lord hath subjected us hereunto:]13

Et subitò videbis eos in pacifica forma: & dicent tibi,

Pete quid vis, quia nos sumus parati complere omnia mandata tua, quia Dominus ad hæc nos subiugauit.

13. Tr. added in RT 1665.

Compare Sworn Book of Honorius CXXXIII.58 in Peterson 2016 pp. 276-277.

[XV. (The arrival and welcoming of the spirits.)]1

Cum autem apparuerint Spiritus, tunc dicas,

Bene veneritis Spiritus, vel reges nobilissimi, quia vos vocavi per illum cui omne genu flectitur, coelestium, terrestrium & infernorum: cujus in manu omnia regna regum sunt, nec est qui suæ contrarius esse possit Majestati. Quatenus constringo vos, ut hic ante circulum visibiles, affabiles permanetis, tamdiu tamque constantes, nec sine licentia mea recedatis, donec meam sine fallacia aliqua & veredicè perficiatis voluntatem, per potentiæ illius virtutem, qui mare posuit terminum suum, quem præterire non potest, & lege illius potentiæ, non pertransit fines suos, Dei scilicet altissimi, regis, domini, qui cuncta creavit, Amen.

[and when the Spirits have appeared, then you shall say,

Welcome Spirits, or most noble Kings, because I have called you through him to whom every knee doth bow, both of things in Heaven and things in Earth, and things under the Earth, in whose hands are all the Kingdoms of Kings, neither is there any that can contradict his Majesty. Wherefore I bind you, that you remain affable and visible before this Circle, so long and so constant; neither shall you depart without my licence, until you have truly and without any fallacy performed my will, by virtue of his power who hath set the Sea her bounds, beyond which these cannot pass, nor go beyond the Law of his Power, to wit, of the most high God, Lord and King, who hath created all things. Amen.]2

Cùm autem apparuerint Spiritus, tunc dicas:

Bene veneritis Spiritus, vel Reges nobilissimi: quia vos vocaui per illum, cui omne genu flectitur Cœlestium, terrestrium & infernorum: cuius in manu omnia Regna Regum sunt: nec est qui suæ contrarius esse possit maiestati. Quatenus constringo vos, vt hic ante Circulum visibiles, affabiles permanetis: _[85]_tam diu, tamque constantes, nec sine licentia mea recedatis, donec meam, sine fallacia aliqua & veridicè3 perficiatis voluntatem, per potentiæ illius virtutem, qui mari posuit terminum suum, quem præterire non4 potest, & lege illius Potentiæ, non pertransit fines suos, Dei scilicet, Altissimi Regis, Domini, qui cuncta creauit, Amen.

1. Compare LIH CXXXIII.58 in Peterson 2016 pp. 276-277. This welcoming address is not found in G. The use of the word reges ("kings") leaves no doubt that the spirits being conjured in the ritual are the aerial spirits (such as King Varcan and his attendants Tus, Abdas, and Cynabal), consistent with the ritual in LIH.

2. Tr. added in RT 1665.

FB: "Then let the exorcist say, Welcome spirits, or most noble princes, because I have called you through Him to whom every knee doth bow, both of things in heaven, and things in earth, and things under the earth; in whose hands are all the kingdoms of kings, neither is there any able to contradict his Majesty. Wherefore, I bind you, that you remain affable and visible before this circle, so long and so constant; neither shall you depart without my licence, until you have truly and without any fallacy performed my will, by virtue of his power who hath set the sea her bounds, beyond which it cannot pass, nor go beyond the law of his providence, viz. of the Most High God, Lord, and King, who hath created all things. Amen...."

3. VRL 1115, M1559, L1565, K1567: veridicè: BF1579, RT: veredicè.

4. L1565: nemo: BF1579, RT: non.

[XVI. (Licensing them to depart).]

Then command what you will, and it shall be done. Afterwards license them thus:

Tunc iube quod vis, & fiet. Post hæc licentia eos sic:

+ In nomine Patris, + Filii, & + Spiritus Sancti, ite in pace ad loca vestra: & pax sit inter nos & vos, parati sitis venire vocati.

[† In the Name of the Father, † and of the Son, † and of the holy Ghost, go in peace unto your places; peace be between us and you; be ye ready to come when

yeare called.]1

+ In nomine Patris, Filij, & Spiritus Sancti, ite in pace ad loca vestra: & pax sit inter nos & vos, parati sitis venire vocati.

1. Tr. added in RT 1665.

FB (note omission of †'s): "In the name of the Father, and of the Son, and of the Holy Ghost, go in peace unto your places; peace be between us and you; be ye ready to come when you are called."

Compare Clavicle I.7 (BPH 114 I.2.). This section is not found in G. This is reminiscent of the dismissal formula used in the Roman mass.

These are the things which Peter de Abano hath spoken concerning Magical Elements.2

But that you may the better know the manner of composing a Circle, I will set down one Scheme; so that if any one would make a Circle in Spring-time for the first hour of Lords day, it must be in the same manner as is the figure following.

Hæc sunt quæ Petrus de Abano de Magicis Elementis dixit.

Vt autem facilius Rationes circuli,
possis cognoscere, subiiciam3 schema vnum.
Sit ita vt aliquis velit Veris tempore,
prima hora Diei Dominicæ
Circulum facere, is erit
eiusmodi, qui in
figura sequenti
conspi-
citur.

2. This implies the original Heptameron ended at this point, but the rest of the material is also found in VRL 1115 and G, albeit in a different sequence.

3. L1565: subducam ("I will convey"): BF1579: subiiciam ("I will expose").

[XVII.] The figure of a Circle for the first hour of the Lords day, in Spring-time.

[86]

Figura Circuli pro prima hora Diei Dominicæ, veris tempore.1

1. Around outer circle: Varcan Rex. Tus. Andas. Cynabal.

Around second circle: Michael, Dardiel, Huratapel, Talui, Caracasa, Core, Amatiel, Commissoros, Spugliguel, Amaday, Abraym, Agusita. Note Turner's figure mistakenly reads Michel, Michail, and Aguista.

Inner: + Adonay + / + Eloy + / + Agla + / + Tetragrammaton. Note there should be a second cross after Tetragrammaton, which was crowded out.

VRL 1115 has fewer names. Second circle reads: IIAIIN RAPHAEL, Dardial Huratael (?) Talinus (?), Caracasa, Core, Amathiel, Amaday, Abraym, Agusita.

Compare example in Ghent 1021A fol. 138v, which has "Raphael" vs. "Michael", "andras" vs. "andas", "yaym" vs. "yayn" etc.

Compare version in VSG.

Note errors in Turner's edition: Aguista vs. Agusita; Michel vs. Michael; Michail va. Michael; Dardid vs. Dardiel.

Compare also with the version in Gollancz' Hebrew Key of Solomon (Mafteah Shelomoh) fol 40a and that in the Oriental ms.

It remaineth now, That we explain the week, the several dayes thereof: and first of the Lords day.

SVPEREST nunc vt Hebdomadam exploremus, singulosque illius Dies,2 & Spiritus qui illis præsunt: & primò de die Dominico.

2. L1565: singulosque Dies: BF1579: singulosq; illius dies.

[XVIII.] Considerations of the Lords day

THe Angel of the Lords day, his Sigil, Planet, the Signe of the Planet, and the name of the fourth heaven.

[87]

Consyderationes Diei Dominicæ.1

Angelus Diei Dominicæ, & Sigillum eius, Planeta eius, & signum Planetæ, & nomen quarti Cœli.

1. Compare CLM849 37b. This section is ultimately derived from Liber Razielis. The seven Heavens in Raziel are listed as: Shamayim, Raquia, Shehaqim, Machonon, Machon, Zebul, Araboth. (VRL 1300: 1: Samayn; 2: Raquia; 3: Saaquyn; 4: Maaon/Mahon; 5: Mahym/Mahum; 6: Zebul; 7: Araboth.) The ruling powers are Orpeniel, Tighguara, Denael; Kalamima; Ascimor; Payzcar; Boel. Heptameron associates these with the Moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn respectively, i.e. the normal order of planets reversed.

The angel of the sphere of the Sun in CLM 849 is Raphael. Instructions say to make the sigil on a Sunday, in the sign of Leo. Sigil of Raphael in CLM 849 most closely resembles that of Michael here; see introduction.

"Machen" in Heptameron thus corresponds with "Machonon" (also spelled Mahon or Mahum) in Liber Razielis.

The ē in Michaēl in M1559 is no doubt a typo for ë i.e. Michaël as elsewhere. L1565 reads simply "Michael". RT 1665 reads "Michaĩel" (!).

Compare with the seal of the Sun in VRL 1115 99r, which is associated with the angel Raphael:

Also, Ghent 1021A 131v (slightly different in 138v):

The Angels of the Lords day.2

• Michael, Dardiel, Huratapal [*Huratapel].

The Angels of the Air ruling on the Lords day.

• Varcan, King.

His Ministers.

• Tus, Andas, Cynabal.

The winde which the Angels of the Air abovesaid are under.

• The North-winde.

The Angel of the fourth heaven, ruling on the Lords day, which ought to be called from the four parts of the world.3

• At the East.
  • Samael. Baciel. Atel. Gabriel [*Fabriel]. Vionatraba.
• At the West.
  • Anael. Pabel. Ustael. Burchat. Suceratos. Capabili [*Capabali].
• At the North.
  • Aiel. Aniel, vel Aquiel. Masgabriel. Sapiel. Matuyel.
• At the South.
  • Haludiel. Machasiel. Charsiel. Uriel. Naromiel.

Angeli diei Dominicæ.

• Michael. Dardiel. Huratapel.

Angeli Aeris regnantes die Dominico.

• Varcan Rex.

Ministri eius.

• Tus. Andas. Cynabal.

Ventus cui subsunt Angeli Aeris supradicti.

• Boreas. [88]

Angeli Quarti Cœli regnantes die Dominico, quos aduocare oportet à quatuor mundi Partibus.

• Ad Orientem.
  • _Samael. Baciel. Atel. Fabriel. Vionatraba._4
• Ad Occidentem.
  • Anael. Pabel. Vstael. Burchat. Suceratos. Capabali.
• Ad Septentrionem.
  • Aiel. Aniel, vel Aquiel. Masgabriel. Sapiel. Matuyel.
• Ad Meridiem.
  • Habudiel. [89]Machasiel. Charsiel. Vriel. Naromiel.

2. Angels of the day: VRL 1115: Raphael, Dardiel, Huratael. G: Raphael, Dardiel, Huratapel aliter Daydiel, Hurathayel. LIH CVIII: Raphael, Cafhael, Dardihel, Hurathaphel. Compare CLM 849 § 37h: Raphahel, Dardiel, Vrlacafel.

Angels ruling the air: These are the kings and their attendants which are referred to in the welcoming address above.

In Lucidarius and other texts, these are called spirits of the air, so some degree of redaction has happened here to sanitize the text. VRL 1115: Varchan rex; his ministers: Tus, Andas, Cinabal. G: Varchan rex; his ministers: Tus, Andras, Cinabal. LIH CVIII: Barthan rex, Thaadas, Chaudas, Ialchal.

Compare CLM 849 § 37e: King: Saytam; assistants: Taatus, Candas, Vanibal.

Also compare CLM 849 § 37r (93v): Baytan rex, Caatus, Candas, Vambal.

Compare LIH CVIII: "Others are of the Sun, and they are **Raphael, Cafhael, Dardihel, Hurathaphel,**and their nature is provide love, gratitude, and wealth to man, and virtue, similarly to guard his health, and to instantly give dew, herbs, flowers, and fruits. 2. Their bodies are great and large, and full of all benevolence. Their colors are bright or citrus, or like the Sun or gold, and their region is the East. And four demons are under them, namely one king and three of his ministers, to whom all other demons of the Sun are subjugated, and they are these: Batthan the king, Thaadas, Chaudas, Ialchal, and those demons which are subject to the North wind are four: Baxhathau, Gahathus, Caudes, Iarabal, they may be compelled to serve, or they rest." (my translation.)

3. VRL 1115: "The aerial spirits ruling in the lower heavens, the names of which are to be invoked in the circle from the four regions of the world." These are not included in the Ghent 1021A ms. These spirits appear to have been taken from Liber Semiphoras (aka Semamphoras, Semyforas). This book was attested in 1260 by Roger Bacon, and mentioned by the Latin Liber Razielis (ms VRL 1300 36v). Much more detail about these spirits, including their offices and seals, are included in the Secrets of Solomon.

4. Fabriel, Vionatraba: RT: Gabriel, Vionairaba.

The perfume of the Lords day.

• _Red Wheat [*Red Sanders]._5

Fumigium diei Dominicæ.

• Sandalum rubeum.

5. RT 1655 confuses sandalum (�sandalwood�) with sandala (a very white kind of wheat), but corrects this in RT 1665 as "Red Sanders".

CLM 849 37f.1: Suffumigium dies dominice assandalum croceum vel rubeum uel simile sibi. ("The suffumigation for Sunday — sandalwood, yellow or red, or similar to those.")

Add. 3544 (Young 2014 p. 25): "red sanders & safrone." This seems to be a mistake for "red or yellow (Lat. croceum) sandalwood," as in CLM 849.

The Conjuration of the Lords day.6

Coniuratio diei Dominicæ.

6. Cp. CLM 849 No. 37a.

Conjuro & confirmo super vos Angeli fortes Dei, & sancti, in nomine Adonay, Eye, Eye, Eya, qui est ille, qui fuit, est & erit, Eye, Abraye: & in nomine Saday, Cados, Cados, Cados, alte sendentis super Cherubin, & per nomen magnum ipsius Dei fortis & potentis, exaltatique super omnes coelos, Eye, Saraye, plasmatoris seculorum, qui creavit mundum, coelum, terram, mare, & omnia quæ in eis sunt in primo die, & sigillavit ea sancto nomine suo Phaa: & per nomina sanctorum Angelorum, qui dominanturin quarto exercitu, & serviunt coram potentissimo Salamia, Angelo magno & honorato: & per nomen stellæ, quæ est Sol, & per signum, & per immensum nomen Dei vivi, & per nomina omnia prædicta, conjuro te Michael angele magne, qui es præpositus Diei Dominicæ: & per nomen Adonay, Dei Israel, qui creavit mundum & quicquid in eo est, quod pro me labores, & ad moleas omnem meam petitionem, juxta meum velle & votum meum, in negotio &causa mea.

[I Conjure and confirm upon you, ye strong and holy Angels of God, in the name Adonay, Eye, Eye, Eya, which is he who was, and is, and is to come, Eye, Abray; and in the name Saday, Cados, Cados, Cados, sitting on high upon the Cherubin; and by the great Name of God himself, strong and powerful, who is exalted above all Heavens; Eye Saray, maker of the World, who created the World, the Heaven, the Earth, the Sea, and all that in them is in the first day, and sealed them with his holy Name Phaa; and by the name of the holy Angels, who rule in the fourth Heaven, and serve before the most mighty Salamia, an Angel great and honourable; and by the name of his Star, which is Sol; and by his Sign; and by the immense name of the living God, and by all the names aforesaid, I conjure thee, Michael, O great Angel, who art chief Ruler of the Lords day; and by the name Adonay, the God of Israel, who hath created the world, and all that therein is, That thou labour for me, and fulfil all my petitions, according to my will and desire, in my cause and business.]7

Coniuro & confirmo super vos8Angeli fortes Dei, & sancti, in nomine **Adonay, Eye, Eye, Eya,**9qui est ille, qui fuit, est, & erit, Eye, Abraye: & in nomine **Saday, Cados, Cados, Cados,**altè sedentis super Cherubin: & per nomen Magnum ipsius Dei fortis, & potentis, exaltatique super omnes Cœlos **Eye, Saraye,**10Plasmatoris seculorum, qui creauit Mundum, Cœlum, Terram, Mare, & omnia quæ in eis sunt in primo Die, & sigillauit ea sancto nomine suo Phaa: & per nomina sanctorum Angelorum, qui dominantur in quarto Exercitu,11& seruiunt coram potentissimo Salamia, Angelo Magno & honorato: & per nomen Stellæ, quæ est Sol, & per signum, & per immensum nomen Dei viui, & per nomina _[90]_omnia prædicta, coniuro te Michael,12 Angele Magne, qui es præpositus Diei Dominicæ: & per nomen Adonay, Dei Israel, qui Creauit Mundum, & quicquid in eo est, quod pro me labores, & adimpleas omnem meam petitionem, iuxta meum velle, & votum meum, in negotio & causa mea:

7. Tr. added in RT 1665.

FB: "I CONJURE and confirm upon you, ye strong and holy angels of God, in the name Adonai, Eye, Eye, Eya, which is he who was, and is, and is to come, Eye, Abray; and in the name Saday, Cados, Cados, sitting on high upon the cherubim; and by the great name of God himself, strong and powerful, who is exalted above all the heavens; Eye, Saraye, who created the world, the heavens, the earth, the sea, and all that in them is, in the first day, and sealed them with his holy name Phaa; and by the name of the angels who rule in the fourth heaven, and serve before the most mightySalamia, an angel great and honourable; and by the name of his star, which is Sol, and by his sign, and by the immense name of the living God, and by all the names aforesaid, I conjure thee, Michael, O great angel! who art chief ruler of this day; and by the name Adonai, the God of Israel, I conjure thee, O Michael! that thou labour for me, and fulfil all my petitions according to my will and desire in my cause and business."

8. The conjurations in Liber Razielis (e.g. § 44) also use the phrase Coniuro et confirmo super vos....

9. VRL 1115, G: Adonay, Eye, Eye, Eye. M1559, BF1579, RT, FB: Adonay, Eye, Eye, Eya. L1565: Adonay, Eye, Eya.

10. L1565: Eye, Saray: BF1579, RT: Eye, Saraye.

11. L1565, CLM 849: in primo Exercitu; BF1579: in quarto Exercitu. "Fourth" is more correct, as this is based on Liber Razielis, where the fourth heaven, Machonon, corresponds with the sphere of the Sun, and the angel Michael. In Liber Razielis § 67, the name of the power is named Kalamia (compare Salamia).

12. VRL 1115, G, CLM 849: Raphael.

And here thou shalt declare thy cause and business, and for what thing thou makest this Conjuration.

& hic dicas causam tuam, & negotium tuum. Dic præterea pro qua re Coniurationem hanc suscipis.

The Spirits of the Air of the Lords day, are under the North-winde; their nature is to procure Gold, Gemmes, Carbuncles, Riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. But in what manner they appear, it's spoken already in the former book of Magical Ceremonies.13

Spiritus Aëris diei Dominicæ sunt subditi vento Boreæ. Eorum Natura est Aurum, Gemmas, Carbunculos, Diuitias, gratiam & benevolentiam impetrare: Inimicias hominum dissoluere, hominibus honores tribuere, Infirmitates inferre vel auferre. Quomodo autem compareant, dictum est libro superiore de Ceremoniis Magicis.

13. Mss. VSG and G include the appearance of the spirits, closely following LIH, reflecting the more original state of the text.

[XIX.] Considerations of Monday.

Consyderationes Diei Lunæ.

The Angel of Munday, his Sigil, Planet, the Signe of the Planet, and name of the first heaven.1

Angelus Diei Lunæ, sigillum eius, Planeta eius, & signum Planetæ, & nomen primi Cœli.

1. "Shamain": Compare with "Shamayim" in Razielis.

CLM 849 37b.2: fac illud die Lune, hora lune, in signo Cancri ("make this on the day and hour of the Moon, in the sign of Cancer.").

[91]

Compare VRL 1115 99r:

and Ghent 1021A 131r:

See also version in The Magical Calendar:

The Angels of Munday.2

• Gabriel, Michael, Samael.

The Angels of the Air ruling on Munday.

• Arcan, King.

His Ministers.

• Bilet, Missabu, Abuzaha [*Abuzaba].

The winde which the said Angels of the Air are subject to.

• The West-winde.

The Angels of the first heaven, ruling on Munday, which ought to be called from the four parts of the world.3

• From the East.
  • Gabriel. Gabrael. Madiel. Deamiel. Janael.
• From the West.
  • Sachiel. Zaniel. Habaiel. Bachanael. Corabael.
• From the North.
  • Mael. Vuael. Valnum. Baliel. Balay. Humastrau.
• From the South.
  • Curaniel. Dabriel. Darquiel. Hanun. Anayl. Vetuel.

Angeli Diei Lunæ.

• Gabriel. Michael. Samael.

Angeli aeris regnantes die Lunæ.

• Arcan Rex.

Ministri.

• Bilet. Missabu. Abuzaba.2

Ventus cui subsunt Angeli aeris supradicti.

• Zephirus

Angeli primi Cœli, regnantes die Lunæ, quos aduocare oportet è quatuor Mundi partibus.

• Ad Orientem.
  • Gabriel. Gabrael. Madiel. Deamiel. Ianael.
• _[92]_Ad Occidentem.
  • _Sachiel.4 Zaniel. Habaiel. Bachanael. Corabiel._5
• Ad Septentrionem.
  • Mael. Vuael. Valnum. Baliel. Balay. Humastrau.
• Ad Meridiem.
  • Curaniel. Dabriel. Darquiel. Hanun. Anayl. Vetuel.

2. Angels of the day: VRL 1115, G: Gabriel, Michael, Samael. LIH CXI: Gabriel, Michael, Samyel, Atithael. CLM 849 § 37h.2: Gabriel, Michael, Sammyel.

Angels/spirits of the air: VRL 1115: Archan Rex; ministers: Bileth Misalui, Abiczaba. G: Arcan Rex; et ministri eius sunt: Bilef Maissobri alias Misabu~, Abusaba. LIH CXI: Harthan rex; Bileth, Milalu, Abucaba. CLM 849 § 37e.2: King: Almodab. Assistants: Sylol, Millalu, Abuzaba.

Abuzaba: RT: Abuzaha.

Compare LIH, Cap. CXI: "Others are of the Moon, and they are these: Gabriel, Michael, Samyel, Atithael, and their nature is to move the will and thinking, to speed journeys, to recall words, and to cause it to rain. Their bodies are long and large. Their forms are dark and white like crystal or of a burnished sword, or like ice or dark clouds. Their region is the West. And there are four demons under them: a king and his three ministers, and all the other demons of the moon are obedient to those, and placed under them, and they are these: Harthan, the king, Bileth, Milalu, Abucaba, which rule the demons of the West wind, which are five: Hebethel, Arnochap, Oylol, Milau, Abuchaba, they may be compelled to serve, or they rest." (My translation).

3: VRL 1115: "The aerial spirits ruling in the lower heavens, the names of which are to be invoked in the circle from the four regions of the world." These are not included in the Ghent 1021A ms.

4. L1565 omits "Sachiel."

5. Corabiel: RT: Corabael.

The perfume of Munday.

• Aloes.

Fumigium diei Lunæ.

• _Aloe._6

6. VRL 1115 103r: Lignum aloes.

CLM 849 § 37f.2: Die Lune est aloes, anacap, uel simile sibi ("(suffumigation) for Monday is aloes, anacap, or similar to those.")

The Conjuration of Munday.7

Coniuratio Diei Lunæ.

7. Compare CLM 849 § 37a.

Conjuro & confirmo super vos Angeli fortes & boni, in nomine Adonay, Adonay, Adonay, Eie, Eie, Eie, Cados, Cados,Cados, Achim, Achim, Ja, Ja, Fortis, Ja, qui apparuis monte Sinai, cum glorificatione regis Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia, qui maria creavit stagna & omnes aquas in secundo die, quasdam super coelos, & quosdam in terra. Sigillavit mare in alio nomine suo, & terminum, quam sibi posuit, non præter b t: & per nomina Angelorum, qui dominantur in primo exercitu, qui serviunt Orphaniel Angelo magno, precioso & honorato: & per nomen Stellæ, quæ est Luna: & per nomina prædicta, super te conjuro, scilicet Gabriel, qui es præpositus diei. Lunæ secundo quòd pro me labores & adimpleas, &c.

[I Conjure and confirm upon you ye strong and good Angels, in the name **Adonay, Adonay, Adonay, Eye, Eye, Eye; Cados, Cados, Cados, Achim, Achim, Ja, Ja,** strong **Ja**, who appeared in Mount _Sinai_, with the glorification of King **Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Jeia**, who created the Sea and all lakes and waters in the second day, which are above the Heavens and in the Earth, and sealed the Sea in his high name, and gave it bounds, beyond which it cannot pass: And by the names of the Angels, who rule in the first Legion, who serve **Orphaniel**, a great, precious and honourable Angel, and by the name of his Star, which is ; and by all the names aforesaid, I conjure thee, Gabriel, who art chief Ruler of Monday the second day, that for me thou labour and fulfil, &c.]8

Coniuro & confirmo9 super vos Angeli fortes & boni, in nomine Adonay, Adonay, [93] Adonay, Eie, Eie, Eie, Cados, Cados, Cados, Achim, Achim, Ia, Ia, Fortis, Ia, qui apparuit10monte Sinai, cum glorificatione Regis Adonay, Saday, Zebaoth, Anathay, Ya, Ya, Ya, Marinata, Abim, Ieia, qui Maria creauit, stagna, & omnes Aquas, in secundo Die, quasdam super cœlos, & quasdam11in terra. Sigillauit Mare in alto nomine suo, & terminum, quem sibi posuit, non præteribit: & per nomina Angelorum, qui dominantur in primo Exercitu,12qui seruiunt Orphaniel Angelo Magno, præcioso, & honorato: & per nomen Stellæ, quæ est Luna: & per13 nomina prædicta, super te coniuro, scilicet Gabriel, qui es præpositus Diei Lunæ secundo, quod pro me labores, & adimpleas, &c.

8. Tr. added in RT 1665 edition.

FB: "I CONJURE and confirm upon you, ye strong and good angels, in the name Adonai, Adonai, Adonai, Adonai, Eye, Eye, Eye; Cados, Cados, Cados, Achim, Achim, Ja, Ja, strong Ja, who appeared in mount Sinai with the glorification of king Adonai, Sadai, Zebaoth, Anathay, Ya, Ya, Ya, Maranata, Abim, Jeia, who created the sea, and all lakes and waters, in the second day, which are above the heavens and in the earth, and sealed the sea in his high name, and gave it its bounds beyond which it cannot pass; and by the names of the angels who rule in the first legion, and who serve Orphaniel, a great, precious, and honourable angel, and by the name of his star which is Luna, and by all the names aforesaid, I conjure thee, Gabriel, who art chief ruler of Monday, the second day, that for me thou labour and fulfil, &c."

9: CLM 849, L1565 add: ac sigillo.

10. apparuit: RT: apparuis.

11. L1565 omits.

12. CLM 849, L1565: in secundo Exercitu: BF1579, RT: in primo exercitu. In Sepher Razielis, the Sphere of the Moon corresponds with the Seventh (Lat. septimo) Heaven, which is named Araboth.

13. CLM 849, L1565 add: sigilla &.

As in the Conjuration of Sunday.

The Spirits of the Air of Munday, are subject to the West-winde, which is the winde of the Moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book.

vt in coniuratione Diei Dominicæ.

Spiritus Aeris Diei Lunæ sunt subdicti Zephiro, qui ventus est Lunæ. Eorum natura Argentum dare, Res de loco ad locum deferre, Equos veloces tribuere, Secreta præsentia & præterita personarum, dicere. Quomodo autem compareant, vide libro superiore.

[XX.] Considerations of Tuesday.

[94]

Consyderationes Diei Martis.

The Angel of Tuesday, his sigil, his Planet, the Signe governing that Planet, and the name of the fifth heaven.1

Angelus Diei Martis, Sigillum eius, Planeta eius, & Signum dominans illi Planetæ, nomen item quinti Cœli.

1. CLM 849 § 37b.3 adds: Make this on the day and hour of Mars, in the sign of Aries or Scorpio.

Machon: Same in Sepher Razielis.

Compare the sigil with the version in VRL 1115 99r:

Ghent 1021A 131r:

The Angels of Tuesday.2

• Samael. Satael. Amabiel.

The Angels of the Air ruling on Tuesday.3

• Samax, King.

His Ministers.

• Carmax, Ismoli, Paffran.

The winde to which the said Angels are subject.

• The East-winde.

The Angels of the fifth heaven ruling on Tuesday, which ought to be called from the four parts of the world.

• At the East.
  • Friagne. Guael. Damael. Calzas. Arragon.
• At the West.
  • Lama. Astagna. Lobquin. Soncas. Jazel. Isiael. Irel.
• At the North.
  • Rahumel. Hyniel. Rayel. Seraphiel. Mathiel. Fraciel.
• At the South.
  • Sacriel. Janiel. Galdel. Osael. Vianuel. Zaliel.

Angeli Diei Martis.

• Samael. Satael. Amabiel.

Angeli aeris regnantes Die Martis.

• Samax Rex.

Ministri.

• Carmax. Ismoli. Paffran.

Ventus cui subsunt Angeli aeris supradicti.

• Subsolanus.

Angeli quinti cœli, regnantes Die Martis, quos aduocare oportet à quatuor Mundi partibus.

[95]

• Ad Orientem.
  • _Friagne. Guael. Damael. Calzas. Arragon._4
• Ad Occidentem.
  • Lama. Astagna. Lobquin. Soncas. Iaxel. Isiael. Irel.
• Ad Septentrionem.
  • Rahumel. Hyniel. Rayel. Seraphiel. Mathiel. Fraciel.
• Ad Meridiem.
  • _Sacriel. Ianiel. Galdel. Osael. [96]Vianuel. Zaliel._5

2. Angels of the day: VRL 1115: Samael, Sathael, Amabiel. G: Samael, Satiel, Amabiel. LIH CVII: Samahel, Satihel, Yturahihel, Amabiel. CLM 849 § 37h.3: Satyel, Sanyel, Barmaly.

3. Angels/spirits of the air: VRL 1115: Samay Rex; ministers: Carmax, Ismoch, Paffran. G: Tamax Rex; ministers: Cormax, Ismael, Paffran. LIH CVII: Iammax the king, Carmox, Ycanohl, Pasfran. CLM 849 § 37e.3: King: filius dyabuli ("the son of the Devil"). Assistants: Carmath, Utanaual, Pascami.

4. Arragon: L1565 omits.

5. L1565: Saliel; BF1579, RT: Zaliel.

Compare LIH, Cap. CVII: "Others are of Mars and are these: Samahel, Satihel, Yturahihel, Amabiel, and their nature is to provoke wars, murder, destruction, and mortality of people, and all earthly things, and their bodies are of medium stature, the dry and thin. The color of their material is red, such as red-hot coals kindled well, and their region is the South. And four demons are under these, namely one king and his three ministers, to whom all other demons of Mars are subjugated, and there they are: Iammax the king, Carmox, Ycanohl, Pasfran, which demons are subject to the East wind, which are these five: Atraurbiabilis, Hyachonaababur, Carmehal, Innyhal, Proathophas; they may be compelled to serve, or they rest." (My translation.)

The perfume of Tuesday.

• Pepper.

Fumigium Diei Martis.

• _Piper._6

6. Piper: So too VRL 1115 103r.

CLM 849 § 37f: Die Martis est piper aut abana, cyg [=cygminus?] uel sibi simile (The suffumigation) "For Tuesday is either pepper or abana, cyg [=caraway?] or similar to those").

Add. 3544 also reads "pepper."

The Conjuration of Tuesday.

Coniuratio Diei Martis.

Conjuro & confirmo super vos, Angeli fortes & sancti, per nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim: & per nomina ipsius alti Dei, qui fecit aquam aridam apparere, & vocavit terram, & produxit arbores, & herbas de ea, & sigillavit super eam cum precioso, honorato, metuendo & sancto nomine suo: & per nomen angelorum dominantium in quinto exercitu, qui serviunt Acimoy Angelo magno, forti, potenti, & honorato: & per nomen Stellæ, quæ est Mars: & per nomina prædicta conjuro super te Samael, Angele magne, qui præpositus es diei Martis: & per nomina Adonay, Dei vivi & veri, quod pro me labores, & adimpleas, &c.

[I Conjure and Confirm upon you, ye strong and holy Angels, by the name Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha, Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim; And by the name of that high God who made the dry land appear, and called it Earth, and brought forth herbs and trees out of the same, and sealed the samewith his precious, honourable, feareful and holy name; And by the name of the Angels ruling in the Fifth Heaven, who serve Acimoy, a great Angel, strong, powerful, and honourable; and by the name of his Starre which is Mars, and by the names aforesaid, I Conjure upon thee Samael, who art a great Angel, and art cheife ruler of Tuesday; and by the name Adonay, the living and true God, that for me thou labour and fulfill, _&c._]7

Coniuro & confirmo super vos, Angeli fortes & sancti, per Nomen Ya, Ya, Ya, He, He, He, Va, Hy, Hy, Ha, Ha,8 Va, Va, Va, An, An, An, Aie, Aie, Aie, El, Ay, Elibra, Eloim, Eloim, & per Nomina ipsius Alti Dei, qui fecit Aquam aridam apparere, & vocauit Terram, & produxit Arbores & herbas de ea, & sigillauit super eam, cum precioso, honorato, metuendo, & sancto nomine suo: & per nomen Angelorum dominantium in quinto Exercitu,9 qui seruiunt Acimoy10 Angelo magno, forti, potenti, & honorato: & per Nomen Stellæ, quæ est Mars: & per nomina prædicta Coniuro super te Samael Angele Magne, qui præpositus es Diei Martis, & per nomina Adonay, Dei viui & veri, quod pro me labores, & adimpleas, &c.

7. Tr. added in RT 1665 edition.

FB: "I CONJURE and call upon you, ye strong and good angels, in the names Ya, Ya, Ya; He, He, He; Va, Hy, Hy, Ha, Ha, Ha; Va, Va, Va; An, An, An; Aia, Aia, Aia; El, Ay, Elibra, Elohim, Elohim; and by the names of the high God, who hath made the sea and dry land, and by his word hath made the earth, and produced trees, and hath set his seal upon the planets, with his precious, honoured, revered and holy name; and by the name of the angels governing in the fifth house, who are subservient to the great angel Acimoy, who is strong, powerful, and honoured, and by the name of his star which is called Mars, I call upon thee, Samael, by the names above mentioned, thou great angel! who presides over the day of Mars, and by the name Adonai, the living and true God, that you assist me in accomplishing my labours, &c."

8. L1565 also reads "Ha, Ha"; BF1579, RT: Ha, Ha, Ha.

In CLM 849 the list is somewhat different: Ya, Ya, Ya, A, A, Va, Hy, Hy, Haa, Haai, Va, Va, Han, Han, Hon, Hy, Hyen, Haya, Haya, Hol, Hol, Hay, Hael, Hon.

9. CLM 849, L1565: in tertio Exercitu; BF1579, RT: quinto exercitu. In this case, the reading in the conjuration in L1565 corresponds with Liber Razielis, in contrast to the reading "quinti Coeli" above (top of page 139). This is clear evidence that the text has been reworked to fit the order of the days of the week, not the traditional order.

10. CLM 849: Acynerim.

As in the Conjuration of Sunday.

The Spirits of the Air of Tuesday are under the East-winde: their nature is to cause wars, mortality, death and combustions; and to give two thousand Souldiers at a time; to bring death, infirmities or health. The manner of their appearing you may see in the former book.

vt in Coniuratione Diei Dominicæ.

_[97]_Spiritus Aeris diei Martis subditi sunt Subsolano. Eorum natura est, prælia, mortalitates, occisiones & combustiones facere: & bis mille Milites dare ad tempus, mortem, infirmatem, aut sanitatem tribuere. Quomodo autem compareant, vide libro superiore.

[XXI.] Considerations of Wednesday.

Consyderatio diei Mercurij.

The Angel of Wednesday, his Sigil, Planet, the Signe governing that Planet, and the name of the second heaven.1

Angelus diei Mercurij, sigillum eius, Planeta eius, signum dominans illi Planetæ, nomen item secundi Cœli.

1. CLM 849 § 37b.4 has the angel as Michael, and adds: "make this on the day and hour of Mercury, in the sign of Capricorn, or Gemini, or Virgo."

Raquie: Raquia in Raziel.

Compare with version in VRL 1115 99r, which is associated with Michael:

Ghent associates Wednesday with Mercury, Michael (!), and Capricorn (!):
The Magical Calendar:

The Angels of Wednesday.2

• Raphael. Miel. Seraphiel.

The Angels of the Air ruling on Wednesday.3

• Mediat, or Modiat, King.

Ministers.

• Suquinos, Sallales.

The winde to which the said Angels of the Air are subject.

• The Southwest-winde.

The Angels of the second heaven govern Wednesday, which ought to be called from the four parts of the world.

• At the East.
  • Mathlai. Tarmiel. Baraborat.
• At the West.
  • Jeresous. Mitraton.
• At the North.
  • Thiel. Rael. Jariahel. Venahel. Velel. Abuiori. Ucirnuel.
• At the South.
  • Milliel. Nelapa. Babel. Caluel. Vel. Laquel.

Angeli Diei Mercurij.

• Raphael. Miel. Saraphiel.

Angeli aëris regnantes Diei Mercurij.

• Mediat vel, Modiat Rex.

Ministri.

• Suquinos. Sallales.

Ventus cui subsunt Angeli Aeris supradicti.

• Africus. [98]

Angeli secundi Cœli regnantes die Mercurii, quos aduocare oportet à quatuor mundi partibus.

• Ad Orientem.
  • _Mathlai. Tarmiel. Baraborat._4
• Ad Occidentem.
  • Ierescue. Mitraton.
• Ad Septentrionem.
  • Thiel. Rael. Iariahel. Venahel. Velel. Abuiori. Vcirnuel.
• Ad Meridiem.
  • Milliel. Nelapa. Babel. Caluel. [99]Vël. Laquel.

2. Angels of the day: VRL 1115: Raphael, Tharel, Seraphiel. G: Michael, Miel, Seraphiel. LIH CX: Mychael, Myhel, Sarapiel. CLM 849 § 37h.4: Gem, Sabael, Muriel.

3. Angels/spirits of the air: VRL 1115: Madiar; ministers: Suquinos, Salales. G: Modiat aut Mediat; ministers: Suguinos, Sallales. LIH CX: Habaa rex, Hyyci, Quyron, Zach, Eladeb. CLM 849 § 37e.4: King: Saba. Assistants: Conas, Pactas, Sanbras.

4. L1565: Baroborat: BF1579, RT: Baraborat.

Compare LIH, Cap. CX: "Others are of Mercury, and they are these: Mychael, Myhel, Sarapiel, and their nature is to subjugate themselves and other good spirits to others. They give answer regarding the past, present, and future. They teach the secret deeds or doings, which must come to pass in this world. They reveal the secrets of all of the others. They can also, when constrained, do what the others can do, and together with the moon they can reveal the secret councils of all the others, and their forms are changeable, clear like glass, or like a flame of white fire. Their region is between the West and the North. And there are five demons under them: one king, and his four ministers, to which all other demons of Mercury are subjugated, and they are these: Habaa the king, Hyyci, Quyron, Zach, Eladeb, which rule the demons of the West and Southwest winds, which are 4, namely: Zobha, Drohas, Palas, Sambas, they may be compelled to server, or they rest." (My translation.)

The fumigation of Wednesday.

• Mastick.

Fumigium diei Mercurij.

• _Mastix._5

5. Mastice: So too VRM 1115 103r.

Add. 3544: "sanders & roses."

CLM 849 § 37f.4: altast aut ei simile ("altast or similar to it").

The Conjuration of Wednesday.

Coniuratio Diei Mercurij.

Conjuro & confirmo vos angeli fortes, sancti & potentes, in nomine fortis, metuendissimi & benedicti Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Asamie, Asaraie: & in nomine Adonay Dei Israel, qui creavit luminaria magna, ad distinguendum diem à nocte: & per nomen omnium Angelorum deservientium in exercitu secundo coram Tetra Angelo majori, atque forti & potenti: & per nomen Stellæ, quæ est Mercurius: & per nomen Sigilli, quæ sigillatur a Deo fortissimo & honoratio: per omnia prædicta super te Raphael Angele magne, conjuro, qui es præpositus die: quartæ: & per nomen sanctum quod erat scriptum in fronte Aaron sacerdotis altissimi creatoris: & per nomina Angelorum qui in gratiam Salvatoris confirmati sunt: & per nomen sedis Animalium, habentium senas alas, quòd pro me labo, et, &c.

[I Conjure and Confirm upon you, ye strong, holy and potentAngels, in the name of the most strong, most dreadfull, and blessed Ja, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie; Asamie, Asaraie; and in the name of Adonay, the God of Israel, who created the two great lights to distinguish the day from the night; and by the name of all the Angels serving in in the second host, before Tetra, a great strong and powerful Angell; and by the name of his Star which is Mercury; and by the name of the Seal which is Sealed by God most mighty and honourable: by all things before spoken, I Conjure upon thee, Raphael a great Angel, who art chief ruler of the fourth day, and by the holy name which is written in the forehead of Aaron the priest of the most high Creator, and by the names of the Angels who are confirmed into the grace of our Saviour; and by the name and the seat of the Animals having six wings, that for me thou labour, &c.]6

CONIVRO & confirmo7 vos Angeli fortes, sancti, & potentes, in nomine fortis, metuendissimi, & benedicti Ia, Adonay, Eloim, Saday, Saday, Saday, Eie, Eie, Eie, Asamie, Asaraie:& in nomine Adonay Dei Israel, qui creauit luminaria magna, ad distinguendum diem à nocte: & per nomen omnium Angelorum deseruientium in exercitu secundo,8coram Tegra9 Angelo maiori, atque forti & potenti: & per nomen Stellæ, quæ est Mercurius, & per nomen sigilli quo sigillatur10 à Deo fortissimo & honoratio: & per omnia prædicta super te Raphael11Angele magne, coniuro, qui es præpositus diei quartæ: & per nomen sanctum, quod erat scriptum in fronte Aaron sacerdotis _[100]_Cltissimi Areatoris [*Altissimi Creatoris]: & per nomina Angelorum, qui in gratia saluatoris confirmati sunt: & per nomen sedis Animalium, habentium senas alas, quod pro me labores, &c.

6. Tr. added in RT 1665 edition.

FB (note the mistranslation at the end, on which see Rev. 4:8): "I CONJURE and call upon you, ye strong and holy angels, good and powerful, in a strong name of fear and praise, Ja, Adonay, Elohim, Saday, Saday, Saday; Eie, Eie, Eie; Asamie, Asamie; and in the name of Adonay, the God of Israel, who hath made the two great lights, and distinguished day from night for the benefit of his creatures; and by the names of all the discerning angels, governing openly in the second house before the great angel, Tetra, strong and powerful; and by the name of his star which is Mercury; and by the name of his seal, which is that of a powerful and honoured God; and I call upon thee, Raphael, and by the names above mentioned, thou great angel who presidest over the fourth day: and by the holy name which is written in the front of Aaron, created the most high priest, and by the names of all the angels who are constant in the grace of Christ, and by the name and place of Ammaluim, that you assist me in my labours, &c."

7. CLM 849 adds: et sigillo.

8. CLM 849: exercitui 4o. L1565: in exercitu quarto: BF1579: in exercitu secundo.

9. Tegra: VRM 1115, BF1579, RT, UPenn Codex 226: Tetra. CLM 849: quorum Thytagora; Liber Razielis (V) reads: Ticgaria/Ticgara/Thicgara (Halle: Tyggara).

10. quo sigillatur: BF1579, RT: quæ sigillatur. CLM 849: ... nomen sigilli cum quo sigillatur Adon, fortissimo....

11. VRL 1115, G: Michael. CLM 849: Michahel.

As in the Conjuration of Sunday.

The Spirits of the Air of Wednesday are subject to the South-west-winde: their nature is to give all Metals; to reveal all earthly things past, present and to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed Sciences, and to change bodies mixt of

Elements conditionally out of one into another: to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose Spirits; to open locks or bolts: such-kinde of Spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. The what manner they appear, it is before spoken.

vt in coniuratione diei Dominicæ.

Spiritus Aeris diei Mercurij, subijciuntur Africo. Eorum natura est, omnia Metalla dare, omnia terrena, præterita, præsentia, & futura reuelare, iudices placare, victorias in prælio dare, experimenta, & omnes scientias destructas, reædificare, &docere: & corpora ex Elementis mixta, conditionaliter vnum in aliud transmutare, infirmitates, vel sanitatem dare, pauperes sublimare, sublimes deprimere, Spiritum, vel Spiritus ligare vel dissoluere, seras aperire. Tales spiritus operationes aliorum habent, sed non ex perfecta potentia, sed in virtute vel scientia. Quomodo autem compareant dictum est libro superiore.

[XXII.] Considerations of Thursday.

Consyderatio Diei Iouis.

THe Angel of Thursday, his Sigil, Planet, the Signe of the Planet, and the name of the sixth heaven.1

The Angels of Thursday.2

• Sachiel. Castiel. Asasiel.

The Angels of the Air governing Thursday.3

• Suth, Rex.

Ministers.

• Maguth, Gutrix.

The winde which the said Angels of the Air are under.

• The South-winde.

Angelus diei Iouis, sigillum eius, Planeta _[101]_eius, signum dominans illi Planetæ, nomen item Sexti Cœli.

Angeli Diei Iouis.

• Sachiel. Castiel. Asasiel.

Angeli aeris regnantes die Iouis.

• Suth Rex.

Ministri.

• Maguth. Gutriz.

Ventus, cui subsunt Angeli aeris supradicti.

• Auster.

1. Zebul: So too in Raziel, the name of the Sixth Heaven. Associated signs of the Zodiac are and .

Compare seal of Jupiter/Sadkiel in VRL 1115:

Compare seal of Jupiter/Satquiel in Ghent 1021A 131r:

The Magical Calendar:

2. Angels of the day: VRL 1115: Sadkiel, Castiel, Assasiel. G: Satquiel, Castiel, Anasiel. In CLM 849 § 37b.5: Angel is Satquiel. (It adds "make this on the day and hour of Jupiter, in the sign Sagittarius and Pisces.") CLM 849 § 37h.5: lists the angels as Pacta, Castiel, and Assassael.

3. Angels/spirits of the air: VRL 1115: Suth rex, Magut, Guthrim. G: Guth Rex et Muguth et Gutrimis. LIH CVI: Formione the king; ministers: Guth, Maguth, and Guthryn. CLM 849 § 37e.5: King: Madrath, son of Arath. His assistants: Hyrti or Hyiti, Ignaro, Quiron, Saalalebeth.

Compare with LIH, Cap. CVI:"Concerning the Spirits of Jupiter: Others are Jovial and are these: **Satquiel, Raphael, Pahamcocihel, Asassaiel,**and their nature is joy, love, gladness, and are assigned to performing benevolence and gratitude of all persons, the dews, the flowers, the grasses and the leaves to beget and to withdraw, and their region is between the South and East, and four demons are under these, namely one king and his three attendants, with which all other demons of Jupiter are subjugated, and they are Formione the king, Guth, Maguth, and Guthryn, which three demons are subject to the North winds. And those of the East, which are five, are Harith, Iesse, Ryon, Nesaph, Naadob, they are may be compelled to serve, or they rest. Their bodies are of medium stature, and their color is like the color of the sky, or of crystal." (My translation.)

But because there are no Angels of the Air to be found above the fifth heaven, therefore on Thursday say the prayers following in the four parts of the world.

Sed quoniam vltra quintum Cœlum Angeli aeris non reperiuntur, ideo die Iouis, dic in quatuor Mundi partibus, orationes sequentes.

At the East.

• O Deus magne & excelse, & honorate, per infinita secula.

[That is to say,

O great and most high God, honoured world without end.]4

At the West.

• O Deus sapiens, & clare, & juste, ac divina clementia: ego rogo te piissime Pater, quòd meam petitionem, quòd meum opus, & meum laborem hodie debeam complere, & perfectè intelligere. Tu qui vivis & regnas per infinita secula seculorum, Amen.

[That is to say,

O wise, pure and just God, of divine clemency, I beseech thee most holy father, that this day I may perfectly understand and accomplish my petition, work, and labour; Thou who livest and reignest world without end, Amen.]4

At the North.

• O Deus potens, fortis, & sine principio.

[That is to say,

O God strong and mighty from everlasting.]4

At the South.

• O Deus potens & Misericors.

[That is to say,

O mighty and merciful God.]4

• Ad Orientem.
  • O Deus magne, & excelse, & honorate, per infinita secula.
• [102] Ad Occidentem.
  • O Deus sapiens, clare & iuste, ac Diuina clementia: ego rogo te piissime pater, quod meam petitionem, quod meum opus, & meum laborem hodie debeam complere, & perfectè intelligere. Tu qui viuis & regnas, per infinita secula seculorum, Amen.
• Ad Septentrionem.
  • O Deus potens, fortis & sine principio.
• Ad Meridiem.
  • O Deus potens, & misericors.

4. Tr. added in RT 1665 edition.

The Perfume of Thursday.

• _Saffron._5

Fumigium Diei Iouis.

• Crocus.

5. Crocus ("saffron"): So too VRL 1115 103r, G 135v. CLM 849 § 37f.5: Die Iouis est olibanum aut croceum uel ei simile ("For Thursday, frankincense or saffron, or similar to those.")

The Conjuration of Thursday.

Coniuratio diei Iouis.

Conjuro & confirmo super vos, Angeli sancti, per nomen, Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim ya, fortis firmator seculorum, Cantine, Jaym, Janic, Anic, Calbat, Sabbac, Berifay, Alnaym: & per nomen Adonay, qui creavit pisces reptilia in aquis, & aves super faciem terræ, volantes versus coelos die quinto: & per nomina Angelorum serventium in sexto exercitu coram pastore Angelo sancto & magno & potenti principe: & per nomen stellæ, quæ est Jupiter: & per nomen Sigillisui: & per nomen Adonay, summi Dei, omnium creatoris: & per nomen omnium stellarum, & per vim & virtutem earum: & per nomina prædicta, conjuro te Sachiel Angele magne, qui es præpositus diei Jovis, ut pro me labores, &c.

[I Conjure and Confirm upon you, ye holy Angels, and by the name Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim, Ya, strong founder of the worlds, Cantine, Jaym, Janic, Anic, Calbot, Sabbac, Berisay, Alnaym: And by the name Adonay, who created Fishes, and Creeping things in the waters, and Birds upon the face of the earth, and flying towards Heaven, in the fifth day; and by the names of the Angels serving in the sixth host, before Pastor, a holy Angel, and a great and powerful Prince; and by the name of his Star, which is Jupiter, and by the name of his Seal, and by the name Adonay, the great God, creator of all things; and by the name of all Stars, and by their Power and Virtue, and by all the names aforesaid, I conjure thee, Sachiel a great Angel, who art chiefe ruler of Thursday, that for me thou labour, &c.]6

_C_ONIVRO & confirmo7 super vos, Angeli sancti, per nomen Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, hatim, ya, fortis, firmator seculorum, Cantine, Iaym, Ianic, Anic, Calbat, Sabbac, Berifay, Alnaym: & per nomen Adonay, qui creauit pisces reptilia, in aquis, & anes [*aues], super faciem Terræ volantes versus cœlos die quinto: & per nomina Angelorum seruentium [103] in sexto exercitu8coram Pastor9Angelo sancto & magno & potenti Principe: & per nomen Stellæ, quæ est Iuppiter: & per nomen sigilli sui: & per nomen Adonay, summi Dei, omnium Creatoris: & per nomen omnium stellarum, & per vim, & virtutem earum, & per nomina prædicta, coniuro te Sachiel Angele magne, qui es præpositus Diei Iouis, vt pro me labores, &c.

6. Tr. added in RT 1665 ed. FB: "I CONJURE and confirm upon you, ye strong and holy angels, by the names Cados, Cados, Cados, Eschereie, Escherei, Eschereie, Hatim, Ya, strong founder of the worlds; Cantine, Jaym, Janic, Anic, Calbot, Sabbac, Berisay, Alnaym; and by the name Adonai, who created fishes and creeping things in the waters, and birds upon the face of the earth, flying towards heaven, in the fifth day; and by the names of the angels serving in the sixth host before Pastor, a holy angel, and a great and powerful prince and by the name of his star, which is Jupiter, and by the name of his seal, and by the name of Adonai, the great God, Creator of all things, and by the name of all the stars, and by their power and virtue, and by all the names aforesaid, I conjure thee, Sachiel, a great Angel, who art chief ruler of Thursday, that for me thou labour, &c."

7. CLM 849 adds: et sigillo.

8. in sexto Exercitu: So M1559, BF1579, VRL 1115, CLM 849, RT. L1565 (Perna) again innovates: in quinto Exercitu.

9. Pastor: So too VRL 1115. L1565: Pastree; CLM849, BF1579: pastore.

As in the Conjuration of the Lords day.

The Spirits of the Air of Thursday, are subject to the South-winde; their nature is to procure the love of woman; to cause men to be merry and joyful; to pacifie strife and contentions; to appease enemies; to heal the diseased, and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of already.

vt in coniuratione Diei Dominicæ.

Spiritus aeris diei Iouis subijciuntur Austro. Eorum natura est, mulierum amorem conciliare, Lætos & gaudentes homines reddere, Lites pacificare, Inimicos mitigare, sanare infirmos, sanos infirmare, adferre vel auferre damna. Quomodo autem compareant, dictum est libro superiore.

[XXIII.] Considerations of Friday.

Consyderatio Diei Veneris.

THe Angel of Friday, his Sigil, his Planet, the Signe governing that Planet, and name of the third heaven.1

Angelus Diei Veneris, Sigillum eius: Planeta eius, signum dominans illi Planetæ: item nomen tertij Cœli. [104]

1. In CLM 849 § 37b.6: Angel is Anael. It adds "make this on the day and hour of Venus, in the sign Taurus and Libra."

Sagum: Corresponds with "Shehaqim," the name of the Third Heaven in Liber Razielis.

Compare with version in VRL 1115 99r:

Ghent 1021A 131r:

The Magical Calendar:

The Angels of Friday.2

• Anael. Rachiel. Sachiel.

The Angels of the Air reigning on Friday.3

• Sarabotes [*Sarabotres], King.

Ministers.

• Amabiel. Aba. Abalidoth. Flaef.

The winde which the said Angels of the Air are under.

• The West-winde.

Angels of the third heaven, ruling on Friday, which are to be called from the four parts of the world.

• At the East.
  • Setchiel. Chedusitaniel [*Chedisutaniel]. Corat. Tamael. Tenaciel.
• At the West.
  • Turiel. Coniel. Babiel [*Rabiel]. Kadie. Maltiel. Huphaltiel.
• At the North.
  • Peniel. Pemael. Penat. Raphael. Raniel. Doremiel.
• At the South.
  • Porna. Sachiel. Chermiel. Samael. Santanael [*Santaniel]. Famiel.

Angeli Diei Veneris.

• Anael. Rachiel. Sachiel.

Angeli aeris regnantes Die Veneris.

• Sarabotres, Rex.

Ministri.

• Amabiel. Aba. Abalidoth. Flaëf.

Ventus, cui subsunt Angeli aeris supradicti.

• Zephirus.

Angeli Tertij Cœli, regnantes die Veneris, quos aduocare oportet a quatuor Mundi partibus.

• Ad Orientem.
  • Setchiel. Chedisutaniel. Corat. Tamael. [105]Tenaciel.
• Ad Occidentem.
  • Turiel. Coniel. Rabiel.4 Kadie. Maltiel. Hufaltiel.
• Ad Septentrionem.
  • Peniel. Penael. Penat. Raphael. Raniel. Doremiel.
• Ad Meridiem.
  • Porna. Sachiel. Chermiel. Samael. Santaniel.5 Famiel.

2. Angels of the day: VRL 1115 99v: Anael, Ratkiel, Saguiel. G: Anael, Raquiel, Satquiel. CLM 849 § 37h.6: Anael, Sarquiel, and Sacquiel.

3. Angels/spirits of the air: VRL 1115: Sarabotres Rex; ministers: Amabiel, Aba, Abalidoth, Flacf. G: Sarabotres Rex; ministers: Abalidoth, Flacf. LIH CIX: Sarabocres the king, Nassar, Cynassa. CLM 849 § 37e.6: King: Saabotres. His assistants: Nassath, Ynasa (Note: These are closer to Honorius — see below). L1565: Sarabrotres: BF1579: Sarabotres. RT: Sarabotes.

4. Rabiel: RT: Babiel.

5. Santaniel: RT: Santanael.

Compare LIH, Cap. CIX: "Others are of Venus, and they are these: Hanahel, Raquiel, Salguyel, and their nature is to cause laughter, lust, desire, and to turn women to love, and to give flowers and fruit. Their bodies are of medium stature in all ways, because they are neither small nor large, nor fat nor thin, and their form is agreeable, and is as white as snow. Their region is between the South and the West. And there are three demons under them, one king, and his two ministers, and all the other demons of Venus are subject to these, and they are: Sarabocres, the king, Nassar, and Cynassa, which rule the demons of the East and West winds, which are four, namely Cambores, Trachathath, Nassar, and Naasa; they may be compelled to serve, or they rest." (My translation.)

The Perfume of Friday.

• _Pepperwort._6

Fumigium diei Veneris.

• Costus.

6. Costus: So too VRL 1115 103r.

CLM 849 § 37f.6: Die Veneris est almastic aut lignum radim uel ei simile ((The suffumigation) "For Friday is almastic [=mastic?] or lignum radim or similar to those").

Costus is probably Saussurea lappa, not pepperwort (lepidium).

The Conjuration of Friday.

[106]

Coniuratio Diei Veneris.

Conjuro & confirmo super vos Angeli fortes, sancti atque potentes, in nomine On, Hey, Heya, Ja, Je, Adonay, Saday,& in nomine Saday, qui creavit quadrupedia & animalia reptilia, & homines in sexto die, & Adæ dedit potestatem super omnia animalia: unde benedictum sit nomen creatoris in loco suo: & per nomina Angelorum servientium in tertio exercitu, coram Dagiel Angelo magno, principe forti atque potenti: & per nomen Stellæ quæ est Venus: & per Sigillum ejus, quod quidem est sanctum: & per nomina prædicta conjuro super te Anael, qui es præpositus diei sextæ, ut pro me labores, &c.

[I Conjure and Confirm upon you, ye strong Angels, holy and powerful; in the name On, Hey, Heya, Ja, Je, Adonay, Saday, and in the name Saday, who created fourfooted beasts, and creeping things, and man in the sixth day, and gave to Adam power over all creatures; wherefore blessed be the name of the creator in his place: and by the name of the Angels serving in the third host, before Dagiel, a great Angel, and a strong and powerful prince; and by the name of the Star which is Venus, and by his Seal which is holy, and by all the names aforesaid, I Conjure upon thee, Anael, who art chiefe ruler the sixth day, that thou labour for me, &c.]7

Coniuro & confirmo8 super vos, Angeli fortes, sancti, atque potentes, in nomine **On, Hey, Heya, Ia, Ie, Adonay Saday:**9 & in nomine Saday, qui creauit quadrupedia & Animalia reptilia, & homines in sexto Die, & Adæ dedit potestatem super omnia Animalia: vnde benedictum sit nomen Creatoris in loco suo: & per nomina Angelorum seruientium in tertio Exercitu,coram Dagiel10 Angelo magno, principe forti atque potenti: & per nomen Stellæ, quæ est Venus: et per sigillum eius, quod quidem est sanctum: & per nomina predicta coniuro super te Anael, qui es præpositus diei Sextæ, vt pro me labores, &c.

7. Tr. added in RT 1665 ed. FB: "I CONJURE and confirm upon you, ye strong and holy angels, by the names On, Hey, Heya, Ja, Je, Saday, Adonai, and in the name Sadai, who created four-footed beasts, and creeping things, and man, in the sixth day, and gave to Adam power over all creatures; wherefore blessed be the name of the Creator in his place; and by the name of the angels serving in the third host, before Dagiel, a great angel, and a strong and powerful prince, and by the name of his star, which is Venus, and by his seal which is holy; and by all the names aforesaid, I conjure upon thee, Anael, who art the chief ruler this day, that thou labour for me, &c."

8. CLM 849 adds: et sigillo.

9. CLM 849: in nomine Hay, Hey, Hea, Ya, A, Ya, Ya, Ananey.

10. in tertio Exercito: CLM 849: exercitui sexto coram Daghyel.

As before in the Conjuration of Sunday.

The Spirits of the Air of Friday are subject to the West-winde; their nature is to give silver: to excite men, and incline them to luxury; to reconcile enemies through luxury; and to make marriages; to allure men to love women; to cause, or take away infirmities; and to do all things which have motion.

vt in coniuratione diei Dominicæ habentur.

Spiritus Aeris Diei Veneris subiiciuntur Zephiro. Eorum natura est, dare Argentum, homines excitare & procliuiores reddare ad luxuriam, inimicos per luxuriam concordare, & matrimonia facere, homines in amorem Mulierum allicere, infirmitates dare, vel auferre, & omnia _[107]_quæ habent motum, facere.

[XXIV.] Considerations of Saturday, or the Sabbath day.

Consideratio diei Saturni, seu Sabbati.

The Angel of Saturday, his Seal, his Planet, and the Signe governing the Planet.1

Angelus diei Saturni, sigillum eius, Planeta eius, signum dominans illi Planetæ.*

* In marg: "vel Caphriel."

1. CLM 849 § 37b.7 lists the angel as Caffriel, adding: "Make this on the day and hour of Saturn, in the sign of Capricorn and Aquarius." In CLM 849 § 37d.7 however the name of the angel is given as Capciel. Perhaps both can be explained by a scribe mistaking a z in the original, as Cafziel in Honorius. Liber Razielis: Cafcyel. VRL 1115: Caphciel.

Following the pattern of the others, the corresponding sphere of heaven would be "Araboth."

Compare with seal of Saturday/Caphriel in VRL 1115:

Compare with seal of Saturn/Cafriel in Ghent 1021A 131r:

The Magical Calendar:

The Angels of Saturday.2

• Cassiel. Machatan. Uriel.

The Angels of the Air ruling on Saturday.3

• Maymon, King.

Ministers.

• Abumalith. Assaibi. Balidet.

The winde which the said Angels of the Air aforesaid are under.

• The Southwest-winde.

Angeli diei Saturni.

• Cassiel. Machatan. Vriel.

Angeli aeris, regnantes die Saturni.

• Maymon Rex.

Ministri.

• Abumalith. Assaibi. Balidet.

Ventus cui subsunt spiritus4 aeris prædicti.

• Africus.

2. Angels of the day: VRL 1115: Caphael, Machatan, Uriel. G: Cafriel, Mazatan, Uriel. CLM 849 § 37h.7: Angels: Capciel, Mataton, Sartquiel i.e. Satraquel.

3. Angels/spirits of the air: VRL 1115: King Amaymon (!); ministers: Abumalith, Asaobi, Baludeth. G: King Maymon; ministers: Albumalith, Asaibi, Balidit. LIH CV: Maymon the king; minisaters: Assaibi, Albunalich, Haibalidech, Yasfla. CLM 849 § 37e.7: King: Hayton, Assayby. Assistants: Abimalyb, Haybalydoth, Yfla. (Note: The assistants in CLM correspond most closely to Honorius than Heptameron.)

4. Ventus cui subsunt Spiritus: BF1579: Ventus cui subsunt angeli...

Compare LIH, Cap. CV: "But of those certain ones are called Saturnians, and these are: Bohel, Cafziel, Michrathon, Satquiel, and their nature is to cause sadness, anger, and hatred, to create snow and ice together, and their bodies are long and slender, pale or yellow, and their region is the North, and five demons are under these, namely one king and his four attendants, with which all other demons of Saturn are subjugated. They are these: Maymon the king, Assaibi, Albunalich, Haibalidech, Yasfla, which demons in the subordinate with the Southwest Wind, which are: Mextyura, Alchibany, Alflas; they may be compelled to serve, or they rest." (My translation.)

The Fumigation of Saturday.

• _Sulphur._5

[108]

Fumigium diei Saturni.

• Sulphur.

5. Sulphur: So too VRL 1115 103r.

CLM 849 §. 37f.7: Die Saturni est assandaron et sulphur aut ei simile. Et si in die Saturni operare volueris ad ligandas lignas [=linguas?], erit suffumigium thus Odee Capre. ((The suffumigation) "for Saturday is assandaron and sulphur or similar to those. And if you wish to operate on a Saturday for binding lignas [=tongues?] the suffumigation incense should be Odee Capr.")

It is already declared in the Consideration of Thursday, That there are no Angels ruling the Air, above the fifth heaven: therefore in the four Angles of the world, use those Orations which you see applied to that purpose on Thursday.

Dictum est supra, in consyderatione diei Iouis, quod vltra quintum Cœlum, nulli sunt angeli Aeri dominantes: ideo vtere, in quatuor Cardinibus Mundi, Orationibus ijs, quas ad id vides accommodatas, die Iouis.

The Conjuration of Saturday.6

Coniuratio diei Saturni.

6. Compare CLM 849 § 38a.7. Kieckhefer 1998 p. 300.

Conjuro & confirmo super vos Caphriel vel Cassiel, Machatori, & Seraquiel Angeli fortes & potentes: & per nomen Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acin, Cados, Cados, Ina vel Ima, Ima, Saclay, Ja, Sar, Domini formatoris seculorum, qui in septimo die quieuit: & per illum qui in beneplacito suo filiis Israel in hereditatem observandum dedit, ut eum firmiter custodirent, & sanctificarent, ad habendem inde bonam in alio seculo remunerationem: & per nomina Angelorum servientium in exercitu septimo Pooel Angelo magno & potenti principi: & per nomen stellæ quæ est Saturnus: & per sanctum Sigillum ejus: & per nomina prædicta conjuro super te Caphriel, quipræpositus es diei septimæ, quæ est dies Sabbati, quòd pro me labores, &c.

[I Conjure and confirm upon you, Caphriel, or Cassiel, Machator [*Machatori], and Seraquiel, strong and powerful Angels; and by the name Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acim, Cados, Cados, Ina or Ima, Ima, Sallay [*Saday], Ja, Sar, Lord and maker of the world, who rested on the seventh day: And by him who of his good pleasure gave the same to be observed by the Children of Israel throughout their Generations, that they should throughly keep and sanctify the same, to have thereby a good reward in the world to come, and by the names of the Angels serving in the seventh host, before Booel [* Boel], a great Angel and powerful Prince; and by the name of his Star, which is Saturn; and by his holy Seal; and by the names before spoken, I Conjure upon thee, Caphriel, who art chiefe ruler of the seventh day, which is the Sabbath day, that for me thou labour, &c.]7

_C_oniuro & confirmo8 super vos Caphriel vel Cassiel Machatori, & Seraquiel Angeli fortes & potentes, & per nomen Adonay, Adonay, Adonay, Eie, Eie, Eie, Acim, Acim, Acim, Cados, Cados, Ina vel Ima, Ima, Saclay [*Saday],9 Ia, Sar, Domini formatoris seculorum, qui in septimo Die quieuit, & per illum, qui in beneplacito suo, filiis Israel, in hereditatem obseruandum dedit, vt eum firmiter custodirent & sanctificarent, ad habendum inde bonam, in alio seculo remunerationem: & per nomina Angelorum seruientium in Exercitu septimo Booel10 Angelo Magno & potenti principi: [109]& per nomen Stellæ, quæ est Saturnus: & per sanctum sigillum eius: & per nomina prædicta, Coniuro super te Caphriel, qui præpositus es diei septimæ, quæ est dies Sabbati, quod pro me labores, &c.

7. Tr. added in RT 1665. RT 1783 corrects "Salay" to "Saclay". FB: "I CONJURE and confirm upon you, Caphriel, or Cassiel, Machator, and Seraquiel, strong and powerful angels; and by the name Adonai, Adonai, Adonai; Eie, Eie, Eie; Acim, Acim, Acim; Cados, Cados; Ima, Ima, Ima; Salay, Ja, Sar, Lord and Maker of the World, who rested on the seventh day; and by him who of his good pleasure gave the same to be observed by the children of Israel throughout their generations, that they should keep and sanctify the same, to have thereby a good reward in the world to come; and by the names of the angels serving in the seventh host, before Booel, a great angel, and powerful prince; and by the name of his star, which is Saturn; and by his holy seal, and by the names before spoken, I conjure upon thee, Caphriel, who art chief ruler of the seventh day, which is the Sabbath, that for me thou labour, &c."

8. CLM 849 adds: et presciendo [sic].

9. VRL 1115, CLM 849, L1565: Saday; M1559, BF1579: Saclay. RT 1665 and RT 1783 read "Saclay" in the Latin version, but "Sallay" in the English translation. FB: Salay.

10. VRL 1115: in Septimo Exercitu Coram Booel. CLM 849: exercitui septimo coram Boel. L1565: in Exercitu septimo coram Boel. BF1579: in exercitu septimo Booel. RT 1665 (Latin version): in exercitu septimo Pooel. RT 1665 (English) and FB: in the seventh host, before Booel. Liber Razielis also has Boel as the "Throne Angel" of the Seventh Heaven.

As is set down in the Conjuration of the Lords day.

The Spirits of the Air of Saturday11 are subject to the Southwest-winde: the nature of them is to sow discordes, hatred, evil thoughts and cogitations; to give leave [*lead]12 freely, to slay and kill every one, and to lame or maim every member. Their manner of appearing is declared in the former book.

vt habentur in Coniuratione Diei Dominicæ.

Spiritus aeris diei Saturni subijciuntur vento Africo, Eorum natura est, seminare discordias: odia, & malas cognitationes, plumbum, ad libitum dare, quemlibet interficere, & quodlibet membrum mutilare. Quomodo autem compareant, superiore libro dictum est.

11. Compare also the almost identical description in LIH, Cap. CV.

12. Lat. "plumbum" is of course the metal lead, often associated with the planet Saturn.

[XXV.] Tables of the Angels of the Hours, according to the course of the dayes.1

[110]

DE ANGELIS HORARVM,

secundum dierum rationem Tabulæ.

1. The following tables occur near the beginning of VRL 1115 (fol. 97v ff). Source: CLM 849 § 37l. Note the strange order in VRL1115 follows that in CLM 849, which only includes the first 3 sets of 12 names by way of examples. The planets are associated with the hours in this order: Sun, Venus, Mercury, Moon, Saturn, Jupiter, Mars, and the sequence then repeats. The intended scheme is quite clear: After the 12 hours of the day, the next hour — the first hour of the night — is associated with the following planet and day of the week. H follows the same scheme for the day hours, but realigns the night hours. H also combines the table of names of the hours with the table of angels, and swaps Raphael and Michael.

SUNDAY.

Dies Dominicus.

Iayn, Michal: BF1579: Yayn, Michael.

Sadelali: BF1579: Sadedali.

Baroli: BF1579: Barol.

Calerua: BF1579: Calerna.

MUNDAY.

Dies Lunæ.

Maphon: BF1579: Mathon.

Sahiel: So M1559, L1565, K1567. Obvious mistake for Sachiel. Corrected in BF1579. Also corrected by hand by previous owner of K1567.

TUESDAY.

Dies Martis.

WEDNESDAY.

Dies Mercurij.

2. Ianor: BF1579: Ianitor. RT: Janor.

3. Thamur: BF1579, RT: 3. Thanu.

7. Netos, Samael: BF1579: 7. Netos, Samahel.

THURSDAY.

Dies [*Iouis].

5. Sadedali. BF1579: Sapedali.

5. Mathon: BF1579: 5. Maton.

FRIDAY.

Dies Veneris.

5. Mathon: BF1579: 6. Maton.

SATURDAY.

[117]

Dies Saturni.

But this is to be observed by the way, that the first hour of the day, of every Country, and in every season whatsoever, is to be assigned to the Sun-rising, when he first appeareth arising in the horizon: and the first hour of the night is to be the thirteenth hour, from the first hour of the day. But of these things it is sufficiently spoken.

Illud autem obiter notandum, primam
horam Diei, vbilibet gentium, & quocunque
tempore, assignari soli orienti, vbi primum
apparet in Orisonte oriente:
primam autem horam noctis,
esse decimam tertiam à
prima hora diei.
Sed de hic
hactenus.
* *
*

FINIS.

Elementorum Magicorum

Petri de Abano,
Finis.