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".¹ His 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")² Importantly, 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

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.⁴ Interestingly, the names differ slightly in VRL 1115 and Clm 849 (on which see below), as well as Agrippa OP2.10 (1533).

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

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.⁹ Although 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).

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 Eptaëmeron) 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,¹⁰ mentioned 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 annulis¹² is another text. This suggests the name Heptameron was not coined for the reorganized text.

Manuscripts of Heptameron and Elucidarius magice

Some other manuscripts of note (mostly later) include:

Printed editions

The editions I have used are as follows:

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

• Clavicula Salomonis ("Key of Solomon"). 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.¹⁷ Also see Gösta Hedegård, 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 38 Fasciculus 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.

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.

A different text included in Ghent 1021A includes 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 Großchedel (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

EPTAMERON,¹ SEV

ELEMENTA MAGICA PETRI

de Abano Philosophi.

[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.

[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.⁵ Sixthly, The name of the Spirits ruling in that part of time, and their Presidents. Seventhly, The name of the head of the Signe ruling in that part of time wherein you work. Eighthly, The name of the earth, according to that part of time wherein you work. Ninthly, and for the compleating of the middle Circle, Write the name of the Sun and of the Moon, according to the said rule of time; for as the time is changed, so the names are to be altered. And in the outermost Circle, let there be drawn in the four Angles, the names of the presidential Angels of the Air, that day wherein you would do this work; to wit, the name of the King and his three Ministers. Without the Circle, in four Angles, let Pentagones be made. In the inner Circle let there be written four divine names with crosses interposed in the middle of the Circle; to wit, towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the rule now before written, you shall proceed.

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

[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.

[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

The Angels of the Spring.

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

Angeli veris.

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

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.

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.

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.

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.

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

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

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

[V.] The Benediction of perfumes.

Benedictio fumigiorum.¹

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

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.

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.

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

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

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

[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:

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 membrana⁴ hædi. Sed prius dicatur super illo, Missa Spiritus sancti, & aspergatur Aqua Baptismali.⁵

[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.

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

[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

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;³ and let all these things be rightly and duly consecrated and prepared.

Let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the Garment and Pentacle, and let the master carry the Sword; over which there must be said one mass of the Holy Ghost; and on the middle of the Sword, let there be written this name⁴ Agla⁵ †, 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.⁶ And when he cometh to the place where he will erect the Circle, let him draw the lines of the Circle, as we have before taught: and after he hath made it,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.

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.

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

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

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,¹⁴ Athanatos, Paracletus, Alpha & ω,¹⁵ & per hæc tria nomina secreta: Agla, On, Tetragrammaton, quòd hodie, debeatis adimplere quod cupio.¹⁶

These things being performed, let him read the Conjuration assigned for the day wherein he maketh the experiments, as we have before spoken¹⁷ 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.

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

Exorcismus Spirituum Aereorum.

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]¹¹ in Camino ignis ardentis cantauerunt, & liberati fuerunt: & per nomen Agros [*Agios],¹² & sedem Adonay, & per o Theos, is Kyros [*Ischyros],¹³ Athanatos, 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.¹⁷ Venite, venite imperat vobis Adonay Saday,¹⁸ Rex 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

[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

[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:

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

[XIII. Conjuration.]

Then let him say,

Deinde dicat:

Beralanensis, Baldachiensis, Paumachiæ & Apologiæ sedes, per Reges potestaiesiá [*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 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 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 Tetragrammaton Jehovah, [+through which all the ages were formed,]⁵ which 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

[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 compose themselves, 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.

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.

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.

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

Deinde exorcizator, tenens manum prope Pentaculum, dicat:

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, quod super 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, being conjured, 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

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, sibilet in quatuor Angulis mundi. Et videbis immediatè magnos motus: & cum videris, dicas:

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

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:

Ecce conclusionem vestram, nolite fieri inobedientes.

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

Ecce conclusionem vestram, nolite fieri inobedientes.

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.

[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.

[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 ye are called.]¹

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

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.

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

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

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.

[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.

Consyderationes Diei Dominicæ.¹

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

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.

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.

The perfume of the Lords day.

• Red Wheat [*Red Sanders].⁵

Fumigium diei Dominicæ.

• Sandalum rubeum.

The Conjuration of the Lords day.⁶

Coniuratio diei Dominicæ.

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 dominantur in 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 vos⁸ Angeli fortes Dei, & sancti, in nomine Adonay, Eye, Eye, Eya,⁹ qui 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,¹⁰ Plasmatoris 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:

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.

[XIX.] Considerations of Monday.

Consyderationes Diei Lunæ.

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

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.

The perfume of Munday.

• Aloes.

Fumigium diei Lunæ.

• Aloe.⁶

The Conjuration of Munday.⁷

Coniuratio Diei Lunæ.

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 apparuit¹⁰ monte 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, & quasdam¹¹ in terra. Sigillauit Mare in alto nomine suo, & terminum, quem sibi posuit, non præteribit: & per nomina Angelorum, qui dominantur in primo Exercitu,¹² qui 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.

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.

Consyderationes Diei Martis.

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

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.

• 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

The perfume of Tuesday.

• Pepper.

Fumigium Diei Martis.

• Piper.⁶

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 same with 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.

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.

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

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.

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.

The fumigation of Wednesday.

• Mastick.

Fumigium diei Mercurij.

• Mastix.⁵

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 potent Angels, 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,⁸ coram 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 Raphael¹¹ Angele 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.

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 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.

Angeli Diei Iouis.

• Sachiel. Castiel. Asasiel.

Angeli aeris regnantes die Iouis.

• Suth Rex.

Ministri.

• Maguth. Gutriz.

Ventus, cui subsunt Angeli aeris supradicti.

• Auster.

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.

The Perfume of Thursday.

• Saffron.⁵

Fumigium Diei Iouis.

• Crocus.

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 Sigilli sui: & 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

CONIVRO & 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 exercitu⁸ coram Pastor⁹ Angelo 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.

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.

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

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.

The Perfume of Friday.

• Pepperwort.⁶

Fumigium diei Veneris.

• Costus.

The Conjuration of Friday.

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.

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.

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

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.

The Fumigation of Saturday.

• Sulphur.⁵

Fumigium diei Saturni.

• Sulphur.

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

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.

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, qui præpositus 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

Coniuro & 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.

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.

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

DE ANGELIS HORARVM,
secundum dierum rationem Tabulæ.

SUNDAY.

Dies Dominicus.

MUNDAY.

Dies Lunæ.

TUESDAY.

Dies Martis.

WEDNESDAY.

Dies Mercurij.

THURSDAY.

Dies <Martis> [*Iouis].

FRIDAY.

Dies Veneris.

SATURDAY.

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.

FINIS.