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Ars Notoria: The Notary Art of Solomon Translated by Robert Turner16, 56 Transcribed and converted to Acrobat by Benjamin Rowe, J19uly 99 Foreword copyright 1999 by Benjamin Rowe Typeset in Adobe Caslon --------------------------------------- 3 Foreword At the present time, there is only one English version of theArs N otori;a all cur- rently-available editions of the book are based on the translation done 16in t5h0’se by Robert Turner, a student of magical and astrological texts. Turner translates a Latin version published by Agrippa fi fty years earlier. W hile many earlier Latin versions are referenced by scholars – some from as early a13s tth che entury – no one has as yet taken the time to produce an updated English rendition of the work, or to fully com- pa re Agrippa’s version with the earlier versions. The foundation and essence of the practices described inArs N the otori a lies in the figures or “notes” that give it its title. These consist partly of realistic illustrations, partl y of si gils a nd si gns si milar to oth er grimoires of the day, and pa rtly of text, which w inds in to an d ar ound the grap hica l el emen ts. When us ed as objects of contempla tion (or in a more active use of visual imaginat ion) t he notes are said to place the user’s mind in a state in which it is gra nted complete knowledge or skill in one of t he s even Liberal Art s. Un for tun ately, Turn er’s translation did not include these figures. Photographs of se veral notes can be foundV iinsu al Art in Two Man uscripts of the Ars Notor,i ba y Michael Camille, published iCon njuring Spirits: Texts and Tradi- tions of Medieval Ritual Mag, ediic ted by Claire Fanger, published by the Pennsylva- nia St a t e Un iver sit y Pr es s . A cco rd in g to D r. Fa ng er, t her e ar e at l eas t t hre e stylistically di stinct sets of no tes to be found among the L ati n manuscri pts o f the Notoria. No one set is considered definitive. The text instructs the pra ctioner to “look into” or “inspect” the note with which he is working several times a day, and to recite certain p rayers and magickal names during a p ortion of those occas ions. The specific p rayers and names are integrated into the visual portio n of the note in some instances, and it is no t k now n whether these integrated prayers are among the many transla ted by Turner. What is actually meant by “ins pect” is obscure. The Latin winord,spicio , ha s essentially the same range of meanings as the modern Englis h word; none of them are informative in the context. But the text mentions several times that visions are a part of the process of use, without explaining exactly how they are involved; and the sec tion qu oted bel ow s ugges ts t hat s omet hing mo re than c lose ex aminat io n is intended. And k now this; that if thou hast not the books in thy hands, or the faculty of looking into them is n ot given to thee; the ef fofe this work wi ll not be the lesse therefore: but the Orations are twice then to be pronounced, where they were to be but once: And as to the knowledge of a vision, and the other virtues which these Holy Orations have; thou maist prove and try them, when and how thou wilt. So it would seem that a specific skill or ability is involved, a “f aculty of inspec- tion”. Perhaps this was simply the ability to me moriz e t he ima ge and visualize it i --------------------------------------- 4 while reciting the orations. The monk John of Morigny, who practiced theArs N oto- ria to some effect, later used such visualization in his own system of religious magic. Such techniques were generally known at the time, from various systems for improv- ing the memor y. Or p ossi bly the te chni que was si milar to those used by m odern magicians to obtain a vision related to a specific symbol, by using it as a “gate” in the imag ination, and entering in to a n astral world that embodies the me anin g o f the symbol. In any case, the author of theNo tor ia seems confident that one can get by without such skill if necessary; the Prayers alone, said with sufficient fervor and rep- etition, will produce the same results. The book is divided into three sections. The first of these deals with what the author calls “generals”; these are abilities of broad application – memor y, eloquence, understanding and perseverance – which need to be developed before the practitioner works to obtain the particula r skills of one of the Liberal Arts. These latter he refers to as the “specials”. The section mixes commentary with prayers that are to be used to obtain the abilities, in a manner that is some what difficul t to follow. (It should be noted that only an abbreviated form of some prayers is given. ) The second section deals with the “specials”, giving prayers in sequence for each of the Liberal Arts, in the order in which they were customarily taught. The Notes all rela te to this section of the book ; each prayer is accompanied by ins tructions on the use of the proper note, a nd some small amount of commentary. The third section presents some prayers tha t were allegedly given to Solomon at a different time than those of the previous sections. However, most of these prayers are those already referenced in Part I, save that they are given here in full. The focus of this section is again o n the “generals”, though the technique d esc ribed varies in some respect from those previously given. Dr. Fanger and others have speculated that this section was a variant of Part I, which perhaps had or iginally been circulated sep- arately, and later incorporated in thArs Ne otoria for its greater detail. None of these sections are clearly distinguished in the text, which can lead to a great deal of confusion as instructions in one section seem to conflict with those in another. The start of each section ha s therefore been marked by a footnote. The text of this edition was transcribed directly from a ph otocopy of Turner’s first edition, published in16 57. Even by the standards of the time, the book was not a great example of the typographer’s art; it wa s cheaply printe d, and was clearly typeset by three different people, each with their own notions of what constitu ted good text layout, and of what constituted proper spelling of English. For the overall layout of this edition, I have selected elements from each of their styles, but use them consis- tently throu ghou t the te xt. The punctuation, and the spelli ng, c apita liza tion a nd emphasis of individual words have been left as in the original. The exce ption is that I have not follow ed t h17e th-c ent ur y pra ctice of su bsti tuting the le tte r “f ” f or “s”, believing t hat doing so wo uld greatly reduce the readability o f the t ext. The err ors that ha ve crept into recent prin ted ed itions (par ticula rly the edition issued by the ii --------------------------------------- 5 Holmes Publishing Group) are not present, although no doubt there are new errors of my own devising. Several elided pa ssages have been restored. Two addit ional art icles pres ent in th16e 57 edition are not inc luded here. The first of these, A Certain Magnetick E xperime, dent scribes a device for long-distance communication based on an imaginary property of magnetized iron. The seAncond, Astrological Catechis,me is a translation o f a Lat in doc ument by Leovitius, partially rewritten by Turner. It presents a series of questions and answers concerning astrol- ogy and its pra ctice. Benjamin Rowe June 30, 1999 iii --------------------------------------- 6 --------------------------------------- 7 A rs N otor ia: THE NO T O R Y A R T OF SOL O MO N Shewing the CA B A L I S T I C A L K E Y Magical Operations The liberal Sciences Of Divine Revelation, and { The Art of Memory. Written originally in Latine, and now Englished bRyo bert Turner London, Printed byF . Cottrel, and are to be sold bMay rt ha Harison, at the Lamb at the East-end of Pauls, 1657 --------------------------------------- 8 The First Note of Grammar 2 --------------------------------------- 9 TheE pistleD edicatory. To his Ingenious and respeed friend Mr. William Ryves , of St. Saviours, South- wark, Student in Physic and Astrolog y. SIR. he deep inspeion anddo ve-like piercing Eye of your apprehension into the deepest Cabinets of NatureArs cana’sa,llu res me (if I had no other attra ive Magnetic engagements,) to set this Optic before your sight: q not that it will make any addition to your knowledge; but by the forti- tude of your judgment, be walled against the art-condemning and virtue-despising Calumniators.I know the candour of your Ingenuity will plead my excuse, and save me from that labour; resting to be Your real affe ionate Friend, Robert Turner . Little Britain, die  ,  in  , 1656. 3 --------------------------------------- 10 To the Ingenious Reader. s mongst the rest of the labours of my long Winter hours, be pleased to accept of this as a flower of the Sun; which I have transplanted from the copious Roman banks into the English soyle; where I hope it will fruitfully spread its branches, and prove not a perishing gourd, but a continual green Laurel, ^ which A uthors say is the plant of the good Angel, and defends all persons near its shade from the Penetrating blasts of Thunder and Lightening, so will this be a flower fit for every mans Garden; its virtues will soon be known, if Practised, and the blasts of vice dispersed: its subject is too sublime to be expressed. Let not the carping Momi, nor envious black-jaw'd Zoili rayl; let not the ignorant bark at that which they know not; here they learn no such lesson: and against their Calumnies, the book I thus vindiquocdat pe:o test per fidem 1 intelligi, & non aliter, & per fidem in eo operare polltegesible Greek quotation ], &c., Heb. 11. &c., and my own intention I thus demonstrDiatcoe co; ram omnipotenti Deo, & coramJ esu Christ uno igento Filio ejus, qui judicaturus est vivos & mortuous; quod omnia & singula quae in hoc opere dixi, omnesque hujus Scientiae vel artis pro- prietates, & universa quae ad ejus speculationem pertinent, vel in hoc Volumine con- tinenter, veris & naturalibus pr incipiis innituntur, fuintque cum Deo & bona Conscientia, sine injuria Christiame fidei, cum integrita te; sine superstitione vel Idololatria quacunque, & non dedeceant virum sapientem Christianum bonum atque fidelem; Nam & egoCh ristianus sum, baptizatus in nomine Patris, &c. quam fidem cum Dei auxilio quam diu vixero firmiter inviolatam tenebo; Procul ergo absit a me, discere aut scribere aliquid Christianae fidei & puritati contrarium, s anctis moribus noxium, aut quomodolibet adversum. Deum timeo & in ejus cultum Juravi, a quo nec vivus nec (ut confido) mortuus separabTohr:i s small treatise I therefore commend to all the lovers of art and learning, in which I hope they will attain theiqr deuansitum ares, Deo concessi eritso; that I hope I have not cast a Pearl before the swine, but set a glass before the g rateful doves. 12 March 1656 Robert Turner 1. The original handwritten Greek: 4 --------------------------------------- 11 THE No t o r y Ar t OF SOL O MO N . TheN otoryA rt revealed by thMe ost H igh Creator toS olomon. In the Name of the Holy and undivided Trinity, beginneth this most Holy Art of Know ledge, revealed to Solomo, wn hich the Most High Creator by his Holy Angels ministered toSo lomo un pon the Alter of the Temple; that thereby in short time he knew all Arts and Sciences, both Liberal and Mechanick, with all the Faculties and Properties thereof : He has suddenly infused into him, and also w as filled w ith all wisdom, to utter the Sacred Mysteries of most Holy words. A lpha andO mega ! Oh Almighty God, the Beginning of all things, without Beginning, and without End: Graciously this day hear my Prayers; neither do thou render unto me according to my sins, nor after mine iniquities, O Lord my God, but according to thy mercy, which is grea ter then all things visible and invisible. Ha ve mercy upon me, O Christ, the Wisdom of the Father, The Light of the Angels, The Glory of the Saints, The Hope, Refuge, and Support of Sinners, The Creator of all things, and Redeemer of all humane Frailties, who holdest the Heaven, Earth, and Sea, and all the whole World, in the palm of thy Hand: I humbly implore and beseech, that thou wilt mercifull y with the Father, illustrate my Minde with the beams of thy holy S pirit, that I may be able to come and attain to the pe iorfn oe f this most holy Art; and that I may be able to gain the knowledge of every Science, Art, and Wisdom; and of every Faculty of Memory, Intelligences, Understanding, and Intelle , by the Vertue and Power of thy most holy Spirit, and in thy Na me. And thou, O God my God, who in the Beginning hast created the Heaven and the Earth, and all things out of nothing; who reformest, and makest all things by thy own Spirit; compleat, fulfil, restore, and implant a sound understanding in me, that I may glorify thee and all thy Works, in all my Thoughts, Words, and Deeds. O God the Father, confirm and grant this my Prayer, and increase my Understanding and Memor y, and strengthen the same, to know and receive the Science, Memory, Elo- quence, and Perseverance in all manner of Learning, who livest and reignest, World without end.A men. 5 --------------------------------------- 12 H ere beginneth the fiTrsret atise of thAis rt, which M asterA pollonius callethThe , Golden Flower,s being the generIantrodll uction to all thNeatu ral S ciences; and this is ConfirmedC, omposed, anAd pproved by the AuthoritSyo olof mon, Manichaeus, and Euduchaeus. I, A polloniu, Mas ster of Arts, duly called, to whom the Nature of Liberal Arts hath been granted, am intended to treat of the Knowledge of Liberal Arts, and of the Knowledge of Astronomy; and with what Experiments and Documents, a Compen- dious and Competent Knowledge of Arts may be attained unto; and how the highest and lowest Mysteries of Nature may be competently divided, and fitted and applied to the Natures of Times; and what proper dayes and hours are to bee ed fleor the Deeds and A ions of men, to be begun and ended; what Qualifications a man ought to have, to attain the Efficacy of this Art; and how he ought to dispose of theions a of his life, and to behold and study the Course of the Moon. In the first place there- fore, we shall declare certain Precepts of the Spiritual Sciences; tha t all things which we intend to speak of, may be attained to in order. Wonder not therefore, at what you shall hear and see in this subsequent Trea tise, and that you shall find an Example of such inestimable Learning. S ome things which follow, which we will deliver to thee as Essayes of wonderful Effe  s, and have extra ed them out of the most Ancient Books of the Hebrews; which, where thou seest them, (although they are forgotten, and worn out of any humane Language) nevertheless esteem them as Miracles: For I do truly admire the great Power and Efficacy of Words in the Works of Nature. Of whatE fficacyW ords are. There is so great Virtue, Pow er and Efficacy in certain Names and WordsGo odf , that when you read those ver y Words, it shall immediately increase and help your Eloquence, so that you shall be made Eloquent of Speech by them, and at length attain to the Effe s of the powerful Sacred Names of God; but from whence the power hereof doth proceed, shall be fully demonstrated to you in the following Chapters of Prayers: And those which follow next to our hand, we shall lay it open. A n Explanation of thNe otaryA rt. This Art is divided into two parts: the first containeth general Rules, the second spe- cial Rules. We come first to the special Rules, that is, First, to a threefold, and then to a fourfold Division: And in the third place we come to speak of Theologie; which Sciences thou shalt attain to, by the Operations of these Orations, if thou pronounce them as it is written: therefore there are certain Notes of the Notary Art, which are manifest to us; the Virtue whereof Humane Reason cannot apprehend. The first Note hath his signification taken from the Hebrew; which though the expression thereof be comprehended in a ver y few words; nevertheless, in the expression of the Myster y, they do not lose their Vertue: That may be called their Vertue, which doth happen and proceed from their pronunciation, which ought to be greatly admired at. 6 --------------------------------------- 13 The firstP recept. H ely, Scemath Amazaz, Hemel, Sathusteon, hheli Ta mazam,. w &hciceht So lomo enn ti- tled, His First Revelation; and that to be without any Interpretation: It being a Sci- ence of so Transcendent a purity, that it hath its Original out of the depth and profundity of theCha ldee, Hebrew an, d Grecian Languages; and therefore cannot possible by any means be explicated fully in the poor Threa d-bare Scheme of our Language. And of what nature the Effica cy of the aforesaid words aSorle,om o hin m- self doth describe in his Eleventh Book,He lisoe, of the Mighty Glory of the Creator: But the Friend and Successor ofSo lomo,n that is, Apolloniu, swith some few others, to whom that Science hath been manif ested, have explained the same, and defined it to be most Holy, Divine, Deep, and Profound Mysteries; and not to be disclosed nor pronounced, without great Faith and reverence. A S piritual M andate of the prec edOenrat tion. Before any one is to reade or pronounce any Orations of this Art, to bring them to Effe  , let them always first reverently and devoutly rehearse the Prayer in the begin- ning. If any one will search the Scriptures, or would understand, or eloquently pro- nounce any part of Scripture, let him pronounce the words of the following F igure, to wit, Hely Scemat,h in the morning betimes of that day, wherein thou wilt begin any work. And in the Name of the Lord our God, let him diligently pronounce the Scripture proposed, with this Prayer which follows, whichTh ise, os Mega; Ale nd is mystica lly distorted, and miraculously and properly framed out ofH theebrew , Greek, and Chalde Te ongues, and it extendeth itself briefly into every Language, in what beginning soever they are declared. The second part of the Oration of the second Chapter, is taken out of the Hebrew, Greek, and Chaldee; and the following Expos- tion thereof ought to be pronounced first, which is a Latine Oration: The third Ora- tion of the three Chapters, alw ays in the beginning of every faculty, is first to be rehearsed. The Oration is, TheosM egthe, in tu ymEau rel, &cet.. This sheweth, how the foregoing Prayer is expounded: But although this is a pa rticular and brief Expostion of this Oration; yet do not think, that all words are thus expounded. The Exposition of thOisra tion. Oh God , the Light of the World, Father of Immense Eternity, Giver of all Wisdom and Knowledge, and of all Spiritual Grace: most Holy and Inestimable Dispenser, knowing all things before they are made; who makest Light and Darkness: Stretch forth thy Hand, and touch my Mouth, and make my tongue as a sharp sword, to shew forth these words with eloquence; Make my Tongue as an Arrow eed tleo declare thy Wonders, and to pronounce them memorably : Send forth thy holy 7 --------------------------------------- 14 Spirit, O Lord, into my Heart and Soul, to understand and retain them, and to meditate on them in my Conscience: By the Oath of thy Heart, that is, By the Right-hand of thy holy Knowledge, and mercifully inspire thy Grace into me; Teach and instru me; Establish the coming in and going out of my Senses, and let thy Precepts teach and corre me until the end; and let the Counsel of the most High assist me, through thy inf inite Wisdom and MercyA. men. The words of theOsrea tions cannot whollyE bxpe ounded. Neither think, that all words of the preceding Oration can be translated into the Lat- ine Tongue: for some words of that Oration contain in themselves a greater Sense of Mystical Profundity, of the Authority ofSo lomo; an nd having reference to his Writ- ings, we acknowled ge; That these Orations cannot be expounded nor understood, by humane sense: For it is necessary, That all Orations, and dis ptinarticulars of Astronomy, Astrology, and the Notory Art, be spoken and pronounced in their due time and season; and the Operations of them to be made according to the disposition of the Times. Of theT riumphalF igures, how S paringly they are to be pronounced, and honestly and devouStlypok en. There are also certain Fi gures or Orations whiSochl omo inn Chaldeac cak lled, Hely; that is, Triumphal Or ations of the Liberal Arts, and sudden excellent Efficacies of Vertues; and they are the Introdu ion to the Notory Art. WhereforeSo lomo man de a specia l beginning of them, that they are to be pronounced at certain determinate times of the Moon; and not to be undertaken, without consideration of the end. Which also Magister Apollonius hath fully and perfely taught, saying, Whosoever will pronounce these words, let him do it in a determina te appointed time, and set aside all other occasions, and he shall profit in all Sciences in one Moneth, and attain to them in an extraordinary wonderful manner. The Expositions of thLunae tions of thNe otaryA rt. These are the Expositions of the Lunation, and the Introdu ion of the Notor y Art, to wit, in the fourth and the eighth day of the Moon; and in the twelfth, sixteenth, four and twentieth, eight and twentieth, and thirteenth they ought to be put in operation. From whenceSo lomo nsaith, That to those times, we give the expositive times of the Moon; of the fourth day of the Moon, w hich are written by the four Angels; and in the fourth day of the Moon is manifested to us; and are four times repeated and explained by the Angel, the Messenger of these Orations; and are also revealed and delivered to us that require them from the Angel, four times of the year, to shew the Eloquence and Fulness of the four LanguaGrges, eek, Hebrew, Chalde ane d Latine; and God hath determined the Power of the Faculties of Humane Understanding, to the four Parts of the Earth; and also the four Vertues of 8 --------------------------------------- 15 Humanities, Understanding, Memory, Eloquence, and the Faculty of Ruling those three. And these things are to be used as we have before spoken. H e sheweth how the precedOrenatiton i s the B eginning andF oundation of the whole A rt. That is the first Figure of the Notor y Art, which is manifestly sited upon a Quadran- gle Note: And this is Angelical Wisdom, understood of few in Astronomy; but in the Glass of Astrolog y, it is called, The Ring of Philosophy; and in the Notory Arit ist written, To be the Foundation of the whole Science. But it is to be rehea rsed four times a day, beginning in the morning once, about the third hour once, once in the ninth hour, and once in the evening. The precedent Oration ought to be spoken secretly ; and let him that speaks it be alone, and pronounce it with a low voyce, so that he scarcely hear himself. And this is the condition hereof, that if necessit y urge one to do any great works, he shall say it twice in the morning, and about the ninth hour twice; and let him fast the first day wherein he rehea rseth it, and let him chastly and de voutly. And this is the Ora- tion which he shall say: This is the Oration of the four Tongues, Chalde, e Greek, Hebrew and Latin e, evidently expounded, which is called, The SplendoSr opeculr um o f W isdom. I n a ll holy Lunations, these Orations ought to be read, once in the morning, once about the third hour, and once in the evening. TheOra tion. A ssaylemath, Assay, Lemath, Azzabue. The second part of the precOedraetniot ns, which is to be s aid only once. A zzaylemath, Lemath, Azacgessenio. The third part of the precedent Oration, which is to be spoken together with the other. Lemath, Sabanche, Ellithy, Aygezo. ThisO ra tion hath no Exposition in thLe atine. This is a holy Prayer, without danger of any sin, whSoichlo mo nsaith, is inexplicable by humane sense. And he addeth, and sa ith, That the Explication thereof is more prolixious, than can be considered of or apprehended by Man; excepting also those secrets, which is not la wful, neither is it given to Man to utter: Therefore he leaveth this Oration without Exposition, because no Man could attain to the pe iorfne thereof: and it w as left so spiritual, because the Angel tha t declaredSo itl oto mo, lan id an inexcusable prohibition upon it, saying, See that thou do not presume to give to any other, not to expound anything out of this Oration, neither thy self, nor anyone by thee, nor anyone after thee: For it is a holy and Sacramental Mystery, that by expressing the words thereof, God heareth thy Prayer, and increaseth thy Memor y, 9 --------------------------------------- 16 Understanding, Eloquence, and establisheth them all in thee. L et it be read in appointed times of the Lunation; as, in the f ourth day of the Moon, the eighth and twelfth, as it is written and commanded: say that Oration very diligently four times in those dayes; verily believing, That thereby thy study shall suddenly be increased, and made clear, without any ambiguity, beyond the apprehension of humane Reason. Of theE fficacy of that Oration which is inexplicable to human sense. This is that onely whichSo lomo ncalls The happiness of W it: and M. Apolloniu tes r- meth it, The Light of the Soul, and theSp eculum of Wisdom: And, I suppose, the said Oration may be called, The Image of Eternal L; tifehe Vertue and Efficacy whereof is so great, that is understood or apprehended of by very few or none. Therefore having essayed some Petitions, Signs and Precepts, we give them as an entrance to those things thereof we intended to speak; of which they are part, that we have spoken of before. Nevertheless, before we come to speak of them, some things are necessary to be declared, whereby we may more clearly and plainly set forth our intended History: For, as we have said before, there are certain Exceptions of the Notory Art; some whereof are dark and obscure, and others plain and mani- fest. For the Notory Art hath a Book in Astronomy, whereof it is the Beginning and Mistriss; and the Vertue thereof is such, that all Arts are taught and derived from her. And we are further to know, that the Notory Art doth in a wonderful manner con- tain and comprehend within it self, all Arts, and the Knowledge of all Learning, as Solomo witn nesseth: Therefore it is calledThe, Notary Ar,t because in certain brief Notes, it teacheth and comprehendeth the Knowledge of all Arts: foSor so lomo an lso saith in his TreatiseLe megeto,n that is, in his Treatise of Spiritual and Secret Experi- ments. H ere heS heweth, in what manner thNesote es differ iAn rt, and theR eason thereof; for a N ote is a certain knowledge, by Orathtie on and F igure before set down. But of the Orations and Figures, mention shall be made in their due place, and how the Notes are called in the Notory Art. Now he maketh mention of that Oration, which is called, The Queen of Tongues: for amongst these Orations, there is more excellent than the rest, which Ki nSog lomo nwould therefore have be called, The Queen of Tongues because it takes away, as it were, w ith a certa in S ecret covering the Impediments of the Tongue, and giveth it a marvellous Faculty of Eloquence. Wherefore before we proceed further, take a little Essay of that Oration: For this is an Oration which in the Scriptures we are taught to have alwayes in our mouthes; but it is taken out of theC haldean Language: which, although it be short, is of a wonder- ful Vertue; that when you rea de that Scripture, with the Oration before-mentioned, you cannot keep silent those things, which the Tongue and Understand suggest, and administer to thee. 10 --------------------------------------- 17 The Oration which follows, is a certain Invocation of the Angels of God, and it provoketh Eloquence, and ought to be said in the beginning of the Scripture, and in the beginning of the Moneth. TheOra tion. Lameth, Leynach, Semach, Bel, (mtheay se Orations have not proper Lunations, as the Commentator saith upon the Gloss.A) zzailement, Gesegon, Lothamasim, Ozetogoma- glial, Zeziphier, Josanum, Solatac, Bozefama, Defarciamar, Zema it, Lemaio, Pheralon, Anuc, Philosophi, Gregoon, Letos, Anum, Anum,. Anum H ow theO ra tion is to be said in the beginning of Meveroney th, chastly, and with a pure minde. In the beginning of the Scriptures, are to be taught, how the precedent Oration ought to be spoken most secretly, and nothing ought to be retained, which thy Minde and Understanding suggests and prompts to thee in the reading thereof: Then also follow certain words, which are Precepts thereof, which ought alwayes to be begun in the beginning of the Moneth, and also in the dayes. I would also note this, That it is to be pronounced wisely, and with the grea test reverence: and that fasting, before you have taken either Meat or Drink. H ere followeth thPe rayer we spake of before, to obtain Ma gemoodo ry. O Most Mighty God, Invisible God, Theos Patir Heminas; By thy Archangels, Elipha- masay, Gelonucoa, Gebeche Banai, Gerabcai, El aonmd nitby; thy glorious Angels, whose name s are so Consecrated, that they cannot be uttered by us; which are these, Do., Hel., X., P., A., Li., O.,, F&c. which cannot be comprehended by Humane Sense. H ere following is tPhero logue of the precedOenratit on, which provoketh and procureth M emor y, and is continued with the precNedoteen.t This Oration ought to be said next to the precedent Oration; to wLaimt, eth: and with this, I beseech thee today, O Theo,s to be said always as one continued Oration. If it be for the Memory, let it be said in the morning; if for any other ef, ifen the evening. And thus let it be said in the hour of the evening, and in the morning: And being thus pronounced, with the precedent Oration, it increaseth the Memory, and helpeth the Imperfe ions of the Tongue. H ere beginneth tPher ologue of thOisra tion. I Beseech thee, O my Lord, to Illuminate the Light of my Conscience with the Splendor of thy Light: Illustrate and confirm my Understa nding, with the sweet odour of thy Spirit. Adorn my Soul, that hearing I may hear; and what I hear, I may retain in my Memory. O Lord, reform my heart, restore my senses, and strengthen them; qualifie my Memory with thy Gifts: Mercifully open the dulness of my Soul. O most merciful God, temper the frame of my Tongue, by thy most glorious and 11 --------------------------------------- 18 unspeakable Name: Thou who art the Fountain of all Goodness; the Original and Spring of Piety, have pa tience with me, give a good Memory unto me, and bestow upon me what I pray of thee in this holy Oration. O thou who dost not forthwith Judge a sinner, but mercifully waitest, expineg his Repentance; I, (though unwor- thy) beseech thee to take away the guilt of my sins, and wash away my wickedness and offences, and grant me these my Petitions, by the vertue of thy holy Angels, thou who art oneGod in Trinity. A men. H ere he sheweth some oVterhetur e of the precedOenratt ion. If thou doubt of any great Vision, what it may foreshew; or if thou wouldst see any great Vision, of any danger present or to come; or if thou wouldst be certified of any one that is absent, say this Oration three times in the evening with great reverence and devotion, and thou shalt have and see that which thou desireth. H ere followeth aOnr a tion of greaVt ertue, to attain the knowledge oPf thhye sical A rt, having also many othVeerr tues andE fficacy. If you would have the perfe knowledge of any Disease, whether the same tend to death or life: if the sick party lie languishing, stand before him and say this Orati on three times with great reverence. TheO ration of thPe hysicaAl rt. Ihesus fili Dominus Incompehensibilis; Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes Phagor, Norizane, Corichito, Anosae, Helse Tonope, . Phagora Another Part of the Same Oration. Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros, Hocho Phagan. Corphandonos, Humanaenatus & vos Eloytus P: Bhugeo prra esent ye holy Angels, advertise and teach me, whether such a one shall recover, or dye of this Infir- mity. This being done, then ask the sick person, Friend, how dost thou feel thyself? And if he answer thee, I feel myself at good ease, I begin to mend, or the like; then judge without doubt, the sick person shall recover: but if he answer, I am grievously ill, or worse and worse; then doubtless conclude, He will dye on the morrow : But if he answer, I know not how my Fate and condition is, whether better or worse; then you may know likewise, That he will either dye, or his disease will change and alter for the worse. If it be a Child, that is not of years capable to make an answer; or that the sick languish so grievously, that he knoweth not how, or will not answer, say this Oration three times; and what you find first revealed in your mind, that judge to come to pass of him. Furthermore, if anyone dissemble, and seek to hide or cover his infirmity; say the same Oration, and the Angelical Vertue shall suggest the truth to thee. If the dis- 12 --------------------------------------- 19 eased person be farre off; when you hear his Name, say likewise this Oration for him, and your minde shall reveal to you, whether he shall live or dye. If you touch the Pulse of any Woman with Child, saying the same Oration it shall be revealed, whether she shall bring forth a Male or Female. But know, that this miracle preceeds not from your own Nature, but from the Natu re and Vertues of the holy Angels; it being a part of their Office, wonderfull y to reveal these things to you. If you doubt of the Virginity of a nyone, say this Oration in your mind, and it shall be re vealed to you whether she be a Virgin or Corrupt. H ere follows an efficaciPouresf ace of an Oration, shewing wVheratut e and Efficacy you may thereby prove every day. Of this Oration Solomo san ith, That by it a new knowledge of Physick is to be revealed from God: Upon which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundation of the Physical Science; and that it con- taineth in it the quantity and quality of the whole Physical Art and Science: wherein there is contained, rather a miraculous and specious, then fearful or terrible Miracle, which as often-soever as thou readest the same, regard not the paucity of words, but praise the Vertue of so great a Myster y: FoSor,l omo hn imself speaking of the subtilty of the Notory Art, wonderfully extolls the Divine Help; to wit, Because we have pro- posed a great thing, that is to say, so many and so great Mysteries of Nature, con- tained under so specious brevity, that I suppose them to be as a general Problem to be proposed in the ordination of so subtle and excellent a work; that the mind of the Reader or Hearer may be the more confirmed a nd fixed here-upon. H ere he sheweth how evNerotye of everAy rt ought to exercise his own office; and that the N otes of onAe rt profit not to the knowledge of anoA trht, aer nd we are to know, that all F igures have their proper Orations. We come now, according to our strength, to divide the families of the Notory Art, and leaving that part which is natural, we come to the greater parts of the Art: for Solomon, a great composer, and the greatest Master of the Notory Art, comprehen- deth divers Arts under the Notion thereof. Therefore he calleth this a Notory Art, beca use it should be the Art of Arts, and Science of Sciences; which comprehendeth in itself all Arts and Sciences, Liberal and Mechanick: And those things which in other Arts are full of long and tedious locutions, filling up great prolixious Volumes of Books, wearying out the Student, through the length of time to attain them: In this Art are comprehended very briefly in a few words or writings, so that it discov- ereth those things which are hard and diff icult making the ingenious learned in a very short time, by the wonderful and unheard-of Vertue of the words. Therefore we, to whom such a faculty of the knowledge of the Scripture of Sci- ences is granted, have wholly received this great gift, and inestimable benefit, from the overflowing grace of the most high Creator. And whereas all Arts have their sev- eral Notes properly disposed to them, and signified by their Figures; a nd the Note of every Art, hath not any office of transcending to another Art; neither do the Notes of 13 --------------------------------------- 20 one Art profit or assist to the knowledge of another Art: Therefore this may seem a little difficult, as this small Treatise, which may be callePrd ael udium to the Body of the Art: we will explain the Notes severally; and that which is more necessary, we shall by Divine Providence diligently search out the several Sciences of the Scripture. A certain SpeciaPl recept. This is necessary for us, and necessarily we suppose will be profitable to posterity, that we know how to comprehend the great prolixious Volumes of writings, in brief and compendious Treatises; which, that it may easily be done, we are diligently to enquire out the way of attaining to it, out of the three most ancient Books which were composed bySo lomon the; first and chiefest thing to be understood therein, is, That the Oration bef ore the second Cha pter, it to be used long before every speech, the beginning whereof isAs say: and the words of the Oration are to be said in a com- petent space of time; but the subsequent part of the Oration is then chiefly to be sa id, when you desire the knowledge of the Volumes of writings, and looking into the Notes thereof. The same Oration is also to be said, when you would clearly and plainly understand and expound any Science or great Myster y, that is on a sudden proposed to you, which you never heard of before: say also the same Oration at such time, when any thing of great consequence is importuned of you, which at present you have not the faculty of expounding. This is a wonderful Oration, whereof we have spoken; the first part whereof is expounded in the Volume of the Magnitude of the quality of Art. TheOra tion. Lamed, Rogum, Ragia, Ragium, Ragiomal, Agaled, Eradioch, Anchovionos, Lochen, Saza, Ya, Manichel, Mamacuo, Lephoa, Bozaco, Cogemal, Saluyel, Tesunanu, Azaroch, Beyestar, Ama.k To the opera tion of the Magnitude of Ar t; this Oration containeth in the sec- ond pla ce, a general Treatise of the first Note of all Scripture, part of the Exposition whereof, we have fully explained in the Magnitude of the quality of the same Art. But the Reader hath hardly heard of the admirable Mystery of the Sacramental Intelle of the same: Let him know this for a certain, and doubt not of the Greek words of the Oration aforesaid, but that the beginning of them is expounded in Lat- ine. The beginning of the Oration. Oh Eternal and Unreprehensible Memor y! Oh Uncontradi ible Wisdom! O h Unchangeable Power! Let thy right-hand encompass my heart, and the holy Angels of thy Eternal Counsel; complete and fill up my Conscience with thy Memor y, and the odor of thy Ointments; and let the sweetness of thy Grace strengthen and fortifie my Understanding, through the pure splendor and brightness of thy holy S pirit; by vertue whereof, the holy Angels alwayes behold and admire the brightness of thy 14 --------------------------------------- 21 face, and all thy holy and heavenly Vertues; Wisdom, wherewith thou hast made all things; Understanding, by which thou hast reformed all things; Perseverance unto blessedness, whereby thou hast restored and confirmed the Angels; Love, whereby thou hast restored lost Mankind, and raised him after his Fall to Heaven; L earning, whereby thou wer't pleased to teacAdh am the knowledge of every Science: Inform, repleat, instru , restore, corre , and refine me, that I may be made new in the understanding thy Precepts, and in receiving the Sciences which are profitable for my Soul and Body, and for all faithful believers in thy Name which is blessed forever, world without end. H ere is also a particuElaxpr osition of the fore-going Oration, which he hath left unexpounded to be read by everyone that is learnAedrt, in and k this now, that no humane power nor faculty in man is sufficient to finde outExp thosieti on thereof. This Oration is also called bSoy lomo,n The Gemme and Crown of the Lord: for he saith, It helpeth against danger of Fire, or of wild Beasts of the Earth, being said with a believing faith: for it is affirmed to have been reported from one of the four Angels, to whom was given pow er to hurt the Earth, the Sea , and the Trees. There is an example of this Oration in the Book calleTd, he Flower of Heavenly Learni: forng herein Solomo gn lorifieth God , because by this he inspired into him the knowledge of Theologie, a nd dignified him with the Divine Mysteries of his Omnipotent Power and Greatness: whichSo lomo ben holding in his night-sacrifice, bestowed upon him by the Lord his God, he conveniently gathered the greater Mysteries together in this Notory Art, which were holy, and worthy, and reverend Mysteries. These things and Mysteries of Theologie the erring Gentiles have not all lost, whSoich lomo can lleth, The Signe of the holy My stery of God revealed by his Angel before; and that which is contained in them, is the fullness of our dignity and humane Salvation. The first of these Orations which weS pcaliritlu al, the virtue where of teacDheivith nity, and preserveth the memory thereof. These are Orations also, which are of great vertue and efficacy to our Salvation: The first whereof is Spiritual, and teacheth Divinity; and also Perseverance in the Mem- ory thereof: ThereforeSo lomo con mmandeth it to be called, The Signe of the Grace of God; for, asEc clesiastes saith, This is the Spiritual Grace of God, that hath given me knowledge to treat of all Plants, from the Cedar of Lebanon, to the Hyssop that groweth on the wal.l TheE lection of time, in whLat unation these Orations ought to be said. The first Oration ought to be said once in the first Lunation; in the third, three times; in the sixth, six times; in the ninth, nine times; in the twelfth, twelve times; in the seventeenth, seventeen times; and in the eighteenth, as many times; in the twenty sixth, as many; in the twenty ninth, as many; and so many in the thirty ninth: for this Oration is of so great vertue and efficacy, that in the very day thou shalt say the same, 15 --------------------------------------- 22 as if it were determined by the Father, it shall increase thy knowledge in the Science of Divinity. But if otherwise that thou a rt ignorant, and it hath been seen by thy Compan- ions, thy Superiors or Inferiors, though unto others thou shalt seem to have knowl- edge; ente r into the study of Divinity, and hear the Lueres by the space of some months, casting off all doubt from thee, of them who shall see thee, to know such things: and in that day w herein thou wouldst say it, live chastly, and say it in the morning. Solomo ntestifieth, That a n Angel delivered the following Oration in Thunder, who standeth always in the Presence of the Lord, to whom he is not dreadful. The Myster y hereof is holy, and of great efficacy: neither ought this Oration to be said above once, because it moveth the heavenly Spirits to perform any great work. Of this Oration he saith, That so great is the Mystery thereof, that it moveth the Coelestial Spirits to perform any work which the Divine Power permitteth. It also giveth the vertue of its Myster y, that it exalteth the tongue and body of him that speaketh it, with so great inspiration, as is some new and great Mystery were sud- denly revealed to his understanding. H ere followeth the beginning of this Oration, wherein isV soirtu gere andat efficacy, as we have said, it being said with great devotion. A chacham, Yhel, Chelychem, Agzyraztor, Yegor, &c. This is the beginning of the Oration, the parts whereof are four: But there is something to be said of the beginning by itself, and the four parts severally; and then between the beginning and these Orations, which are four, we sha ll make this com- petent division. For this is that which is to be spoken of the beginning severally: And this Ora- tion is to be divided into four parts; and the first part thereof is to be said, that is, the beginning, before any other part of the Oration is to be completed. These Greek Names follow ing are to be pronounced. This is the division of these Orations, Heilma, Helma, Hmen, a& c. Oh God the Father, God the Son, God the Holy Spirit, Confirm this Oration, and my Understanding and Memory, to receive, understand, and retain the knowledge of all good Scriptures; and give me perseverance of minde therein. This is the beginning of that Oration, which, as we have said before, ought to be said according to the Prolations and Constitutions thereof; and ought to be repeated, because of the forgetfulness of our Memory, and according to the exercise of our wit, and according to the sa itny of our life; there being contained in it so great a Mystery, and such efficacious Vertue. There followeth another subtle Oration, wherein is contained a Sacramental Myster y, and wherein every perfe Science is wonderfully compleated: For hereby God would have us to know, what things are Celestial, and what are Terrene; and what heavenly things the Celestia l effeeth, and what earthly things the Terrene: 16 --------------------------------------- 23 beca use the Lord hath sa, idMy eyes have seen the imperfe, and in thy book every day shall be formed and written, and no Man in them, &c. So it is in the Precepts of God: for we are not able to write all things, how the Sun hath the same course as at first, that our order may be confirmed; for all writings whatsover, which is not from God, is not to be read; for God himself would have all things to be divided: and this is how these are to be used, before the second part, which containeth so glorious and excellent Consecrations of Orations, and defineth the Consecrated part to have no power in the Heavens, and in no wise can be defined by humane Tongues. This is the beginning of the second part of that Oration spoken of before, which is of great virtue. A glaros, Theomiros, Thomitos, &c. This is the second part of the precedent Oration, of which some singula r thing is to bespoken. Whereof if thou sayest this Oration, commemorating the first part thereof, say the Oration following, and thou shalt perceive the precepts which are therein. Oh God of all things, who art my God, who in the beginning hast created all things out of nothing, and hast reformed all things by the Holy Spirit; complete and restore my conscience, and heal my understanding, that I may glor ify thee in all my works, thoughts and words. And after thou hast said this Oration, make a little respite the space of half an hour, and then say the third part of the Oration, which follows: M egal, Legal, Chariotos, &. c Having said this third part of the Oration, then meditate with thy self about the Scri ptures thou desirest to know; and then say this Oration. Oh thou that art the Truth, Light, and Way, of all Creatures; Oh Just God, viv- ify me, and confirm my understanding, and restore my knowledge and conscience unto me, as thou didst unto King SolomoAn,me n. Commemorating the parts according to that which is laid down, add the Ora- tion following: the other Orations being said, say the fourth part of the Oration, which is this,Am asiel, Danyihayr, &. c Then the parts being commemorated a s is directed, add also the following Oration. I speak these things in thy presence, Oh Lord my God, before whose face all things are naked and open, that I, being washed from the error of infidelity, thy all-quicking Spirit may assist me, and take away all incredulity from me. 17 --------------------------------------- 24 H ow th Le atine Orations are not expounded by the words of the Orations. We are therefore to know, that the whole Oration remaineth unexpounded; because the words thereof are of so great subtilty, adorned with the Hebrew and Cha ldean Tongue, with the subtile and wonderful Elocution of God: that the Office of the free Exposition thereof, cannot possibly be transferred upon me. The Latine words which are subjoyned to the parts of the Oration aforesaid, are such words as have been translated out of the Chaldean Tongue: for they are not the whole Oration; but as certain Heads of every Oration pertaining thereunto. H ere he speaketh of the efficacy of all these. For this Oration is such a Mystery, as KinSog lomo nhimself witnesseth, that a Ser- vant of his house ha ving found this book by ch ance, and being too much overcome with Wine in the company of a Woman, he presumtuously read it; but before he had finished a part thereof, he was stricked dumb, blind and lame, and his Memor y taken from him; so he continued to the day of his death: and in the hour of his death, he spoke and said, that four Angels which he had offended in presumtuous reading so sacred a mystery, were the daily keepers and a efrfls, oni e of his Memory, another of his speech, a third of his sight, and the f ourth of his hea ring. By which Testimony this Oration is so much commended by the same King Solomo,n and great is the Mystery thereof: we do greatly require and charge every one, that will say or read it, that he do it not presumptuously; for in presumption is sin; W herefore let this Oration be said, according as is di We therefore hold it convenient and necessary, to speak something of the gen- eral precepts of art, and of the knowledge of all arts; and of the several precepts of every singular art: but because we have touched something of the course of the Moon, it is necessary that we shew what her course signifies. The Moon passeth through 12 Signs in one Moneth; and the Sun throug12h S igns in a year; and in the same term and time, the Spirit inspireth, fruifieth and illustrateth them; whence it is said, that the Sun and the Moon run their course: it is understood the course which first they had. But because this is wanting in the Hebrew, we thought good to omit it in the Latine, having spoken sufficiently of the preceding Oration, and the three parts thereof. In thisC hapter he sheweth the efficacy of the subsequent Oration, it being special to obtEaloqin uence. This Holy Oration which followeth, is a certain special Oration, to obtain Elo- quence; whereas all others have virtue and efficacy in other things, this containeth this certain spec ial mystery in it self: and whereas one of the generals is shewing in it self, certain general precepts, common to all arts; for so God instituted the Soul in the Body, saying; This I give to you, that ye may keep and observe the Law of the Lord; And these are they that stand in the presence of God alwayes, and see their Savior face to face night and day: So of this Oration, I say, This is that most glorious, 18 --------------------------------------- 25 mystica l and intelligible Oration, containing such mysteries in it, which the mind, conscience and tongue succeedeth. This is such a mystery, that a man shall keep it according to his will, who foreseeth all things in his sight that are made; for the mys- tery of this Oration is glorious and S acramental: let no man presume to say any of this Oration after too much drinking or Luxury; nor fasting, without great reverence and discretion. WhenceSo lomo nsaith; Let no ma n presume to treat anything of this Oration, but in certain determinate and appointed times, unless he make mention of this Oration before some great President, for some weighty business; for which this Oration is of wonderful excellent virtue. The goodness of this Oration, and the attaining to the efsf ethereof, it is rea d in that Psalm wherein it is sai dF,ollow me, and I will make you Fishers of Men, as he said and did. We know that it is not of our power, that this Oration is of so great Virtue, and such a mystery as sometimes also the Lord said to his Disciples, This we are not able to know: for this Oration is such a mystery, that it containeth in it the great Name of God; which ma ny have lied in saying they knew it; Jesfour hs imself performed many Miracles in the Temple by it: But many have lyed about what he did, and have hid and abandoned the truth thereof; so that none have declared the same before it came to passe: but we suppose have spoken something about or concerning it. In thisC hapter he setteth down the time and manner hOowra tithon is is to be pronounced. For this Oration is one of the generals, and the first of particulars, containing both in it self; having a special virtue and faculty, to gain Eloquence in it self: therefore it is necessary to be understood what time, ordination, and what da yes it is to be said and published. It may always be rehearsed in eve14ry Lunar y as above said; but the ordination of the time for ever y day, wherein it is to b e said, is especially in the morning betimes, before a man is defiled; and then all Orations are chiefly to be said. And this Oration must be then pronounced totally together, without any division. And although there are divisions therein, the Oration is not divided in itself; but only the Divine and Glorious Names are written severally, and are divided into parts, according to the ter- minations of ever y great and Glorious name; a nd it is to be said together as a most excellent name, but not as one Word, because of the fragility of our nature; Neither is it needful to know the Elements of syllables, posited in this Oration; they are not to be known; neither let anyone presumptuously speak them; neither let him do any thing by way of temptation, concerning this Oration, which ought not to be done: Elmot, Sehel, Hemech, Zaba, &c. N o M an that is impedited or corrupted with any crime ought to presume to say this Oration. This is a thing agreed unto amongst the wise men of this World, that these things, as we have said before, be pronounced with great reverence and industry: it may be said 19 --------------------------------------- 26 every day, wherein thou art not hindered by some criminal sin; and in that day wherein thou art impedited by some criminal sin, thou maist remember it in thy heart; and if thou dost desire to be made Eloquent, repeat it three times. And if any evil thing trouble thee, or thou art emerged and involved into any great business, repeat this Oration once, and Eloquence shall be added to thee, as much as is needed; and if thou repeat it over twice, great Eloquence sha ll be given to thee: so great a Sac- rament is this Orati on. The third thing to be considered in this Oration, is; This Oration ought so to be pronounced, that confession of the Heart and Mouth ought to precede it: let it be pronounced in the morning early, and after that Oration say the Latine Oration fol- lowing. This is aP rologue oErxp osition of the precedent Oration, which ought to be said together. Oh omnipotent and eternal God, and merciful Fa ther, blessed before all Worlds; who art a God eternal, incomprehensible, and unchangeable, and hast granted this blessed gift of Salvation unto us; according to the omnipotency of thy Majesty, hast granted unto us; the faculty of speaking and learning, which thou hast denied to all other animals; and hast disposed of all things by thy infallible providence: thou art God, whose Nature is eternal and consubstantial, exalted above the Heavens; in whom the whole Deity corporally dwells: I implore thy Majesty, and Glorify thy omnipotency, with an intentive imploration, adoring the mighty Virtue, Power, and Magnificence of thy eternity. I beseech thee, Oh my God, to grant me the inestima - ble Wisdom of the Life of thy holy An gels. Oh God the Holy Spirit, incomprehen- sible, in whose presence stand the Holy quires of Angels; I pray and beseech thee, by thy Holy and Glorious Name, a nd by the sight of thy Angels, and the Heavenly Principalities, to give thy grace unto me, to be present with me, and to give unto me power to persevere in the Memor y of thy Wisdom, who livest and reignest eternally one eternal God, through all worlds of worlds; in whose sight are all Celestial Vir- tues, now a nd alwayes, and everywh Aere,men. This Oration being thus finished, there must of necessity some Mystery be added; so that you are to be silent a while after the Latine Oration is ended: and after a little taciturnity, that is, a little space of silence, begin to say this Oration following seriously: Semet, Lamen, &c. This (saith Solomo)n is the Oration of Orations, and a special experiment, whereby all things, whether generals or particulars, are known fully, efficaciously and perfe ly, and are kept in the Memory. But when thou hast by this Oration attained the Eloquence thou desirest, be sparing thereof, and do not rashly declare those things which thy Tongue suggests and administers to thee; for this is the end of all general Precepts, which are given to obtain Memory, Eloquence, and understanding, All those things which are before delivered, of general precepts, are given as signs how the faculty of attaining to the understanding of the general precepts may be had, 20 --------------------------------------- 27 which alsoSo lomo can lleth Spirituals; and those singular arts have singular virtues and powers. Having now given a sufficient definiti on of general precepts; and the Orations are laid down, and the Authority of the Orations unto wha t they are designed; It is now necessary to set down what is to be done, concerning the singular Orations; because we are now to treat of the several and particular arts, that we may follow the example which our builder and Master hath laid before us;So folor mo sn aith, before we proceed to the singular Notes and Orations of Arts before noted, there ought to be said a Preludium, which is a beginning or Prologue. 1 H ow ever y severAal rt hath its proper note. Before we proceed t o the singula r precepts of s everal A rts, it is necessar y to discover how every several Art hath a several Note. Of theL iberalS ciences and other things, which may be had byA rt. that The Liberal Arts are seaven, and seaven exceptives, and seaven Mechanicks. The seaven exceptives are comprehended under the seaven liberal: It is manifest what the seaven Liberal Arts are, of which we shall first treat. The Mechanicks are these, which are adulterately calleHdy dromancy, Pyromancy, Nigromancy, Chiromancy, Geo- mancy, Geoneg, wia hich is comprehended under Astronom any d Neogia. H ydromanc yis a science of divining by the Water; whereby the Masters thereof judged by the standing or running of the WatePyrr. omanc isy an Experiment of divining by the flaming of the fire; which the ancient Philosophers esteemed of great efficacy Ni. gromancy is a Sacrifice of dead Animals, whereby the Ancients supposed to know many great Experiments without sin, and to attain to great knowledge: from whenceSo lomo cn ommandeth that they might read seaven Books of that Art without sin; And that two he accompted Sacriledge, and that they could not read two Books of that Art without sin. But having spoken enough hereof, we proceed to the rest. Of theL iberalS ciences and other things which may be had thereby. There are seaven Liberal Arts, which everyone may learn without sin. For Philoso- phy is great, containing profound Mysteries in itself: These Arts are wonderfully know n. He declareth what Notes th e three first Liberal Arts have. For Grammar hath three Notes onlyDi, alects two, andRh etoric fok ur, and every one with open and distin Orations. But wherefore Grammar hath three,Di alects two, and Rhetorick four; that we know KinSog lomo hin mself testifieth and affirmeth; for he saith, And as I was admiring and revolving in my heart and mind, which way, from whom and from whence was this Science, an Angel brought one Book, wherein 1. This section begins part II of the manuscript, concerned with the acquisition of the skills pertaining to the specific Liberal Arts. 21 --------------------------------------- 28 was written the Figures and Orations, and delivered unto me the Notes and Orations of all Arts, plainly and openly, and told me of them all as much as was necessary: And he explained unto me, as to a Child are taught by certain Elements; some tedious Arts in a great space of time, how that I should have these Arts in a short space of time: S aying unto me, So shalt thou be promoted to every science by the increase of these Virtues. And when I asked him, Lord, whence and how cometh this? The Angel answered, This is a great Sacrament of the Lord, and of his Will: this writing is by the power of the Holy Ghost, which inspireth, f ifrieu th and increaseth all knowledge; And again the Angel said, Look Upon these Notes and Orations, at the appointed and determinate times, and obser ve the times as appointed of God, and no otherwise. When he had thus said he shewed to King Solomo na Book wherein was written, at what times a ll these a lways were to be pro- nounced and published, a nd plainly demonstrated it according to the Vision of God: Which things I have heard and seen, did operate in them all, according to the Word of the Lord by the Angel: And so Solomon dec lareth, it came to pass unto him: But we that come after him, ought to imitate his Author ity, as much as we are able to observe those things he hath left unto us. H ereSo lomon sheweth how thAe ngel told him distinctly, whereforGe thrammae r hath threeF igures. Behold wherefore the Grammatical Art hath only three Notes in the Book of Solomo; nGemeliath, that is, in the Book of the Art of God, which we read is the Art of all other Sciences, and of all other Ar ts; FSoor lomo sn aith, When did I inquire everything singularly of the Angel of God, with fear, saying, Lord, from whence shall this come to passe to me, that I may fully and perflye know this Art? W hy do so many Notes appertain to such an Art, and so many to such an Art, and are ascribed to several determinate Orations, to have the efficacy thereof? The Angel is thus said to answer: The Grammatical Art is called a liberal Art, a nd hath three things neces- sary thereunto; Ordination of words and times; and in them, of Adjus or Fn igures; Simple, compound and various; and a various declination of the parts to the parts, or a relation from the parts, and a Congruent and ordinate division. This is the reason, why there is three Notes in the Art of Grammar: And so it pleased the Divine Wis- dom, that as there should be a full knowledge of declining by one; by another, that there should be had a convenient Ordination of all the parts; by the third, there should be had a continua l and convenient Division of all the parts, simple and com- pound. TheR eason why thDe ialecticalA rt hath two F igures onely. D ialect, which is called the form of Arts, and a D roinal speech, hath two things necessary thereunto, to wit, Eloquence of Arguing, and Prudence to answer; There- fore the greatness of the Divine Providence and Piety, hath appointed two Notes to it; that by the first, we may have Eloquence to Argue and Dispute; and by the sec- 22 --------------------------------------- 29 ond, industry to answer without ambiguity: Wherefore there are ascribeGrd atmo - mar three Notes, and to Dialect two Notes. TheR eason whRhey torick hath fouFr igures. Let us see wherefore Rhetorick hath four Notes. For there are four things necessar y therein; as the Angel of the Lord said unSoto lomo;n to wit, a continual and flourish- ing adornment of locution, An ordinate, competent and discreet judgement, a Testi- mony of Causes or Offices, of Chances & Losses, a composed disposition of buying and selling; An Eloquence of the matters of that Art, with a demonstrative under- standing. Therefore the greatness of God hath appointed to the ArRht oetf orick four Notes, with their Holy and Glorious Orations; as they were reverently sent by the Hand of God; that every Note in that Art aforesaid, might have a several facult y, That the first Note in that Art, might give a continual locution, a competent and flo- rishing adornment thereof: The second, to discern Judgements, just and unjust, ordi- nate and inordinate, true and false: The third, competently to discover offices and causes: and the fourth giveth un derstanding and Eloquence in all the operations in this Art, without prolixity. See therefore how iGrn ammar, Logick, and Rhetorick, the several Notes are disposed in the several Arts. But of all the other Arts and their Notes, we shall spea k in their due place and time, as w e find them disposed in the book of the saSomloem o.n A t what times and hours Nthe otes of these thLreibeer a lA rts are to be looked into. Now we proceed to shew at what time, and how the Notes of these Arts are to be looked into, and the Orations to be said, to attain to these Arts. If thou art altogether ignorant of the Grammatical Art, and wouldst have the knowledge thereof: if it be appointed thee of God to do this work of works, and have a firm understanding in this Art of Arts; then know that thou maist not presume to do otherwise than this book commandeth thee; for this book of his shall be thy Master, And this Art of his thy Mistress. H ow theG rammaticalN otes are to be looked into in thMe fioon.rst For in this ma nner, the Grammatical Notes are to be looked into, and the Orations to be said. In the dayes when the Moon is in her prime, the first Note is to be looked into 12 times, and the Oration thereof repeate24d t imes with Holy reverence; making a little space between, let the Oration be twice repeated at the iniospne of ever y Note, and chief ly absta in from sins: do this from the first day of the Moon to 14t,he and from the14 to the 17. The first and second Notes are to be looked i20nto times, and the Oration to be repeate30d times, on the15 and 17 dayes, using some interval between them, All the three Notes are then everyday to be looked12 i tinto mes, and the Orations are to be repeate20d times: and thus of the Notes of the Art ofGr am- mar. But if thou hast read any books of this Art, and desirest pe iorfne therein, do as 23 --------------------------------------- 30 is commanded; using the general Oratio tnos Increase Memory, Eloquence, under- standing and persevera nce therein, repeating these above in the due time and hours appointed; lest that going beyond thy precept, thou commitest sin: but when thou dost this, see that it be secret to thy self , and that thou have no looker on but God. Now we come to the Note s. H ere followeth the knowledge Nof thotee s. In the beginning of the inspeion of all Notes, fast the first day till the evening, if you can; if thou canst not, then take another hour. This is the Grammatical precept. Of theL ogical N otes. The Diale ical Notes may be used every day, except only in those dayes before told of: The Rhetorical every day, except only three dayes of the Moneth, to w . 11it, .17. and 19. And they are forbidden on these dayes,So aslo mo ten stifies, the Notes of all Arts, except the Notes of this Art are offered. These precepts are generally to be observed. H ow theL ogical N otes are to be inspected, and th e Orations thereof said. Know, that the Diale ical Notes are four times to be looked into, and the Orations thereof in that day ar20e times to be repeated, making some respite, and having the books of that Art before your Eyes; and so likewise the books of Rhetorick, when the Notes thereof are inspeed, as is appointed. This sufficeth for the knowledge of3 the Arts. H ow we must beware of offences. Before we proceed to begin the first Note of the Art ofGra mmar, something is to be tryed before, that we may have the knowledge of1 the, 2 an d 3 Notes. And you ought first to know, in what the Notes of the Grammatical, Logical, or Rhetorical Art are to be inspe ed, it being necessary that your greatest intentions be to keep from all offences. H ow theN otes ought to be inspected, at certain elected times. This is a special and ma nifest knowledge, wherewith the Notes of the Grammati cal Art are known: how they are to be published, at what times, and with what distin-  ion, is duly and competently manifest; it is spoken already of the publishing and inspe ion of the Notes and Orations: now we shall digress a little to spea k some- thing of the times, it being in part done already. H ow diverseM onths are to be sought out in the inspection of N otesth. e We have spoken already of the tearms of this Art, wherein the Orations are to be read, and the Notes to be looked into: it remaineth to declare how the Lunations of 24 --------------------------------------- 31 these Orations are to be inspeed and found out. But see that you mistake not: yet I have already noted the Lunations, wherein the Notes ought to be looked into, and the Orations rehearsed: But there are some Months, wherein the Lunation is more profitable than others: if thou wouldst operate in Theolog y or Astronomy, do it in a fier y sign; if Grammar or Logick, in or  : if Musick or Physick, in or  ; if Rhetorick, Philosophy, Arithmetick or Geometry, in or  : for Mathematicks, in  or  : so they are well placed, and free from evil; for all Heavenly Potestates and Chorus of Angels, do rejoyce in their Lunations, and determinate dayes. H ere is made mention ofN thotee s of aAll rts. I, Apolloniu, fs ollowing the power ofSo lomo, han ving disposed my self to keep his works and observations, as it is spoken in the three Notes of Grammar, so will I observe the times as they are to be obser ved: But the Orations thereof are not writ- ten, but are more f ully demonstrated in the following work; for what is written of those three Notes, are not Orations, but Definitions of those Notes, written by the Greek, Hebrew, and Chaldean, and other things which are apprehended by us: For those writings which are not understood in Latine ought not to be pronounced, but on those dayes which are appointed by KSoinglo mo, an nd in those dayes wherein the Notes are inspe ed, but on those dayes those Holy writings are always to b e repeated: and the Latine, on those dayes wherein the Notes are not inedspe. The Notes of the Logical Art are two: and at what times they are to be published is already shewn in part: more shall hereafter be said of them: now we come first to the rest. The Latine writings may be published, according to the Antiquity of the Hebrews, except on those dayes we have spoken ofSo: floomr o san ith, See tha t thou perform all those precepts as they are given: But of the rest that follow, it is to be done otherwise: for when thou seest the first Note of Logick, repeat in thy heart the sign in the first Note, and so in the Notes of all Arts, except those whereof a defini- tion shall be given. D efinitions of severAal rts, and the N otes thereof. We will give also Definitions of several Arts, as it is in the BookSo oflo mo; Gen ome- try hath one Note, Arithmetick a Note and a half; Philosophy, with the Arts and Sci- ences contained therein, hath 7 Species; Theology and Astronomy, with the Sciences in them contained, hath7 Notes, but they are grea t and dangerous; not great in the pronunciation, but have great efficacy: Musick hath one Note, and Physick one Note; but they are all to be published and rehearsed in their appointed dayes: But know, that in ever y day wherein you beholdest the Notes of Theology, Philosophy, or of any Arts contained in them, that thou neither laugh nor play, nor sport; because King Solomo, wn hen he saw the forms of these Notes, having overdrunk himself, God was angry with him, and spoke unto him by his Angel, saying, Because thou hast despised my sacrament, and Polluted and derided my Holy th Iin wgsi;ll take away part of thy Kingdome, and I will shorten the dayes of thy. An Chid the Anldren gel 25 --------------------------------------- 32 added,T he Lord hath forbid thee to enter into the T80emp daleys, that thou maist repent of thy si. An nd when Solomo nwept and besought mercy of the Lord, the Angel answered,T hy dayes shall he prolonged; nevertheless many evills and iniquities shall come upon thy Children, and they shall be destroyed of the iniquities that shall come. upon them At the beginning of a Note, having seen the generals; let the specials be looked into. The word ofSo lomo ins to seek unto God for his promises, before the Notes of the three Arts. The first Oration at the beginning of thN otee . The Light, Truth, Life, Way, Judge, Mercy, Fortitude and Patience, preserve, help me, and have Mercy upon me,A me n. This Oration, with the preceding ought to be said in the beginning of the first Note of Grammar. Oh Lord, Holy Father, Almighty, eternal God, in whose sight are all the foundations of all creatures, and invisible beings whose Eyes behold my imperfe ions, of the sweetness of whose love the Earth and Heavens are f illed; who sawest all things before they were made, in whose book every day is formed, and all mankind are written therein: behold me, thy S erva nt this day prostrate me before thee, with thy whole Heart and Soul: by thy Holy S pirit confirm me, blesse me, pro- te all my A ions in this inspe ion or repetition, and illuminate me of thy visita- tion. The third Oration: This Oration ought to be said before the second Note of Grammar. Behold, O Lord, merciful Father all things, eternal dispensor of all vir- tues, and consider my operations this day; Thou art the Beholder and Discerner of all the A ions of Men and Angels: L et the wonderful grace of thy promises condescend to fufil this sudden virtue in me, and infuse such efficacy into me, operating in thy Holy and great Name, thou who infusest thy praise into the mouths of them that love thee, A men. The fourth Oration; Let this Oration be rehearsed before the third Grammati- cal Note: O A DONAY, Creator of all visi ble Creature OHs! most Holy Father, who dwellest incompassed about with eternal light, disposing and by thy power governing all things before all beginnings; I most humbly beseech thy eternity and thy incomprehensible goodness may come to per fection in me, by the operation of thy most Holy Angels; and be confirmed in my Memory, and establish these, thy Holy worAksme in mn. e, A little space afte r this Oration, say the following: the first Oration ought to be said before the first Note of LogickO . Holy God, great good and the eternal Maker of all things, thy Attributes not to be expressed, who hast Created the Heaven and the Earth, the Sea and all things in them, and the bottomless pit according to thy pleasure; in whose sight are the Words and Actions of all men: Grant unto me, by these Sacramental Mysteries of thy Holy Angels, the precious knowledge of this art, which I desire by the Ministery of thy Holy Angels, it being without any Malignant or Malicious inAtement,n . 26 --------------------------------------- 33 Pronounce this Oration in the beginning of the first Figure of the Logick Art; and after this Orati on rehearse incontinently with some interval, Ortheat ions written between the first Figure. The sixth Oration ought to be said before the first Note of the Dia; lHele ay: Most Merciful Creator, Inspirer, Reformer, and A pprover of all Divine Wills, Ordainer of all things, Mercifully give ear to my Prayer, gloriously intend unto the desires of my heart, that what I h umbly desire, according to th y promises, thou wilt MercifAullyme grn.ant, This Oration following, ought to be pronounced before the first Note of the Rhetorical Art: Omnipotent and merciful Father, Ordainer and Creator of all Creatures: O most Holy Judge, eternal King of Kings, and Lord of Lords; who wonde rfully conde- scendest to give wisdom and understanding to the Saints, who judgest and discernest all things: I beseech thee to illuminate my heart this day with the Splendor of thy Beauty, that I may understand and know what I desire, and what things are considerable to be known in this Art, A men. This Oration , with the followingHa na zay, &c. ought to be pro- nounced before the first Figure of Rhetorick and although the they are divided only the this ca use, that there might be some mean interval used in the pronouncing of them; and they ought to be pronounced before the other Orations written in the Fig- ure. H anazay, Sazha on, Hubi, Sene, Hay, Ginbar, Ronail, Selmore, Hyramay, Lobal, Yzazamael, Amathomatois, Yaboageyors, Sozomcrat, Ampho, Delmedos, Geroch, Agalos, Meihatagiel, Secamai, Sabeleton, Mechogrisces, Lerire.norbon The 8 Oration, let it be pronounced before the second Note of the Rhetorical Art: Oh great eternal and wonderful L ord God, who of thy eternal counsel hast disposed of all virtues, and art Ordainer of all goodness; Adorn and beautify my understanding, and give unto me Reason to know and learn the Mysteries of thy Holy Angels: And grant unto me all knowledge and learning thou hast promised to thy Servants by the virtue of thy Holy Angels,A men. This Oration, with the other two following, ought to be pronounced (viz. Vision, &c.) Azelechias, &.,c in the beginning of the second Figure of Rhetorick, and before the other Orations; and there ought to be some interval between them. L et this Oration following be said, before the second Note of RhetoVisrick ion; beholding with thy eternal conspiration all Powers, Kingdoms and Judges, Adminis- tering all manner of Languages to all, and of whose power there is no end; restore I beseech thee, and increase my Memory, my heart and understanding, to know, understand, and judge all things which thy Divine Authority commendeth necessar y in this art, perfe ly fulfill them in me, A men. Let this Oration following, with the precedent, be rehearsed before the second Note of Rhetorick.Aze lechias, Velozeos, Inoanzama, Samelo, Hotens, Sagnath, Adonay, Soma, Jezoehos, Hicon, Jezomethon, S. Aadnad thouot Oh God propitiously confirm thy promises in me, as thou hast confirmed them by the same words to King Solomo;n send unto me, Oh Lord, thy virtue from Heaven, that may illuminate my mind and understanding: strengthen, Oh God, my understanding, renew my Soul within me, and wash me with the Waters which are above the Heavens; pour out thy 27 --------------------------------------- 34 Spirit upon my flesh, and fill my bowels with thy Judgements, with humility and charity: thou who hast created Heaven and the Earth, and made Man according to thy own Image; pour out the light of thy love into my understanding, that being rad- icated and established in thy love and thy mercy, I may love thy Name, and know and worship thee, and understand all thy Scriptures, And all the Mysteries which thou hast declared by thy Holy Angels, I may receive and understand in my Heart, and use this Art to thy Honor and Glory, through thy mighty CounseAl, men. The 11 Oration ought to be said before the pronounciation of the third Note of Rhetorick. I know, that I love thy Glory, and my delight is in thy wonderful works, and that thou wilt give unto me wisdome, according to thy goodness and thy power, which is incomprehensibleT: heon, Haltanagon, Haramalon, Zamoyma, Chamasal, Jeconamril, Harionatar, Jechomagol, Gela Magos, Kemolihot, Kamanatar, Hariomolatar, Hanaces, Velonionathar, Azoroy, Jez;a bbayli these most Holy and Glorious profound Mysteries, precious Offices, virtue and knowledge of God, complete and p myerfe beginnings and reform my beginningZs,e mbar, Henoranat, Grenatayl, Samzatam, Jecornaza:y Oh thou great Fountain of all goodness, knowledge and virtue, given unto thy Servant power to eschew all evil, and cleave unto goodness a nd knowledge, and to follow the same with an Holy intention, that with my whole heart I may understand & learn thy Laws and Decrees; especially these Holy Mysteries; wherein that I may profit, I beseech theAe, men. 12. This Oration ought to be said before the ninth Rhetorical NoO mte: ost rev- erend A lmighty Lord, ruling all Creatures both Angels and Archangels, and all Celestial, Terrestrial, and Infernal Creatures; of whose greatness comes all plenty, who ha st made man after thy own Image; Grant unto me the knowledge of this Art, and strengthen all S ci- ences in mAe, men. 13. Pronounce this before the first Figure of ArithmeticOh Gk: o whd o numbrest, weighest, and measurest all things, given the day his order, and called the Sun by his name; Grant the knowledge of this A rt unto my understanding, that I may love thee, and acknowledge the gift of thy gooAdnmeessn,. 14. Say this before the semi-note of ArithmetickOh G: od, the Opera tor of all things, from whom proceeds every good and per fect gift; sow the Seeds of thy Word in my Heart, that I may understand the excellent Mysteries of thAisme Art,n. 15. Say this before the second Figure of ArithmeticOhk: God the per fect Judge of all good works, who maketh known they saving goodness among all Nations; open my Eyes and my heart, with the beams of thy mercy, that I may understand and persever, in these thy Heavenly MysteriesA, men. 16. T his Oration b efore the second Note o f G eometrOhy: God, the giver of all wisdome and knowledge to them that are without sin, Instructor and Master of all Spiri- tual learning, by thy Angels and Arch-Angels, by Thrones, Potestates, Principates and Powers, by Cherubim and Seraphim, and by t24 Elhdere s, by th4e Animals, and all the host of Heaven, I adore, invocate, worship and glorify thy Name, and exalt thee: most terri- ble and most merciful, I do humbly beseech thee this day to illuminate and fill my Heart with th e grace of thy Holy Spirit, thou who art threeA inme onen. , 28 --------------------------------------- 35 17. Say this Oration before the second Note on TheologI ayd. ore thee, O King of Kings, my light, my substance, my life, my King, and my God, my Memory, and my st rength; who in a Moment gavest sundr y Tongues, and threwest down a Mighty Tower, and gavest by thy Holy Spirit the knowledge of Tongues to thy Apostles, infusing thy knowledge into them in a Moment, giving them the understanding of all Languages: inspire my Heart, and pour the dew of thy grace and Holy Spirit into me, that I may understand the Exposition of Tongues and LanguA ameges,n. ThreeC hapters to be published, before any oN otf tehse. What we have spoken of the three first Chapters are generally and specially to be pronounced, so that you say them, and the Orations on the dayes appointed, and work by the Notes as it is demonstrated to you. These Orati ons ought to be said alwayes before noon, every day of the Moneth; and before the Notes say the proper Orations: and in all reading, obser ve the precepts commanded. H ow theP roperN otes are to be inspected. lf you would learn anything of one Art, look into the proper Notes thereof in their due time. Enough as said already of the three liberal Arts. What days are to be obser ved in the inspection of thN otes oef the foAurrts. In the four other Arts, only the first dayes are to be observed: The Philosophical Notes, with all Sciences contained therein, the7 an d 17 dayes of the Moon are to be inspe ed, 7 times a day, with their several Orations. The Note is to be look ed into, with fear, silence and trembling. Of the Notes of the liberal Arts, it is spoken already; but only know this, that when you would use them, live chaste and soberly; for the Note hath in24 itself Angels, is fully and perfely to be pronounced, as you have heard: but when you look into them, repeat all the Theological Orations, and the rest in their due time. Of the inspection of genNerotal es. Say the general Notes 10 times a day, when you have occasion to use any common Arts, having the books of those Arts before you, using some interval or space of time between them, as you have been taught already. H ow the three firstCh apters are to b e pronounced bOerafortions.e To have perfe ion herein, know, that in the general pronounciation of Orations, the Notes of the three heads are to be rehearsed; whether the Orations be pronounced or not. H ow the fifth Oration Tohf eology ought to be rehearsed upon these Orations. There is also something else to be said of the four other liberal Arts; if you would have the perfe knowledge of them, make the first Oration of Theology before you 29 --------------------------------------- 36 say the Orations of the other Notes. These are sufficiently declared, that you might understand and know them; And let the the capitular Orations be pronounced before the several Notes of ever y Art, and kept as is determin&edc., These are the Aug- mentations of the Orations, which belong to all Arts, liberal and exceptive, except Mechanic, kand are especially ascribed to the Notes of Theology. And they are thus to be pronounced, that whensoever you look into any one Note of any Art, and would profit therein, say these Oration fos llowing. 1. Eza mamos, Hazalat, Ezityne, Hezemechel, Czemomechel, Zamay, Z aton, Zia my Nayzaton, Hyzemogoy, Jeccomantha, Ja raphy, Phalezeton, Sacramphal, Sagamazaim, Secranale, Sacramathan, Jezennalaton Hacheriatos, Jetelemathon, Zaymazay, Zamaihay Gigutheio Geurlagon, Garyos. Mega'on Hera Cruhic, CraArihmeucn, . Let this Oration with the following be pronounced before the first Note of Phi- losophy: Oh Lord God, Holy Father, Almighty and incomprehensible; hear my Prayers, thou that art invisible, immortal and intelligible, whose face the Angels and Arch-Angels, and all the powers of Heaven, do so much desire to see; whose Majesty I desire eternally to adore, and honor the only one God for ever and eA mevern.. 2. Say this before the second Note of Philosophy: Oh L ord God, Holy and Almighty Fa ther, hear my Prayers this day, and incline thy ears to my Orations; Gezomelion Samach, Semath, Cemon, Gezagam, Gezatrhin, Zheamoth, Zeze Hator Sezeator Samay Sannanda, Gezyel, Iezel, Gaziety, Hel, Gaza yetAhymeheln., S ay this following with the former: Oh God eternal, the way, the truth, and the life; give thy light and the flower of thy Holy Spirit into my mind and understanding, and grant that the gift of thy gra ce may shine forth in my heart, and into my Soul, now and foreverA, men. Pronounce the Oration following before the third Note of PhilosopLemhy; - ogethom, Hegemochom, Hazachay Hazatha, Azamachar, Azacham, Cohathay, Geomothay Logomothay, Zathana, La chanma, Legomezon, Legornozon, Lembdemachon, Zegomaday, Haihanayos, Hatamam, Helesymom, Vagedaren, Vadeyabar, Lamnanath , Lamadai, Gomongchor, Gemecher, Ellemay, Gecromal, Gecrohahi, Colomanos, CoAlomeman.ythos, S ay this Oration following with the precedent Oration: Oh God the life of all visible Creatures, eternal brightness, and virtue of all things; who art the original of all piety, who knewest all thing before they were; who judgest all things, and discer- neth all things by the unspeakable knowledge: glorify thy Holy and unspeakable Name this day in my hea rt, and strengthen my intelleual understanding; increase my Memory, and confirm my eloquence; make my tongue ready, quick, and p erfe in thy Sciences and Scriptures, that by thy power given unto me, and thy wisdome taught in my heart, I may praise thee, and know and understand thy Holy Name for ever World without endA, men. S ay this Oration following before the fourth Note of Philosophy. Oh King of Kings, the Giver and Dispenser of infinite Majesty, and of infinite mercy, the founder of all foundations; lay the foundation of all thy virtues in me, remove all foolishness from my heart, tha t my senses may be established in the love of thy char- 30 --------------------------------------- 37 ity, and my Spirit informed by thee, according to the recreation and invocation of thy will, who livest and reignest God throughout all Worlds of WorAlds, men. H ow these Orations are to be said every day once before tNhote ge,eneral and theN otes of the libeAral rts. These 4 Orations are necessary for liberal Arts, but chiefly do appertain to Theology, which are to be said every day before the general Notes, or the Notes of the liberal Arts; but to Theology say every one of the7 setimes to every Note; but if you would learn or tea ch anything of di ating, versifying, singing or Musick, or any of these Sciences, first teach him these Orations, that thou wouldst teach, how he should read them: but if he be a Child of mean understanding, read them before him, and let him say after thee word for word; but if he be of a good understa nding, let him read them 7 times a day fo7r days: or if it be a general Note, pronounce these Orations, and the Virtue thereof shall profit you much, and you shall therein find great virtue. Solomo san ith of these Orations, Let no man presume to ma ke use of them unless for the proper Office they are instituted for. Oh Father, incomprehensible, from whom proceedeth everything that is good; whose greatness is incomprehensi- ble: hear this day my Prayers, which I make in thy sight, and grant to me the Joy of thy saving health, that I may teach unto the wicked the wayes and Paths of thy Sci- ences, and convert the Rebellious & incredulous unto thee, that whatsoever I com- memorate and repeat in my heart and mouth, may take root and foundation in me; that I may be made powerful and efficacious in thy woArkmes, n. S ay this Oration before the6 Note of Philosophy; Gezemothon, Oronathian, Heyatha, Ayg yay, L ethasihel, Ia echizliet, Gerohay, Gerhomay, Sanoaesorel, Sanasathel, Gissiomo, Hatel, Segomasay, Azomathon, Helomathon, Gerochor, Hojazay, Samin, Heliel, Sanihelyel, Siloth, Silerech, Garamathal, Gesemathal, Gecoromay, Gecorenay, Samyel, Samihahel, Hesemyhel, Sedolamax, Secothamay, Samya, Rabiathos, Avinosch, Annas, A men. Then say the following: Oh eternal King! O God, the Judg e and discerner of all things, knower of all good Sciences; instru me this day for thy Holy Names sake, and by these Holy Sacraments; and purify my understanding, that thy knowledge may enter into my inward parts, as water flowing from Heaven, and as Oil into my bones, by thee, Oh God Saviour of all things, who art the fountain of goodness, and original of piety; instru me this day in those Holy Sciences which I desire, thou who art oneGod for ever,A men. Oh God Father, incomprehensible, from whom preceedeth all good, the great- ness of wh ose mercy is fathomless, hear my Prayers, which I make this day before thee, and render unto me the joy of thy Salvation, that I may teach the unjust the knowledge of thy wayes, and convert the unbelieving and Rebellious unto thee; and may have power to perform thy worAksme, n. 31 --------------------------------------- 38 The7 Oration, which is the end of the Orations, belonging to th e iN noefte,fa thble le ast of Theology, having 24 A ngels. Oh God of all piety, Author and Foundation of all things, the eternal Health and Redemption of thy People; Inspirer and great Giver of all graces, Sciences and Arts, from whose gift it cometh: Inspire into me thy servant, an increase of those Sciences: who hast granted life to me miserable sinner, defend my Soul, and deliver my Heart from the wicked cogitati ons of this World; extinguish and quench in me the flames of all lust and fornication, that I may the more attentively delight in thy Sciences and Arts; and give unto me the desire of my Heart, that I being confirmed a nd exalted in thy Glory, may love thee: and increase in me the power of thy Holy Spirit, by thy Salvation and reward of the faithful, to the Sa lvation of my Soul and BoA dmey, n. Then say this following. Oh God, most mighty Father, from whom proceedeth all good, the greatness of whose merc y is incomprehensible; hear my Prayers, that I make in thy sight. S pecial precepts of Nthote es ofT heology, chiefly of1 t. h2.e and3 . These 7 Orations are to be an augmentation of the rest, and ought to be said before all the Notes of Theology, but especially before the ineffable Note; these are the pre- cepts to make thee sufficient, which we command thee to obser ve by the authority of Solomo:n diligently inquire them out, and do as we have proposed, and p lye prfero- nounce the Orations, and look into the Notes of the other Arts. H ow Solomon received that ineffabNleot e from thAe ngel. Because thou desirest the Mystery of the Notes, take this of the ineffa ble Note, the expression whereof is given in the Angels by the Figures of Swords, birds, trees, Flowers, Candles and Serpents; foSor lomo rneceived this from the Lord in the night of Pacification, ingraven in a book of Gold; and heard this from the Lord: Doubt not, neither be affraid; for this Sacrament is greater then all the rest; And the Lord joyned it unto him, When thou look'st into this Note and read'st the Orations thereof, observe the precepts bef ore, and diligently look into them; And bew are that thou prudently conceal and keep whatsoever thou read'st in this Note of God, and whatsoever shall be revealed to thee in the vision. And when the Angel of the Lord appeareth to thee, keep and conceal the words and writings he revealeth to thee; and observe them to pra ice and operate in them, observing all things with great rever- ence, and pronounce them at the appointed dayes and hours, as before ised; dire and afterwards sa yS; apienter die illo; Age, & caste viva. Bust if thou dost anything uncertain, there is danger; as thou wilt have experience from the other Note s and Orations of them, but consider that which is most wonderful in those Orations; for these words are ineffable Names, and are spiritua lly to be pronounced before the ineffable Note,H osel, Jesel, Anchiator, Aratol, Hasiatol, Gemor, Ge. Thsamoeorse are the Orations which ought to be pronounced after the inspioen of all the Arts, and after the Note of Theolog.y 32 --------------------------------------- 39 This is the fulfilling of the whole work; but what is necessary for an experiment of the work, w e w ill more plainly d eclare. I n t he b eginning o f the knowledge of a ll Arts there is given almost the perfe Do rine of operating: I say almost, because some flourishing institutions hereof remain, whereof this is the first beginning. H ow theP recepts are to be obser ved in the operatioAn rts.of all Observe the4  in ever y operation of Theology. Exhibit that operation with effi- cacy every 4  quartram lunam; and diligently look into the books and writings of those Arts; if thou doubt of any of the Chapters, they are to be pronounced, as is taught of the superior Chapters; but know this, that these Holy Words of Orations, we appoint to be said before the bed of the sick, for an experiment of life or death. And this thou maist do often, if thou wil to perate nothing else in the whole body of Art: And know this; that if thou hast not the books in thy hands, or the faculty of looking into them is not given to thee; the ef f ofe this work will not be the lesse therefore: but the Orations are twice then to be pronounced, where they were to be but once: And as to the knowledge of a vision, and the other virtues which these Holy Orations have; thou maist prove and try them, when and how thou wilt. TheseP recepts are specially to be observed. But when thou would'st operate in Theology, obser ve only those dayes which are appointed; but all times are convenient for those Notes and Orations, for which there is a competent time given; but in the pronouncia tion of the three liberal Arts, or in the inspe ion of their Notes, perhaps thou maist pretermit some day appointed, if thou observe the rest; or if thou transgress two dayes, leave not off the work, for it loseth not its effe for this, for the Moon is more to be observed in the greater num- bers than the dayes or hours. FoSor lomo san ith, If thou miss a day or two, fea r not, but operate on the general Chapters. This is enough to say of them: but by no means forget any of the words which are to be said in the beginning of the reading to attain to Arts; for there is great virtue in them. And thou maist frequently use the Holy Words of the visions: but if thou wouldst operate in the whole body of the Physical Art, the first Chapters are first to be repeated as before are defined. And in Theolog y, thou must operate only by thy self: Often repeat the Orations, and look into the Notes of Theology: this produceth great effs. e It is necessary that thou have the Note of the24 Angels always in Memor y; and faithfully keep those things, which the Angel reveales to thee in the vision. TheE xperiment of the precedent work, is the beginning of the following Orations, which 1 Solomon c allethAr tem Novam. These Orations may be said before all Arts generally, and before Notes specially; and they may be pronounced without any other Chapters, if thou wouldst operate in any 1. This section begins Part III of the text. Note that the fifth section of Let hem egeto isn also called Artem Novem, but the prayers there bear no relation to those shown here. 33 --------------------------------------- 40 of the aforesaid Arts, saying these Orations in due time and order; thou maist have great ef fica cy in any Art. And in saying these Orations, neither the time, day, nor Moon, are to be observed: but take heed, that on these dayes you abstain from all sin, as drunkenness, gluttony, especially swearing, before you proceedeth thereunto, that your knowledge therein may be the more clear a nd p e. rfe Wherefore Solomo san ith, When I was to pronounce these Orations, I feared lest I should offend God; and I appointed unto myself a time wherein to begin them; that living chastly, I might appear the more innocent. These are the Proemiums of these Orations, that I might lay down in order everything whereof thou maist doubt, without any definition. And before thou begin to try any of these subtle works, it is good to fast two or three dayes; that is may be Divinely revealed, whether thy desires be good or evil. These are the precepts appointed before every operation; but if thou doubt of any beginning, either of the three first Chapters, or of the four subsequent Arts, that thou maist have the effe of perfe know ledge; if thou consider and pronounce these Orations, as they a re above described, although thou overpass something igno- rantly; thou maist be reconciled by the spiritual virtue of the subsequent Orations. The Angel said of these Orations to Solomo:n See the Holiness of these Ora- tions; a nd if thou hast transgrest any therein presumtuously or ignorantly, say rever- ently and wisely these Orations, of which the Angel saith: This is a great Sacrament of God, which the Lord sendeth to thee by my hand; at the veneration of which Sac- rament, when KingSo lomo ofn fered with great patience before the Lord upon the Alter, he saw the book covered with fine linen, and in this book were w10ri Oratten - tions, and upon every Oration the sign of a golden Seal: and he hea rd in his Spirit, These are they which the Lord hath figured, and are far excluded from the hearts of the unfaithful. Therefore Solomo tn rembled, lest he should offend the Lord, a nd kept them, saying it was wickedness to reveal them to unbelievers: but he that would learn any greator spiritual thing in any Art or necessary Science, if he cannot have a higher work, he may say these Orations at what time soever he will; the three first, for the three first liberal Arts; a several Oration for every several Art, or generally all of the three for the three Arts are to be said; and in like manner the four subsequent Ora- tions, for four other liberal Arts. And if thou wouldst have the whole body of Art, without any definition of time, thou maist pronounce these Orations before the sev- eral Arts, and before the Orations and Notes of these Arts, as often as thou wilt, manifestly and secretly; but beware that thou live chastly and soberly in the pronoun- ciation thereof. This is the first Oration of the10 , which may be pronounced by its self, without any precedent work to acquire Memory, Eloquence and understanding, and stable- ness of these three, and singularly to be rehearsed before the first Figure of Theology: Omnipotent, Incomprehensible, invisible and indissolvable Lord God; I adore this day thy Holy Name; I, an unworthy and miserable sinner, do lift up my Prayer, understanding and reason towards thy Holy and Heavenly Temple, declaring thee, O 34 --------------------------------------- 41 Lord God, to be my Creator and Savior: and I, a rational Creature do this day Invo- cate thy most glorious clemency, that thy Holy Spirit may vivify my infirmity: And thou, Oh my God, who didst conf er the Elements of letters, and efficacious Drinoe of thy Tongue to thy Ser vants Moses and A aron, confer the same grace of thy sweet- ness upon me, which thou hast investiga ted into thy Servants and Prophets: as thou hast given them learning in a moment, confer the same learning upon me, and cleanse my Conscience from dead works; di mre y Heart into the right way, and open the same to understand, and drop truth into my understanding, And thou, Oh Lord God, who didst condescend to create me in thy own image, hear me in thy J us- tice, and teach me in thy truth, and fill up my Soul with thy knowledge according to thy great mercy, that in the multitude of thy mercies, thou maist love me the more, and the greater in thy works, and that I may delight in the administration of thy Commandments; that I being helped and restored by the work of thy grace, and purified in Heart and Conscience to trust in thee, I may feast in thy sight, and exalt thy Name, for it is good, before thy Saints: Sanifie me this day, that I may live in faith, perfe in hope, and constant in charity, and may learn and obtain the knowl- edge I desire; and being illuminated, strengthened and exalted by the Science obtained, I may know thee, and love thee, and love the knowledge and wisdome of the Scriptures; and that I may understand and firmly retain, that which thou hast permitted Man to know: Oh Lord Jesus Christ, eterna l only begotten Son of God, into whose hands the Father gave all thing before all Worlds, give unto me this day, for thy Holy and glorious Name, the unspeakable nutriment of Soul and Body, a fit, fluent, free and perfe Tongue; and that whatsoever I shall ask in thy mercy, will and truth, I may obtain; and confirm all my Prayers andio ans , according to thy good pleasure. Oh Lord my God, the Father of Life, open the Fountain of Sciences, which I desire; open to me, Oh Lord, the Fountain which thou openesAdt to am, and to thy Ser vants Abraham, Isaac, and Jacob, to understand, learn and judge; receive Oh Lord my Prayers, through all thy Heavenly virtueAs, men. The next Oration is the second of ten, and giveth Eloquence, which ought to be said after the other; a little interval in between, and before the first Figure of Theol- ogy. I Adore thee, thou King of Kings, and Lords, eternal and unchangeable King: Hearken this day to the cry and sighing of my Heart and Spirit, that thou maist change my understanding, and give to me a heart of flesh, for my heart of stone, that I may breathe before my Lord and Savior; and wash Oh Lord with thy new Spirit the inward parts of my heart, and wash away the evil of my flesh: infuse into me a good understanding, that I may become a new man; reform me in thy love, and let thy salvation give me increase of knowledge: hear my Prayers, O Lord, wherewith I cry unto thee, and open the Eyes of my flesh, and understanding, to understand the wonderful things of thy Law ; that being vivified by thy Justification, I may prevail against the Devil, the adversary of the faithful; hear me Oh L ord my God, and be merciful unto me, and shew me thy mercy; and reach to me the vessel of Salvation, that I may drink and be satisfied of the Fountain of thy grace, that I may obtain the 35 --------------------------------------- 42 knowledge and understanding; and let the grace of thy Holy Spirit come, and rest upon me,A men. F or Eloquence and stability of mind. This is the third Oration of the ten, and is to be said before the first Figure of Astronomy. I confesse my self guilty this day before thee Oh God, Father of Heaven and Earth, Maker of all things, visible and invisible, of all Creatures, Dispenser and giver of all grace and virtue; who hidest wisdome and knowledge from the proud and wicked, and givest it to the faithful and humble; illuminate my Heart, and establish my Conscience and understanding: set the light of thy countenance upon me, that I may love thee, and be established in the knowledge of my understanding, that I being cleansed from evil works, may attain to the knowledge of those S ciences, which thou hast reserved for believers. Oh merciful and Omnipotent God, cleanse my Heart and reins, strengthen my Soul and Senses with the grace of thy Holy Spirit, and establish me with the fire of the same grace: illuminate me; gird up my loyns, and give the staffe of thy Consolation into my right hand, dire me in thy Do rine; root out of me all vices and sin, and comfort me in the love of thy mercies: Breathe into me, Oh Lord, the breath of Life, and increase my rea son and understanding; send thy Holy Spirit into me, that I may be perfe in all knowledge: behold Oh L ord, and consider the dolour of my mind, that my wil may be comforted in thee; send into me from Heaven thy Holy Spirit, that I may understand those things I desire. Give unto me invention, Oh Lord, thou Fountain of perfe reason and riches of knowledge, that I may obtain wisdom by thy Divine assistanAceme, n. To Comfort the outward and inwaSredn ses. Oh Holy God, mercyful and omnipotent Father, Giver of all things; strengthen me by thy power, and help me by thy presence, as thou wert mercyAdfual tmo, a nd sud- denly gavest him the knowledge of all Arts through thy great mercy; grant unto me power to obtain the same knowledge by the same mercy: be present with me Oh Lord, and instru me: Oh most merciful Lord Jesus Christ, Son of God, breathe thy Holy Spirit into me, proceeding from thee and the Father; strengthen my work this day, and teach me, that I may walk in thy knowledge, and glorify the abundance of thy grace: Let the flames of thy Holy S pirit rejoyce the City of my Heart, by brea th- ing into me thy Divine Scriptures; replenish my Heart with all Eloquence, and vivify me with thy Holy visitation; blot out of me the spots of all vices, I beseech thee, Oh Lord God incomprehensible; let thy grace always be rest upon me, and be increased in me; heal my Soul by thy inestimable goodness, and comfort my heart all my life, that what I hear I may understand, and what I understa nd I may keep, and retain in my Memory; give me a teachable Heart and Tongue; through thy inexhaustible grace and goodness; and the grace of the Father, Son, and Holy GhostA me, n. 36 --------------------------------------- 43 This following is for thMe emory. O Holy Father, mercif ul Son, and Holy Ghost, inestimable King; I adore, invocate, and beseech thy Holy Name that of thy overf lowing goodness, thou wilt forget all my sins: be mercyful to me a sinner, presuming to go about this office of knowledge, and occult learning; and grant, Oh Lord, it may be efficatious in me; open Oh Lord, my ears, that I may hear; and take away the scales from my Eyes, that I may see; strengthen my hands, that I may work; open my face, that I may understand thy will; to the glor y of thy Name, which is blessed foreAvemer, n. This following strengtheneth the interior and eSxteenriseor s. Lift up the senses of my Heart and Soul unto thee, Oh Lord my God, and eleva te my heart this day unto thee; that my words and works may please thee in the sight of all people; let thy mercy and omnipote ncy shine in my bowels: let my understanding be enla rged, and let thy Holy Eloquence be sweet in my mouth, that what I read or hear I may understand and repeat: aAds am understood, and aAbs raham kept, so let me keep understanding; and asJaco b was founded and rooted in thy wisdom, so let me be: let the foundation of thy mercy be confirmed in me, that I may delight in the works of thy hands, and persevere in Justice, and peace of Soul and Body; the grace of thy Holy Spirit working in me, that I may rejoyce in the overthrow of all my adversar yesA, men. This following giveEthloq uenceM, emory andS tability. Disposer of all Kingdomes, and of all visible and invisible gifts: Oh God, the Ordainer and Ruler of all wills, by the Counsel of thy Holy Spirit dispose and vivify the weakness of my understanding, that I may burn in the accesse of thy Holy will to good: do good to me in thy good pleasure, not looking upon my sins; grant me my desire, though unworthy; confirm my Memory and reason to know, understand, and retain, and give good effe to my sense through thy grace, and justify me with the justification of thy Holy Spirit, that what spots soever of sin are coned intra my flesh, thy Divine power may blot out; thou who hast been pleased in the beginning, to create the Heaven and the Earth, of thy mercy restore the same, who art pleased to restore lost man to thy most Holy Kingdome; Oh Lord of wisdome, restore Elo- quence into all my senses, that I, though an unworthy sinner, may be confirmed in thy knowledge, and in all thy works, by the grace of the Father, Son, and Holy Ghost, who livest and reignest three in onAe,me n. A n Oration to recover lost wisdome. Oh God of the living, Lord of all Creatures visible and invisible, Administrator and Dispenser of all things, enlighten my Heart this day by the grace of thy Holy Spirit, strengthen my inward man, and pour into me the dew of thy grace, whereby thou instru est the Angels; inform me with the plenty of thy knowledge, wherewith from the beginning thou hast taught thy faithful; let thy grace work in me, and the flouds 37 --------------------------------------- 44 of thy grace and Spirit, cleans e and corr tehe filth of my Conscience. Thou who comest from Heaven upon the Wate rs of thy Majesty, confirm this wonderful Sacra- ment in me. To obtain the grace ofH thole yS pirit. Oh Lord my God, Father of all things, who revealest thy celestial and terrestrial secrets to thy Servants, I humbly beseech and implore thy Majesty, as thou art the King and Prince of all knowledge, hear my Prayers; and d mirey works, and let my a ions prevail in Heavenly virtues, by thy Holy Spirit: I cr y unto thee, Oh God, hear my Clamor; I sigh to thee, hear the sighings of my Heart, and always preserve my Spirit, Soul and Body, under the Sa feguard of thy Holy Spirit; Oh God thou Holy Spirit, perpetual and Heavenly charity, whereof the Heaven and Earth is full, breathe upon my operation; and what I require to thy honor and praise, grant unto me; let thy Holy Spirit come upon me, rule and reign in mAeme, n. To recover intellectual wisdome. Oh Lord, I thy Ser vant confesse myself unto thee, before the Majesty of thy glor y, in whose Spirit is all Ma gnificence and Sanimony: I beseech thee according to thy unspeakable Name, extend thy merciful Ears and Eyes to the office of my operation; and opening thy hand, I may be filled with the grace I desire, and satiated with char- ity and goodness; whereby thou hast founded Heaven and Earth, who li&vc.est, S ay these Orations from the first day of the month, to the fourth day: in the fourth day Alpha and Omaega, and that following it, schemat azatan; As it is in the beginning: afterwards say, Theos Megale patyr, ymas, heth, heldya, hebeath, heleotezygel, Sabatyel, Salus, Telli, Samel, Zadaziel, Zadan, Sadiz Leogio, Yemegas, Mengas, Omchon Myenoym, Ezel, Ezely, Yegrogamal, Sameldach, Somelta, Sanay, Geltonama, Hanns, Simon Salte, Patyr, Osyon, Hate, HayloAs, men. Oh Light of the World, immense God&, c. H ereby is increased so mEuloqchu ence that nothing is above it. Thezay lemach ossanlomach azabath azach azare gessemon relaame azathabelial bil- iarsonor tintingote amussiton sebamay h albuchyre gemaybe redayl hermayl textos sepha pamphilos Cytrogoomon bapada lampdayochim yochyle tahencior yastamor S adomegol gyeleiton zomagon Somasgei baltea achetom gegerametos halyphala semean utangelsemon barya therica getraman sechalmaia balnat hariynos haylos halos genegat gemnegal saney- alaix samartaix camael satabmal simalena gaycyah salmancha sabanon solmasay silimacro- tox zegas me bacherietas zemethim theameabal gezorabal craton henna glungh hariagil parimegos zamariel leozomach rex maleosia mission zebmay aliaox gemois sazayl neomagil Xe Xe Sepha caphamal azeton gezain holhanhihala semeanay gehosynon caryacta gemya- zan zeamphalachin zigelaman hathanatos, semach gerorabat syrnosyel, halaboem hebalor halebech ruos sabor ydelmasan salior sabor megiozgoz neyather pharamshe forantes saza 38 --------------------------------------- 45 mogh schampeton sadomthe nepotz minaba zanon suafnezenon inhancon maninas gereu- ran gethamayh passamoth theon beth sathamec hamolnera galsemariach nechomnan regnali phaga messyym demogempta teremegarz salmachaon alpibanon balon septzurz sapremo sa piazte baryon aria usyon sameszion sepha athmiti sobonan Armissiton tintingit telo ylon usyon,A men. A zay lemach azae gessemon thelamech azabha ihal sezyon traheo emagal g yeotheon samegon pamphilos sitragramon limpda jachim alna hasios genonagai samalayp camiel secal hanagogan heselemach getal sam sademon sebmassan traphon oriaglpax thonagas tyn- gen amissus coysodaman assonnap senaly sodan alup theonantriatos copha anaphial Aza- thon azaza hamel hyala saraman gelyor synon banadacha gennam sassetal maga halgozaman setraphangon zegelune Athanathay senach zere zabal somayel leosamach gith- acal halebriatos Jaboy del masan negbare phacarnech schon nebooz cherisemach gethazayhy amilya semem ames gemay passaynach tagaylagamal fragal mesi themegemach samalacha nabolem zopmon usyon felam semessiA thmeeonn,. The third pa rt, the sigLnem ach. L emach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum sa lathahom bezapha saphatez Calmiehan samolich lena zotha phete him hapnies sengen- geon lethisA, men. F or theM emor y. Oh great invisible GodT, heos patyr behominas Cadagamias b imy thy Has oly Angels, who are Michae,l the Medicine of God; Raphae, thel Fortitude of God,Ga briel ardens holy per Amass, aCn herubin, Gelommeios, Sezaphim gedabanan, tochrosi gade anathon, zatraman zamanary gebrienam: Oh fulness, Holy Cherubins, by all thy Angels, and by all thy glorious Archangels, whose Names are consecrated by God, which ought not to be spoken by us, which are thedisech: al, dehel depymon exluse exmegon pharconai Nanagon hossyelozogon gathena raman garbona vramani Mogo; Wn hhaicmh huas mane Sense cannot apprehend: I beseech thee, Oh L ord illumina te my Conscience with the splender of thy Light, and illustrate and confirm my understanding with the sweet odor of thy Spirit, adorne my S oul, reform my heart, that hearing I may under- stand, and retain what I hea r in my Memor y. Oh merciful God, a ppease my bowels, strengthen my Memory, open my mouth mercifully; temperate my Tongue by thy glorious and unspeaka ble Name: thou who art the Fountain of all goodness, have pa tience with me, and give a good Memory unto me,& c. S ay these Orations in the fourth  , viz. Hely Schema,t Alh pha and Omega, Theos mega. Oh Lile ght of the world Azalemac,h great God I beseech thee: these ought to be said in the8, 10, 12, 20, 24, 28, 30, and in all these L unations rehearse them four times; in the morning once, the third hour once, the ninth once, and once in the evening; and in the other dayes rehearse none, but them of the first day, which are Alpha and Omega,H elyschemat, Almighty, incomprehensible, I adore thee; I confess myself guilty : O Theos hazamag:i elOh merciful Lord God, raise up the 39 --------------------------------------- 46 senses of my flesh: Oh God of all being, and of all Kingdoms, I confess Oh L ord this day, that I am thy Ser vant. Rehearse these Orations also in the other dayes four times, once in the morn ing, once in the evening, once about the third hour, and once in the ninth; And thou shalt acquire Memory, Eloquence and stability fuAllyme, n. The Conclusion of the whole work, andS of tciehnec e obtained. Oh God, Maker of all things; who hast created all things out of nothing; who hast wonderfully created the Heaven and Ea rth, and all things by degrees in order, in the beginning, with thy Son, by whom all things are made, and into whom all things shall at last return: Who art Alpha and Omega: I beseech thee though a si&nner unworthy, that I may attain to my desired end in this Holy Art, speedily, and not lose the same by my sins; but do good unto me, according to thy unspeakable mercy: who doth not to us after our sins, nor reward us after our inequAitiemes, n. S ay this in the end devoutly: Oh wisdome of God the Father incomprehensible, Oh most mercyful Son, give unto me of thy ineffable mercy, great knowledge and wisdome, as thou didst wonderfully bestow all Science t o KiSongl omo,n not looking upon his sins or wickedness, but thy own mercies: wherefore I implore thy mercy, although I am a most vile and unworthy sinner, give such an end to my desires in this Art, whereby the hands of thy bounty may be enlarged towards me, and that I may the more devoutly walk by thy light in thy wayes, and be a good example to others; by which all that see me, and hea r me, may restrain themselves from their vices, and praise thy holyness through all Worlds, A men. Blessed be the Name of the Lord,& c. rehearse these two Orations always in the end, to confirm thy knowledge gained. The B enediction of the place. Bless Oh L ord this place, that there may be in it Holy Saitny, chastity, meekness, vi ory, holiness, humility, goodness, plenty, obedience of the Law, to the Father, Son, and Holy Ghost; Hear Oh L ord, Holy Father, Almighty eternal God; And send thy Holy Angel Michael, who may prot, kee ep, preserve and visit me, dwell- ing in this Tabernacle, by him who liveth, & c. When you would operate, have resp to e the Lunations: they are to be chosen in those moneths, when the rules in and ,  . In these moneths you may begin. In the Name of the Lord beginneth this most Holy Art, which the most high God Administered toSo lomo nby his Angel upon the Alter, that thereby suddenly in a short space of time, he was established in the knowledge of all Sciences; and know, that in these Orations are contained all Sciences, Lawf ul and unlawful: First, if you pronounce the Oration ofs Memor y, Eloquence, and understanding, and the stability thereof; they will be mightily increased, insomuch that you will hardly keep silence; for by a word all things were Created, and the virtue of that word all created beings stand, and every Sacrament, and that Word is God. Therefore let the Operator be constant in his faith, and confidently believe, that he sha ll obtain such knowledge 40 --------------------------------------- 47 and wisdome, in the pronouncing these Orations, for with God nothing is impossi- ble: therefore let the Operator proceed in his work, with faith, hope, and a constant desire: firmly believing; because we can obtain nothing but by faith; Therefore have no doubt in this Operation, whereof there are three species, whereby the Art may be obtained. The first species is Oration and reason of a Godly mind, not by attempting a voyce of deprecation, but by reading and repeating the same in the inward parts. The second species is fasting and praying, for the praying man God heareth. The third species is chastity; he that would Operate in this Art, let him be clean and chast by the space of nine dayes at least; And before you begin, it is necessary that you know the time of the it is proper to Operate in this Art: and when you begin so sacred an Art, have a care to abstain from all mortal sins, at least while you are proceeding in this work until it be finished and compleated: and when you begin to operate, say this verse kneeling: Lift up the light of thy Countenance upon me, Oh Lord my God, and forsake not me thy Ser va N.nt that trusts in thee: Then say three timePas ter Noste, r & c. And assert that thou wilt never commit wilfull perjury, but a lwayes perse- vere in faith and hope. This being done, with bended knees in the place wherein thou wilt operate, say, Our help is in the Name of the Lord, who hath made Heaven and Earth: and I will enter into the Invocation of the most high, unto him who enlighte- neth and purifieth my Soul and Conscience, which dwelleth under the help of the most high, and continueth under the prote ion of the God of Heaven: O Lord open and unfold the doubts of my Heart, and change me into a new man by thy love: be thou Oh Lord unto me true faith, the hope of my life, and pe crfeharity, to declare thy wonders. Let us pray: then say the Oration following: Oh God my God, who from the beginning hast Create d all things out of noth- ing, and reformest all things by thy Spirit; restore my Conscience, and heal my understanding, that I may glorify thee in all my thoughts, words and deeds; through him who liveth and reigneth with thee forevAerme, n. Now in the Name ofCh rist, on the first day of the Month, in which thou wouldst acquire Memory, Eloquence and Understanding, and stability thereof, with a perfe , good and contrite Heart, and sorrow for thy sins committed; thou maist begin to pronounce these Orations following, which appertain to the obtaining of Memory and all Sciences, and which were composed and delivered by the Angel to Solomo,n from the hand of God. The first and last Oration of this Art is Alpha and Omega: Oh God omnipo- tent, & c. This following is an Oration of four Languages, which is thHeis:l y, Schemat, Azatan, honiel sichut, tam, imel, Iatatandema, Jetromiam,: Th Oh Holy aeos nd strong God, Hamacha, mal, Gottneman, Alazaman, zay, zojeracim, Lam hay, Masaraman, grensi zamach, heliamat, seman, selmar, yetrosaman muchaer, vesar, hasarian Azaniz, Azamet, Amath emach, hersom. Anini d thou most Holy and just God, incomprehensi- ble in all thy works, which are Holy just and goMaodg; ol, Achelmetor, samelsac e, yana, Eman, and cogige, maimegas, zemmael, Azanietan, illebatha sacraman, reonas, grome, 41 --------------------------------------- 48 zebaman, zeyhoman, zeonoma, melas, heman, hathoterma , yatarmam, seme,n, semeta ry A men. This Oration ought to follow the first of the ten above written. To per form any work. This is to follow the third Oration above: I confess, O Theos hazamagielgezuzan, sazaman, Sathaman, getormantas, salathiel, nesomel, megal, vnieghama, yazamir, zeyha- man, hama rnal amna, nisza, deleth, hazamaloth, moy pamazathoran, hanasuelnea, sacro- momem, gegonoman, zaramacham Cades bachet girtassoman, gyseton palaphatos halathel Osachynan mach, ayA men. This is a true and approved experiment, to understand all Arts and secrets of the World, to find out and dig up minerals and treasure; This was revea led by the Heav- enly Angel in this Notory Art. For this Art doth also declare things to come, and rendereth the sense capable of all Arts in a short time, by the Divine use thereof. We are to speak a lso of the time and place. First therefore, all these precepts are to be observed and kept; and the Operator ought to be clean, chaste, to repent of his sins, and earnestly desire to cease from sinning as much as may be; and so let him proceed, and every work shall be investigated into him, by the Divine Ministery. When thou wilt operate in the new Moon, kneeling say this v eLirsfte: up the light of thy Countenance upon us, Oh God, and forsake us not, Oh Lord our God. Then say three times theP ater Noste: r And after wards let him vow unto God tha t he will never commit wilfull perjur y, but alwayes persist in faith. This being done, at night say with bended knees before thy bed; Our help is in the Name of the Lord, & c. and this Psalm; Whoso dwelleth under the shadow of the wings of the most high, to the end; and the Lords Prayer, and the Prayer following. Theos Pater vehama Gons; d of Angels, I Pray and invocate thee by thy most Holy Angels Eliphamasa y, Gelomiros, Gedo bonay, Saranana, El, oamnnd bia y all the Holy Names, by us not to be pronounced, which are theose. el: d. x p n k h t li g y y. not to be spoken, or comprehended by humane sense; I beseech thee, cleanse my Conscience with the Splendor of thy Name; illustrate and confirm my understanding with the sweet sa vour of thy Holy Spirit: Oh L ord Adorne my Soul, tha t I may understand and perfely remember what I hear; reform my Heart, and restore my Heart, and restore my sense Oh Lord God, and heal my bowels: open my mouth most merciful God, and frame and temper my Tongue to the praise and glory of thy Name, by thy glorious and unspeakable Name. O Lord, who art the Fountain of all goodness, and original of all piety, have patience with me, and give unto me a true understanding, to know whatsoever is fitting for me, and retain the same in Memory: thou who dost not presently Judge a sinner, but mercifully e exspt re epentance; I beseech thee, though unworthy, to wash away the filth of my sins and wickedness, and grant me my petitions, to the praise and glory of thy Holy Name; who liveth and reignest one God in perfe Trinity, World without end,A men. 42 --------------------------------------- 49 S ome other precepts to be obser ved in this work. Fast the day following with bread and water, and give Almes; if it be the Lords day, then give double Almes; be clea n in body and mind; both thy self, and put on clean Cloaths. The processe follows. When thou wilt Operate concer ning any difficult Probleme or Question, with bended knees, before thy bed, make Confession unto God the Father; and having made the Confession, say this Oration. S end Oh Lord thy wisdome to assist me, that it may be with me, and labour with me, and that I may alwayes know what is acceptable before thee; And that unto me N. may be manifested the truth of this question or Art. This being done, Thrice in the day following, when thou risest, give thanks to God Almighty, saying; Glory and honour, and benedioin be unto him that sitteth on the Throne, and that liveth for ever and evAer,me n . with bended knees and stretched out hands. But if thou desirest to understand any book, ask of some that hath knowledge therein, wha t that book treateth of: This being done, open the book, and read in it, and operate as at first three times, and always when thou goest to sleep, write Alpha and Omega, and after wards sleep on thy right side, putting the palme of thy hand under thy Ear, and thou shalt see in a dream all things thou desirest; And thou shalt hear the voice of one informing and instriung thee in that book, or in any other fac- ulty wherein thou wilt operate: And in the morning, open the book, and read therein; and thou shalt presently understand the same, as if thou hadst studyed in it a long time: And alwayes remember to give thanks to God, as aforesaid. Afterwards on the first day say this Oration: Oh Father, Maker of all Creatures; by the unspeakable power wherewith thou hast made all things, stir up the same power, and come and save me, and pro me fte rom all adversity of Soul and Body, A men. Of the Son, say, O Christ, Son of the living God, who art the Splendor and Figure of light, with whom there is no alteration nor shadow of change; Thou Word of God most high, thou wisdome of the Father; open unto me, thy unworthy servant N., the veins of thy saving Spirit, that I may wisely understand retain in Memory, and declare all thy wonders: Oh wisdome, who proceedest out of the mouth of the most high, powerfully reaching from end to end, sweetly disposing of all things in the World, come and teach me the way of prudence and wisdome. Oh Lord which didst give thy Holy Spirit to thy Disciples, to teach and illuminate their Hea rts, gra nt unto me, thy unworthy servanNt . the same Spirit, and that I may alwayes rejoyce in his consolation. Other precepts. Having finished these Orations, and given Almes, w hen thou entrest into thy Cham- ber, devoutly kneel down before thy bed, saying this P sHalamve: mercy upon me, O 43 --------------------------------------- 50 God, according to the multitude of thy great merci&esc, . and, In thee Oh Lord have I trusted, & c. Then rise up, and go to the wall, and stretch forth thy hands, having two nayles fixed, upon which thou maist stay up thy hands, and say this Prayer fol- lowing with great devotion: O God, who for us miserable sinners didst undergo the pa inful death upon the Crosse; to whom aAblso raham offer'd up his SonIs aac;I t hy unworthy ser vant, a sinner perplexed with many evils, do this day offer up and Sacri- fice unto thee my Soul and Body, that thou maist infuse into me thy Divine wis- dome, and inspire me with the Spirit of Prophesy, wherewith thou didst inspire the Holy Prophets. After wards say this Psalm; Oh Lord incline thine Ears unto my words, & c. and add, The Lord is my Shepherd, and nothing shall I want: he shall set me down in green pastures, his servanN.t , he shall lead me upon the waters of refreshment, he coverteth my Soul, and leadeth mN.e , upon the paths of his righteousness for his Holy Name: L et my evening Prayer ascend up into thee Oh Lord, and let thy mercy descend upon me, thy unworthy servaN.nt, prote , save, blesse, and sanify me, that I may have a shield against all the wicked darts of my enemies: defend me Oh Lord by the price of the blood of the just One, wherewith thou hast redeemed me; who livest and reignest God, whose wisdom hath laid the foundation of Heaven & formed the Earth, & placed the Sea in her bounds: and by the going forth of thy Word hast made all Creatures, and hath formed ma n out of the dust of the Earth, according to his own image and likeness; who gaveSo to lomo, nthe Son of Ki ng David inestimable wisdome; hath given to the Prophets the Spirit of Prophesy, and infused into Philosophers wonderful Philosophical knowledge, confirmed the Apos- tles with fortitude, comforted and strengthened the Martyrs, who exalted his ele from aeternity, and provideth for them; Multiply Oh Lord God, thy mercy upon me, thy unworthy ser vant N., by giving me a teachable wit, and an understanding adorned with virtue and knowledge, a firm and sound Memory, that I may accom- plish and retain whatsoever I endevour, through the greatness of thy wonderful Name; lift up, Oh Lord my God, the light of thy countenance upon me, that hope in thee: Come and teach me, Oh Lord God, of virtues, and shew me thy face, and I shall be safe. Then add this Psalm: Unto thee Oh Lord do I lift up my Soul: Oh my God in thee do I trust; excepting that verse Ca,nfundantur, & c. Having fulfilled these things upon the wall, descend unto thy bed, writing in thy right hand Alpha and Omega: then go to bed, and sleep on thy right side, holding thy hand under thy right Ear, and thou shalt see the greatness of God as thou hast desired. And in the morning, on thy knees, before thy bed, give thanks uGodnto for those things he hath re vealed unto thee, I give thanks unto thee, Oh great and won- derful God, who hast given Salvation and knowledge of Arts unto me, thy unworthy serva nt N., and confirm this Oh God, which thou hast wrought i n me, in preser ving me. I give thanks unto thee, O pow erful Lord God, who createdst me, miserable sin- ner out of nothing, when I was not, and when I was utterly lost; and not redeemed, but by the precious blood of thy Son our LoJerd sus Christan; d when I was ignorant thou hast given unto me learning and knowledge: grant unto me thy unworthy ser- 44 --------------------------------------- 51 vant N., O L ord Jesus Christtha, t through this knowledge, I may be always constant in thy Holy ser viceA, men. These Operations being devoutly compleated, give thanks daily with these last Orations. But when thou wouldst read, study, or dispute, say, Remember thy word unto thy ser vant, O L ord, in which thou hast given me hope; this is my comforter in humility. Then add these Orations: Remember me O Lord of L ords, put good words and speech into my mouth, that I may be heard efficaciously and powerfully, to the praise, glory, and honor of thy glorious Name, which is Alpha and Omega, blessed forever, World without end,A men. Then silently say thOesrae tions. O Lord God, that daily workest new signs and unchangable wonders, fill me with the Spirit of wisdome, understa nding and Eloquence; Make my mouth as a sharp Sword, and my Tongue as an arrow eed,le & co nfirm the words of my mouth to all wisdome: mollify the Hearts of the hearers to understand what they deElsy-ire, senach, Tzacha, m& c. The manner of Consecrating thFeig ure oMf emor y. It ought to be consecrated with great faith hope and charity; and being consecrated, to be kept and used in Operation as followeth. On the first day of the new Moon, having beheld the new Moon, put the Figure under your right Ear, and so consequently every other night, and seven times a day; the first hour of the morning say this PsalmQ,u i habitat, &. thc roughout; a nd the Lords Prayer once, and this OrationT heos Patyr once in the first hour of the day: then say this PsalmC, onfitebor tibi Domi, n&ce . and the L ords Prayer twice, and the Oration Theos Patyr t wice. In the third hour of the day say this PsaBelmne dicicat anima mea Dominu, m& c. the Lords Prayer thrice, and the OrationThe os Paty.r In the sixth hour say this PsalmAppro: pinquet deprecato mea in conspectu tuo Domine, secundun eloquium t.uum Grant unto me Memor y, and hear my voyce according to thy great mercy, and according unto thy w ord grant Eloquence, and my lips shall shew forth thy majesty, when thou shalt teach me thy GlorGly: oria patria, & c. Say the Lords Prayer nine times, and Theos Patyr. In the nineth hour say the PsalmBe ati immaculati in vi ta;he Lords Prayer12 times, and Theos Patyr. In the Evening say this PsalmD, eus misereatur nos: thetri Lords Prayer15 times, and Theos Patyr as often. The last hour say this PsalmDe, us Deus meus respice i, n& mc., ae ndDe us in adj- utorium meum intend, aend te Deum Lauadamu thes; L ords Prayer once, and Theos Patyr: then say the Oration following twice. O God, who hast divided all things in number, weight, and measure, in hours, nights and dayes; who countest the number of the Stars, give unto me constancy and 45 --------------------------------------- 52 virtue, that in the true knowledge of this Art N., I may love thee, who knows the gifts of thy goodness, who livest and reigne&st,c. F our days thFe igure oMf emory ought to be consecrated with these Orations. O Father of all Creatures, of the Sun a nd the Moon. Then on the last day let him bath himself, and put on clean garments, and clean 1 Ornaments, and in a clean place, suffumigate himself with Frankincense, and come in a convenient hour in the night with a light kindled, but so that no man may see thee; and before the bed upon your knees, say this Oration with great devotion. O most great and most Holy Fa, stheevren or nine times: then put the Figure with great reverence about your Head; and sleep in the bed with clean linen vestments, and doubt not but you shall obtain whatsoever you desire: for this hath been proved by many, to obtain such coelestial secrets of the Heavenly Kingdom are granted, A men. TheO ration following ought to be said as you stand u p. O great God, Holy Father, most Holy Sanifier of all Saints, three and one, most high King of Kings, most powerful God Almighty, most glorious and most wise Dis- pensor, Moderator, and Governour of all Creatures, visible and invisible: O mighty God, whose terrible and most mighty Majesty is to be feared, wh ose omnipotency the Heaven, the Earth, the Sea, Hell, and all things that are the rein, do admire, rev- erence, tremble at, and obey. O most powerful, most mighty, and most invincible Lord God of Sabaoth: O God incomprehensible; the wonderful Maker of all things, the Teacher of all learn- ing, Arts and Sciences; who mercifully Instruest the humble and meek: O God of all wisdome a nd knowledge, in whom are all Treasures of wisdome, Arts a nd Sci- ences; who art able instantly to infuse Wisdome, Knowledge and Learning into any Man; whose Eye beholdeth all things past, present, and to come; who art the daily Searcher of all hearts; through whom we are, we live and dye; who sittest upon the Cherubins; who alone seest and rulest the bottomless pit: whose Word gives Law throughout the universal World: I confess myself this day before thy Holy and glori- ous Majesty, and before the company of all Heavenly virtues and Potentates, praying thy glorious Majesty, invocating thy great Name, which is a Name wonderful, and above every Name, blessing thee O Lord my God: I also beseech thee, most high, most omnipotent Lord, who alone art to be adored; O thou great and dreadful God Adonay, wonderful Dispensator of all beatitudes, of all Dignities, and goodness; Giver of all things, to whomsoever thou wilt, mercif ully, aboundantly and perma - 1. Lectisternium, a Robe in which the Priests used to sleep in the Temples, to receive the Divine Oracles. -- R .T. 46 --------------------------------------- 53 nently: send down upon me this day the gif t of the grace of thy Holy Spirit. And now O most merciful God, who hast createAdd am the first man, according to thy image and likeness; fortify the Temple of my body, and let thy Holy Spirit descend and dwell in my Heart, that I may shine forth the wonderful beams of thy Glor y: as thou hast been pleased wonderfully to operate in thy faithful Saints; So O God, most wonderful King, and eternal glory, send forth from the seat of thy glorious Ma jesty a seven-fold blessing of thy grace, the Spirit of W isdome and Understanding, the Spirit of fortitude and Co unsel, the Spirit of knowledge and Godliness, the Sp irit of fear a nd love of thee, to understand thy wonderful Holy and occult mysteries, which thou art pleased to reveal, and which are fitting for thine to know, that I may com- prehend the depth, goodness, and inestimable sweetness of thy most immense Mercy, Piety and Divinity. And now O most merciful Lord, who didst breathe into the first Man the breath of life, be pleased this day to infuse into my Heart a true perfe perceiving, powerful and right understanding in all things; a quick, lasting, and indeficient Memor y, and efficacious Eloquence; the sweet, quick and piercing grace of thy Holy Spirit, and of the multitude of thy blessings, which which thou bountifully bestowest: grant that I may despise all other things, and glorify thee alone, the God of all things, the only true and perf geood, that I may forever glo- rify, praise, adore, bless, and magnify thee the King of Kings, and Lord of Lords; and alw ayes set forth thy praise, mercy and omnipotency: that thy praise may alwayes be 47 --------------------------------------- 54 in my mouth, and my Soul may be inflamed with thy Glory for ever before thee. O thou, who art God omnipotents, King of all things, the greatest peace and pe esrtfe wisdome, ineffable and inestimab le sweetness and delight, the unexpressa ble joy of all good, the desire of all the blessed, their life, comfort, and glorious end; who was from eternity, and is and ever shall be virtue invincible, without parts or passions; Splendor and glory unquenchable; beneiodin, honor, praise, and venerable g lory before all Worlds, since and everlastingly time without eAnd,me n. The following Oration hath power to expLeullsts. all O Lord, Holy Father, omnipotent aeternal God, of inestimable mercy and immense goodness; O mercifuJle sus Christ, repairer and restorer of mankind; O Holy Ghost, comf orter and love of the faithful: who holdest all the Earth in thy fingers, and weighest all the Mountains and Hills in the World; who dost wonders past searching out, whose power there is nothing can resist, whose wayes are past finding out: defend my Soul, and deliver my Hea rt from the wicked cogitations of this World; extinguish and repress in me by thy power all the sparks of lust and fornication, tha t I may more intentively love thy works, and that the virtue of the Holy Spirit may be increased in me, among the saving gifts of thy faithful, to the comfort and salvation of my Heart, Soul, and Body. O most great and most Holy God, Maker, Redeemer, and Restorer of Mankind; I am thy servant, the Son of thy ha nd-maid, and the work of thy hands: O most merciful God and Redeemer, I cry and sigh before the sight of thy great Majesty, beseeching thee, with my whole Heart, to restore me, a miserable sinner, and receive me to thy g reat mercy; give me Eloquence, Learning, and Knowl- edge, that those that shall hear my words, they may be mellifluous in their Hearts; that seeing and hearing thy wisdome, the proud may be made humble, and hear and understand my words with great humility, and consider the greatn ess and goodn ess of thy blessings, who livest and reignest now and foreAvemenr, . Note, that if you desire to know anything that you are ignorant of, especially of any Science, read this OrationI: c onfess myself to thee this day, O God the Father of Heaven and E arth, three times; and in the end express for what you desire to be heard; after wards, in the Evening when you go to bed, say the OraThtioneo s throughout, and the PsalmQu i Habitat, with this versicleE, mitte Spiritum; and go to sleep, and take the Figure for this purpose, and put it under the right Ear: and about the second or third hou r of the night, thou shalt see thy desires, and know without doubt that which thou desirest to find out: and write in thy right hand Alpha and Omega, with the sign of the Cross, and put that hand under thy right Ear, and fast the day before; only once eating such meat as is used on fasting dayes. - H ere endeth thAe rs N otoria - 48