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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
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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
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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
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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
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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
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The First Note of Grammar
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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.
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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:
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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.
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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.
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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
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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
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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,
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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.
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The Oration which follows, is a certain Invocation of the Angels of God, and it
provoketh Eloquence, and ought to be said in the beginning of the Scripture, and in
the beginning of the Moneth.
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
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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-
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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
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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
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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,
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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:
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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.
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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 ed.re
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,
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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
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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,
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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.
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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-
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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
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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
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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
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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 .
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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
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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. ,
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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
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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-
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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.
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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
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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.
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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
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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
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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.
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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
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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, vHize.li 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
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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
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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
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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,
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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.
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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
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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-
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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
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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.
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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
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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 -
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