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Ars Notoria: The Notory Art of Solomon

This digital edition by Joseph H. Peterson, Copyright © 1986, 2009. All rights reserved. Please do not copy this text to your website, or for any purpose other than private use.

Note: An expanded printed edition of this text is now included in The Lesser Key of Solomon, available from Red Wheel/Weiser publishers. See listing at Amazon.com for more details.

For a critical edition of the Latin text, see Véronèse: L'«Ars notoria» au Moyen Age. Introduction et édition critique. Ediz. francese e latina. (Micrologus' library). Sismel: 2007.

For a full-color scan of a manuscript at Yale University, see http://www.scribd.com/doc/23507392/ars-notoria.

Introduction

The Ars Notoria is a Medieval Grimoire of the 'Solomonic Cycle'. Many Latin manuscripts are extant, the oldest are dated thirteenth century, and possibly earlier. Like Liber Juratus (also thirteenth century), the text centers around an even older collection of orations or prayers which are interspersed with magical words. The orations in Ars Notoria and those in Liber Juratus are closely related, and there is evidence that the Ars Notoria represents the earlier version, and Liber Juratus is dependent on it. (See Gösta Hedegård: Liber Iuratus Honorii Stockholm : Almovist & Wiksell International, 2002.) The orations in both works are said to have mystical properties which can impart communion with God and instant knowledge of divine and human arts and sciences.

Robert Turner's 1657 edition of the Ars Notoria is evidently his own translation from the Latin, and is apparently based on the Latin version which was printed with Agrippa's Opera Omnia. Unfortunately both these versions omit the drawings of the notae or mystical drawings which are the centerpiece of this art. Their omission adds greatly to the confusion of the text. Unfortunately, Turner further adds to the confusion by omitting some of the internal references to the missing figures (for example, see oration 8.)

Turner's translations also exhibit some anti-Catholic bias, as might be expected. As examples, he omits references to confession, or renders the passage as "confessed unto God"; he also drops references to remaining faithful to the Catholic church.

The Ars Notoria enjoyed a long and fluid history, the text mutating over time. The version included in Agrippa essentially represents the end of this process. It also represents the abridged or 'glossed' version of Ars Notoria as opposed to the older version, which Véronèse calls "version A". (See Véronèse, p. 17.)

For examples of the illustrations and an excellent discussion of the Ars Notoria, see the article by Michael Camille in Claire Fanger, Conjuring Spirits, Texts and Traditions of Medieval Ritual Magic (Pennsylvania State University Press, 1998, pp. 110 ff.)

This edition.

All corrections in [] are by me (JHP). Original page numbers are also given in [], as well as section numbers from the critical edition. They all have anchor tags, so can be cited like this:

I have also added excerpts from the Latin edition printed with Agrippa. I have expanded Latin abbreviations for the most part, but left the diacritics as printed. Some differences between the Latin text and Turner's translation have been highlighted in a blue font. NOTE: has been transcribed as e.




title page

Ars Notoria:
THE
NOTORY ART
OF
SOLOMON,
Shewing the
CABALISTICAL KEY
Of : Magical Operations
The liberal Sciences,
Divine Revelation, and
The Art of Memory.


Written originally in Latine, and now
Englished by ROBERT TURNER


London, Printed by F. Cottrel, and are to be sold
by Martha Harison, at the Lamb at the
East-end of Pauls. 1657.





The Epistle Dedicatory.

To his Ingenious and respected friend Mr. William Ryves, of St. Saviours Southwark, Student in Physick and Astrology.

Sir.

THe deep inspection and dove-like piercing Eye of your apprehension into the deepest Cabinets of Natures Arcana's, allures me (if I had no other attractive Magnetick engagements,) to set this Optick before your sight: not that it will make any addition to your knowledge; but by the [iv] fortitude of your judgment, be walled against the art-condemning and virtue-despising Calumniators. I know the candor of your Ingenuity will plead my excuse, and save me from that labour; resting to be

Little Brittain, die [Fri]. [Sol] in [Lib]. 6.49.16,6. Your real affectionate Friend,

ROBERT TURNER.


[v]

To the Ingenious
READERS.

AMongst 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 Authors say is the plant of the good Angel, and defends all persons neer its shade from the Penetrating blasts of Thunder and Lightening; so will this be a flower fit for every man's Garden; its virtues will soon be known, if practised, and the blasts of vice dispersed: its subject is too sublime to be [vi] exprest. 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 vindicate: quod potest per fidem intelligi, & non aliter, & per fidem in eo operare potes. Greek quote, &c. Heb. 11. &c. and my own intention I thus demonstrate; Dico coram omnipotenti Deo, & coram Jesu Christo unigento Filio ejus, qui judicaturus est vivos & mortuous; quod omnia & singula quæ in hoc opere dixi, omnesque hujus Scientiæ vel artis proprietates, & universa quæ ad ejus speculationem pertinent, vel in hoc Volumine continenter, veris & naturalibus principiis innituntur, fuintque cum Deo & bona Conscientia, sine injuria Christianæ fidei, cum integritate; sine superstitione [vii] vel Idololatria quacunque, & non dedeceant virum sapientem Christianum bonum atque fidelem; Nam & ego Christianus 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 Christianæ fidei & puritati contrarium, sanctis moribus noxium, aut quomodolibet adversum. Deum timeo & in ejus cultum Juravi, a quo nec vivus nec (ut confido) mortuus separabor: This small treatise I therefore commend to all the lovers of art and learning, in which I hope they will attain their desires, quantum a Deo concessi erit; so that I hope I have not cast a Pearle before the swine, but set a glasse before the grateful doves.

12 March 1656.

ROBERT TURNER.


[1]

The NOTORY ART OF SOLOMON.


The Notory Art

revealed by the Most High Creator to Solomon.



[582]

ARS NOTORIA

QUAM CREATOR ALTISSI-

mus Salomoni reuelauit.

In the Name of the holy and undivided Trinity, beginneth this most holy Art of Knowledge, Revealed to SOLOMON, which the Most High Creator by his holy Angel ministred to SOLOMON upon the Altar of the Temple; that thereby in a short time he knew all Arts and Sciences, both Liberal and Mechanick, with all the Faculties and Properties thereof: He had suddenly infused into him, and also was filled with all wisdom, [2] to utter the sacred mysteries of most holy words.

In Nomine Sanctae & indiuiduae Trinitatis incipit sanctissima Ars Notoria, quam Creator Altissimus Salomoni per Angelum suum super altare Templi ministrauit, vt per eam omnes scientias liberales, mechanicas, exceptiuas & earum facultates per breue spacium temporis possit subito acquirere & habere, & in proferedo mystica verba sanctarum orationum in omni sapientia penitus fundaretur.

Alpha and Omega! 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 greater then all things visible and invisible. Have mercy upon me, O Christ, the Wisdom of the Father, the Light of Angels, the Glory of Saints, the Hope, Refuge, and Support of Sinners, the Creator of all things, the 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 thow wilt mercifully with the Father, illustrate my Minde with the beams of thy holy Spirit, that I may be able to come and attain to the perfection of 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 Intellect, by the Vertue and Power of [3] thy most holy Spirit, and in thy Name. 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 glorifie 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 Memory, and strengthen the same, to know and receive the Science, Memory, Eloquence, and Perseverance in all manner of Learning, who livest and reignest World without end. Amen.




Alpha & Omega, Deus Omnipotens, principium omnium rerum, sine principio, finis sine fine, exaudi hodie preces meas piissimè, & neque secundùm iniquitates meas, neque secundùm peccata mea retribuas mihi, Domine Deus meus, sed secundùm misericordiam tuam que maior est rebus omnibus visibilibus & inuisibilibus. Miserere mei Sapientia Patris, Christe lux Angelorum, gloria Sanctorum, spes & portus & refugium peccatorum, cunctarum rerum conditor, & humanae fragilitatis redemptor. Qui cœlum & terram, marcque totum ac mundum pondera palmae concludis, te piissime deprecor & exoro, vt vnà cum Patre illustres animam mean radio sanctissimi Spiritus tui, quatenus in hac sacrosancta arte taliter possim proficere, vt valeam ad noticiam omnis scientiae, artis & sapientiae, memoriae, facundiae, intelligentiae, & intellectus: virtute tui sanctissimi Spiritus, & tui nominis peruenire. Et tu Deus meus, qui in principio creasti cœlum & terram, & omnia ex nihilo: qui in Spiritu tuo omnia reformas, comple, instaura, sana intellectum meum, vt glorificem te per omnia opera cognitationum mearum & verborum meorum. Deus Pater, orationem mean confirma, & intellectum meum auge & memoriam, ad suscipiendum, ad cognoscendum omnium Scripturarum scientiam, memoriam, eloquentiam & perseuerantiam, qui viuis & regnas in secula seculorum, Amen.

[4]

Here beginneth the first Treatise of this Art, which Master Apollonius calleth, The golden Flowers, being the generall Introduction to all Natural Sciences; and this is Confirmed, Composed, and Approved by the Authority of Solomon, Manichæus, and Euduchæus.

[1] Incipit primus Tractatus istius artis, & expositiones eius, quas Magister Apollonius Flores aureos appellauit, ad eruditionem omnium scientiarum naturalium generaliter. Et hoc confirmauit authoritate Salomonis Manichæi & Euduchij compositum & probatum.

I Apollonius Master 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 Compendious 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 be elected for the Deeds and Actions 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 the actions [5] of his life, and to behold and study the Course of the Moon. In the first place therefore, we shall declare certain precepts of the Spiritual Sciences; that 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 Treatise, and that you shall finde an Example of such inestimable Learning.

[2] EGO Apollonius artium Magister meritò nuncupatus, cui natura liberalium quasi cessisse videtur, tractaturus sum de cognitione artium liberalium, & de cognitione Astronomiæ. [583] Quibus experimentis & quibus documentis artium compendiosa competensque cognitio possit haberi, quibusque naturis temporum idonee possit natura summa infimaque competenter diuidi, & quibus diebus & hotis facta hominum inchoanda atque determinanda sunt. Qualiter homo & quali efficacia in ista arte dispositionem vitae suae agere debeat, & cursum lunae inspicere debeat & studeat. Primò arbitratus sum, quaedam praecepta de spiritualibus scientijs declaranda, vt ad singula quae praefati sumus, ordine continuo pertingatur.

[3] Ne mireris, ergo quod audieris & quod visurus es in hoc opusculo subsequenti, & quod inuenis exemplar tantae & inestimabilis eruditionis.

Some things which follow, which we will deliver to thee as Essayes of wonderful Effects, and have extracted 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.

Quaedam sunt postea quae sequuntur, quae tibi mirabili officio ex antiquissimis Hebraeorum libris extracta legendo praelibauimus: quae vbi videris, licet ignota fuerunt lingue humanae, tamen pro miraculo reputa quod à Domino Deo tuo tibi noueris esse concessum.

[Explicit prologus. Admiratio auctoris de tanta virtute hujus artis.]

[4] Ego si quidem de propositis naturis prius in me miratus sum verba quaelibet tantam posse habere efficaciam.

Of what efficacy words are.

There is so great Vertue, Power and Efficacy in certain Names and Words of God, that when you reade those very Words, it shall immediately increase and help your Eloquence, so [6] that you shall be made eloquent of speech by them, and at length attain to the Effects 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 open.

Quanta sit efficacia verborum.

[5] Est enim tanta quorundam Dei efficacia verborum, vt cum ipsa verba legetis, tibi facunditatem ex improuiso ita augebunt quod quasi de illis eloquens factus fueris & demum Dei singulis aequalis fueris effectus: veruntamen vnde haec fiant sic in sequentibus capitulis orationum plenè tibi demonstrabitur: Nunc verò quae ad manum sunt praesentia differamus.

An explanation of the Notary Art.

This art is divided into two parts: The first containeth general Rules, the second special 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 Theology; which Sciences thou shalt attain to, by the Operation 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 Vertue whereof Human Reason cannot comprehend. The first Note hath his signification taken from the Hebrew; which though the expression thereof be comprehended in a very [7] few words; nevertheless, in the expression of the Mystery, 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.

Ista ostensio subsequens est de arte notoria.

[6] Ista ars diuiditur in duas partes: In prima ponit notas generales, in secunda speciales. Ad speciales prius accedamus se: ad Triuium, postea ad quatriuium. Tertio verò ad Theologiam quas scientias cum operatione istarum orationum assequeris, si eas sicut scriptum est, pronunciaueris.

De Notoria igitur arte quaedam notulae cum scriptis earum nobis manifestae sunt, quarum virtutem humana ratio non potest comprehendere. Est igitur prima nota cuius significatio est ex Hebraeo distorta, que licet cum paucissimis verbis comprehendatur tamen in expressione sua, & in expressione mysterij suam non amittit virtutem: Tamen eius virtus est quod ex ea contingit & procedit mirabiliter admirandum quilibet arbitretur.

[Beginning of] The first precept [, first chapter of three chapters].

[7] Incipit prima oratio primi capituli de tribus capitulis.

HEly Scemath, Amazaz, Hemel; Sathusteon, hheli Tamazam, &c.1 which Solomon entituled, His first Revelation; and that to be without any Interpretation: It being a Science of so Transcendent a purity, that it hath its Original out of the depth and profundity of the Chaldee, Hebrew, and Grecian Languages; and therefore cannot possible by any means be explicated fully in the poor Thread-bare Scheme of our Language. And of what nature the Efficacy of the aforesaid words are, Solomon himself doth describe in his Eleventh Book, Helisoe, of the Mighty Glory of the Creator: but the Friend and Successor of Solomon, that is, Apollonius, with some few others, to whom that Science hath been manifested, have explained the same, and defined it to [8] be most Holy, Divine, Deep, and Profound Mysteries; and not to be disclosed nor pronounced, without great Faith and Reverence.

Hely scemath Amazaz, hemel, Sathusteon, hheli Tamazam &c.

[8] Quam Salomon primam orationem statuit & [584] voluit eam omni interprete carere, sciens tantam subtilitatis de Chaldei, Hebraei, Graeci profunditate sermonis extortam; vt nullo modo possit plenario schemate sermonis expo*i. Quae autem sit eius efficacia, ipse idem Salomon in lib. II. Helisoe conditoris de fulgore, sapientiae ostendit: Sed amicus & successor Salomonis, id est Apollonius, cum paucis alijs, quibus data fuit istius scientiae manifestatio, exposuêre, diceter. Ista diuina mysteria profunda & sanctissima, & quàm plurimûm reuerenda sunt & non absque fidei magnitudine proferenda.

1. This oration occurs in full at the end (p. 115).

(Hely . semat . azaran . hemel . Samic . theon.)

A Spiritual Mandate of the precedent Oration.

[9] Hic datur spirituale mandatum de praecedenti oratione.

Before any one begin to reade or pronounce any Orations of this Art, to bring them to effect, let them alwayes first reverently and devoutly rehearse this Prayer in the beginning.

Quod antequam aliquis incipiat, legere, siue proferre aliquas orationes istius artis pro efficacia, istam orationem semper primò proferat in initio reuerenter & deuotè.

If any one will search the Scriptures, or would understand, or eloquently pronounce any part of Scripture, let him pronounce the words of the following Figure, to wit, Hely scemath, 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, which is, Theos Megale; And is mystically distorted, and miraculously and properly framed out of the Hebrew, Greek , and Chaldean Tongues: and it extendeth itself briefly into every Language, in what beginning soever [9] 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 Exposition thereof, ought to be pronounced first, which is a Latine Oration: The third Oration of the three Chapters, always in the beginning of every Faculty, is first to be rehearsed.

Si quis euigilet scripturae, siue quamlibet scripturam facundè indagare siue proferre voluerit, verba figurae praecedentis quae praefati sumus, scilicet, Hely scemath. In illa die quando aliquis vult incipere opus summo manè, in nomine Domini Dei nostri, in ipsa proposita prolatione scripturae diligenter proferat: Cum illa tamen oratione que sequitur, quae est Theos megale, quae est ex Hebraeo, Graeco, & Chaldaeo sermone subtiliter distorta & elimata mirabiliter & propriè, scilicer per expositionem summatim protenditur in omni sermone in quolibet initio proferenda sunt.

Incipit secunda pars orationis secundi capituli, que ex Hebraeo, Graeco, & Chaldaeo est excerpta. Cum ista prima sua expositio sequens proferri debet; quae oratio latina est. Tertio oratio de tribus capitulis, quae semper in initio cuiuslibet facultatis . S. primò proferenda.

The Oration is, Theos Megale, in tu ymas Eurel, &c.2

[10] Incipit ipsa oratio, Theos megale io tu ymas Eurel &c.

2. This oration occurs in full at the end (p. 104).

This sheweth, how the foregoing Prayer is expounded: But although this is a particular and brief Exposition of this Oration; yet do not think, that all words are thus expounded.

[11] Hic ostendit qualiter praefata oratio exponatur. Huiusmodi verò orationis hoc est particula & summatim praelibata expositio. Non tamen putes quod singula verba exponantur sic.

The Exposition of this Oration.

Incipit expositio dictae orationis.

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;1 [10] to shew forth these words with Eloquence; Make my Tongue as an Arrow elected to declare thy Wonders, and to pronounce them memorably: Send forth thy holy 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 instruct me; Establish the coming in and going out of my Senses, and let thy Precepts teach and correct me until the end; and let the Councel of the most High assist me, through thy infinite Wisdom and Mercy. Amen.
Lux mundi Deus immensae pater aeternitatis, largitor sapientiae & scientiae & totius gratiae spiritualis, pie & inaestimabilis dispensator, noscens omnia prius antequam fiant, faciens tenebras & lucem, mitte manum tuam & tange os meam, & pone id vt gladium acutum ad enarrandum eloquenter [585] haec verba. Fac linguam meam vt sagittam electam ad enarrandum mirabilia tua, & ad pronunciandum ea memoriter. Emitte Spiritum sanctum tuum Domine, in cor meum ad percipiendum & in animam meam ad retinendum ea memoriter. Emitte Spiritum sanctum tuum Domine in cor meum ad percipiendum & in animam meam ad retinendum, & in conscientiam meam ad meditandum per iuramentum tui cordis, id est per dextram piae scientiae tuae. Et misericorditer & clementer in me gratiam tuam inspira & doce, & instrue, & instaura introitum & exitum sensuum meorum, & doceat [sic] me & corrigat [sic] me disciplina tua vsque in finem. Et adiuuet me consilium altissimi, per infinitam sapientiam & misericordam tuam, Amen.
Corresponding with LIH XVIII.

1. Cp. Isaiah 49:2.

The words of these Orations cannot be wholly Expounded.

NEither think, that all words of the preceding Oration can be translated into the Latin Tongue: For some words of that Oration contain in themselves a greater Sense of Mystical Profundity, of the Authority of Solomon; and having reference to his Writings, we acknowledge, That these Orations [11] cannot be expounded nor understood by humane sense: For it is necessary, That all Orations, and distinct particulars of Astronomy, Astrology, and the Notary 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.

Non ex toto verba orationum possunt exponi.

[12] Ne tamen putes quod præfate orationis verba singula in latinum translata sint sermonem, cum aliquid ipsius orationis verbum plus in se sensus & mystiæ profunditatis contineat ex authoritate & etiam Salomonis, & ipsius scriptis referentibus agnoscimus orationem nullatenus humani sensus conditione posse exponi.

[13] Necessarium est etenim, etiam ipsas Astronomiæ siue Astrologiæ, siue artis notoriæ particulas distinctas, vel orationes suo modo & tempore dici & proferri, & ex eis secundum dispositionem temporum depere operari.

Of the Triumphal Figures, how sparingly they are to be pronounced, and honestly and devoutly spoken.

There are also certain Figures or Orations, which Solomon in Chaldeack, calleth Hely; that is, Triumphal Orations of the Liberal Arts, and sudden excellent Efficacies of Vertues; and they are the Introduction to the Notary Art. Wherefore Solomon made a special 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 perfectly taught, saying, Whosoever will pronounce [12] these words let him do it in a determinate 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.

[14] Hic loquitur de triumphalibus figuris quomodo parcè dicantur, & honestè proferantur, & deuotè.

Sunt etiam quædam figuræ siue orationes, quas Salomon Hely Chaldaicè, id est triumphales orationes liberalium artiam & subitas ac præcellentes virtutum efficacias appellauit & sunt ad artis notoriæ itroductorium [sic]. Vnde Salomon speciale principium constituit de ipsis, vt secundùm lunas tempora determinata, & non absque termino considerara proferantur. Quod & Magister noster Apollonius plenè & competenter instruit, dicens: Quicunque hæc verba, sicut paulò inferius determinato & constituto tempore protulerit, sciat se omni occasione remota IN VNO MENSE TOTAM FACVNDIAM IN omnibus scientijs proferendis, multò magis more solito mirabiliter adipisci.

The Expositions of the Lunations of the Notary Art.

[15] Istæ sunt expositiones lunationis artis notoriæ.

THese are the Expositions of the Lunation, and Introduction of the Notary 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 thirtieth they ought to be put in operation. From whence Solomon saith, That to those times, we give the expositive times of the Moon; of the fourth day of the Moon which 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 [13] Languages, Greek, Hebrew, Chaldee and 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 Humanities, Understanding, Memory, Eloquence, and the Faculty of Ruling those three. And these things are to be used as we have before spoken.

Hæ sunt expositiones lunationis & introductionis artis notoriæ scilicet in quarta luna & octaua, & in duodecima & in decima sexta, & in vigesima quarta & in vigesima quarta & in vigesima octaua, & in trigesima debent proferti. Vnde Salomon [586] ait istis temporibus expositiua tempora lunae, quartae dedimus, quae ad quatuor angelis suis conscripta sunt: & quarta luna nobis manifesta est: Nec non angelo latore ipsarum orationum, quater replicata & repetita, nec non & quatuor anni tempora sunt inscripta & reuelata nobis postulantibus ab angelko, ad ostendendam facundiam plenariam in quatuor linguis, Graeca, Hebræa, Chaldæa & latina: & quatuor orbis terrarum partes data est à Deo potestas definiendi humanæ mentis facundiam, nec non humanitatis quatuor virtutes, Intelligentiam, Memoriam, Facundiam & istorum trium stabilitatem dominari. Ista etiam sunt de quibus Præfatum est, quæ sicut diximus, ita proferenda sunt.

He sheweth how the precedent Oration is the Beginning and Foundation of the whole Art.

THat is the first Figure of the Notary Art, which is manifestly sited upon a Quadrangle Note: And this is Angelical Wisdom, understood of few in Astronomy; but in the Glass of Astrology, it is called, The Ring of Philosophy; and in the Notary Art it is written, To be the Foundation of the whole Science. But it is to be rehearsed four times a day, beginning in the morning once, about the third hour once, once in the ninth hour, and once in the evening.

[16] Ostendit qualiter ista oratio predicta sit principium & fundamentum totius artis.

Ipsa verò artis notoriæ prima figura quæ suprà notam quadrangulam manifestandam sita est. Ipsa verò in Astronomiæ exceptionibus à paucis habitis angelica sapientia. In Astrologiæ autem speculo philosophiæ annulis nuncupatur. In notoria verò arte fundamentum totius scientiæ esse scribitur Veruntamen in matutino diei quarta proferenda, simul & continuè, scilicet in mane semel, circa tertiam semel, circa nonam semel, circa vesperas semel proferatur.

The precedent Oration ought to be [14] 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 necessity urge one to do any great works, he shall say it twice in the morning, and about the ninth hour twice; and let him [be confessed, and] fast the first day wherein he rehearseth it, and let him live chastly and devoutly. And this is the oration which he shall say:

Oratio præcedens debet proferri secretè & solus sit qui proferat eam, & ipse vix audiat se: & hæc est conditio eius: quod si necessitas eum arguerit alicuius magni operis, poterit dici mane bis & circa nonam bis & confessus sit & ieiunet in prima die, in quo profert eam, & viuat castè & deuotè. Et hoc est quod dicit hic.

This is the Oration of the four Tongues, Chaldee, Greek, Hebrew and Latine, evidently expounded, which is called, "the Splendor or Speculum of Wisdom." In all holy Lunations, these Orations ought to be read, once in the morning, once about the third hour, once about the ninth hour, and once in the evening.

Ista est oratio quatuor linguarum Chaldæ, Græce, Hebrææ & latinæ euidenter exposita, quæ splendor vel speculum sapientiæ appellatur. In singulis lunationibus sanctis prædicta oratio debet legi, in mane semel circa tertiam selem circa nonam semel & circa vesperas semel.

The Oration.

Assaylemath, Assay, Lemeth, Azzabue. [15]

Incipit oration.

Assaylemath. Assay Lemeth. azzabue.

The second part of the precedent Orations, which is to be said onely once.

AZzaylemath, Lemath, Azacgessenio.

The third part of the precedent Oration, which is to be spoken together with the other.

Lemath, Sebanche, Ellithy, Aygezo.

Incipit secunda pars præcedentis orationis, & tantum semel debet dici.

Azzaylemath. Lemath. Azacgessenio.

Sequitur tertia pars orationis præcedentis & simul proferatur.

Lemath. Sebanche. Ellithy aygezo.

This Oration hath no Exposition in the Latine.

THis is a holy Prayer, without danger of any sin, which Solomon saith, is inexplicable be humane sense. And he addeth, and saith, That the Explication thereof is more prolixious, than can be considered of or apprehended by man; excepting also those secrets, which is not lawful, neither is it given to man to utter: Therefore he leaveth this Oration without any Exposition, because no man could attain to the perfection [16] thereof: and it was left so Spiritual, because the Angel that declared it to Solomon, laid an inexcusable prohibition upon it, saying, See that thou do not presume to give to any other, nor to expound any thing out of this Oration, neither thou thy self, nor any one by thee, nor any one after thee: For it is a holy and Sacramental Mystery, that by expressing the words thereof, God heareth thy Prayer, and increaseth thy Memory, Understanding, Eloquence, and establisheth them all in thee. Let it be read in appointed times of the Lunation; as, in the fourth 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. [17]

[17] Hic exponitur qualiter non habet expositionem in latino.

Hic est oratio sancta sine totius peccati periculo qua [587] Salomon ait humanis sensibus esse inexplicabilem: & subiunxit: Prolixior est, inquit, eius expositio, quàm ab homine considerari potest, exceptis illis secretis que non licet nec dantur homini loqui. Quam orationem id circo totam inexpositam reliquit, quia de ipsius orationis nullus ad perfectionem summatim de ea poterit prælibare. Cuius rei causa tamen erat spiritualis, quia Angelus ipsam deferens in recusabili prohibitione Salomoni ait: Vide ne de hac oratione aliquid exponere vel transferre præsumas, nec tu, nec quis per te, nec quis post te. Sacramentale siquidèm eius mysterium est, vt expresso sermone verborumque orationis audiuit Deus orationem tuam, vt tibi intelligentia, memoria, facundia & horum trium stabilitas augeatur. diebus lunationis determinatis scilicet in in quarta luna, 8.12, & sic deinceps sicut præceptum & scriptum est, ipsam orationem diligenter in præmissis diebus quater lege credens de ea quod studium absque ambiguitate supra humanum modum subitò a daugeri.

Of the Efficacy of that Oration which is inexplicable to humane sense.

THis is that onely which Solomon calls The happiness of Wit, and M. Apollonius termeth it, The Light of the Soul, and the Speculum of Wisdom: And, I suppose, the said Oration may be called, The Image of Eternal Life: the Vertue and Efficacy whereof is so great, that it is understood or apprehended of very few or none.

Therefore having essayed some Petitions, Signs and Precepts, we give them as an entrance to those things whereof we intend 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 Notary Art; some whereof are dark and obscure, and others plain and manifest.

For the Notary Art hath a Book in Astronomy, whereof it is the Beginning [18] and mistris; and the Vertue thereof is such, that all Arts are taught and derived from her. And we are further to know, That the Notary Art doth in a wonderful manner contain and comprehend within it self, all Arts, and the Knowledge of all Learning, as Solomon witnesseth: Therefore it is called, The Notary Art, because in certain brief Notes, it teacheth and comprehendeth the knowledge of all Arts: for so Solomon also saith in his Treatise Lemegeton, that is, in his Treatise of Spiritual and Secret Experiments.

[18] De efficacia eiusdem orationis que inexplicabilis est humanosensu.

Hæc est omnino quam Salomon fœlicitatem ingenij, & lumen animæ Magister Apollonius appellauit, & speculum sapientiæ eandem nuncupauit. Et ipsam orationem vitæ etermæ imaginem arbitror appellandam. Cuiuscunque tanta sit efficacia à paucis hominibus & ferè à nullis dignoscitur vel comprehenditur.

[20a] Prælibatis ergo quibusdam petitionibus, signaculis siue præceptis quasi quendam introitum dedimus ad ea quæ dicturi sumus de quibus tamen partem ea habent, quæ suprà diximus. Veruntamen antequam ad eam perueniatur, quædam arbitror necessaria, quibus plenius arque clarius ad propositam pertingetur historiam. Sunt enim vt suprà diximus, quædam exceptiones Notoriæ artis. De quibus quædam obcurè & quædam clarè & manifestæ sunt

[20b] Ex ipsa autem Astronomia notoria ars librum habet, cuius ipsa est principium & Magistra. Et eius efficacia est quod ex ea omnes artes doceantur. Sciendum est etiam artem notoriam & omnes artes, & omnem literatam scientiam, mirabiliter continere, quæ testante Salomone, ideo est ars notoria quia quibusdam notulis breuissimis omnium comprehensibiliter scriptorum edocet cognitionem sicut etiam ait Salomon in tractu Lemegeton, hoc est in tractu spiritualium & secretorum experimentorum.

Here he sheweth, in what manner those Notes differ in Art, and the reason thereof; for a Note is a certain knowledge, by the Oration and Figure 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 Notary Art. Now he maketh mention of that Oration, which is called, The Queen of Tongues: for amongst these Orations, there is one [19] more excellent than the rest, which King Solomon would therefore have be called, The Queen of Tongues, because it takes away, as it were, with a certain Secret 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 the Chaldean Language: which, although it be short, is of a wonderful Vertue; that when you reade that Scripture, with the Oration before-mentioned, you cannot keep silent those things, which the Tongue and Understanding suggest, and administer to thee.

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. [20]

The Oration

[21] Hic ostenditur qua ratione in arte ista differant notæ, & ista est ratio. Nota enim est est quædam cognitio per orationem et figuram suprapositam.

[588]

Sed de orationibus & figuris mentio suo tempore habenda ratio est, quare in arte notoria notæ dicantur. Modo facit mentionem de quadam oratione que Regina linguæ appellatur. Inter istas tamen orationes vna est excellentior quam Rex Salomon Reginam linguæ id circo voluit appellari, quia quodam secreto tegimento impedimentum linguæ aufert, & mirabilem eloquentiæ tribuit facultatem, ad quam antequam perueniatur parumper de ipsa oratione est prælibandum. Ipsa enim est oratio, quæ in scripturis docendis in ore semper habenda est, de Chaldæo tamen sermone extorta est: quæ licèt breuis sit, mirabilis efficaciæ est, vt cum ipsam scripturam legeris oratione præmemorata, reticere non poteris, quæ tibi mens & lingua suggesserint & administrabunt.

[22] Ista oratio quæ sequitur, est quædam inuocatio Angelorum Dei, & prouocat facundiam, & in principio scripturarum debet dici, & in principio mensis præfertur. Incipit oratio.

[1] LAmeth, Leynach, Semach, Belmay, (these Orations have not proper Lunations, as the Commentator saith upon the Gloss, Azzailement, Gesegon, Lothamasim, Ozetogomaglial, Zeziphier, Josanum, Solatar, Bozefama, Defarciamar, Zemait, Lemaio, Pheralon, Anuc, Philosophi, Gregoon, Letos, Anum, Anum, Anum.)
Lameth. Leynach. Semach. belmai. (istæ orationes non habent proprias lunationes, vt dicit commentator supra in glossa azzailemat Gesegõ Lothamasim, Ozetogomaglial. Zeziphier, Iosanum: Solatac, Bozefama, dafarciamar, zemait, Lemaio, pheralon, Anuc, philosophi Gregoon Letos anum, anum anum.)

How this Oration is to be said in the beginning of every Moneth, 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 other dayes. I would also note this, That it is to be pronounced [21] wisely, and with the greatest reverence; and that fasting, before you have taken either Meat or Drink.

[23] Qualiter ista oration proferatur in principio cuiuslibet mensis castè & puro cporde semper proferatur.

Vt in principio scripturarum docendarum secretissimè debet dici oratio prædicta, & quæ tibi legenti mens & lingua suggesterit, reticeri non debet. Præterea sequuntur quædam verba præcepta de illa, quia in principio mensis semper incipi debent, & etiam in alijs diebus. Ista etiam est quæ memoriam. Sed tamen sapienter & cum maximæ venerationis officio, & antequam cibus & potus sumatur, proferenda est.

Here followeth the Prayer we spake of before, to obtain a good Memory.

[2] O Most Mighty God, Invisible God, Theos Patir Heminas; by thy Archangels, Eliphamasay, Gelonucoa, Gebeche Banai, Gerabcai, Elomnit; and by thy glorious Angels, whose Names 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.

[24] Sequitur oratio de quæ locuti sumus ad producendam memoriam.

Deus summe Deus inuisibilis. Theos patir Heminas per archangelos tuos eliphamasai gelonucoa. Gebeche banai Gerabcai, elomnit: Et per angelos tuos gloriosos, quorum, nomina adeo consecrata sunt, vt à nobis proferri non debent quæ sunr hæc: do. hel. x. p. a. li. o. ff. &c. quæ humanis sensibus comprehendi non licet.

Here following is the Prologue of the precedent Oration, which provoketh and procureth Memory, and is continued with the precedent Note.

THis Oration ought to be said next to the precedent Oration; to wit, Lameth: and with this, I beseech thee to day, O Theos, 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 effect, in the evening. [22] 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 Imperfections of the Tongue.

Sequitur prologus prædictæ orationis, que prouocat & adhibet memoriam & continuatur cum præcedenci Nota.

Hæ oratio debet dici cum præcedenti oratione proxima, scilicet Lemath & cum ista. Te queso hodie o Theos semper proferenda pro vna oratione. Si pro memoria, in mane dicatur. Si pro alia efficacia vespere dicatur. Et sic dicatur in vespertina [589] hora, & in mane. Et si proferatur, vt dictum est, ista cum oratione precedenti, prouocat memoriam & linguam impeditam soluit.

Here beginneth the Prologue of this Oration.

I Beseech thee, O my Lord, to illuminate the Light of my Conscience with the Splendor of thy Light: Illustrate and confirm my Understanding, 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 unspeakable Name: Thou who are the Fountain of all Goodness; the Original and Spring of Piety, have patience 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, [23] but mercifully waitest, expecting his Repentance; I (though unworthy) 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 verture of thy holy Angels, thou who art one God in Trinity. Amen.

[25] Hic incipit ipsius orationis prologus.

Te quæso Domine mî illumina conscientiam meam splendore luminis tui, & illustra & confirma intellectum meum odore suauitatis spiritus tui, adorna animam meam vt audiendo audiam, & audita memoriter teneam. Reforma Domine cor meam: Instaura Deus sensem meum: Placa pijssime memoriam: Aperi mititissime animam meam: Tempera benignissime linguam meam per gloriosum & ineffabile nomen tuum. Tu qui es fons bonitatis, & totius pietatis origo, habeas patientiam in me & memoriam da mihi, & quod à te petij in oratione hac sancta largiaris mihi. Et qui peccantem non statim iudicas, sed ad pœnitentiam misertus expectas, te quæso indignus precor, vt facinorum meorum & peccatorum meorum scelera extinguas & abstergas, & me petitione tanta per Angelorum tuorum virtutem de quibus præfatus sum, dignum & efficacem esse facias, qui es Trinus Deus. Amen.

Here he sheweth some other Vertue of the precedent Oration.

If thou doubt of any great Vsion, what it may foreshew; or if thou wouldst see any great Vsion, 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 desirest.

Here followeth an Oration of great Vertue, to attain the knowledge of the Physical Art, having also many other Vertues and Efficacy.

IF you would have the perfect knowledge of any Disease, whether the same tend to death or life: if the sick party lie languishing, stand before him, & say this Oration three times with great reverence. [24]

[26] Hic ostendis alias efficacias quas habet prædicta oratio.

Hanc eandem orationem, & si de aliqua magna visione dubitaueris, quid prætendere debeat vel si magnam visioni de periculo instanti siue de futuro videre volueris, vel de quouis absente vis habere certitudinem, vespere ter dicas cum summæ venerationis obsequio, & videbis quod petieris.

[28] Hîc incipit oratio magnæ virtutis, & est de cognitione artis physixæ & habes plures virtutes & efficacias.

Si vis habere cognitionem de alicuius ægritudine, vtrum ad mortem vel ad vitam sit infirmus. Si iacuerit languens, assistens coram eo dicas ter cum magna reuerentia.

The Oration of the Physical Art.

IHesus fili Dominus Incomprehensibilis: 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, Humanæ natus & vos Eloytus Phugora: Be present ye holy Angels, advertise and teach me, whether such a one shall recover, or dye of this Infirmity.

[29] Incipit oratio physicæ artis.

Ihesus fili: Dominus incomprehensibilis: Ancor, Anacor, Anylos Zohorna, Theodonos, helyotes phagor, Norizane, Corichito, Anosae, helse, Tonope phagora.

Sequitur alia pars orationis.

Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros. hocho phagan, Corphandonos, humanè natus, & vos Eloytus phugora. Angeli sancti adeste & aduertite & docete me vtrum talis conualescat an moriatur de ista infirmitate.
Cf. LIH XXVI.

Cf. LIH XXVII.

This being done, then ask the sick person, Friend, how dost thou feel thy self? And if he answer thee. I feel my self 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 very grievously ill, or worse and worse; then doubtless conclude, He will dye on the morrow: But if he answer, I know not how my state and condition is, whether better or worse; then you may know likewise, That he [25] will either dye, or his disease will change and alter for the worse. If it be a Childe, 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 finde first revealed in your minde, that judge to come to pass of him.

[30a] Hoc acto, Tunc interrogabis infirmum. Amice qualiter tu sentis te? & si responderit tibi, benè conualescam, vel aliud tale simile, scias proculdubiò, quod ad vitam est infirmus. Si autem respondeat grauiter vel malèsto, vel aliud simile, scias proculdubio ipsum in proximomoriturum. [590] Si autem responndeat necio qualiter sto, scias similiter quod moritur, vel infirmitas in grauius mutabitur. Si autem puer fuerit, qui & ætatem correspondendi non habuerit aut malor, languens infirmus grauiter vel noluerit: post orationem dictam ter qd inueneris primo in mente tua, de ipso futurum scias.

Furthermore if any one 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 diseased 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 one that is sick, saying this Oration, the effect of his Infirmity shall be revealed to you.

Or if you touch the Pulse of any Woman with Childe, saying the same Oration, it shall be revealed, whether she shall bring forth a Male or Female.

But know, that this Miracle proceeds not from your own Nature, but from the Nature and Vertue of the holy [26] Angels; it being a part of their Office, wonderfully to reveal these things to you. If you doubt of the Virginity of any one, say this Oration in your minde, and it shall be revealed to you, whether she be a Virgin, or Corrupt.

[30b] Porrò si quis infirmitatem suam simulauerit vel celauerit, dicas eandem orationem, & suggeret tibi virtus angelica veritatem. Si verò longinquus infirmus fuerit, audito nomine eius, pro eo similiter dicas hanc orationem, & veniet tibi in animo tuo, vtrum viuere debeat siue mori,

Si tu infirmi alicuius pulsum tetigeris, eadem oratione memorata, reuelabitur tibi, cuiusmodi fuerit effectus infirmitatis. Si etiam alicuius mulieris prægnantis pulsum tetigeris, oratione memorata, reuelabitur tibi vtrum sit masculus vel fœmina, qds concepit. Scias êt illud miraculum non ex natura tua prouenire sed sanctorum Angelorum, quorum agere hic pars officik est virtutem & naturam tibi mirabiliter reuelare. Item si de virginitate alicuius dubitaueris eadem oratione reuelata memorabitur tibi vtrum sit virgo vel corrupta.

Here follows an efficacious Preface of an Oration, shewing what Verture and Efficacy you may thereby prove every day.

Of this Oration Solomon saith, That by it a new knowledge of Physick is to be received from God: Upon which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundation of the Physical Science; and that it containeth 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 Mystery: For, Solomon himself speaking of the subtility of the Notory Art, wonderfully extolls the Divine Help; to wit, Because we have proposed a [27] great thing, that is to say so many and so great Mysteries of Nature, contained under so specious brevity, that I suppose them to be as a general Problem to be proposed in the ordination of so subtile and excellent a work; that the minde of the Reader or Hearer may be the more confirmed and fixed hereupon.

[31] Hec est præsatio orationis efficacia quam efficaciam quam virtutem poteris qualibet die probare.

De ista oratione ait Salomon, hanc nouam cognitionem physicæ à Deo accipi: vnde vocauit & dixit hoc mandatum miraculum cum esse efficax fundamentum physicæ scientiæ, & quod contineat in se quantitatem & qualitatem scientiæ totius artis physice inqua re est mirabiliter magis speciosum quam horridum miraculum. Tu aût quotiescunque legeris, non adverborum paucitatem, sed mysterij tanti lauda virtutem. Ipse enim Salomon de artis Notoriæ subtilitate diuini auxilij mirabili libertate extorsit: Scilicet quia grande quoddam proponimus videlicet tot & tanta sub tam speciosa breuitate constringere naturalium arbitror esse aliquod generale prohemium in tam subtilis & excellentis operis ordinatione proponi, vt magic animus auditoris super hæc confortetur & conualescat.

Here he sheweth how every Note of every Art, ought to exercise his own office; and that the Notes of one Art profit not to the knowledge of another Art; and we are to know, That all Figures 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, comprehendeth divers Arts under the Notion thereof. Therefore he calleth this a Notory Art, because it should be the Art of Arts, and Science of Sciences; which [28] comprehendeth in it self 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 to them: In this Art are comprehended very briefly in a few words or writings, so that it discovereth those things which are hard and difficult, 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 Sciences 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 several Notes properly disposed to them, and signified by their Figures; and the Note of every Art, hath not any office of transcending to another Art, neither do the Notes of one Art profit or assist to the knowledge of another Art: Therefore this may seem a little difficult, as this small Treatise, which may [29] be called a Preludium to the Body of the Art: we will explain the Notes severally; and that which is more necessary, we shall by the Divine Providence diligently search out the several Sciences of the Scripture.

[32a] Hic dicitur qualiter vnaquæque nota vnius cuiusque artis suum habet exercere officium, & notæ vnius artis ad aliam artem sciendam non prosunt, & sciendum est, quod omnes figuræ suas proprias habent orationes.

Disseramus ergo pro possibilitatis nostræ viribus notoriæ artis facultatem, & quod naturalium est, ad maiora artis accedamus. Salomon etenim artis Notoriæ magnus compositor, diuersarum artium sub ipsa contentarum Magister quidem maximus. Artem ipsam id circo notoriam appellauit, eo quod esset ars artium & scientia scientiarum, que omnes artes liberales & mechanica: & exceptiuas in se comprehendit: & quæ in cæteris artibus [591] longis & grauibus loquutionibus nec non prolixis & fastidiosis librorum voluminibus per maximi temporis spacium, quibus ingenioso comprehendunt cum paucis verbis & scriptis paruissimis quo suis imperitos & duros, per breue spacium temporis mirabili & inaudita verborum ac nominum virtute reddit cruditos.

[32b] Nos ergo quibus tanta facultas à summi creatoris affluenti gratia ratione scripture scientiarum concessa tantum munus & tam egregium donum competenter recipimus. Nam cum artes singulæ notas sibi dispositas & prænotatas habeant cum figuris, & cum nota vnius cuiusque artis suum non habuerit transscendendi officium, ad aliam artem scientiam notæ vnius artis non prosunt nec valent: & quia aliquantulum hoc est difficile, in hoc tractu paruulo quod paæludium ad ipsum corpus artis dicitur. De singulis ipsius Notis singulatim & illud quod magis necessarium est ad diuersarum scripturarum scientias acquirendas diuinitus exploremus.

A certain special Precept.

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 by Solomon; the first and chiefest thing to be understood therein, is, That the Oration before the second Chapter, is to be used long before every speech, the beginning whereof is Assay: and the words of the Oration are to be said in a competent space of time; but the subsequent part of the Oration is then chiefly to be said, when you desire the knowledge of the Volumes of writings, and looking [30] 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 Mystery, 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.

Hic ponit quoddam speciale præceptum.

[33] Illud est nobis necessarium necessario & posteris nostris idoneum arbitramur & vtile, vt quibusdam compendiosis tractatibus prolixa & magna scripturarum volumina cognoscamus: Quoa vt leuiter fieri possit de libris antiquissimis tribus, qui a Salomone compositi sunt diligentissimè inquiramus. In quorum primo illud primum & speciale intelligendum est, qui oratione præmissa ante secundum capitulum in omni sermone longo vtendum est, principium cuius orationis est Assay. & competenti tempore verba orationis dicantur. Subsequens autem pars orationis tunc precipuè dicenda est, quando ad cognitionem scripturarum volumina reuoluendo notam inspexeris. Tunc etiam dicenda est ipsa oratio, quando grauem scientiam tibi antea inauditam, subitò illam tibi propositam, & lucidè & plenariè enucleare & proponere volueris: ipso etiam tempore eandem orationem dices, quando tibi aliquod importunum, aliquod graue dixerit, quod tue facultatis non sit exponere, eandem orationem commemorabis. Ista est oration de qua locuti sumus, & est mirabilis oratio, cuius pars prima involumine de magnitudine qualitatis exponitur.

The Oration.

LAmed, Rogum, Ragia, Ragium, Ragiomal, Agaled, Eradioch, Anchovionos, Lochen, Saza, Ya, Manichel, Mamacuo, Lephoa, Bozaco, Cogemal, Salayel, Ytsunanu, Azaroch, Beyestar, Amak.

To the operation of the Magnitude of Art, this Oration containeth in the second place, a general Treatise of the first Note of all Scripture, part of the Exposition whereof, we have fully explained [31] in the Magnitude of the quality of the same Art. But the Reader hath hardly heard of the admirable Mystery of the Sacramental Intellect 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 Latine.

[34] Incipit Oratio.

Lamed, Rogum, Ragia, Ragium, Ragiomal, Agalad, Eradioch, Anchovionos, lochen, saza, ya, manichel, mamacuo, lephoa, Bozaco, Cogemal, Salayel, ytsunanu, azaroch, beyestar, amak.

[35] de magnitudine ad operationem. Ista oratio continetur in loco secundo primæ notæ generalis tractatus de omni scriptura. Cuius expositionis partem de magnitudine qualitatis artis eiusdem satis explanauimus: sed ne prorsus ipsius sacramentalis intellectus admirans mysterium rudishaberetur auditor, hoc sciat certissi, vel nihil dubitans de verbis grecis ipsius orationis supradicte esse principium expositionis euis in latino. [592]

Cp. LIH XXVIII.

The beginning of the Oration.

OH Eternal and Unreprehensible Memory! Oh Uncontradictible Wisdom! Oh Unchangeable Power! Let thy right-hand encompass my heart, and the holy Angels of thy Eternal Counsel; compleat and fill up my Conscience with thy Memory, and the odour of thy Ointments; and let the sweetness of thy Grace strengthen and fortifie my Understanding, through the pure splendor and brightness of thy holy Spirit; by vertue whereof, the holy Angels alwayes behold and admire the brightness of thy 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 Mankinde, and raised him after his Fall to Heaven; Learning, whereby thou wer't pleased to teach Adam the knowledge of every Science: Inform, repleat, instruct, restore, correct, and refine me, that I may be made new in the understanding [of] 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 for ever, world without end.

[36] Incipit Oratio.

Memoria irreprehensibilis, sapientia incontradicibilis, efficacia incommutabilis aeterni consilij angelos complectetur cor meum dextra tua, adimpleat conscientiam mean memoria tua, & odor vnguentorum tuorum, dulcedo gratiae tuae muniat mentem meum splendore Spiritus sancti, & claritate, qua Angeli faciem tuam cum omnibus coeli virtutibus intueri sanctam sine fine desiderant. Sapientia qua omnia reparasti: Intelligentia qua omnia informasti, beatitudinis perseuerantia qua Angelos restituisti: Dilectio, qua homines post lapsum ad coelestia traxisti, Doctrina qua Adam omnem scientiam docere dignatus es. Informa, reple, instrue, instaura, corrige, & refice me vt fiam nouus in mandatis tuis intelligendis & in suscipienda scientia animae & corporis mei, & omnium fidelium credentium in nomine tuo, quod est benedictum in secula seculorum.

Here is also a particular Exposition of the fore-going Oration, which he hath left unexpounded, to be read by every one that is learned in this Art; and know, that no humane power nor faculty in man is sufficient to finde out the Exposition thereof.

[37] Hîc est etiam particula expositionis præfatæ orationis, quam vnusquisque doctorum, qui in hac arte asseruisse legitur reliquit inexpositum. Scias ad eius expositionem nequaquam humanam posse sufficere facultatem.

This Oration is also called by Solomon, The Gemme and Crown of the Lord: for he saith, It helpeth against danger of Fire, or of wilde Beasts of the [33] 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 power to hurt the Earth, the Sea, and the Trees. There is an example of this Oration, in the Book called, The Flower of heavenly Learning; for herein Solomon glorifieth God, because by this he inspired into him the knowledge of Theologie, and dignified him with the Divine Mysteries of his Omnipotent Power and Greatness: which Solomon beholding 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, which Solomon calleth, The Signe of the holy Mystery of God revealed by his Angel before; and that which is contained in them, is the fulness of our dignity and humane Salvation.

[38] Hæc etiam oratio à Salomone Gemma coronæ Domini appellatur. In periculo, inquit, ignis, terræ, bestiarum, ea siquidem prodest cum fide dicta credentia. Allatam enim fuiste ab vno quatuor Angelorum perhibetur, quibus datum est nocere & prodesse terræ & mari & arboribus. Ipsius etiam orationis exemplar libri florum doctrinæ cœlestis appellauit. Glorificando enim Salomon in hoc Deum, quòd ad Theologiam pro nutu diuino & eius mysterio atque omnipotentis nobilitatis inspirauit. Et inspiciens quasdam orationes ipsam in nocte sacrificij maioris Domino Deo largiente, inter alias transmissas eiusdem artis notoriæ conuenienter collocauit, quæ sanctæ & dignæ sunt: atque reuerendi mysterij sunt. Ipsis quidem non de Theologia errantes omisêre gentiles, quas Salomon signum sacri mysterij Dei angelo (alia) præcedente vocauit hoc etiam est opplementum dignitatis nostræ & salutis humanæ, & quod in eis continetur.

The first of these Orations which we call Spiritual, the vertue whereof teacheth Divinity, and preserveth the memory thereof.

[34]

These are Orations also, which are of great virtue and efficacy to our Salvation: The first whereof is Spiritual, and teacheth Divinity; and also Perseverance in the Memory thereof: Therefore Solomon commandeth it to be called, The Signe of the Grace of God: for, as Ecclesiastes 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 wall.

[39] Prima oratio ex istis de quibus loquimur spiritualis operatur ad Theologiam, & ipsius conseruat memoriam.

Istæ etiam orationes sunt, in quibus magnam potest nostra salus habere efficaciam. Quarum prima oratio Spiritualis ad Theologiam cognoscendam, & ipsius perseueranter habetur memoria, id circo ipsum signum gratiæ Dei Salomon præcepit appellari. Gratia enim Dei est, vt inquit Ecclesiastes, spiritualis in verbis quæ inspirauit mihi, vt disputarem [593] de omni ligno libani vsque ad Isopem, quæ egreditur de patiete.

The election of time, in what Lunation 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, as if it [35] were determined by the Father, it shall increase thy knowledge in the Science of Divinity.

But if otherwise that thou art ignorant, and it hath been seen by thy Companions, thy Superiours or Inferiours, though unto others thou shalt seem to have knowledge; enter into the study of Divinity, and hear the Lectures by the space of some moneths, casting off all doubt from thee, of them who shall see thee, to know such things: and in that day wherein thou wouldst say it, live chastly, and say it in the Morning.

[40] Assignatio temporis scilicet in qua lunatione orationes istæ proferri debent.

Oration in prima Luna debet proferri semel, & in tertia ter, & in sexta sexies, & in nona nonies, in duodecuma duodecies, in decima septima decemsepties, & in decima octaua totidem. In vicesima sexta totidem, In 29. totidem, In 30 totidem. Ipsa enim oratio tantæ virtutis, tantæ efficaciæ est vt in die, qua ipsam dixeris, determinato patre tanta cum in eadem die virtus scientiæ Theologiæ adaugebitur, vt si volueris vix de ipsa poteris reticere: Et si aliâs imperitus sueris, à socijs vel maioribus vel subditis vel similibus visus, & ab eisdem & à reliquis ita scire videberis. Sub intra studium Theologiæ, & audias lectiones per aliquot menses, vt omne dubium de te excutiatur, ab illis qui te iuta scire viderint. Veruntamen in illa die qua dixeris eam, castè viuas, & summo manè eam dicas.

Solomon testifieth, That an Angel delivered the following Oration in Thunder, who standeth alwayes in the Presence of the Lord, to whom he is not dreadful. The Mystery 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 Celestial Spirits to perform any great work which the Divine Power permitteth. It also giveth the vertue [36] of its Mystery, that it exalteth the tongue and body of him that speaketh it, with so great inspiration, as if some new and great Mystery were suddenly revealed to his understanding.

[41] Attulit istam orationem subsequentem Salomone testante, Angelus propositus tonittuo, qui in conspectu Domino semper assistit, cui non est paufirius, eius mysteriym sacrosanctum est & efficacius, vt cum eam orationem semel legeris, non amplius dici oportet: eò quod promoueat Spiritus cœlestes ad aliquid magnum peragendum.

[42] De eadem oratione dicit, quod tantum est eius mysterium, quod etiam spiritus cœlestes promoueat ad aliquid magnum peragendum diuina permittente potentia: Habet etiam in sui mysterij largitorem efficacem vt linguam & corpus ipsius proferentis tanta inspiratione exaltet vt quasi nouum quid et magnum mysterium intellexiste cognoscat.

Here followeth the beginning of this Oration, wherein is so great vertue and efficacy, as we have said, it being said with great devotion.

Achacham, Yhel, Chelychem, Agzyraztor, Yegor, &c.

[43] Hîc autem est orationis principium, in qua tanta efficacia est vt diximus, & cum magna deuotione opus eam legi.

Achacham 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 of the four parts severally; and then between the beginning and these Orations, which are four, we shall make this competent division.

For this is that which is to be spoken of the beginning severally: And this Oration 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 compleated. These Greek Names [37] following are to be pronounced. This is the division of these Orations, Hielma, Helma, Hemna, &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.

[44] Istud est principium præfatâ orationis, cuius partes sunt quatuor. Sed de principium aliud per se dicendum est, nec non de cæteris quatuor partibus singulatim: præterea inter principium & ipsas orationes quæ sunt quatuor istam competentem facimus diuisionem.

[45] Hoc enim quod de principio dicendum est singulariter. Er ista oratio in partes 4. diuidenda est, & eius dicta prima parte, id est, principium antequam pars alia ipsius orationis conpleatur, ista nomina græca sequentia proferenda sunt. Ista est diuisio istarum orationum, hielma, helma, hemna &c. Deus Pater, Deus Filius, Deus sancte spiritus, orationem confirma & intellectum meum & memoriam ad suscipiendam, ad cognoscendam, [594] ad retinendam omnium scripturarum bonarum scientiam, eloquentiam & earum bonam perseuerantiam animi.

This is the beginning of that Oration, which, as we have said before, ought to be said according to [*after] the Prolations [=postponements] and Constitutions [=arrangements] 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 sanctity of our life; there being contained in it so great a Mystery, and such efficacious Vertue.

[48] Istud est principium præfatæ orationis, quæ sicut diximus, dici debet secundum prolationes & secundum constitutiones ipsius ob nostræ memoriæ obliuionem recitari habet, & secundum exercitium ingenij, & secundum sanctitatem vitæ nostræ, & in ea est tale mysterium, & talis efficacia virtutis.

There followeth another subtile Oration, wherein is contained a Sacramental Mystery, and wherein every perfect 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 Celestial effecteth, and what earthly things things the Terrene: because the Lord hath said, My eyes have [38] seen the imperfect, 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 writing whatsoever, which is not from God, is not to be read; for God himself would have all things to be divided: & this is how these are to be used, before the second part, which containeth so glorious and excellent Consecrations of Orations, & defineth the Consecrated part to have power in the Heavens, and in no wise can be defined by humane tongues.

[49] Sequitur alia subtilis oratio, in qua continetur tam sacramentale mysterium, & in qua omnis scientia perfecta mirabiliter completur. De ista enim voluit Deus vt sciremus quæ cœlestia, quæ terrena, & quilibet secundum cœlestia cœlestis, & secundum terrena terrenus efficitur. Quia Dominus dixit: Imperfectum viderunt oculi mei, & in libro tuo omnes scribuntur dies, formabuntur & nemo in eis &c. Sic enim habitandum est in præceptis Dei. Non enum possumus omnia scribere, vt Sol habear eundem cursum quem primo habuit & confirmetur ordo noster. Omnis enim scriptura, quæcunque à Deo non est, legenda non est. Voluit autem ipse Deus diuidere omnia, & hoc est quomodo ista sunt agenda ante secundam partem, quæ tam gloriosas & excellentes orationum consecrationes continet, & quæ consecratam partem in cœlis habere definitur vt nequaquam illa linguis humanis possit definiri.

This is the beginning of the second part of that Oration spoken of before, which is of so great vertue.

Aglaros, Theomiros, Thomitos, &c.

[50] Istud est principium secundæ partis istius orationis quæ tandæ est efficaciæ, sicut dictum est superius.

Aglaros Theomiros. Thomitos &c.

This is the second part of the precedent Oration, of which some singular thing is to be spoken. Wherefore if thou sayest this Oration, commemorating the first part thereof, say the Oration following, and thou shalt [39] 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; compleat and restore my conscience, and heal my understanding, that I may glorify thee in all my works, thoughts and words.

[51] Ista oratio præcedens est secunda pars orationis, de qua aliud singulariter dicendum est. Vnde se istam orationem diceris prima parte eius commemorata, istam orationem sequentem dicas & præuideas præcepta quæ sunt in ea.

Deus omnium qui es Deus meus, qui in principio creasti omnia ex nihilo, Cum Spiritu tuo omnia reformasti, comple, restaura, conscientiam meam, & sana intellectum meam, vt glorificeme per omnia opera cogitationum mearum, & verborum meorum.
Cp. LIH XV.6.

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: Megal, Legal, Chariotos, &c. having said this third part of the Oration, then meditate with thy self about the Scriptures thou desirest to know; and then say this Oration:

Oh thou that art the Truth, Light, and Way, of all Creatures: Oh just God, vivify me, and confirm my understanding, and restore my knowledge and conscience unto me, as thou didst unto King Solomon, Amen.

[52] Et postquam istam orationem predictam dixeris, facto interuallo quasi dimidiæ hore, dicas istam tertiam partem orationis quæ sequitur: Megal, legal, Chariotos &c.

[53] Hac parte orationis dicta tertia, præmeditaberis tercum de scripturis quas scire volueris, & deinde dices istam orationem.

Veritas, Lux, Via omnium creaturarum: Iuste Deus viuifica me & intellectum meum confirma, & restaura conscientiam meam sicut regi Salomoni restaurasti, Amen. [595]

Cp. LIH XXXV and XXXVI. The oration "Megal legal Charitos" doesn't appear in full in Ars Notoria, but can be found in full in LIH XXXV — there spelled "Megal. agal. iegal. hariothos...".

Commemorating the parts according to that which is laid down, add the Oration following: the other Orations being said, say the fourth part of the Oration, which is this: Amasiel, Danyi, hayr, &c.

[55] Partibus enim istis præmemoratis secundùm quod definitum est, addes istam orationem sequentem, istis orationibus dictis, quartam partem orationis dicas: Et est ista. Amasiel, Danyi, hayr &c.

This oration occurs in full in LIH XXXVII.

[40]

Then the parts being commemorated as 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. [Amen.]

[55] Partibus enim istis præmemoratis, secundùm quod definitum est, addes istam sequentem orationem.

Ego in conspectu tuo Domine Deus meus, in cuius nutu sunt omnia nuda, & aperta, hæc loquor, vt ablato infidelitatis errore, adiu[u]et Spiritus tuus omnia viuificans, omnem incredulitatem meam. Amen.

Cp. LIH XXXVIII.

How the Latine 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 Chaldean 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 [41] Chaldean Tongue: for they are not the whole Oration; but as certain heads of every Oration pertaining thereunto.

[56] Qualiter orationes latinæ non exponuntur à verbis orationum.

Sciendum est ergo, quod illa tota oratio inexposita remansit, propterea quia tantæ subtilitatis est eius zeuma, ornatus de lingua Chaldæa Hæbræa tam subtili & admirabili elimatione decorum, vt nullatenus possit in me transferri liberæ lucutionis officium. Verba latina quæ subiunguntur partibus orationis præfatæ, ea verba sunt quæ de chaldæo in nostro transferri potueunt sermone: non tamen de tota oratione sunt, sed singularium partium orationis præfatæ sunt capitula ad orationem pertinentia.

Here he speaketh of the efficacy of all these.

For this Oration is such a mystery, as King Solomon himself witnesseth, that a Servant of his House having found this book by chance, and being too much overcome with Wine in the Company of a Woman, he presumptuously read it; but before he had finished a part thereof, he was stricken dumb, blind and lame, and his Memory 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 presumptuous reading so sacred a mystery, were the daily keepers and afflicters, one of his Memory, another of his speech, a third of his sight, and the fourth of his hearing.

By which Testimony this Oration is so much commended by the same King Solomon, and great is the mystery [42] 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; wherefore let this Oration be said, according as is directed.

[57] Hic loquitur de efficacia omnium istarum.

Ipsa enim oratio tanti mysterij est vt sicut rege Salomone testante dum ipsam orationem quidam familiaris eius domus libro hoc à casu inuento, nimium crapulatus vino post accessum mulieris præsumptuose legeret, nondum eius parte finita, elinguis totus, expers memoria, cæcus & mutus vsque ad horam mortis factus est. In hora autem mortis eius fertur deuisse: * quatuor angelos, quos offenderat in tam sacro mysterio præsumptuosè legendo; vnum memorie, alterum linguæ, tertium oculorum, quartum aurium custodes & flagellatotes quotidie habuisse. Quo testimonio ipsa oratio eidem regi Salomoni omnino commendabilis facta est: Tantum enim est ipsius mysterium. Præcipimus ergo vt quicunque eam legere voluerit, non præsumptuose eam dicat. In præsumptione enim peccatum est: vnde sicut præceptum est ita dicatur ista oratio.

We therefore hold it convenient and necessary, to speak something of the general precepts of art, and of the knowledge of all arts; and of the several precepts of every singular art: but because we have touched somthing 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 through 12 signs in a year; and in the same term and time, the Spirit inspireth, fructifieth 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. [43]

[58] DE ARTIS ERGO PRAECEPTIS generalibus, de omnium artium cognitione necessarium arbitrati sumus de singularibus præceptis singularium artium aliquid definire. Sed quia de cursu Lunæ aliquid prælibando tetigimus: necesse est vt de eius cursu quid significet exponamus. Luna 12, signa habet in mense vno, Sol verò 12. signa in anno: & spiritus vno eodemque tempore eodemque termino inspirat, fœcunda, [596] illustrat. Vnde dictum est: vt Luna & Sol cursum suum habent, subauditur, quia prius habebant. Sed quia in hebræo istud deficit, in latino etiam debere deficere arbitramur. Da ista oratione præcedenti, etiam de suis tribus partibus satis dictum est.

In this Chapter he sheweth the efficacy of the subsequent Oration, it being special to obtain Eloquence.

This Holy Oration which followeth, is a certain special Oration, to obtain eloquence; whereas all others have virtue and efficacy in other things, this containeth this certain special 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 unto 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 Saviour face to face night and day. So of this Oration, I say, This is that most glorious, mystical 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 mystery of this Oration is glorious [44] and sacramental: let no man presume to say any of this Oration after too much drinking or Luxury; nor fasting, without great reverence and discretion. Whence Solomon saith, Let no man presume to treat any thing 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.

[59] In isto capitulo ostendit efficaciam orationis subsequentis, quæ specialis est ad facundiam.

Hæc oratio sancta quæ sequitur, est quidem oratio specialiter facta ad facundiam. Cum autem cæteræ omnes de pluribus habeant efficaciam, ipsa est enim quoddam speciale mysterium in se continens. Er cum vna de generalibus est ostendens in se quædam generalia præcepta omnibus atribus communia. Sic enim Deus instituit animam in corpore, dicens, hanc vobis do vt ipsam obseruetis & custodiatis legem Domini. Et qui sunt isti, in conspectu Dei semper assistunt, & vident saluatorem facie ad faciem noctu dieque. Item de eadem oratione: Hæc est inquam illa oratio gloriosissima mystica & intelligibilis, continens in se mysteria, in quibus mens & conscientia & lingua succedit. Ipsa enim mysteria, tanta vt homo seruet ea secundùm voluntatem eius qui præuidet omnia in conspectu suo condita. Ipsa enim est oratio, cuius tam gloriosum & sacramentale est mysterium. De ipsa oratione nemo post crapulam nimiam vel luxuriam aliquid dicere præsumat, nec etiam ieiunus nisi in magna veneratione & discretione eam proferat. Vnde Salomon inquit: Nemo de hac oratione, nisi suis temporibus determinatis aliquid tractare præsumat: nisi illius orationis facta esset commemoratio eoram aliquo præsule pro aliquo negocio competenti: ipsa oratio mirabiliter est salubris super hoc.

The goodness of this Oration, and the attaining to the effects thereof, it is read in that Psalm wherein it is said, Follow 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 many have lyed in saying they knew it; for Jesus himself performed many Miracles in the Temple by it: But many have lyed about what he did, and have hid and absconded the truth thereof; so [45] that none have declared the same before it came to passe: but we suppose have spoken somthing about or concerning it.

[60] De ipsa autem oratione, cuius causa tam salubris est, vt eius interuentione effectus, lectus est ille Psalmus, de quo dictum est. Venite post me & faciam vos fieri piscatores hominum, sicut dixit & fecit. Quomodo ipsa oratio tantæ efficaciæ, tantique mysterij sit non ex nostra facultate scimus: Neque etiam quando discipulis suis Dominus dixit, hoc scire potuimus nec possumus. Ipsa enim oratio tanti mysterij est. Quia diximus vt ipsa contineatur nomen Domini magnum, quod se scire multi mentiti sunt: ita quod Iesu reperto in templo, multa mirabilia feciste narrat. Quod verum est, sed quidcunque fecit, mentiti sunt, & abscondeunt veritatem, vt nemo illorum nec aliquis post eos illud nuderet proferre, ad quod antequam perueniatur, aliquid extra dicendum arbitramur. [597]

In this chapter he setteth down the time and manner how this Oration 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 dayes it is to be said and published.

[61] In isto capitulo assignas tempus & modum qualiter ista oratio proferatur.

Ipsa enim oratio est vna generalium & prima singularium de vtraque in se continens. Et cum specialiter de facundia facultatem in se habeat & virtutem. Intelligendum quid, quo tempore, qua ordinatione, quibus diebus sit proferenda.

It may alwayes be rehearsed in every 14 Lunary as above said; but the ordination of the time for every day, wherein it is to be 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 it self; but only the Divine and Glorious Names are written [46] severally, and are divided into parts, according to the terminations of every great and Glorious Name; and 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 sillables, posited in this Oration; they are not to be known; neither let any one 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.1

Omni tempore potest proferri in Luna decimaquarts vt suprà. Ordination verò istius orationis, vt in singulis diebus quibus proferatur, manè diluculò dicatur, antequam contaminetur homo, tamen præcipuè orationes prædictæ proferantur. Tali autem modo oratio dicatur in simul absque diuisione: & tamen diuisiones in eadem sint, non quòd oratio diuidatur in se, sed quia tantum nomen & tam gloriosum per partes scribatur, & secundum partes singulas ipsius nominis tanti & tam gloriosi per terminos diuidatur, & dicatur vt ipsum excellentissimum nomen non simul totum, propter fragilitatem nostram proferatur. Nec ipsius nominis elementa vel syllabæ

[62] cum in oratione sint positæ, cognosci vel vbi sint positæ, cognoscendum non est, ne aliquis ea præsumptuose proferat, siue per tentationem aliquid de ipsa oratione ageret, quod agendum non esset, Elmot, Schel, hemech, Zaba &c.

1. Corresponding with LIH XXXIX: Semoth gehel helymoht hemeb sabahel zerothay zabahel....

No man 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 every day, wherein thou art not hindred 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 [47] made Eloquent, repeat it three times. And if any evil thing trouble thee, or thou art ermerged and involved into any great business, repeat this Oration once, and Eloquence shall be added to thee, as much as is needful; and if thou repeat it over twice, great Eloquence shall be given to thee: so great a Sacrament is this Oration.

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 following.

[63] Nemo impeditus criminalibus ansus sit proferre illam orationem.

Ecce res conformata apud Sapientes istius seculi, quæ vt diximus cum summa industria proferenda est. Omni quidem die proferri potest, quo peccatis criminalibus impeditus non fueris die verò quo criminalibus fueris impeditus in corde tuo poteris eam memorare, vt si benè volueris esse facundus, illam repetas ter. et si malæ rei fuerit siue aliquod magnum negocium emerget tibi, semel repetas orationem, & adhibebitur tibi facundia, quàm necesse fuerit, & si eam bis repetiueris poterit tibi multitudo eloquentiæ obesie tantum est sacramentum orationis ipsius. Aliud etiam tertium quod in ipsa oratione considerandum est. Ipsam videlicet orationem ita debere pronunciari, vt confessio cordis & oris præcedat: pronuncietur autem summo mane, & post ipsam orationem, ista sequens oratio latina.

This is a Prologue or Exposition of the precedent Oration, which ought to be said together.

Oh omnipotent and eternal God, and merciful Father, 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 [48] learning, which thou hast denyed 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 inestimable Wisdome of the Life of thy holy Angels. Oh God the Holy Spirit, incomprehensible, in whose presence stand the Holy quires of Angels; I pray and beseech thee, by thy Holy and Glorious Name, and by the sight of thy Angels, and the Heavenly Principalities, to give thy GRACE unto me, to be present with mee:, and give unto me power to persevere in the Memory of thy Wisdome, who livest and reignest eternally one eternal God, through all worlds of worlds; in whose sight are all celestial virtues, now and alwayes, and everywhere, Amen. [49]

[64] Iste est prologus siue expositio præcedentis orationis quæ simul debent proferri.

Omnipotens æterne Deus, & misericors Pater ante omnia secula benedicte, qui nobis æternæ Deus & irreprehensibilis & impermutabilis remedium salutare contulisti, qui [598] propter omnipotentiam maiestatis tuæ nobis facultatem loquendi & discendi concessisti, cæteris animalibus negatam: Cuius dispositio in sui providentia non fallitur, Cuius etiam natura æterna est & consubstantialis Deo, qui exaltatus est super cœlos. In quo tota Deitas corporaliter habitat: Deprecor maiestatem tuam & omnipotentiam glorifico, & æternitatis tuæ virtutem ac magnificentiam tuam summam & æternam & vna intentione imploratione flagitans, deposco te Deus meus Sapientia inæstimabilem vitæ Angelorum. Deus Spiritus sanctus incomprehensibilis, in cuius conspectu chorus Angelorum tuorum consistit, deprecor & flagito, vt per sanctum & gloriosum nomen tuum, & per conspectum Angelorum tuorum, & principatus cœlestes: mihi GRATIAM tuam dones, & mihi subuenias, & facunditatem mihi tribuas & intellectus tui memoriam & perseuerantiam concedas: Qui viuis & regnas æternaliter vnus æternus Deus, per omnia secula seculorum, in conspectu omnium cœlestium virtutum, nunc & semper & vbique. Amen.

Cf. LIH XL.

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.1

[65] Ista autem oratione sic finita & istis additis ex necessitate secundum omnes ponendum est quoddam mysterium, ita vt aliquam taciturnitatem habeas finita oratione latina, & post taciturnitatem sc: interuallum aliquod serua incipias dicere istam orationem sequentem. Semet Lamen &c.

1. Cf. LIH XLI.

This (saith Solomon) is the Oration of Orations, and a special experiments, whereby all things, whether generals or particulars, are known fully, efficaciously and perfectly, 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, which also Solomon calleth Spirituals; [50] and those singular arts have singular virtues and powers.

[66] Ista, inquit Salomon, est orationum oratio, & experimentum speciale, quo omnia siue singularia siue generalia cognoscuntur plenè, efficaciter & perfectè, & inimemoriter tenentur.

[67] Postquam ergo ex ista oratione facundiam habueris, quam habere volueris, parce tibi & noli proferre ea quæ tibi lingua suggeret ac administrabit. Iste enim est finis generalium præceptorum, quæ data sunt ad memoriam, facundiam, intelligentiam adipiscendam. Ista omnia quæ prælibata sunt, generalium præceptorum, data sunt signa vt de generalibus præceptis & intelligendis adipiscendis habeatur facultas. Quæ autem dienceps sunt ipsa spiritualia Salomon appellauit, & eæ artes singulæ singulas habent potestates.

Having now given a sufficient definition of general precepts; and the Orations are laid down, and the Authority of the Orations unto what 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; for Solomon saith, before we proceed to the singular notes and Orations of arts before noted, there ought to be said a Præudium, which is a beginning or Prologue.

[68] Postquam verò de generalibus præceptis data est sufficiens definitio, & orationes positæ sunt & authoritates orationum in quibus designantur, quid de singulis orationibus agendum sit, quia de singulis artibus tractaturi sumus singulatim, necesse est, vt quod ipse conditor & magister noster in exemplum posuit nos etiam exequamur. Ait enim Salomon antequam ad artium notas singulas [599] & orationes prænotatas accedatur, præludium dicere oportet, quod estr prohemium siue prologus.

How every several art hath its proper note.

Before we proceed to the singular precepts of several Arts, it is necessary to discover how every several Art hath a several Note. [51]

Qualiter singulares artes suas proprias habent notas.

Vt ad singula verò singularium artium præcepta antequam perueniamus, necessarium est, vt quomodo singulares artes singulas habeant notas, disseramus.

Of the liberal Sciences and other things, which may be had by that Art.

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 adulteratedly called Hydromancy, Pyromancy, Nigromancy, Chiromancy, Geomancy, Geonegia, which is comprehended under Astronomy, and Neogia.

Hydromancy, is a science of divining by the Water; whereby the Masters thereof judged by the standing or running of the Water. Pyromancy, is an experiment of divining by the flaming of the fire; which the ancient Philosophers esteemed of great efficacy. Nigromancy, is a Sacrifice of dead Animals, whereby the Ancients supposed to know many great Experiments without sin, and to attain to great knowledge: from whence Solomon commandeth that they might read seaven Books of that Art without sin; and that two he accompted [52] Sacriledge, and that they could nor: read two Books of that Art without sin. But having spoken enough hereof, we proceed to the rest.

[71] De scientiis liberalibus, & aliis quæ possunt haberi per istam artem.

Artes verò liberales sunt septem, & septem exceptiuæ, & septem mechanicæ. Septem exceptiuæ sub septem liberalibus continentur. Quæ autem liberales septem sunt, manifestum est, de quibus primò agendum est. Mechanicæ autem sunt istaæ, quæ adulterinæ vocantur, Hydomantia, Pyromantia, Nigromantia, Chiromantia, Geomantia, Geonegia, quæ continentur sub Astronomia Neonegia. Hydromantia est scientia de aqua, eo quòd in conspectu aquæ stantis vel currentis quædam scientia magistrorum experimentorum habeatur. Pyromantia est flamma discurrente vel circumfluente, per quam antiqui scientiam experimentorum, philosophi magnam efficaciam comprehendebant. Nigromantia est, quod sacrificium animalium mortuorum, quo sine peccato quodam antiqui magna experimenta solebant notare, magnam scientiam vitæ consueuerunt comprehendere. Vnde Salomon præcepit, vt septem libros artis eiusdem possint legere sine peccato. Duos verò quod sacrilegium reputaret, & duo libri eiusdem artis sine peccato non posse legi. Quia verò de ipsius artis satis modò dictum est, ad cætera diuertamur.

Of the liberal Sciences and other things which may be had thereby.

There are seaven liberal Arts, which every one may learn and read without sin. For Philosophy is great, containing profound Mysteries in it self: These Arts are wonderfully known.

[72] De scientiis liberalibus, & aliis quæ possunt habere per hanc artem.

Artes verò liberales sunt septem, quas sine peccato potest vnusquisque discere ac legere. Est enim Philosophia magna in se continens & profunda mysteria. Iste omnes artes præfatæ mirabiliter cognoscuntur.

He declareth what notes the three first liberal Arts have.

For Grammar hath three notes only, Dialects two, and Rhetorick four, and every one with open and distinct Orations. But wherefore Grammar hath three, Dialects two, and Rhetorick four; that we know King Solomon himself 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 was written the Figures and Orations, and [53] 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: Saying 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, fructifieth and increaseth all knowledge; And again the Angel said, Look upon these Notes and Orations, at the appointed and determinate times, and observe the times as appointed of God, and no otherwise. When he had thus said he shewed to King Solomon a book wherein was written, at what times all these things were to be pronounced and published, and plainly demonstrated it according to the Vision of God: Which things I having heard and seen, did operate in them all, according to [54] the Word of the Lord by the Angel: And so Solomon declareth,it came to passe unto him: But we that come after him, ought to imitate his Authority, and as much as we are able observe those things he hath left unto us.

[73a] Dicit quot notas habent primæ tres artes liberales.

Grammatica enim tantùm tres notas habet: Dialectica verò duas, Rhetorica quatuor, & singulæ cum orationibus apertis, & distinctis. Sed quare Grammatica tres, Dialectica duas, Rhetorica quatuor habet: ipse Rege Salomone testante & affirmante illud cognouimus. Ait enim: Et ego admirans in corde meo & reuoluens, quæ, à quibus, & vnde esset ista scientia, Angelus vnum librum attulit: in quo figuræ & orationes erant scriptæ, & dimisit mihi singularum artium notas [600] & orationes distincè & apertè, & dixit mihi de singulis, quantum necesse fuit. Et explanabat mihi sicut puero per clementa quædam ad artes magno temporis spacio, prolixas, vt per preue spacium temporis artes eas haberem, dicens mihi: ita tu ad omnem scientiam promoueberis per per istarum incrementa virtutum.

[73b Interrogatio Salomonis.] Et dum ego postularum, Domine mi vnde hoc, & qualiter?

Respondit Angelus: Magnum Domini est hoc sacramentum, & eius voluntate scriptum hoc per Spiritus sancti virtutem. Quod est inspirans, fœcundans, & illustrans omnem cognitionem. Et rursus Angelus inquit: Notas istas cum orationibus suis secundùm tempora determinata & constituta respice, & serua tempora sicut statuta sunt à Deo, & non aliter. His dictis ostendit Regi Salomoni librum in quo scriptum erat, q1uibus temporibus he omnia proferenda essent, apertissimè & secundù visionem Domini demonstrauit. Quibus enim auditis & visis, & secundùm verbum Angeli à Domino illatum, in omnibus istis operatus sum, & ita narrat Salomon sibi euenisse. Nos autem post eum venientes, authoritatem eius prosecuti sumus, & quantum possumus, ea quæ nobis reliquit, pro posse obseruamus.

Here Solomon sheweth, how the Angel told him distinctly, wherefore the Grammar hath three Figures.

Behold wherefore the Grammatical Art hath only three Notes in the Book of Solomon Gemeliath, that is, in The Book of the Art of God, which we read is the Art of all other sciences, and of all other Arts; For Solomon saith, When I did inquire every thing singularly of the Angel of God, with fear, saying, Lord, from whence shall this come to passe to me, that I mayfully and perfectly know this Art? Why 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 [55] a liberal Art, And hath three things necessary thereunto: Ordination of words and times; and in them, of Adjuncts or Figures; 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 Wisdome, that as there should be a full knowledge of declining by one; by another, there should be had a convenient Ordination of all the parts; by the third, there should be had a continual and convenient Division of all the parts, simple and compound.

[74] Hic ostendit Salomon qualiter Angelus ostendit sibi diuisim quare Grammatica tres figuras habet.

Ecce quare ars Grammatica habet tantum modo tres notas in libro Salomonis Gemelioth, id est, in libro artes DEI, quæ est ars omnium aliarum scientiarum, & aliarum artium, legimus, Ait enim Salomon: Et cùm ab Angelo Dei singulatim cum terrore inquirerem dicens: Domine, & vnde hoc mihi præstabitur, vt plenariè sciam istam artem: Cur tot notulæ competant illi arti, & tot isti, cum orationibus determinatis & diuisis ad ipsarum habendam efficaciam ascribantur. Angelus verò respondisse legitur: Ista ars Grammatica ars liberalis dicitur, & tria habet necessaria: ordinationem dictionum & temporum, & ipsis adiunctarum siue figurarum. Simplex & composita, & varia, & varia declinatio partium ad partes, siue à partibus relatio, & congrua, & ordinata diuisio. Hæc est ratio quare in Grammatica tres notæ appositæ sunt, & sic placuit diuinæ potentiæ, vt per vnam declinandi plena cognitio: per alteram omnium partium conueniens ordinatio haberetur: per tertiam omnium partium simpliciter & compositè conueniens & continua diuisio habeatur.

The Reason why the Dialectical Art hath two Figures onely.

Dialect, which is called the form of Arts, and a Doctrinal speech, hath two things necessary thereunto, to wit, Eloquence of Arguing, and Prudence to answer; Therefore the greatness of the Divine Providence and Piety, hath appointed two Notes to it; that by the first, we may have Eloquence to [56] Argue and Dispute; and by the second, industry to answer without ambiguity: Wherefore there are ascribed to Grammar three Notes, and to Dialect two Notes.

[75] Ratio quare ars Dialecticæ duas figuras habet tantummodò.

Dialectica verò, que est forma artium, & doctrinalis sermo dicitur, duo habet necessaria, scilicet facundia, argumentandi, [601] & prudenter respondendi. Duas ergo notas altitudo prouidentiæ diuinæ & pietatis apposuit, vt per primam facundè argumentandi, & per secundam industriam respondendi habeamus absque ambiguitare. Propterea ergo Grammaticæ tres, Dialecticæ duas notas ascripsimus.

The Reason why Rhetorick hath four Figures.

Let us see wherefore Rhetorick hath four Notes. For there are four things necessary therein; as the Angel of the Lord said unto Solomon; to wit, a continual and flourishing adornment of locution, an ordinate, competent and discreet judgement, a Testimony 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 understanding. Therefore the greatness of God hath appointed to the Art of Rhetorick four Notes, with their Holy and Glorious Orations; as they were reverently sent by the Hand of God; that every Note in this Art aforesaid, might have a several faculty, That the first Note in that Art, might give a continual [57] locution, a competent and flourishing adornment thereof: The second, to discern Judgements, just and unjust, ordinate and inordinate, true and false: The third, competently to discover offices and causes: and the fourth giveth understanding and eloquence in all the operations of this Art, without prolixity. See therefore how in Grammar, Logick, and Rhetorick, the several Notes are disposed in the several Arts.

[76] Ratio quare ars Rhetoricæ quatuor figuras habet.

Quare ergo Rhetorica quatuor notas habet, videamus. Quatuor enim in ea, vt ait Salomoni Angelus Domini, sunt necessaria, scilicet: Ornatus locutionis continuus & floridus: iudicium ordinatum competens & discretum: causarum siue officiorum testimonium causantium & damnatorum, & emptorum & venditorum composita dispositio: Artis eiusdem negotiorum facundia cum intellectu demonstratiuo. Arti enim Rhetoricæ id circo altitudo Dei notas quatuor cum orationibus suis sanctis & gloriosis tanquam per manum Domini missis reuerenter apposuit, vt notæ singulæ in arte præfata singulas habeant facultates, vt nota prima in arte eadem locutionem continuam, competentem & floridum ornatum adhibeat. Secunda iudicia iusta & iniusta, ordinata & inordinatam vera & falsa discernat. Tertia vt officia & causas competenter discernat. Quarta verò, vt intellectum & facundiam, subtilitatem in ipsius artis operibus omnibus, absque prolixitate distribuat.

Ecce de Grammatica, Logica, Rhetorica, quare singulæ notæ singularibus artibus sic ponantur.

But of the other Arts and their Notes, we shall speak in their due place and time, as we find them disposed in the book of the same Solomon.

At what times and hours the Notes of these three liberal Arts 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 [58] 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.

De cæteris autem artibus ipsarum notarum loco suo & tempore, sicut in libro eiusdem Salomonis reperimus dispositionem.

[77] Quibus temporibus, quibus horis qualiter notæ trium artium liberalium inspiciantur.

Ecce transeundum est, vt quibus temporibus, & quo statu: quomodo noæ istarum atrium inspiciendæ sunt, & orationes earum proferendæ, & artes ipsarum adipiscendæ sunt disseramus. Si rudis prorsus in arte Grammatica fueris, & volueris habere eius cognitionem, & si tibi à Deo collatum fuerit: vt hoc opus operum. In artem atrium possis habere firmum & subtilitatem: istud sciendum est, & aliter facere non præsumas, quàm tibi liber iste præcipit. Ipse enim liber sui tibi magister, & ipsa ars sui tibi magistra erit.

How the Grammatical Notes are to be looked into in the first Moon.

For in this manner, the Grammaticall 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 Orations thereof repeated 24 times with Holy reverence; making a little space between, let the Orations be twice repeated at the inspection of every Note, and chiefly abstain from sins: do this from the first day of the Moon to the 14, and from the 14 to the 17. The first and second Notes are to be looked into 20 times, and the Orations to be repeated 30 times, on the [59] 15 and 17 dayes, using some interval between them, All the three Notes are then every dayto be looked into 12 times, and the Orations to be repeated 20 times: and thus of the Notes of the Art of Grammar. But if thou hast read any books of this Art, and desirest perfection therein, do as is commanded; using the general Orations to increase Memory, Eloquence, understanding and perseverance therein, repeating these above in the due time and hours appointed; lest that going beyond thy precept, thou committest 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 Notes.

[78a] Qualiter in Luna prima nota Grammatices inspiciantur.

Sic enim notæ Grammatices inspiciendæ sunt & orationes earum proferendæ sunt. Diebus igitur qua Luna fuerit prima, prima nota duodecies inspicienda est, & eius orationes vigesies & quater recitandæ sunt, cum summæ sanctitatis [602] veneratione & modico interuallo facto. Et singula inspectione notæ orationes bis recitandæ sunt, & à peccatis summoperè obseruandum. Sic agendum est à prima die Lunæ vsque ad quartam decimam: à decima quarta vsque ad decimam septimam. Prima nota & secunda singulæ vigesies inspiciendæ, & orationes tricesies recitandæ sunt interuallo facto à decimo septimo die & quinto. Omnes tres notæ singulis diebus duodecies inspiciendæ, & orationes vigesies recitandæ sunt.

[78b] Ecce de notis Grammatice artis dictum est. Verùm si aliquantulum legisti libros eiusdem artis, & eius desideras habere perfectionem, ita facias sicut præceptum est. Verumtamen orationibus factis generalibus ad addendam memoriam, facundiam, intelligentiam & earum perseuerantiam, cum his quæ sunt supra memoratis & recitatis suis temporibus & horis constitutis ne prætereundo præceptum vergas in peccatum. Veruntamen dum hoc feceris, caue tibi vt secretum sit, & Deum tantùm habeas inspectorem. His præfatis perueniendum ad notas.

Here followeth the knowledge of the Notes.

In the beginning of the inspection 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. [60]

[79] Istis tractatibus finitis perueniendum est ad notitiam notarum.

Considerandum est verò, quò in principio inspectionis notarum omnium, prima die ieiunandum est vsque ad vesperas, si potes, & si expectare non potes, assumat sibi aliam horam. Hoc est præceptum, quod ex arte Grammaticæ damus.

Of the logical notes.

The Dialectical 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 wit, [Luna]. 11, 17, and 19. And they are forbidden on these dayes, as Solomon testifyes, the Notes of all Arts, except the Notes of this Art are offered. These precepts are generally to be observed.

[80] De notis Dialecticæ.

De notis Dialecticæ omnibus diebus proferri possunt nisi tantummodo in illis diebus qui dicuntur. Notæ autem quatuor Rhetoricæ in illis diebus proferantur quibus constitutum est, id est, omnibus, præter tres dies mensis, scilicet Luna 11. & 17. & 19. Et propter hoc diebus illis eas proferri vetitum est cum orationibus, quia illis diebus, ipso testante Salomone, omnium artium notæ præter ipsius artis oblatæ sunt. Ista præcepta sunt liberaliter obseruanda.

How the Logical Notes are to be inspected, and the Orations thereof said.

Know, that the Dialectical Notes are four times to be looked into, and the Orations thereof in that day are 20 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 inspected, as it is appointed. This sufficeth for the knowledge of the 3 Arts. [61]

Qualiter notæ Dialecticæ inspiciantur, & orationes earum proferantur.

Sciendum est, quòd notæ Dialecticæ quater inspiciuntur, & orationes ipsarum ipsa die vigesies recitandæ sunt interuallis factis, & libris eiusdem artis ante oculos positis. Libri autem Rhetoricæ artis similiter ante oculos ponendi sunt, quando notæ eiusdem artis inspiciuntur, vt definitum est. Ista sunt sufficientia ad cognitionem istarum trium artium. [603]

How we must beware of offences.

Before we proceed to begin the first Note of the Art of Grammar, somthing is to be tryed before, that we may have the knowledge of the 1, 2, and 3 Notes. And you ought first to know, in what the Notes of the Grammatical, Logical, or Rhetorical Art are to be inspected, it being necessary that your greatest intentions be to keep from all offences.

[81] Qualiter cauendum est à peccatis.

Incipit prima nota Grammaticæ artis, ad quam antequam perueniatur, aliquid prælibandum est, vt haberi possit primæ & secundæ & tertiæ notæ cognitio. Et scire debes quòd in principio, in quo notæ Grammaticæ, siue Dialecticæ, siue Rhetoricæ artis inspiciuntur. Necessarium est quidem cum summa intentione ab omnibus criminalibus custodias.

How the Notes ought to be inspected, at certain elected times.

This is a special and manifest knowledge, wherewith the Notes of the Grammatical Art are known: how they are to be published, at what times, and with what distinction, is duly and competently manifest; it is spoken already of the publishing and inspection of the Notes and Orations: now we shall digresse a little to speak somthing of the times, it being in part done already. [62]

Qualiter certa tempore debeant prouideri in inspectione notarum.

Ista est cognitio specialis & manifesta, qua notæ artis Grammaticæ dignoscuntur, quomodo proferri debeant, & quibus temporibus, & quali distinctione meritò & competenter manifestatur. Dictum est superius de prolatione & inspectione notarum & orationum. Nunc verò aliquatenus est diuertendum, quia licèt de temporibus in parte actum sit, tamen magis plenè arbitror esse agendum.

How divers Months are to be sought out in the inspection of the Notes.

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 these Orations are to be inspected 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 Theology or Astronomy, do it in a fiery sign; if Grammar or Logick, in Gemini or Virgo; if Musick or Physick, in Taurus or Libra; if Rhetorick, Philosophy, Arithmetick or Geometry, in Gemini or Cancer; for Mathematicks, in Taurus or Gemini: so they are well placed, and free from evil; for all the Heavenly Potestates and Chorus of Angels, do rejoyce in their Lunations, and determinate dayes. [63]

Qualiter diuersi menses quæruntur in inspectione notarum.

Diximus superius de terminis istius artis, quibus orationes sunt legendæ & notæ inspiciendæ. Nunc restat decere, qualiter prædictæ orationes lunationes inspiciantur & inueniantur. Sed deinceps videndum est, ne fortè aliqua sit deceptio: tamen in prædicta notaui lunationes in quibus debeant notæ inspici, & orationes proferri. Sed aliqui sunt menses, quorum lunatio magis vtilis est ad incipiendum, quàm aliorum. Vnde in signo igneo, cù volueris Theologiam vel Astronomiam operari. Si verò Grammaticam vel Logicam sit in gemini vel in virgo: Si verò Musicam vel Physicam sit in taurus vel libra: Si verò Rhetoricam, vel Philosophiam, vel Arithmeticam, vel Geometriam, sit in gemini vel cancer: Pro Mathematica sit in taurus VEL IN gemini. et sic dies sunt formati & liberi à malis, & in bono loco. Gaudent etiam omnes cœlestes potestates, & Angelorum chorus in ipsis lunationibus, & diebus istis determinatis.

Here is made mention of the Notes of all Arts.

I Apollonius following the power of Solomon, have disposed my self to keep his works and observations, as it is spoken of the three Notes of Grammar, so will I observe the times as they are to be observed: But the Orations thereof are not written, but are more fully 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 King Solomon, and in those dayes wherein the Notes are inspected, but on those dayes those Holy writings are alwayes to be repeated: and the Latine, on those dayes wherein the Notes are not inspected. The Notes of the Logical Art are two: and at what times they are to be published is already shewn in part: more shall [64] hereafter be said of them: now we come to the rest. The Latine writings may be published, according to the Antiquity of the Hebrews, except on those dayes we have spoken of: for Solomon saith, See that thou perform all those precepts as they are given: But of the rest which 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 definition shall be given.

Hic fit mentio de notis omnium artium.

Ego Apollonius authoritatem Salomonis assecutus, cuius opus & obseruantias quascunque custodire disposui, sicut dictum est de tribus notis artis Grammaticæ, & ita obseruabo tempora, sicut obseruanda sunt. Sed sciendum est, orationes earum nondum esse conscriptas: sed in sequenti opere de ipsis plenius demonstrandum est: sed tamen que in notis illis tribus scripta sunt, non sunt orationes, sed definitiones [604] notarum earum per ipsas scriptas, Græcas, Hebræas, & Chaldæas: Et cætera quæ in nobis apprehenduntur. Ista tamen scripta quæ à Latinis non intelliguntur, non possunt in illo die proferri, nec debent, nisi diebus ilis quibus constitutum est à Rege Salomone, & in illis diebus, quibus notæ inspiciuntur: sed illis diebus semper recitanda sunt illa sacramenta scripta: & tamen quæ Latina sunt ipsis diebus quibus notæ non inspiciuntur, proferri possunt. Notæ autem artis Dialecticæ duæ sunt: sed quibus temporibus proferri debeant, in parte dictum est, postea autem de ipsis certius dicetur. Ecce ad reliqua diuertendum est. Sciendum verò arbitramur ea quæ in notis artis Dialecticæ scripta sunt, omnibus diebus proferri possunt, quibus notæ ipsius artis inspiciuntur. Sciendum est etiam, psa scripta Latina secundùm antiquitatem Hebræorum posse proferri, nisi his diebus, quibus diximus. Sciendum est tamen, ipsas nullo modo posse pronunciari, nisi confessione præcedente. Ista tamen consideranda sunt absque occasione aliqua. Ista sicut dicta sunt, ita fiant omnia. Salomon enim ait: Vide vt omnia ista præcepta, sicut data sunt, ita facias: sed de cæteris quæ sequuntur, aliter agendum est. Cùm enim videris Dialecticæ notam primam, signum quod in prima nota fuerit, in corde tuo repete, & sic in singulis notis singularum artium, præter illas artes, de quibus definitio dabitur.

Definitions of several Arts, and the Notes thereof.

We will give also Definitions of several Arts, as it is in the Book of Solomon; Geometry hath one Note, Arithmetick a Note and a half; Philosophy, with the Arts and Sciences contained therein, hath 7 Species; Theology and Astronomy, with the Sciences in them contained, hath 7 Notes, but they are great 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 [65] published and rehearsed in their appointed dayes: But know, that in every 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 Solomon, when he saw the forms of these Notes, having over-drunk 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 things; I will take away part of thy Kingdome, and I will shorten the dayes of thy Children. And the Angel added, The Lord hath forbid thee to enter into the Temple 80 days, that thou maist repent of thy sin. And when Solomon wept and besought mercy of the Lord, the Angel answered, Thy dayes shall be 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 of Solomon is to seek unto God for his promises, before the Notes of the three Arts. [66]

Definitiones singularum artium, & earum notarum.

Dabimus enim definitiones de singulis artibus & notis earum, sicut est in libro Salomonis. Geometria vnam notam habet, Arithmetica vnam & semis. Philosophia tamen cum artibus suis & scientiis sub se continentes, septem species habet. Theologia verò & Astronomia cum omnibus scientiis sub se continentes septem notas habet, sed illæ tamen magis periculosæ & graues sunt, non id circo graues, quòd pronuncientur grauer, sed quia grauem habent efficaciam. Musica verò vnam notam habet. Physica verò vnam notam quoque, singula tantummodò in diebus determinatis proferenda sunt. Sciendum verò est in omnibus diebus, quibus notas Theologiæ videris, vel Philosophiæ & atrium sub ipsis contentarum, nullatenus rideas, neque ludum habeas: quia Rex Salomon, dum notarum earundem inspiceret formas, fortè plus solito crapulatus, iratus est ei Dei, & per Angelum suum locutus est ei, dicens: quia despexisti sacramentum meum, illudens & contaminans, auferam partem regni tui, & comminuam filios tuos ante dies suos: & addidit Angelus, [605] introitum templi sui prohibet tibi Dominus dieb. 80. vt secundum peccatum tuum pœnitentiam facias. Et cum Salomon fleret, & misericordiam peteret à Domino, Respondit Angelus, prolongati sunt dies tui, veruntamen super filios tuos venient multa mala & innumerabiles iniquitates, & corrumpentur à siperueniente iniquitate.

Ecce ad principium notæ sic visis generalibus inspiciantur specialia. Verbum Salomonis est ad impetrationem ad ad Deum de promissis ante notis artium trium.

[Here is the beginning of the notes.]

The first Oration <at the beginning of the Note>.

[1] The Light, Truth, Life, Way, Judge, Mercy, Fortitude and Patience, preserve, help me, and have Mercy upon me, Amen.

[82] Ecce ad principium notæ.

Oratio prima

Lux, veritas, vita via, iudex, misericordia, fortitudo, patientia, conserua & iuua me & miserere mei. Amen.

[Oration 2.]

This Oration, with the preceding, ought to be said in the beginning of the first Note of Grammar.

[2] Oh Lord, Holy Father, Almighty, eternal God, in whose sight are all the foundations of all Creatures, and invisible beings, whose Eyes behold my imperfections, of the sweetness of whose love the Earth and Heavens are filled; who sawest all things before they were made, in whose book every day is formed, and all mankind are written therein: behold me thy Servant this day prostrate before thee, with my whole Heart and Soul, by thy Holy Spirit confirm me, blesse me, protect all my Actions in this inspection or repetition, and illuminate me with the constancy of thy visitation.

[128] Oratio secunda.

Ista oration cum præcedenti debet dici ante primam notam Grammaticæ.

Domine sance pater Omnipotens æterne Deus in cuius conspectu omnia sunt invisibilium fundamenta creaturarum cuius oculi imperfectum meum viderunt, cuius charitatis dulcedine plena est terra & cœli: Qui omnia vidisti antequam fiant, in cuius libro omnes formati sunt dies, & homines inscripti in eo: respice hodiè super famulum tuum tibi toto corde & tota mente subiectum per Spiritum sanctum tuum confirma me, benedic, protege omnes actus meos in hac inspectione seu repetitione & constantia tuæ visitationis me illustra.

The 3 Oration.

This Oration ought to be said before the second Note of Grammar. [67]

[3] Behold, O Lord, merciful Father of all things; eternal dispensor of all virtues, and consider my operations this day; Thou art the Beholder and Discerner of all the Actions of Men and Angels: Let the wonderful grace of thy promises condescend to fulfil 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, Amen.

[129] Oration tertia.

Ista oration debet dici ante secundam notam Grammatice.

Respice Domine Deus clems pater omnium æterne dispensator omnium virtutum, operationes meas hodiè considera: Tu es actuum hominum & angelorum inspectoratque discretor, vt admirabilis gratia promissionis tuæ in me dignetur subitam adimplere virtutem & in me tantam efficaciam nomine tuo sancto & magno operante infundas, tu qui laudem tuam in ore tuorum te diligentium imponis & infundis, Amen.

The 4 Oration.

Let this Oration be rehearsed before the third Grammatical Note:

[4] O Adonay, Creator of all visible Creatures! Oh 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 perfection in me, by the operation of thy most Holy Angels; And be confirmed in my Memory, and establish these thy Holy works in me, Amen.

[130] Oratio quarta.

Ista oratio proferatur ante tertiam notam Grammaticæ.

Creator Adonay omnium visibilium creaturarum, Pater piissime, qui in circumscripto lumine habitas æternaliter & ante principium omnia inestabiliter disponens atque gubernans: Aeternitatem tuam atque incomprehensibilem pietatem verbis supplicantibus aggredior, vt huius sacramentalis atque mystici operis in me perfectorum angelorum tuorum efficaciam & considerationem clarescat. Atque per eorundem Angelorum sanctorum nomina in memoriam habendam & sancta opera tua in me cum stabilitate, Amen.

A little space after this Oration, say the following: the first Oration ought to be said before the first Note of Logick.

[5] Oh Holy God, great good, and the [68] eternal Maker of all things, thy Attributes not to be exprest, 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 Ministry of thy Holy Angels, it being without any Malignant or Malitious intent, Amen.

Creator) istam orationem proferas in principio inspectionis tertiæ figuræ artis Grammatice: ?? post istam orationem facto aliquo paruo interuallo. [606]

[135] 5 Ista oration debet dici ante primam notam artis Dialecticæ.

Sancte Deus pater & pie indissolubilis augmentator, qui cœlum et terram, mare & abyssos & omnia quæ in eis sunt sicut stabiliri voluisti. In cuius conspectu omnis ratio & sermo subsistit. Per hec sacramenta pretiosa Angelorum tuorum da mihi que desidero & credo artis huius absque malignitatis intentione scientiam. Amen.

Pronounce this Oration in the beginning of the first Figure of the Logick art; and after this Oration rehearse incontinently with some interval, the Orations written between the first Figure.



(Istam orationem latinam profer in principio inspectionis prime figuræ artis Dialectice, et post istam orationem proferas in continenti cum aliquo interuallo illas orationes quæ scribuntur inter primam figuram)

The 6 Oration ought to be said before the first Note of the Dialect.

[6] Helay [*Heloy]: Most Merciful Creator, Inspirer, Reformer, and Approver of all Divine wills, Ordeyner of all things, Mercifully give ear to my Prayer, gloriously intend unto the desires of my heart, that what I humbly desire, according to thy promises, thou wilt Mercifully grant, Amen.

[(That oration must be pronounced before the following figure of the Dialectic art, and may be mentioned before the other orations which are written around the following figure itself.)] [69]

[137] 6. Ista oration debet dici ante secundam notam Dialectice.

Heloy, Clementissime creatir, inspirator, reformator omnium diuinarum voluntatum approbator, ordinatorque malorum, deprecationem gloriosus intende & mentem meam respice benignus, vt quid humilitate deprecor sicut ante promissionem mihi de tuæ magisterie largitate concedas Amen.

(Ista oratio debet pronunciari ante secundam figuram artis Dialectice, & priusquàm proferantur alie orationes quæ scribuntur circa ipsam secundam figuram.

This Oration following, ought to be pronounced before the first Note of the Rhetorical Art.

[7] Omnipotent and merciful Father, Ordeyner and Creator of all Creatures: Oh most Holy Judge, eternal King of Kings, and Lord of Lords; who wonderfully condescendest to give wisdome and understanding to thy 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, Amen.

[138] 7 Ista oratio debet proferri ante primam notam Rhetorice.

Omnipotens & misericors pater omnium creaturarum ordinator. Iudex eterne, Rex regum & Domine dominantium qui sanctis tuis eloquentiam scientiam conferre dignatus es mirabiliter: qui omnia djiudicas atque discernis, illumina hodie cor meum fulgore claritatis tue, vt intelligam & cognoscam que in ista arte considerantur exopto. Amen.

This Oration with the following Hanazay, &c. ought to be pronounced before the first Figure of Rhetorick: and although the Oration is divided into two parts, yet it is one and the same: And they are divided only for this cause, 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 Figure.

(Ista enim oratio cum alia oratione subsequenti Hanazay &c. debet pronunciari ante primam figuram artis Rhetoricæ, & quamuis diuidantur per duas partes orationis, vna & eadem oratio est: sed propter hoc diuiduntur, vt in proferendo eas fiat aliquod modicum interuallum, & debet proferri priusquàm orationes scripte in figura proferantur.

Hanazay, Sazhaon, Hubi, Sene, Hay, Ginbar, Ronail, Selmora, Hyramay, Lohal, Yzazamael, Amathomatois, Yaboageyors, Sozomcrat, Ampho, Delmedos, [70] Geroch, Agalos, Meihatagiel, Secamai, Saheleton, Mechogrisces, Lerirencrhon.
Hanazay, Sazhaon hubi, sene, hay, ginbar Ronail, Selmora, hyramay, lohal ysazamael Amathomatois, yaboageyors, Sozomcrat, Ampho Deldenos, geroch, Agalos, Meihatagiel Secamai, Saheleton Mechogrisces, Lerirencrhon.
Compare LIH LX.

The 8 Oration, let it be pronounced before the second Note of the Rhetorical Art:

[8] Oh great eternal and wonderful Lord God, who of thy eternal counsel hast disposed of all virtues, and art Ordeyner 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 vertue of thy holy Angels, Amen.

[139] 9 [sic] Ista oratio proferatur ante secundam notam artis Rhetorice.

Vnus magnus & mirabilis eterne Deus, eterni consilij angele dispositor omnium virtutum & ordinator bonorum omnium; adorna hodiè intelligentiam meam & multiplica in me rationem discendi & cognoscendi, qua in proferendis nominib. omnium cœlestium angelorum contulisti & candem scientiam secundum promissionem mihi concede, & huius artis discretionem Amen.

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; [which are written below (where) the figures themselves are displayed] and there ought to be some interval between <them> [that oration which is written below, and before the figure itself].

(Ista oratio cum reliquis duab. [607] sequentibus orationibus, videlicet Vision, &c. & alia orationem videlicet, Azelechias, &c. debent in principio secundæ figuræ artis Rhetoricæ pronunciari, & priusquam aliæ orationes quæ scribuntur infra ipsam figuram proferantur, & debet fieri aliquod interuallum inter istas orationes quæ scribuntur infra & inter ipsam figuram.

Let this Oration following be said, before the second Note of Rhetorick

[9] Vision; beholding with thy eternal conspiration all Powers, Kingdomes and Judges, Administring 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 [71] understanding, to know, understand, and judge all things which thy Divine authority commendeth necessary in this art, perfectly fulfill them in me, Amen.

[141] Oratio 10.

Ista oratio proferatur ante secundam notam Rhetoricæ

Vision omnium potestatum atque regnorum, & iudiciorum, æterna conspiratione aspiciens, omnium administrans schemata linguarum, in cuius regimine nullum est impedimentum: Instaura quæso ad memorata & repetita, cor meum & linguam meam ad discernendum, ad eloquendum, ad iudicandum, ad habendum quæ in hac arte necessaria authoritas diuina commendat, & in me perfectè compleatur, Amen.
Compare LIH LXII.
V: Usyon omnium ...

Let this Oration following, with the Precedent, be rehearsed before the second Note of Rhetorick.

[10] Azelechias, Velozeos, Inoanzama, Samelo, Hotens, Sagnath, Adonay, Soma, Jezochos, Hicon, Jezomethon, Sadaot. And thou Oh God propitiously confirm thy promises in me, as thou hast confirmed them by the same words to King Solomon; 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 Spirit upon my flesh, and fill my bowels with thy Judgements, with humility and charity: thou who hast created the Heaven and the Earth, and made man according to thy own Image; pour out the light of thy love into my understanding, that being radicated and established in thy love and thy mercy, I may love thy Name, and know, and worship thee, and understand [72] 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 Counsel, Amen.

Oratio 11.

Ista cum duabus præcedentibus proferatur ante secundam notam Rhetoricæ.

Azelechias velozeos, Inoanzama, Saruclo, hotens Sagnath, Adonay, Soma Iezochos, hicon, Iezomothon, Sadaot. Et tu Deus propitius in me promissiones confirma, sicut confirmasti per eosdem sermones Regi Salomoni. Emitte mihi Domine virtutem de cœlis, quæ cor meum & mentem illuminet & confirmet: Conforta Deus intellectum meum, & animam meam innoua in me, & laua me aquis, quæ super cœlos sunt. Effunde de spiritu tuo super carnem meam, & in visceribus meis ad facienda & compotenda iudicia tua humilitate & charitate, qui cœlum & terram fecisti, & hominem ad similitudinem & imaginem tuam creasti, infunde charitatis tuæ lumen intellectui meo, vt fundatus & radicatus in misericordia tua, diligam nomen tuum, & cognoscam & adorem te, & intelligam omnes scripturas istius artis, ob quam hæc data à Deo, & insignita per manus Angelorum sanctorum, & emissa sunt figurarum mysteria, quæ in corde & intellectum meo habeam & cognoscam, & huius artis constanter officium habeam nominis tui sancti & gloriosi, præualente consilio tuo, Amen.
Compare LIH LXIII.)

The 11 Oration ought to be said before the pronounciation of the third Note of Rhetorick.

[11] 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 incomprehensible: Theon, Haltanagon, Haramalon, Zamoyma, Chamasal, Jeconamril, Harionatar, Jechomagol, Gela Magos, Kemolihot, Kamanatar, Hariomolatar, Hanaces, Velonionathar, Azoroy, Jezabali; by these most Holy and Glorious profound Mysteries, precious Offices, virtue and knowledge of God, compleat and perfect my beginnings, and reform my beginnings, Zembar, Henoranat, Grenatayl, Samzatam, Jecornazay: Oh thou great Fountain of all goodness, knowledge and virtue, give unto thy Servant power to eschew all evill, and cleave unto goodness and knowledge, and to follow the same [73] 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 thee, Amen.

Oratio 12.

Ista oration proferatur ante tertiam notam Rhetoricæ:

Scio enim quia delector me in facta tua magna mirabili & ineffabili, & dabis mihi scientiam, quam per hoc opus habentibus pollicitus es, secundùm magnam & incomprehensibilem virtutem tuam. Theon, Haltanagon haramalon, zamoyma Chamasal, Ieconamril, harionatar, Iechomagol, gela magos, Kemolihot, Kamanatar, hariomolatar, hanaces, Velonionathar, Azoroy Iezabali. per hæ sacratissima Dei & gloriosissima, & profunda mysteria, & preciosissima officia, & virtutem & scientiam, [608] auge in me & comple quod incepisti, & reforma quod incepisti in me. Zembar, henoranat, Grenatayl, Samzatam, Iecornazay, fundamentum altissime omnium bonitatum & scientiarum atque virtutum, tribue famulo tuo tibi displicentia vitare contagia & tua veritate pura, & intentione sancta, possim sociari vt tuam promissionem toto corde desiderans in omnibus tam in legibus quà in decretalibus præcipuè hec sancta mysteria videar & cognoscar adipisci, & bene in ista arte proficiam penitus laudandus & facundus. Amen.
Ars. Not. Glose de la Version B, § 141, var. 8, Vèronèse, p. 198. Compare LIH LXIV.

12. This Oration ought to be said before the ninth [*fourth] Rhetorical Note:

Oh most reverend Almighty Lord, ruling all Creatures both Angels and Arch-Angels, and all Celestial, terrestrial, and infernal Creatures; of whose greatness comes all plenty, [+whose power governs the four parts of the world] who hast made man after thy own Image; Grant unto me the knowledge of this Art, and strengthen all Sciences in me, Amen.

[142] 13 Ista oratio debet proferri ante quartam notam Rhetoricæ.1

Reuerende potens & Dominus superioribus angelis & Archangelis omnibusque cœlestibus creaturis, tam infernalibus quàm cœlestibus: de cuius magnificentia venit plenitudo, quia nobis dignè familaturi, cuius à quatuor mundi partibus regna portas [*potestas].2 Qui ossibus & anima & spiritu, hominem ad imaginem &similitudube tuamfecisti, Da mihi huius artis scientiam, corroborans me in ipsius facultatis scientiæ. Amen.
1. Véronèse, p. 199. Compare LIH LXV.

2. Omitted by Turner. So V.

13. Pronounce this before the first Figure of Arithmetick:

Oh God who numbrest, weighest, and measurest all things, given the day his order, and called the Sun by his Name; Grant the knowledge of this Art unto my understanding, that I may love thee, and acknowledge the gift of thy goodness, Amen.

14 Ista oratio proferatur ante primam figuram Arithmeticæ.

Deus qui omnia pondere & numero & mensura fecisti: in cuius ordine omnium momentorum dierum patens est & apta dimensio: qui etiam solus stellarum nomina nominas menti meæ constanter tribue efficaciam, vt in huius artis cognitione te diligam, & tuæ pietatis munus agnoscam. Amen.
Compare LIH LXVI.

14. Say this before the semi-note of Arithmetick:

Oh God, the Operator of all things, from whom proceeds every good and perfect gift; sow the Seeds of thy Word in my Heart, that I may understand [74] the excellent Mysteries of this Art, Amen.

15 Ista debet proferri ante semis Arith.

[145] Mediator omnium operationum & creaturarum, à quo omnia procedunt naturaliter bona & omnia virtutum dona procedunt, à quo omne quod est solidum & perfectum est: cuius sermo recens de regalibus venit sedibus in corda nostra dum medium tenent cuncta scientium me tua charitate in intellectum bonum constitue ad percipienda hæ tanta excellentissima mysteria huius artis, & istorum sacramentorum perfectè consequar effectum Amen.
Compare LIH LXVII. Compare Wis. 18:14-15.

15. Say this before the second Figure of Arithmetick:

Oh God the perfect Judge of all good works, who makest known thy saving goodness amongst all Nations; open my Eyes and my Heart, with the beams of thy mercy, that I may understand and persevere in these thy Heavenly Mysteries, Amen.

[143] 16 Ista oratio proferatur ante secundam figuram Arithmericæ:

Deus iustis Iudex operum, qui nobis notum fecisti salutate tuum & in conspectu gentium reuelasti iustitiam tuam, reuela oculos meos, & cor meum illustra salutari iustitia tua, vt mirabilia tua de tuis tam gloriosissimis sacramentis enarrem, quatenus per ea tantam in hac arte consequar intelligentiam vt te præstante qui solus mirabilia facis, magna, in ipsa arte subitus interpres efficiar: vt mea facunditate & memoria cum stabilitate recepta dimentiendo dimentiar, & intercessione cunctarum virtutum cœlestium, honorem in secula seculorum. Amen.
Compare LIH LXVIII.

16. This Oration before the second Note of Geometry:

Oh God the giver of all wisdome and knowledge to them that are without sin, Instructor and Master of all Spiritual Learning, by thy Angels and Arch-Angels, by Thrones, Potestates, Principates and Powers, by Cherubim and Seraphim, and by the 24 Elders, by the 4 Animals, and all the host of Heaven, I adore, invocate, worship and glorify thy Name, and exalt thee: most terrible and most merciful, I do humbly beseech thee this day to illuminate and fill my Heart with the grace of thy Holy Spirit, thou who art three in one, Amen.

[146] 17 Ista oration debet proferri ante secundam notam Geometriæ. [609]

Omnis sapientiæ Deus & scientiæ donator illis in quibus peccatum non est disciplinæ spiritualis Magister & instructor, per angelos tuos & archangelos, per thronos et potestates, principatus & virtutes, per cherubin & Seraphin per viginti quatuor seniores, per quatuor animalia per omnem militia cœlestis exercitus, adoro, inuoco, flagito & veneror, glorifico & exalto nomen tuum sanctum terribile mitissimum. Te quæso vt hodiè cor meum Spiritus sancti lumine & gratia tuæ visitationis fœcundatum & roboratum illustres: tu qui es trinus & vnus Amen.
Compare LIH LXIX.

17. Say this Oration before the second Note of Theology.
I adore thee, Oh King of Kings, my light, my substance, my life, my King, and my God, my Memory, [75] and my strength; who in a Moment gavest sundry Tongues, and threwest down a Mighty Tower [i.e. Babel], And gavest by [the annointing of the seven-fold grace of] 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: [and commandest them to teach us from all the same tongues, wherewith thou hast created all things, and through the power of this sacrament,] inspire my Heart, and pour the dew of thy grace and Holy Spirit into me, that I may understand the Exposition of Tongues and Languages, Amen.

18 Ista oration debet proferri ante secundam notam theologiæ.

Adoro te rex regum, rex meus & Deus meus, vita & substantia mea simul & reuelatio mea, memoria & virtus mea: qui hora vna diuersarum genera linguarum ædificantibus turrim dedisti: & qui sanctis Apostolis tuis vnctionem septiformis Spiritus sancti infundisti, & illis idiomata quæ nos docent de omnibus linguis eisdem repentè loqui tribuisti, per virtutem Verbi tui in quo omnia creasti per potentiam huius sacramenti, inspira cor meum & infunde in illud rorem gratiæ tuæ in subito tui sancti spiritus afflatus lumine efficaciam huius operis & intelligentiam & expositionem linguæ & istarum artium capax & subtile ingenium valeam consequi. Amen.
Compare LIH LXX.

Three Chapters to be published, before any of the Notes.

What we have spoken of the three first Chap. are generally and specially to be pronounced, so that you say them, and the Orations on the dayes appointed, and work by the Notes [you wish to perform] as it is demonstrated to you. These Orations ought to be said alwayes before noon, every day of the Moneth; and before the [single] Notes say the proper Orations: and in all reading, observe the precepts commanded. [76]

[83] Qualiter tria capitula ante omnium notas debent proferri.

Quæ de tribus primis capitulis diximus ante omnes notas generaliter & specialiter pronuncianda sunt: ita tamen, vt cum ipsas orationes diebus determinatis dixeris, & de notis volueris operari, vt tibi præmonstratum est: Toto mense diebus singulis semel ipsas orationes dicere oportet ante meridiem: & tamen ante notas singulas omnes notas proprias dices. Et cum scripturas incipere volueris ad legendum facias vt tibi iussum est.

How the Proper Notes are to be inspected.

If you would learn anything of any one Art, look into the proper Notes thereof in their due time. Enough is said already of the three liberal Arts.

[84] Qualiter notæ propriæ inspicuintur.

Sciendum est igitur, vt si de alique arte sola scire volueris ad legendum siue ad discendum Ipsius artis notæ proprie & solæ inspiciendæ sunt suo tempore. De liberalibus tribus satis diximus.

What dayes are to be observed in the inspection of the Notes of the four Arts.

In the four other Arts, only the four first dayes are to be observed: The Philosophical Notes, with all Sciences contained therein, the 7 and 17 dayes of the Moon are to be inspected, 7 times a day, with their several Orations. The Note is to be looked 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 in it self 24 Angels, is fully and perfectly to be pronounced, as you have heard: but when you look into them, [77] repeat all the Theological Orations, and the rest in their due time.

[85] Qui dies obseruandi sunt in inspectione notarum quatuor artium.

Ecce de reliquis quatuor atribus. Nulla enim dies in earum notis inspiciendis obseruanda est. Nisi quatuor dies primi qui obseruandi sunt. Notæ verò philosophiæ cum scientijs suis quæ sub ea continentur. Luna 7. & 17. cum orationibus singulis diebus septies inspiciendæ sunt. Nota autem terroris cum taciturnitate [610] & timore inspicienda est. In Omelia prima in noua luna inspicienda est eisdem diebus.

[86] De notis autem liberalium quatuor satis dictum est. Et tamen sciendum est, quod quando ipsas pronunciaueris, viuendum est castè & sobrie. Nota verò habens 24. angelos cum singulis suis aduentitijs in se habens nouum testamentum plenariè et perfectè ita pronuncianda est sicut audiuisti. Hoc tamen de ista restat quod quandocunque eam inspexeris omnes orationes Theologiæ recitandæ sunt, licet notis singulis singulæ orationes singulatim comperant, quæ sicuti diximus pronunciandæ sunt. Verum vt tibi diximus, quotiescunque Theologiæ notas inspexeris alias orationes præcedentes in principio vt tantorum sacramentorum habeas efficaciam, cæteris temporibus pronuncia.

Of the inspection of general Notes.

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.

[87] De inspectione notarum generalium.

De notis autem generalium et de orationibus earum hoc scias quod quotiescunque de exceptiuis, vel adulterinis scire volueris, ipsas notas generales diebus singulis decies, factis tamen interuallis & librum illarum artium inspectis, & sicut de alijs factum est & dictum, ita pronunciabis. Et quacunque die volueris de generalibus poteris operari omnia quæ in primis capitulis dicenda nouisti. Ipsas videlicet orationes diebus septem singulis septies dices, interuallis factis, & omnium artium quas volueris libris reuolutis & inspectis: postea poteris operari in artibus sicut volueris, & facias sicut tibi dictum est.

How the three first Chapters are to be pronounced before Orations.

To have perfection herein, know, that in the general pronunciation of Orations, the Notes of the three heads are to be rehearsed; whether the Orations be pronounced or not.

[88] Qualiter tria prima capitula semper proferenda sunt ante orationes.

De notis omnibus iam initialiter data est cognitio, & de capitulorum orationibus. Vt autem perfectionem ipsarum habeas, hecscito, quod in generalibus pronunciandis orationibus siue notis ipsarum pronunciandis, orationes capitulorum trium pronunciandæ sunt.

How the fifth Oration of Theology ought to be rehearsed upon these Orations.

There is also somthing else to be said of the four other liberal Arts; if you would have the perfect knowledge of them, make the first Oration of Theology [78] before you say the Orations of the other Notes. These are sufficiently declared, that you may understand and know them; And let the capitular Orations be pronounced before the several Notes of every Art, and kept as is determined, &c. These are the Augmentations of the Orations, which belong to all Arts liberal and exceptive, except Mechanick, and are especially ascribed to the Notes of Theology. And they are thus to be pronounced, that whensoever you would look into any one Note of any Art, and would profit therein, say these Orations following.

[89] Qualiter oratio quinta Theologiæ proferri suprà istas orationes.

Ecce de reliquis quatuor liberalibus artibus aliud dicendum est. Si vero perfectam ipsarum notitiam habere volueris, ita facies orationem quintam Theologiæ prius orationes singularum notarum dices. Hæc satis declarata sunt, vt intelligas & cognoscas, & iterum scias de orationibus capitulorum, ita debere ante notas singulas singularium artium propronunciari sicut definitum est, & ita custodi & fac. Istæ sunt augmentationes orationum que notis omnium artium liberalium & exceptiuarum præter mechanicas competunt [611] & specialiter notis Theologiæ ascribuntur. Sic igitur pronunciande sunt, vt quandocunque vnamquamque notam vnius cuiuscunque artis inspexeris, & omnes earum protuleris istas orationes equentes dicas.

1. Ezomamos, Hazalat, Ezityne, Hezemechel, Czemomechel, Zamay, Zaton, Ziamy Nayzaton, Hyzemogoy, Jeccomantha, Jaraphy, Phalezeton, Sacramphal, Sagamazaim, Secranale, Sacramathan; Jezennalaton Hacheriatos, Jetelemathon, Zaymazay, Zamaihay, Gigutheio Geurlagon, Garyos, Megalon Hera Cruhic, Crarihuc, Amen.
1 Ezomomos, hazalat, Ezityne, hezemechel Czemomechel zamay, zaton ziamy nayzaton, hyzemogoy, Ieccomantha, Iaraphy, phalezeton, Sacramphal, Sagamazaim. Secranale Sacramathan: Iezennalaton hacheriatos. Ieteleymathon, zaymazay, zamaihay, Gigutheio Geurlagon Garyos. Megalon hera cruhic, Crarihuc. Amen.
Compare LIH LXXI.

Let this Oration with the following be pronounced before the first Note of Philosophy:

Oh Lord God, holy Father, almighty and incomprehensible; [79] 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 honour the only one God for ever and ever, Amen.

[91] Ista oration cum præcedenti proferatur ante primam figuram philosophiæ.

Domine Deus sancte pater omnipotens, exaudi preces meus incomprehensibilis, inuisibilis, immortalis & intelligibilis cuius vultum angeli & Archangeli & cœlestes virtutes ardenter videre desiderant. Cuius maiestatem æternaliter atque optimè pro posse meo exerceo, adorans vnum Deum in secula seculorum, Amen.
Compare LIH LXXII.

2. Say this before the second Note of Philosophy:

Oh Lord God, Holy and Almighty Father, hear my Prayers this day, and incline thy ears to my Orations; Gezomelion Samach, Semath, Cemon, Gezagam, Gezatrhin, Zheamoth, Zeze Hator Sezeator Samay Sarnanda, Gezyel, Iezel, Gaziety, Hel, Gazayethyhel, Amen.

[92] 2. Ista proferatur ante secundam notam philosophiæ.

Domine Deus sancte pater & omnipotens, exaudi preces meas hodie & inclina aurem tuam ad orationes meas, Gezomelion Samach, Semath, Cemon, Gezagam Gezatrhin zheamoth zeze hator Sezeator Samay Sannanda, Gezyel, Iezel, Gaziety hel, Gazayethyhel. Amen.
Compare LIH LXXIII.

Say 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 grace may shine forth in my heart, and into my Soul, now and for ever, Amen.

[93] Ista oration cum præcedenti simul proferatur.

Deus semper via, vita, veritas: Da lucem tuam florem Spiritus sancti in conscientiam & mentem meam, & concede vt fulgeat & clarescat donum gratiæ tuæ in cor meum, & in animam meam nunc & per omnia secula seculorum. Amen.
Compare LIH LXXIV.

Pronounce the Oration following before the third Note of Philosophy;

Lemogethom, Hegemochom, Hazachay Hazatha, Azamachar, Azacham, Cohathay. Geomothay Logomothay, Zathana, [80] Lachanma, Legomezon, Legornozon, Lembdemachon, Zegomaday, Hathanayos, Hatamam, Helesymom, Vagedaren, Vadeyabar, Lamnanath, Lamadai, Gomongchor, Gemecher, Ellemay, Gecromal, Gecrohahi, Colomanos, Colomaythos, Amen.

[94] Ista oratio proferatur ante tertiam notam philosophiæ.

Lemogethom, hegemochom, hazachay Hazatha, Azamachar, Azacham, Cohathay. Gehomothay Logomothay, zathana, Lachanma, Legomezon, Legornozon. Lembdemachon. zegomaday, Hathanayos, Hatamam, Helesymom, Vagedaren, Vadeyabar, Lamnanath, Lamadai, Gomongchor, Gemecher, Ellemay, Gecromal, Gecrohahi, Colomanos, Colomaythos, Amen.
Compare LIH LXXV.

Say this 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 things before the were; who judgest all things, and discernest all things by thy unspeakeable knowledge: glorify thy Holy and unspeakable Name this day in my heart, and strengthen my intellectual understanding; increase my Memory, and confirm my eloquence; make my Tongue ready, quick, and perfect 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 end, Amen.

[95] Ista oratio cum præcedenti simul proferatur.

Vita omnium creaturarum Deus visibilium, claritate æterna cœlestium, & omnium virtus salus indeficiens, qui es pietatis origo, qui omnia nouisti antequam fiant, qui diiudicas omnia quæ videntur & ineffabili dispositione discernis, glorifica nomen tuum sanctum ineffabile hodie in cor meum, & corrobora intellectum meum & intelligentiam meam. Auge memoriam meam, & confirma facundiam [612] meam. Expeditam redde linguam meam in scientiis & scripturus tuis, vt facultate mihi à te collata, et sapientiæ tuæ doctrinæ corde meo insignita laudem te & cognoscam te et intelligam nomen tuum sanctum in secula seculorum. Amen.
Compare LIH LXXVI.

Say this Oration following before the fourth Note of Philosophy.

Oh King of Kings, the Giver and Dispenser of infinite Majesty, and of infinite mercy, [81] the founder of all foundations; lay the foundation of all thy virtues in me, remove all foolishness from my heart, that my senses may be established in the love of thy charity, and my Spirit informed by thee, according to the recreation and invocation of they will, who livest and reignest God throughout all Worlds of Worlds, Amen.

[96] 4 Ista oration proferatur ante quartam notam philosophiæ.

Rex regum infinitæ misericordiæ, maietatis immensæ largitor atque dispensator, ac stabilitor omnium fundamentorum, pone fundamentum omnium virtutum tuarum in me & aufer à me insipienciam cordis mei vt stabiliantur sensus mei in dilectione charitatis tuæ, & informetur spiritus meus per te secundum recreationem & invocationem voluntatis tuæ, qui viuis & regnas Deus per omnia secula seculorum, Amen.
Compare LIH LXXVIII.

How these Orations are to be said every day once before the general Notes, and the Notes of the liberal Arts.

These 4 Orations are necessary for liberal Arts, but chiefly do appertain to Theology, which are to be said everyday before the general Notes, or the Notes of the liberal Arts; but to Theology say every one of these 7 times to every Note; but if you would learn or teach any thing of dictating, versifying, singing or Musick, or any of these Sciences, first teach him these Orations, that thou would'st 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 [82] word; but if he be of a good understanding, let him read them 7 times a day for 7 dayes: 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.

[97] Qualiter dictæ orationes qualibet die proferantur semel ante notae generales & notas artium liberalium.

Hæ orationes liberalibus artibus quatuos necessariæ sunt sed specialiter ad Theologiam pertinent, quas cum notam generalem vel notam alicuius liberalium artium cum oratio nib. suis pronunciare volueris istas orationes prædictas prius dices semel singulis diebus. Veruntamen cum de notis Theologiæ tractare volueris, sicut diximus, easdem orationes apud vnamquamque notam septies dices. Et si aliquam notam de dictando versificando vel contando vel organizando, siue de alijs huius scientijs aliqua ad discere volueris, siue docerer; ipsum quem docueris prius istas orationes doce, vt quoquo modo legat & si puer minoris intellectus fuerit, tu legas eas ante ipsum & ille post te legat de verbo ad verbum. S[i] in verò sit bonæ intelligentiæ legat eas septies in die per di es septem. Si verò notam generalium cum orationibus suis proferre volueris, easdem orationes profer, & multum tibi proderit ipsarum orationum virtus: & si omnes quæ sunt in initio minus proferantur, vel etiam aliqua ipsarum magnam perhibent habere efficaciam.

Solomon saith of these Orations, let no man presume to make use of them unless for the proper office they are instituted for.

Oh Father, incomprehensible, from whom proceedeth every thing that is good; whose greatness is incomprehensible: 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 Sciences, and convert the Rebellious and incredulous unto thee, that whatsoever I commemorate and repeat in my heart and mouth, may take root and foundation in me; that I may be made powerful and efficacious in thy works, Amen.

[98] De orationibus istis ait Salomon. Istas orationes solas nemo præsumat ne propter officium, ad quod institutæ sunt.

Deus pater immense, à quo processit omne quod bonum est, cuius magnitudo est incomprehensibilis, exaudi hodie preces meas, quas in conspectu tuo refero, & concede mihi & redde mihi læticiam salutaris tui, vt doceam hodie iniquos, vias tuas & semitas scientiarum tuarum, & conuertantur ad te rebelles & increduli, vt quod corde repeto & ore commemoro in me radicitus habeat fundamentum, vt in operibus tuis efficax videar & adiutus. Amen. [613]
Compare LIH LXXIX.

Say this Oration before the 6 Note of Philosophy:

Gezemothon, Oromathian, Hayatha, Aygyay, Lethasihel, Lechizliel, Gegohay, Gerhonay, Samasatel, Samasathel, [83] Gessiomo, Hatel, Segomasay, Azomathon, Helomathon, Gerochor, Hejazay, Samin, Heliel, Sanihelyel, Siloth, Silerech, Garamathal, Gesemathal, Gecoromay, Gecorenay, Samyel, Samihahel, Hesemyhel, Sedolamax, Secothamay, Samya, Rabiathos, Avinosch, Annas, Amen.

[99] Ista oration proferatur ante sextam notam philosophiæ.

Gezomothon, Oromathian, hayatha, Aygyay, Lethasihel, Lechizliel, Gegohay, Gerhonay, Samasatel, Samasathel, Gessiomo hatel, Segomasay, Azomathon, Helomathon, Gerochor, hejazay Samin, heliel, Sanihelyel, Siloth Silerech, Garamathal, Gesemathal, Gecoromay, Gecorenay Samyel, Samihahel, Hesemyhel, Sedolamax, Secothamay, Samya Rabiathos, Auinosch, Annas. Amen.
Compare LIH LXXX.

Then say this following:

Oh eternal King! O God, the Judge and discerner of all things, knower of all good Sciences; instruct 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; instruct me this day in those Sciences which I desire, thou who art one God for ever, Amen.

Oh God Father, incomprehensible, from whom proceedeth all good, the greatness of whose 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 [84] the unbelieving and Rebellious unto thee; and may have power to perform thy works, Amen.

[100] Ista oration cum præcedenti proferatur,

Rex æterne Deus Judex & discretor omnium, agnitor scientiarum bonarum, instrue me hodie propter nomen sanctum tuum, & per hæc sancta sacramenta, & clarifica mentem meam, vt intret scientia tua interiora mea sicut aqua fluens de cœlo, & sicut oleum in ossibus meis, per te Deus Salvator omnium, qui es fons bonitatis, et totius pietatis origo, instrue me hodie in istis scientijs quas desposco, tu qui es vnus Deus Amen.

Deus pater immense, à quo procedit omne quod est bonum, cuius magnitudo misericordiæ est incomprehensibilis, exaudi hodie preces meas, quas in conspectu tuo refero, et redde mihi leticiam salutaris tui, vt doceam hodie iniquos vias tua, et semitas scientiarum tuarum, & conuertantur ad te rebelles & increduli, & etiam in operibus tuis efficax videar & adiutus. Amen.
Compare LIH LXXXI, LXXXIII, and LXXXIX.

The 7 Oration, which is the end of the Orations, belonging to the ineffable Note, the last of Theology, having 24 Angels.

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 cogitations 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 and 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 Salvation of my Soul and Body, Amen.

[101] Incipit oratio septima quæ est finis suarum orationum & complementum earum precipuè ad notam ineffabilem pertinens, quæ est vltimum Theologiæ, viginti quatuor angelos habentem.

Istud est principium orationis.

Deus totius pietatis autor & fundamentum omnium, salus æterna & redemptio populorum, inspirator omnium gratiarum, scientiarum & artium largitor immense, de cuius munere venit, vt nobis famulis tuis scientiarum in me inspirare digneris augmentum: Qui etiam mihi misero peccatori tua viam concesisti, vt scire sacramenta, defende animam meam, & libera cor meum de prauis huius mundi cogitationibus & incentiuæ libidinis omnis fornicationis in me extingue potentiam, & reprime vt scientijs tuis & artibus tuis intensius delectar in eis, & des mihi petitionem cordis mei, vt in glorificatione tua confirmatus & exaltatus diligam te, & augeatur in me virtus spiritus sancti per salutem tuam et remunerationem fidelium in salutem animæ meæ et corporis mei. Amen.
Compare LIH LXXXII.

Then say this following:

Oh God most mighty Father, from whom proceedeth all good, the greatness of whose mercy is incomprehensible; hear my Prayers, which I make in thy sight.

Ista oratio cum præcedenti proferri omnino debet.

Deus pater immense, à quo procedit omne quod est bonum, cuius [614] magnitudo misericordiæ est incomprehensibilis, exaudi hodie preces meas, quas in conspectu tuo refero.
Compare LIH LXXXIII.

[Here begin the] Special precepts of the Notes of Theology, chiefly of the 1. 2. and 3.

These 7 Orations are 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 precepts to make thee sufficient, which we command thee to observe by the authority of Solomon: diligently inquire them out, and do as we have proposed, and perfectly pronounce the Orations, and look into the Notes of the other Arts.

[102] Incipiunt præcepta specialia de notis Theologiæ, & specialiter
de prima, secunda & ter-
tia.

Orationes septem iste quas proponimus augmentata reliquarum orationum sunt. Et ante omnes notas Theologiæ diei debent. Sed tamen præcipuè ante notam ineffabilem prouiiciande sunt, vt diximus. Ista experimenta sunt quæ postulasti ad sufficientiam, quæ tibi authoritate Salomonis seruare præcipimus, & de capitulis & orationibus earum inquires diligenter & fac sicut disposuimus & reliquas orationes pronuncia & notas artium perfectè inspice.

How Solomon received that ineffable Note from the Angel.

Because thou desirest the Mystery of the Notes, take this of the ineffable Note, the expression whereof is given in the Angels by the Figures of [86] Swords, birds, trees, Flowers, Candles, and Serpents; For Solomon received 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 than 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 before, and diligently look into them; And beware 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 practice and operate in them, observing all things with great reverence, and pronounce them at the appointed dayes and hours, as before is directed: and afterwards say: Sapienter die illo; Age, & caste vivas. But if thou dost anything uncertain, there is danger; as then wilt have experience from the other Notes and the Orations of them; but consider that which is most wonderful [87] in those Orations; for these words are ineffable Names, and are spiritually to be pronounced before the ineffable Note, Hosel, Jesel, Anchiator, Aratol, Hasiatol, Gemor, Gesameor.1 Those are the Orations which ought to be pronounced after the inspection of all Arts, and after the Note of Theology.

[103] Qualiter Salomon recepit notam ineffabilem sibi traditam ab Angelo.

Ecce quia mysterio notarum postulasti, hoc de nota ineffabili præcipuè habeas, cuius expressio est data, gladiorum, florum, arborum, volucrum, candelabrorum, serpentum in angulis per figuras. Hanc autem Salomon à Deo nocte pacificorum accepit in folio aureo designatam. Et audiuit à Domino. Ne dubites nec expauescas, quia hoc sacramentum maius est omnibus: Et subiunxit ei Dominus. Cum autem hanc notam inspexeris & orationes eius legeris, obserua man data quæ superius data sunt, & ipsa diligenter respice, quæ legeris in nota Dei, & in nota ineffabili caue tibi prudenter, vt quæcunque inspexeris, & quæcunque tibi in visione venerint celes & custodias. Et cum tibi magnus Angelus Domini apparuerit signum crucis in vexillo gerens, verba quæ tibi ostenderit ineffabiliter scripta custodi & cela, & operare in eis, sicut tibi præceperit, & ipsam notam Theologiæ per visionem magnam quam videbis aperuerit, summopere custodi: & quicquid tibi in omnibus notis idem simile apperuerit cum summa intentione obserua & orationes sicut dictum est in ea pronuncia diebus & horis determinatis, & repete tamen partes illius orationis magnæ, quam habes, sicut tibi præceptum est, & diuide, & fac interualla sicut superius dictum est: & postquam illas dixeris, SAPIENTER DIE ILLO AGE ET CASTE VIVAS. Si autem incertus aliquid feceris, periculum quidem instat cur ab aliis notis & orationibus earum experimentum habueris, sed in istis & orationibus earum quoddam maius est admirandum, & ipsa sunt quæ in istis consideranda sunt.

[104] Ista enim verba sunt nomina ineffabilia, & spiritualiter [615] proferunter ante notam inestabilem. Hosel Iesel, anchiatar Aratol Hasiatol, Gemor gesameor.Istæ orationes prædictæ sunt quæ debent proferi & quomodo post inspectionem omnium artium, & præcipuè post notam Theologiæ.

1. Cp. LIH. XCV.

This is the fulfilling of the whole work; but what is necessary for an experiment of the work, we will more plainly declare. In the beginning of the knowledge of all Art, there is given almost the perfect doctrine of operating: I say almost, because some flourishing institutions hereof remain, whereof this is the first beginning.

[105] Hoc est exemplementum totius operis: Sed quæ de totius operis experimento sunt necessaria aliqua plenè dicere voluerius & prælibata lucidius declarare. In initio cognitionis omnium artium data est tota doctrina operandi & fere perfecta. Ecce quare dixerim ferè. fere enim dixi, quia adhuc quædam florida & continua huius operis restant instituenda quorum primum principium istud est.

How the precepts are to be observed in the operation of all Arts.

Observe the 4 [lunam] in every operation of Theology. Exhibit that operation with efficacy every 4 [Luna] quartam 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 [88] superiour 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 wilt operate 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 effect of 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.

[106] Qualiter mandatæ sunt obseruanda in operatione omnium artium.

Quartam autem Lunam in omni omnium pronunciatione Theologiæ obseruabis. Quotiescunque Luna quarta fuerit in operis instantis efficaci exhibitione, subtilius librum inspicias, atque ipsarum artium scripturas. Capitula autem de quibus dubitasti, & adhuc forsitan dubitas ita pronuncianda sunt, sicut superiorum capitulorum docet intentio. Hoc autem scias, quod hæc verba sancta orationum, quæ ante lectum infirmi ad experimentum mortis siue vitæ dicenda instituimus, etiam si nihil aliud de toto corpore artis operari volueris, sæpius poteris facere.

[107] Hoc autem sciendum est, quod si libros tibi ad manus habere non poteris, vel si tibi ipsos inspiciendi facultas data non fuerit, non id circo minus erit operis effectus, & bis proferantur omnes orationes vbi semel proferrentur. Capitula autem de quibus dubitasti, vel adhuc forsitan dubitas ita pronuncianda sunt sicut superiorum capitulorum docet intentio. Hoc autem scias quod verba sancta orationum quæ ante lectum infirmi ad experimentum mortis siue vitæ, dicenda instituimus etiam si nihil aliud de toto corpore artis operari volueris, sæpius poteris facere & probare.

Et de visione scienda, & de alijs efficacijs quas istæ orationes habent sanctæ quantumcunque & quandocunque volueris poteris probare & tentare.

These precepts are specially to be observed.

But when thou would'st operate in Theology, observe only those dayes which are appointed; but all times are convenient for those Notes and Operations, for which there is a competent time given; but in the pronounciation of the three liberal Arts, or in the [89] inspection 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 effect for this, for the Moon is more to be observed in the greater numbers than the dayes or hours. For Solomon saith, if thou miss a day or two, fear 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 Theology, thou must operate only by thy self: Often repeat the Orations, and look into the Notes of Theology: this produceth great effects. It is necessary that thou have the Note of the 24 Angels alwayes in Memory; and faithfully keep those things, which the Angel reveales to thee in the vision.1 [90]

[108] Ista sunt præcepta quæ specialiter agenda sunt & obseruanda.

Cum de Theologia verò volueris operari, præter illos dies qui tibi breuiter instituti sunt, nullus obseruandus esr dies. Tempora autem omnia competentia sunt illis notis & orationibus quibus data esr tanta temporis definitio. Hoc autem restat, quod in artium liberalium trium pronunciatione, siue in ipsarum notarum inspectione fortè aliquem diem prætermiseris institutum, si fortè [616] cæteros obseruaueris, etiamsi duos transgressus fueris, non id circo relinquas opus tuom, quia propter hæc non amittet effectum suum, cum maioribus numeris Luna, potius dies sunt obseruandi quam horæ. Vnde Salomon ait: Si horas transgressus fueris in die vna, vnam vel duas, non terrearis & de capitulis generalibus sicut dictum est operare. Hoc satis est de istis: Veruntamen vérba quæ tibi initio sermonum faciendorum siue lectionum legendarum & scientiarum adipiscendarum, nulla ratione obliuiscaris: quia per se dicta magnum effectum habent. Et verbis sacramentalibus visionum poteris frequenter operari. Si autem volueris incipere de toto corpore artis physicæ opus, sicut superiùs definitum est. Prima capitula prius recitanda, de quibus data est definitio per prædicta. Sciendum est etiam quod de Theologia tantum poteris per te operari. Notas inspice & orationes Theologiæ sæpius repete: Et si de toto copere cessaueris hæc tibi magnum poterit conferre scripturarum effectum. Necessarium si quidem est vt notam viginti quatuor Angelos habentem, cum orationibus suis semper in memoria habeasm & vt tibi superius diximus, quæ per visionem videris Angelo præmonstrante tibi sub custodia habeas, & sub fideli certamine reclude.

1. S adds the following note: Here endeth the notary arte, as alsoe the Clavicula Salomonis according to the writen exemplar; which once came to my hand but examining the Ars Notoria which is printed & found in that printed exempalar some aditions or augmentations; compleated by Magister Apolonius a suckcessor of Salomon in that sublime & secret studdy; as he stileth himselfe parte of them being placed before & parte behinde; the above written Notory Arte; which is said additions, I thought fitt to sett downe here allsoe (but by themselves) & see to conclude in one Booke as followeth. Here followeth the additionall part of the [sic] as it stands in the beginning of the printed exemplar: viz It then commences with the section "I Apollonius...."

The Experiment of the precedent work, is the beginning of the following Orations, which Solomon calleth Artem Novam.

These Orations may be said before all Arts generally, and before all Notes specially; And they may be pronounced without any other Chapters, if thou wouldst operate in any of the aforesaid Arts, saying these Orations in due time and order; thou maist have great efficacy 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 proceed thereunto, that your knowledge therein may be the more cleer and perfect.

Wherefore Solomon saith, When I was to pronounce these Orations, I feared lest I should offend God; and I appointed unto my self a time wherein to begin them; that living chastly, I might appear the more innocent.

[110 Incipit nova ars Salomonis.]

Ista quæ operis præcedentis sunt experimentum. Hoc principium sequentium orationum est, quas orationes Salomon ARTEM NOVAM appellauit.

[111] Orationes enim istæ ante omnes generaliter & ante omnes notas specialiter dici possunt: & debent proferri etiam si absque alijs capitulis de ipsa arte præfata operari volueris ipsis orationibus dictis tempore & ordine congruo, poteris in qualibet artium magnam habere efficaciam. In ipsis orationibus discendis neque tempora neque dies neque Luna obseruanda sunt. Sed tamen illud specialiter in ipsis obseruari debet, quia diebus quibus orationes ipsæ proferuntur, à peccatis obseruandum est criminalibus, scilicet gulæ, luxuriæ, & specialiter à iuramentis superfluis: ad quas antequam perueniatur, aliud prælibandum est, ut ipsarum orationum plenior & perfectior cognitio habeatur. Vnde Salomon inquit: Ego istas orationes prolaturus, timui ne offenderem Deum, & constitui mihi tempus, in quo illas inciperem, vt in castitate viuens de ipsis innocentius appareret.

[91] These are the Proaemiums of these Orations, that I might lay down in order every thing whereof thou maist doubt, without any other definition. And before thou begin to try any of these subtile works, it is good to fast two or three dayes; that it 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 effect of perfect knowledge; if thou consider and pronounce the Orations, as they are above described, although thou overpass somthing ignorantly; thou maist be reconciled by the spiritual virtue of the subsequent Orations.

[112a] Ista sunt earum orationum prohemia: antequam tamen ea de quibus dubitas proponere disposui vt singula singulis [617] sub ordine posita, absque aliqua definitione clarescat.

Ista sunt quidem etiam, de quibus dubitare non debes videlicet: vtrum capitula prima notis philosophiæ & vtrum tria capitula omnibus artis sub se contentis debeant in assignatione prælibata temporis proferri: quia certè sicut prælibauimus, ita possunt & debent. Sed sciendum est, quod secundùm intentionem, quam tibi à Deo collatam credo & scio, & sic eam superiù prælibatam te decreuimus intueri; pauca vel nulla sunt de quibus oporteat dubitare. Verumtamen tibi terminum non posui præclarum. Præterea quia initia scriptorum emendanda constitui terminum non quæras.

[112b] Sed si fortè rem tam subtilem incipere volueris, necessarium arbitror vt feria sexta operis huius habeas principium, & sicut in ista arte dispositum est. Bonum est anteferri ieiunium triduanum vt vtrum bona an mala huius voluntatis desideria sint, diuinitus ostendatur.

[113] Ista enim præcepta ante omnem operationem instituta sunt. Si enim aliquod aliud est de quo dubitas initium, vt trium primorum capitulorum, siue quatuor subsequentium artium, vt effectum plenariæ cognitionis habeas: si secundùm quod superius descriptum est capitula & orationes & notarum consideraueris & pronunciaueris, etiamsi aliquid ignoranter præterieris, poteris subsequentium orationum spirituali vitute reconciliari.

The Angel said of these Orations to Solomon: See the holiness of these Orations; and if thou hast transgrest any therein presumptuously or ignorantly, say reverently and wisely these Orations, of which the great Angel saith: This is a great sacrament of God, which the Lord sendeth to thee by my [92] hand; at the veneration of which sacrament, when King Solomon offered with great patience before the Lord upon the Altar, he saw the book covered with fine linen, and in this book were written 10 Orations, and upon every Oration the sign of golden Seal: and he heard in his Spirit, These are they which the Lord hath figured, and are far excluded from the hearts of the unfaithful.

[114a] De istis orationibus ait Angelus Salomoni. Vide igitur orationum istarum sacramenta, & si quid de illis præsumptuosè vel ignoranter transgressus fuisti, dicas reuerenter atque subtiliter easdem orationes. Et de ipsis orationibus Angelus magnus inquit: Hoc sacramentum Dei magnum est, quod per manum meam tibi mittit Dominus. Ad cuius venerationem sacramenti cum rex Salomon cum magna patientia in conspectu Domini offerret super altare, vidit librum syndone inuolutum. & in hoc libro scriptas orationes decem & super singulas orationes signum sigilli aurei. Et audiuit in spiritu: hæc sunt quæ figurauit Dominus, & quæ longè exclusit à cordibus infidelium.

Therefore Solomon trembled lest he should offend the Lord, and kept them, saying it was wickedness to reveal them to unbelievers: but he that would learn any great or 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 the three for the three Arts are to be said; and in like manner the four subsequent Orations, 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 several [93] Arts, and before the Orations and Notes of these Arts, as often as thou wilt, fully, manifestly and secretly; but beware that thou live chastly and soberly in the pronounciation thereof.

Tremuit ergo Rex Salomon ne offenderet Dominum & custodiuit ipsas dicens eas fas non est nec operari in ipsis in infidelibus. Sed qui aliquid magnum vel spirituale in artibus siue in arte aliqua vult adipisci alicuius scientiæ necessaria. Si superius opus habere non poterit. Omni tempore quandocunque voluerit has orationes dicat, primas tres pro primis tribus liberalibus specialiter singulam orationem pro singula arte: vel generaliter omnes tres pro artibus dicendæ [618] sunt. Item & quatuor orationes subsequentes quocunque tempore volueris pro alijs quatuor artibus liberalibus dicas simili modo. Et si fortè totum corpus artis habere volueris, absque aliqua temporis definitione, ipsas orationes pronunciare poteris ante artes singulas, & ante orationes & notas earum atrium, quoties volueris eas plenè, manifestè & secretè pronunciare. Et tamen necessarium est tibi castèl viuere & sobriè in pronunciatione earum.

This is the first Oration of the 10, which may be pronounced by its self, without any precedent work to acquire Memory, Eloquence and understanding, and stableness of these three and singularly to be rehearsed before the first figure of Theology:

[115] Ista oratio est prima de decem, quæ per se sine opere præcedenti possunt pronunciari ad memoriam, facunditatem, & intelligentiam & illarum trium stabilitatem acquirendam. Et singulariter debet proferri ante primam figuram Theologiæ.

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, Oh Lord God, to be my Creator and Saviour: and I a rational Creature do this day invocate thy most glorious clemency, that thy Holy Spirit may vivify my infirmity: And thou, Oh my God, who didst confer the Elements of letters, and efficacious Doctrine of thy Tongue to thy Servants Moses and Aaron, confer the same grace of thy sweetness upon me, which thou hast [94] investigated 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; direct my Heart into the right way, and open the same to understand, and drop the truth into my understanding. And thou, Oh Lord God, who didst condescend to create me after thy own image, hear me in thy Justice, 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, Sanctifie me this day, that I may live in faith, perfect in hope, and constant in charity, and may learn and obtain the knowledge I desire; and being illuminated, strengthened, and exalted by the Science obtained, I may know thee, and love thee, and love the [95] knowledge and wisdome of thy Scriptures; and that I may understand and firmly retain, that which thou hast permitted man to know: Oh Lord Jesus Christ, eternal only begotten Son of God, into whose hands the Father gave all things 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 perfect Tongue; and that whatsoever I shall ask in thy mercy, will and truth, I may obtain; and confirm all my Prayers and actions, 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 openedst to Adam, and to thy Servants Abraham, and Isaac, and Jacob, to understand, learn and judge; receive Oh Lord my Prayers, through all thy Heavenly virtues, Amen.
Omnipotens, incomprehensibilis, inuisibilis & indissolubilis Deus, adoro hodie nomen sanctum tuum: ego indignus & miserrimus peccator extollens orationem & intellectum meum & rationem meam ad templum tuum sanctum cœleste, &assisto tibi hodie Deus meus, ostendens te Deum meum creatorem meum & saluatorem meum. Et ego rationabilis creatura, inuoco hodie gloriosissimam clementiam tuam, vt viuificet hodie Spiritus sanctus infirmitatem meam: & tu Deus meus qui Moysi & Aaron seruis tuis per literarum elementa exterioris linguæ tuæ efficacem doctrinam contulisti, confer hodie mihi gratiam superioris dulcedinis tuæ qua instruxisti seruos tuos, & inuestigatione qua inuestigasti eosdem per Prophetas, & sicut potuisti eis momentaneam conferre doctrinam: adhibe eam doctrinam quam scire desidero, & emunda conscientiam meam, ab operibus mortuis: & mitte cor meum in viam rectam & aperi i[llu]d ad intelligendum, & destilla intellectum meum in viam rectam. Et tu Domine Deus qui me ad imaginem & similitudinem tuam creare dignatus es, exaudi me in tua iustitia, & doce me in tua veritate, & reple animam meam scientia tua secundùm magnam misericordiam tuam, vt in multitudine miserationum tuarum amplius me delectes & in operibus tuis magnis, & complaceam in administratione mandatorum tuorum: & secundùm opera gratiæ tuæ adiutus & restauratus & exaltato corde & conscienta mea emundata confidere in te, & epuler in conspectu tuo, & exaltem nomen tuum quod bonum est, in conspectu sanctorum tuorum. Sanctifica me hodie, vt in fide viuam & spe perfecta, & charitate constanti, literaturam quam desidero adipiscar, & addiscam: & adepta scientia exaltatus, [619] corroboratus, illuminatus diligam te & cognoscam, & scientiam & sapientiam intelligam de scripturis tuis, quas hominibus sciendas permisisti sentiam & firmiter habeam et retineam. Iesu Christe Fili Dei vnigenite, cui ante secula omnia dedit pater in manus, da mihi hodie propter nomen sanctum tuum gloriosum & ineffabile nutrimentum corporis & animæ, idoneam & perspicacem linguam liberam & expeditam & absolutam, vt & quicquid postulauero in tua misericordia & voluntate & veritate disponatur: & omnis oratio mea & actio in beneplacito tuo radicata & confirmata consistat. Aperi Domine Deus meus & Pater vitæ meæ fundamentum scientiæ quam desidero. Aperi mihi, Domine fontem quem aperuisti protoplasto Adæ: & quem aperuisti seruis tuis Abraham &Isaac & Iacob ad intelligendum ad discendum & ad iudicandum, su[s]cipe pro me hodie Domine preces & orationes omnium sanctorum, & sanctarum cœlestium virtutum, vt omnium scripturarum tuarum docibilis constanter efficiar. Amen.

Cp. LIH. LXXXIV.

The next Oration is the second of ten, and giveth Eloquence, which ought to be said after the other; a little interval between, and before the first Figure of Theology.

I adore thee, thou King of Kings, [96] 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 breath before my Lord and Saviour; 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 Lord 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 knowledge and understanding; and let the grace of thy Holy Spirit come, and rest upon me, Amen. [97]

[116] Ista oratio cum prima pronunciata dat facunditatem. Et est secunda oratio de decem & cum præcedenti pronunciari debet facto aliquo modico interuallo, adhibet cum prima facundiam. Ista enim oratio debet proferri ante secundam figuram Theologiæ.

Adoro te rex regum & domine dominantium, rex æterne impermutabilis, intellige hodie clamorem meum spiritus & cordis mei gemitum, vt commutato intellectu meo, & dato mihi corde carneo pro lapideo respirem ante Dominum & Saluatorem meum. Et laua Domine interiora mea spiritu tuo nouo intellectu carnis meæ malo: pone intellectum tuum bonum, & aufer à me quod malum est, commutans me in hominem nouum: vt dilectione qua reformasti me, salus tua mihi intelligentiæ tribuat incrementum. Exaudi hodie preces meas Domine, quibus clamo ad te, & reuela oculos carnis meæ & mentis meæ considerans & intelligens & custodiens mirabilia de scripturis legis tuæ, vt viuificatus in iustificationibus tuis prævaleam in conspectu adversarij fidelium diaboli. Exaudi me Domine Deus meus & propitius esto mihi qui plasmasti me, & ostende hodie misericordiam tuam, & porrige mihi vas salutare, vt potem & satier de fonte gratiæ tuæ: vt de scriptutis quas desidero hodie psallam cum intellectu & scientia & intelligam & veniat hodie gratia Spiritus sancti & requiescat super me. Amen. [620]

Cp. LIH LXXXV.

For 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 Sciences, 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 [98] right hand, direct me in thy Doctrine, root out of me all vices and sin, and comfort me in the love of thy mercies: Breath into me Oh Lord the breath of Life, and increase my reason and understanding; send thy Holy Spirit into me, that I may be perfect in all knowledge: behold Oh Lord, and consider the dolour of my mind, that my will 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 perfect reason and riches of knowledge, that I may obtain wisdom by thy Divine assistance, Amen.

[117] Ista oratio dat facundiam proferenti, & stabilitatem mentis.

Ista est tertia oration de decem, & cum aliis præcentibus debet pronunciari ad confirmandam stabilitatem mentis. Ista oratio debet pronunciari ante primam figuram artis Astronomiæ.

Confiteor ego tibi reus hodie Deus pater cœli & terræ, conditor omnium visibilium & inuisibilium, creaturarum omnium, atque virtutum omnium & gratiarum bonarum dispensator atque largitor. Qui obscondis sapientiam & scientiam, tuam à superbis & reprobis (sibi non autem maiestati tuæ fidentibus.) Humilia (Illumina) hodie cor meum, &stabilem fac intellectum meum, & mentem meam, & diligentem te fac conscientiam meam, & signa hodie lumen vultus tui super me, vt prorsus innouatus intelligens efficiar & stabilis in mundatis tuis: & emundatus ab omnibus operibus malis, preualeam in scripturis & scientiis tuis, quas reseruasti vnicè tibi credentibus. O fortis & misericordissime, & omnipotentissime Deus, vre cor, renes, internos sensus meos, corrobora hodie animam meam gratia Spiritus sancti, & igne visitationis eiusdem gratiæ tuæ illumina me in fortitudine stabilitatis: præcinge lumbos meos, & baculum confortationis tuæ porrige in dexteram meam, & doctrinas dirige in opera mea veras: vt eradicatis sordibus & vitiis peccatorum meorum, præualeam confortatus in dilectione misericordiarum tuarum. Inspira mihi Domine spiraculum vitæ, & auge mentem meam, & intellectum meum, & rationem meam, & mitte Spiritum sanctum in me: vt in omnibus scripturis tuis exercitatus spiritus meus confortetur & augeatur. Oro, respice benignè, & considera Domine hodie dolorem mentis meæ, vt fiat voluntas mea confortata in te, & de cœlo mittere mihi digneris in terram consolatorem Spiritum tuum, vt in stabilitate perfecta me muniat in præ præsenti, & in continuatione conferat vt conforter ad ea intelligenda quaæ desidero. Da inuentionem, ô fons omnis rationis perfectæ scientiæ locupletissimæ, vt auxilio tuo sancto hæc merear obtinere, Amen.

Cp. LIH LXXXVI.

To Comfort the outward and inward Senses.

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 mercyful to Adam, and suddenly 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 [99] Lord, and instruct me: Oh most mercyful Lord Jesus Christ Son of God, breath 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 Spirit rejoyce the City of my Heart, by breathing 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 alwayes 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 understand 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 Ghost, Amen. [100]

[119] Ad confortationem sensuum interiorum & exteriorum.

O Pientissime Deus, & misericors, clemens Deus Pater, Deus omnipotens, omnia donans, fac mihi possibilia omnia credenti in posse vigore tuo, & adiuua me hodie pientissime Deus, sicut misericors fuisti Adæ pœnitenti, qui ei subitam, per omnipotentiæ tuæ misericordiam, scientiam multarum agnitionum contulisti atrium: Confer mihi hodie per eiusdem omnipotenciæ tuæ misericordiam, vt eam scientiam [621] valeam adipisci: Adesto clementissime pater operi hodie, & instrue me benignissimè. O Domine clementissime Iesu Christe fili Dei confirma aspirando in me Spiritum sanctum qui à te Patre procedit: consolida opus meum hodie, & doce me, vt ambulem in scripturis, & glorier in multitudine effluentis graciæ tuæ: vt impetus fluminis sanctissimi Spiritus ciuitatem cordis mei lætificet, diuinam Scripturam inspirando, & repleat cor meum, omnimoda facundia, & visitatio sua sancta viuificet me, & deleatur in me macula omnis vitij. Te queso, Domine Deus meus incomprehensibilis, vt gratia tua semper maneat super me, & multipliciter in me, & sanabis. Domine animam meam pietate tuæ inæstimabilis clemenciæ, & confortabis cor meum hodie, & toto tempore vit&aerlig; meæ, vt quicquid audiero, intelligam, & quicquid intellexero custodiam" & quicquid custodiero, memoriter teneam, & alios corde & lingua docili instruam notitiam tuæ inexhaustæ bonitatis per hæc sacramenta præfata, cooperante gratia Patris, & Filii, & Spiritus sancti, Amen.

Cp. LIH LXXXVIII.

This following is for the Memory.

O Holy Father, merciful Son, and Holy Ghost, inestimable King; I adore, invocate, and beseech thy Holy Name, that of thy overflowing 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 glory of thy Name, which is blessed for ever, Amen.

[120] Hæc oratio cum præcedentibus debet legi pro memoria.

Pie Pater, misericors Fili, clemens Spiritus sanctus, Deus, Rex ineffabilis & inæstimabilis, adoro, inuoco & deprecor nomen sanctum tuum super effluentem æquitatem tuam, quatinus omnia ignoscas & indulgeas miserabilis mihi misero peccatori præsumente in officium quod aggressurus sum de literatura & occulta scientia cognoscenda, & fac me Domine vt efficaciter in me vigeat & inualescat. Aperi mihi Domine Deus aures meas, potenter vt audiam, & exterge lutum oculorum meorum, vt videam: dilata aures meas vt audiam: conforta manus vt operer: conforta pedes meos vt ambulem: expandi nares meas, os meum & olfactum meum, vt sentiam & loquar tibi placita semper, ad honorem nominis tui, quod est benedictum in secula seculorum, Amen.

Cp. LIH LXXXIX.

This following strengtheneth the interiour and exteriour Sences.

Lift up the senses of my Heart and Soul unto thee, Oh Lord my God, and elevate my heart this day unto thee; that my words and works may please thee in the sight of all people; let thy mercy and omnipotency shine in my bowels; let my understanding be [101] enlarged, and let thy Holy Eloquence be sweet in my mouth, that what I read or hear I may understand and repeat: as Adam understood, and as Abraham kept, so let me keep understanding; and as Jacob was founded and rooted in thy wisedome, 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 adversaryes, Amen.

[121] hæc oratio antequam legas, valet ad sensus interiores & exteriores.

Extolle sensus carnis & carnis & animæ meæ ad te Domine Deus meus, & eleuo cor meum hodie ad te, vt placeant verba & opera mea in conspectu populi tui, & fulgeat omnipotentia tua magna, & misericordia tua in visceribus meis, & dilatetur mens mea in me, & indulcescat eloquium tuum sanctum in ore meo, vt quod legero vel audiero intelligam, & proferre sciam, sicut Adam intellexit: sicut custodiuit Abraham, & ego custodiam: sicut memoriter tenuit Iacob, & ego teneam, vt in scripturarum tuarum virtute fundatus, radicatus, misericordiæ [622] tuæ fundamentum confirmatum glorier acquisisse & delectatus in operibus manuum tuarum, iustitiam & pacem mentis & corporis perseueranter adipiscar, & firme custodiam gratia Spiritus tui sancti Domine plenaria in me operante, vt hostium visibilium mihi aduersantium insidias atque versutias gaudeam superasse, Amen.

Cp. LIH XC.

This following giveth Eloquence, Memory and Stability.

Disposer of all Kingdomes , and of all visible and invisible gifts: Oh God, the Ordeyner and Ruler of all wills, by the Counsel of thy 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, [102] and give good effect to my senses through thy grace, and justify me with the justification of thy Holy Spirit, that what spots soever of sin are contracted in my flesh, thy Divine power may blot out; thou who hast been pleased in the beginning, to create the Heaven and Earth, of thy Mercy restore the same, who art pleased to restore lost man to thy most Holy Kingdome ; Oh Lord of wisdome , restore Eloquence 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 one, Amen.

[122] Ista oration cum præcedentibus dat memoriam, facundiam & stabilitatem.

Omnium regnorum, visibilium quoque inuisibilium donorum dispensator, atque Deus omnium voluntatum ordinator, consilio tui spiritus dispone, viuifica virtutem debilem mentis meæ, & ardeam in accessu voluntatis sanctæ tuæ ad bonum: in beneplacito autem tui facias magnitudinem peccatorum meorum non aspiciendo: largire mihi indigno quod opto, & rationem cognoscendi, intelligendi, memoriter retinendi in me confirma, & effectum bonum cum gratia sensibus meis accomoda, & iustifica me in iustificatione Spiritus sancti, vt quicquid ex carnis macula & labe peccati contraxerim, diuina potentia tua ineffabiliter abluat, pietas qua in principio cœlum & terram creare voluisti, ita spiritualis tua misericordia restauret, qua hominem perditum ad regnum sanctissimum reuocare dignatus es: Tu Domine tua sapientia & scientia attingens, disponens omnia suauiter, omnes sensus meos facundos in me restituas, vt ego indignus peccator & miser in omnibus operibus tuis confirmatus, & perspicax & facundus, gratia Patris, & Filij, & Spiritus sancti largiente efficiar operante, qui viuis ac regnas trinus & vnus, Amen.

Cp. LIH XCI.

An Oration to recover lost wisdome.

Oh God of 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 instructest the Angels; inform me with the plenty of thy knowledge, wherewith from the beginning thou hast taught thy [103] faithful; let thy grace work in me, and the flouds of thy grace and Spirit, cleanse and correct the filth of my Conscience. Thou who comest from Heaven upon the Waters of thy Majesty, confirm this wonderful Sacrament in me.

[123] Oratio hæc ad recuperationem amissi ingenij debet pronunciari.

Deus viuorum, dominator omnium creaturarum, visibilium & inuisibilium, administrator & fundator, omnia omnibus, singula singulis tribuens secundùm naturæ facultatem. Ideo hodie gratia Spiritus sancti cor meum illustret & multiplicet Spiritus sanctus, & corroboret interiorem hominem: & fœcunda me rore gratiæ tuæ, qua Angelos instruxisti: informa me largitate tuæ scientiæ, quam à principio fideles tuos docuisti, vt operetur in me gratia septiformis, & superiori celeri impetu fluminis de Libano puteum conscienciæ meæ corrigat, repleat & exuberet, tu qui venisti de cœlis super aquas maiestatis tuæ, & huius sacramenti in me confirmes mirabilia.

Cp. LIH XCII.

To obtain the grace of the Holy Spirit.

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 direct my works, and let my Actions prevail in Heavenly virtues, by thy Holy Spirit: I cry unto thee, Oh God, hear my Clamor, I sigh to thee, hear the sighings of my heart, and alwayes preserve my Spirit, Soul, and Body, under the Safeguard of thy Holy Spirit; O God thou Holy Spirit, perpetual and Heavenly charity, whereof the Heaven and Earth is full, breath upon my operation; and what I require to thy honour and praise, grant unto me; let thy Holy Spirit come [104] upon me, rule and reign in me, Amen.
[623]

[124] Ad recuperationem gratia Spiritus sancti.

Profiteor tibi Deus meus hodie, pater omnium, qui secreta cœlestia reuelas seruis tuis, & terrena ostendis: te deprecor suppliciter, maiestatem tuam exoro, vt sicut tu es Rex & Princeps nostrarum cogitationum, exaudi hodie preces meas dirigenter, dignanter opera mea dirige, & actiones cœlestium virtutum in spiritu sancto prævaleant. Clamo ad te hodie, Deus meus; exaudi clamorem meum, ingemisco ad te, exaudi gemitum cordis mei hodie, & semper spiritum meum, & animam meam, & totum corpus meum, sub tutela Angelorum tuorum præserua. Spiritus sancte Deus, cuius charitas perpetua ac cœlestis, cuius possessione cœli & terra plena est, aspira ad hanc operationem meam, & quod in laudis tui honorem deuot&egeave; postulo, mihi concede. Spiritus sanctus in me veniat, & regnet & imperet, Amen.

Cp. LIH XCIII.

To recover intellectual wisdome.

Oh Lord, I thy Servant confesse my self unto thee, before the Majesty of thy glory, in whose Spirit is all Magnificence and Sanctimony: I beseech thee according to thy unspeakeable 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 charity and goodness; whereby thou hast founded Heaven and Earth, who livest, &c.

[125] Oration ad recuperationem ingenij & intellectus.

Domine ego seruus tuus nunc tibi hodie confiteor coram maiestate gloriæ tue, in cuius Spiritu sunt omnis magnificentia & sanctimonia: te deprecor secundùm ineffabile nomen tuum, quatenus ad meæ operationis officium aures tuæ pietatis & clemens oculos tuos accommodes, & aperiente manum tuam gratiam quam desidero satier, & fœcunder charitate & claritate, qua cœlum & terram fundasti, qui viuis [et regnas solus per omnia secula seculorum]. Amen.

Cp. LIH XCIV.

Say these Orations from the first day of the month, to the fourth day: in the fourth day Alpha and Omega, and that following it, viz. Helischemat azatan; As it is in the beginning: afterwards say,

Theos Megale patyr, ymas heth heldya, hebeath heleotezygel, Salatyel, Salus, Telli, Samel, Zadaziel, Zadan, Sadiz Leogio, Yemegas, Mengas, Omchon Myeroym, Ezel, Ezely, Yegrogamal, Sameldach, Somelta, Sanay, Geltonama, Hanns, [105] Simon Salte, Patyr, Osyon, Hate, Haylos, Amen.

Istas orationes iam dictas proferas in primo die mensis, vsque ad quartum diem: in quarta autem solas seqientes Alpha & omega, & illam sequentem, s*il. Helischemat azatan, vt habetur in principio.

[10] Theos Megale patyr ymas heth heldya hebeath heleotezygel Salatyel salus telh samel zadaziel zadan Sadiz leogio yemegas mengas omchon Myeroym Ezel Ezely yegrogamal Sameldach Somelta sanay Geltonama hanns Simon salte patyr osyon hate haylos, Amen.
Compare LIH XVII.

Oh light of the World immense God, &c.**
O lux mundi Deus immense &c.
** This paragraph is given in full on page 9. It is described as the exposition of the preceding Oration. It occurs here in full in S, but in R.T. and H it occurs in the beginning, worded slightly differently, O God, the light of the world, Father of immense eternity....

Hereby is increased so much Eloquence, that nothing is above it.

Thezay lemach ossanlomach azabath azach azare gessemon relaame azathabelial biliarsonor tintingote amussiton sebamay halbuchyre gemaybe redayl hermayl textossepha pamphilos Cytrogoomon bapada lampdayochim yochyle tahencior yastamor Sadomegol gyeleiton zomagon Somasgei baltea achetom gegerametos halyphala semean utangelsemon barya therica getraman sechalmata balnat hariynos haylos halos genegat gemnegal saneyalaix samartaix camael satabmal simalena gaycyah salmancha sabanon salmalsay silimacroton zegasme 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 gemyazan zeamphalachin zegelaman hathanatos, semach [106] gerorabat syrnosyel, halaboem hebalor halebech ruos sabor ydelmasan falior sabor megiozgoz neyather pharamshe forantes saza mogh schampeton sadomthe nepotz minaba zanon suafnezenon inhancon maninas gereuran gethamayh passamoth theon beth sathamac hamolnera galsemariach nechomnan regnali phaga messyym demogempta teremegarz salmachaon alpibanon balon septzurz sapremo sapiazte baryon aria usyon sameszion sepha athmiti sobonan Armissiton tintingit telo ylon usyon, Amen.

Azay lemach azae gessemon thelamech azabhaihal sezyon traheo emagal gyeotheon samegon pamphilos sitragramon limpda jachim alna hasios genonagal samalayp camiel secal hanagogan heselemach getal sam sademon sebmassan traphon oriaglpan thonagas tyngen amissus coysodaman assonnap senaly sodan alup theonantriatos copha anaphial Azathon azaza hamel hyala saraman gelyor synon banadacha gennam sassetal maga halgozaman setraphangon zegelune Athanathay senach zere zabal somayel leosamach githacal halebriatos Jaboy del masan negbare phacamech schon nehooz cherisemach gethazayhy amilya semem ames gemay passaynach tagayl agamal [107] fragal mesi themegemach samalacha nabolem zopmon usyon felam semessi theon, Amen.

Tanta facundia per hanc adaugetur, vt nihil supra.

Thezay lemach ossanlomach azabath azach azare gessemon relaame azathabelial beliarsonor tintingote amussiton sebamay halbuchyre gemaybe tedayl hermayl textos sepha pamphilos Cytrogoomon bapada lampda yochim yochyle tahencior yastamor Sadomegol gyeleiton zomagon Somasgei baltea achetom gegerametos halyphala semean utangelsemon barya therica getraman sechalmata balnat hariynos haylos halos genegat gemnegal saneyalaix samartaix camael [624] satabmal simalena gacyach salmancha sabanon salmalsay silimacroton 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 gemyazan zeamphalachin zegelaman hathanatos, semach gerorabat syrnosyel, halaboem hebalor halebech ruos sabor ydelmasan falior sabor megiozgoz neyather pharamshe forantes saza mogh schampeton sadomthe nepotz minaba zanon suafnezenon inhancon maninas gereuran gethamayh passamoth theon beth sathamac hamolnera galsemariach nechomnan regnali phaga messyym demogempta teremegarz salmachaon alpibanon balon septzurz sapremo sapiazte baryon aria vsyon sameszion sepha athmiti sobonan Armissiton tintingit telo ylon vsyon, Amen.

Azay lemach azae gessemon thelamech azabhaihal sezyon traheo emagal gyeotheon samegon pamphilos sitragramon limpda iachim alna hasios genonagal samalayp camiel secal hanagogan heselemach getal sam sademon sebmassan traphon oriaglpan thonagas tyngen amissus coysodaman assonnap senaly sodan alup theonantriatos copha anaphial Azathon azaza hamel hyala saraman gelyor synon banadacha gennam sassetal maga halgozaman setraphangon zegelune Athanathay senach zere zabal somayel leosamach githacal halebriatos Iaboy del masan negbare phacamech schon nehooz cherisemach gethazayhy amilya semem ames gemay passaynach tagayl agamal fragal mesi themegemach samalacha nabolem zopmon vsyon felam semessi theon, Amen.

Cf. LIH XX and XXI.

The third part, the sign Lemach.

Lemach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum salathahom bezapha saphatez Calmichan samolich lena zotha phete him hapnies sengengeon lethis, Amen.

Sequitur tertia pars signum Lemach.

Lemach sabrice elchyan gezagan tomaspin hegety gemial exyophyam soratum salathahom bezapha saphatez Calmichan samolich lena zotha phete him hapnies sengengeon lethis, Amen.

Cf. LIH XXII and XXIII.

For the memory.

Oh great invisible God, Theos patyr behominas Cadagamias imas by thy Holy Angels, who are Michael the Medicine of God; Raphael the Fortitude of God, Gabriel ardens holy per Amassan, Cherubin, Gelommeios, Sezaphim gedabanan, tochrosi gade anathon, zatraman zamanary gebrienam: Oh fulness, Holy Cherubins, by all thy Angels, and by all thy glorious Arch-angels, whose Names are consecrated by God, which ought not to be spoken by us, which are these, dichal, dehel depymon exluse exmegon pharconas Nanagon hossyelozogon gathena ramon garbona vramani Mogon hamas; [108] Which humane sence cannot apprehend: I beseech thee, Oh Lord illuminate my Conscience with the Splender of thy light, and illustrate and confirm my understanding with the sweet odor of thy Spirit; adorne my Soul, reform my heart, that hearing I may understand, and retain what I hear in my Memory. Oh mercyful God, appease my bowels, strengthen my Memory, open my mouth mercifully; temperate my Tongue by thy glorious and unspeakable Name: thou who art the Fountain of all goodness, have patience with me, and give a good Memory unto me, &c.

Ad Memoriam.

Deus summe inuisibilis Theos patyr behominas Cadagamias imas per sanctos angelos tuos, qui Michaël id medicina Dei, Raphaël, fortitudo Dei: Gabriel ardens holy per amassay Cherubin gelommetos Seraphin gedabanan tochrosi gade anathon. zatraman zamanary gebrienan plenitudo sancte Cherubins per omnes tuos angelos, & per omnes tuos archangelos gloriosos, quorum nomina à Deo consecrata, quæ à nobis [625] proferri non debent, quæ sunt hæc, dichal, dehel depymon exluse exmegon pharconas pharconas Nanagon hosiyel ozogon gathena ramon garbona vramani Mogon hamas:

& quæ humani sensus apprehendere non possunt, te quæso Domine, illumina conscientiam meam splendore tui luminis, & illustra, & confirma intellectum meum odore suauitatis Spiritus sancti, adorna animam meam, vt audiam, & audita memoriter teneam, reforma cor meum Domine, placa piissime viscera mea, memoriam, aperi mitissime os meam: tempera benignissime linguam meam per gloriosum & ineffabile nomen tuum, qui es fons totius pietatis, habeas patientiam in me, & memoriam da mihi, &c.

Cf. LIH XXIV and XXV.

Say these Orations in the fourth [Moon], viz. Hely schemath, Alpha and Omega, Theos megale. Oh light of the World Azalemach, great God I beseech thee: These ought to be said in the 8, 12, 10 [*16], 20, 24, 28, 30. and in all these Lunations rehearse 2 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, Helyschemat, Almighty, incomprehensible, I adore thee; [109] I confesse my self guilty: O Theos hazamagiel: Oh mercyful Lord God, raise up the sences of my flesh: Oh God of all living, and of all Kingdomes, I confesse Oh Lord this day, that I am thy servant. Rehearse these Orations also in the other dayes four times, once in the morning, once in the evening, once about the third hour, and once on the ninth; And thou shalt acquire Memory, Eloquence and stability fully, Amen.

Istæ orationes quarta luna, sc. Hely schemath: Alpha & omega, Theos megale. O lux mundi, Azaylemach, Deus summe te quæso: Debent proferri in 8. & 12. & 16. 20. 24. 28. 30. & in istis quibuslibet lunationibus proferas quater, in summo mane semel, circa tertiam semel, circa nonam semel, circa vesperas semel. Et nota, quòd in aliis diebus nunquam proferas, sed illas quas protulisti prima die, quæ sunt: Alpha & omega helyschemat, Omnipotens incomprehensibilis, Adoro te: Confiteor ego reus, o Theos hazamagiel, Domine Deus misericors, extolle sensus carnis, omnium regnorum Deus viuorum: confiteor hodie tibi Domine ego seruus tuus. Illas orationes iam dictas proferas in aliis diebus in summo mane semel, circa tertiam semel, circa nonam semel, circa vesperas semel: Et sic acquires memoriam tantam & facundiam & stabilitatem earum plenariè, Amen.

The Conclusion of the whole work, and Confirmation of the Science obtained.

Oh God, Maker of all things; who hast created all things out of nothing; who hast wonderfully created the Heaven and Earth, 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 sinner, & 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 [110] me, according to thy unspeakable mercy: who doth not to us after our sins, nor rewardeth us after our iniquities, Amen.


Conclusio operis totius, & confirmatio scientiæ acquisitæ.

Conditor omnium rerum Deus, qui cuncta ex nihilo
creasti: qui gradatim omnia mirabiliter ordinando fecisti
in principio cœlum & tetram, & cum tuo Filio, per quem
omnia facta sunt, in quo omnia finaliter rectè retinentur,
qui Alpha & Omega nuncupatis, te quæso, licèt indignus
peccatur, vt ad finem optatum in hac sacratissima arte pos-
sim celeriter peruenite, & non in peccatis meis exigenti-
bus valeam amittere, cum bono fiat mihi secundùm illam
ineffabilem misericordiam tuam: quia non secundùm pec-
cata nostra fecit nobis Deus, neque secundùm
iniquitates nostras retribuat no-
bis, Amen.


Say 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 to King Solomon, 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 mee, and hear me, may restrain themselves from their vices, and praise thy holyness through all Worlds, Amen. Blessed be the Name of the Lord, &c.

rehearse these two Orations alwayes in the end, to confirm thy knowledge gained.2

[626]

Confirmatio cum conclusione flexis genibus deuotè dicas semper in fine.

O Sapientia DEI Patris incomprehensibilis, Fili clementissime, tribue mihi per ineffabilem misericordiam summæ scientiæ bonum, sicut mirabiliter omnem scientiam Regi Salomoni dignatus es largiri, non aspiciendo eius scelera vel peccata, sed misericorditer futurorum donum. Proinde clementissime deprecor & exoro, quatenus mihi vilissimo peccatori aperias misericordiarum tuarum largitatem, & in hac arte tribuas mihi talem finem, per quem in me manus tuæ largitatis potenter largiatur, vt ab hac media via impia valeat constringere, & per lumen & semitas tuas valeam deuotius ambulare, & iube me aliis inde exemplum tribuere, per quod possint omnes qui viderint me, & audiuerint, à vitiis resilire, & per cuncta piè secula laudare, Amen. Sit nomen Domini benedictum. &c.

Has duas orationes semper in fine proferas, vt confirment in te scientiam acquisitam.

2. S breaks off here with: The end of the first part of Ars Notoria / The second part / Of the liberall Sciences and other things which may be had by this Art and continues with that chapter (see above, pp ----).

[111]

The Benediction of the place.

Blesse Oh Lord this place, that there may be in it Holy Sanctity, chastity, meekness, victory, holiness, humility, goodness, plenty, obedience of the Law, to the Father, Son, and Holy Ghost; Hear Oh Lord, holy Father, Almighty eternal God; and send thy Holy Angel Michael, who may protect, keep, preserve and visit me, dwelling in this Tabernacle, by him who liveth, &c.

Benedictio loci.

Benedic Domine locum istum, vt sit in eo sancta sanctitas, castitas, mensuetudo, virtus, victoria, sanctimonia, humilitas, bonitas, plenitudo, legis obedientia Patri, Filio, & Spiritui sancto. Exaudi me Domine sancte Pater omnipotens æterne Deus, & mittere digneris sanctum Angelum tuum Michaëlem, qui me custodiat, protegat, foueat, & visitet me habitantem in hoc habitaculo, per eum qui. &c.


When you would operate, have respect to the Lunations: they are to be chosen in those moneths, when the [Sun] Rules in [Gemini] and [Virgo] [Aries] [Leo] [Libra] [Taurus], in these moneths you may begin.

Si vis operari, necesse est inspicere lunationes. Isti menses sunt eligendi, in quibus [Sol] regnat in [Gemini], [Virgo] vt Augustus, Iunius, Iulius, & [Sol] ente in [Aries] [Gemini] [Leo] [Libra] [Taurus] in istis signis incipias.

In the Name of the Lord beginneth this most Holy Art, which the most high God Administered to Solomon by his Angel upon the Altar, 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, Lawful and unlawful; First, if you pronounce the Orations of Memory, Eloquence, [112] 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 by 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 shall obtain such knowledge and wisdome, in the pronouncing these Orations, for with God nothing is impossible: 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; Therfore have no doubt in this Operation, whereof there are three species whereby the Art may be obtained.

IN Nomine Domini incipit ARS sanctissima, quam Altissimus DEVS Salomoni super altare per Angelum ministrauit, vt per eam subitò, & per breue tempus in omni scientia fundaretur, & scias, in his orationibus contineri scientias licitas & illicitas. Primò, si orationes pertinentes ad memoriam & eloquentiam & intelligentiam, & ad illorum stabilitatem protuleris, augebunt ea omnia, ita quòd vix linguam reseruare poteris: quoniam omnia in solo verbo creata sunt, & solo verbo stant omnia creata, & omne sacramentum, & Deus est ipsum verbum. Credat ergo operans posse haberi tantam scientiam & sapientiam [627] in proferendis orationibus his, quia petenti firma fide, omnia possibilia apud DEVM, vt obtineat. Item operans procedat in opere, fide, spe, & desiderio, scilicet quod habeat firmam spem, rectam fidem, charitatem perfectam, & magnum desiderium firmiter credendo, quia nihil habemus nisi per fidem. Ideo non est dubitandum in huius artis operatione. Et sunt tres species, per quas hæc ars potest haberi.

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 [113] the space of nine dayes at least; and before you begin, it is necessary that you know the time of the [Moon]. for in the prime of the [Moon]. 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 servant N. that trusts in thee:


Prima species est Oration. & est piæ mentis ratio, in vocem deprecationis non tentando, sed legendo in sua interiora prorumpens. Secunda species est ieiunium, & orantem exaudi DEVS hominem. Tertia species est castitas, qui vult hanc artem operari, videat quòd sit ad minus mundus ad operis implementum per nouem dies. Ante artis inceptionem, cùm in primis operari vis, necesse est vt possis cognoscere Lunam primam, quando videlicet Luna est in tactu primo, tunc in ista arte est. Vide ergo quando incipis operari duos ante mansionem, & ad suscipiendum tam saetatissimum opus, & confitearis quamtò melius poteris creatori, & vlterius debes cauere à peccatis mortalibus: & ad minus dum procedis in isto opere, donec opus compleatur, & dum inceperis operari, dic flexis genibus hunc versum:

Illumina Domine vultum tuum super me Domine deus meus, & non derelinquas me N. sperantem in te.


Then say three times Pater Noster, &c. And assert that thou wilt never commit wilfull perjury, but alwayes persevere 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 enlightneth and purifieth my Soul and Conscience, which dwelleth under the help of the most high, and continueth under the protection of the God of Heaven: O Lord open and unfold the doubts of my Heart, and [114] change me into a new man by thy love: be thou Oh Lord unto me true faith, the hope of my life, and perfect charity, to declare thy wonders. Let us pray:

Then say the Oration following:

Et dic tribus vicibus Pater noster. Et tunc pine quòd periurium voluntatum nunquam velis perpetrare, sed semper in fide, spe velis perseuerare. Hoc facto, flexis genibus dic in illo loco, in quo velis operari:

Adiutorium nostrum in nomine Domini, qui fecit cœlum & terram: & introibo ad inuocationem Altissimi, ad eum qui illustret, purificet animam & conscientiam meam. Qui habitat in adiutorio Altissimi, in protectione Dei cœli commorabitur. Aperi Domine quæso dubia cordis mei, & mutabis me in nouum hominem dilectionis tuæ, est à (?) mihi Domine fides recta: spes vitæ, charitas perfecta, ad enarrandum mirabilia tua. Oremus.

Dic orationem sequentem.

Oh God my God, who from the beginning hast Created all things out of nothing, 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 forever, Amen.


Deus qui es Deus meus, à principio omnia creasti ex nihilo, qui Spiritu tuo omnia reformasti, restaura conscientiam meam, & sana intellectum meum, vt glorificem te per omnia opera mea cogitationum & verborum: conscientiam emenda per eum qui tecum viuit in æternum.


Now in the Name of Christ, on the first day of the Month, in which thou wouldst acquire Memory, Eloquence and Understanding, and stability thereof, with a perfect, 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 Solomon, from the hand of God.

Nunc in CHRISTI nomine prima die mentis, in quo vis acquirere memoriam, facundiam, & intelligentiam, & illarum stabilitatem cum corde perfecto, corde contrito, cum dolore de peccatis perpetratis, corde bono, & [628] optimo: incipias proferre istas orationes quæ sequuntur, quæ pertinent ad memoriam in omnem scientiam habendam, & quæ compositæ sunt & delatæ Salomoni per Angelum à manu Dei.

The first and last Oration of this art, is Alpha and Omega: Oh God omnipotent, &c. [115]

This following is an Oration of four Languages, which is this:

Hely, Schemat, Azatan, honiel sichut, tam, imel, Iatatandema, Jetromiam, Theos: Oh Holy and strong God, Hamacha, mal, Gottneman, Alazaman, Actuaar, Secheahal, Salmazan, zay, zojeracim, Lam hay, Masaraman, grensi zamach, heliamat, seman, selmar, yetrosaman muchaer, vesar, hasarian Azaniz, Azamet, Amathemach, hersomini. And thou most Holy and just God, incomprehensible in all thy works, which are Holy just and good; Magol, Achelmetor, samalsace, yana, Eman, and cogige, maimegas, zemmail, Azanietan, illebatha sacraman, reonas, grome, zebaman, zeyhoman, zeonoma, melas, heman, hathoterma, yatarmam, semen, semetary, Amen.

Prima oratio & vltima huius artis. Alpha & w: Deus omnipotens, &c.

Hanc sequi debet oratio quatuor linguarum, quæ est hæc:

Hely, Schemat, Azatan, honiel sichut tam, imel, Iatatandema, Ietromiam, theos, Deus pie & fortis, Hamacha, mal, Gottneman, Alazaman, Actuaar, Secheahal, Salmazan, zay, zoieracim, Lam hay, Masaraman, grensi zamach, heliamat, seman, selmar, yetrosaman muchaer, vesar, hasarian Azaniz, Azamet Amathemach, hersomini, & tu sacrosancte pie Deus, & incomprehensibilis in omnibus operibus quæ sunt sancta, iusta & bona, magol, Achelmetor, samalsace, yana, Eman, & cogige, maimegas, zemmail, Azanietan, illebatha sacraman, reonas, grome, zebaman, zeyhoman, zeonoma, melas, heman, hathoterma, yatarmam, semen, semetary, Amen.


Cf. LIH XVI.

This Oration ought to follow the first of the ten above written.

To perform any work.

This is to follow the third Oration above:

I confesse, O Theos hazamagielgezuzan, sazaman, Sathaman, getormantas, salathiel, nesomel, megal vuieghama, yazamir, zeyhaman, hamamal amna, nisza, [116] deleth, hazamaloth, moy pamazathoran hanasuelnea, sacromomem, gegonoman, zaramacham Cades bachet girtassoman, gyseton palaphatos halathel Osachynan machay, Amen.

Hanc sequi debet oratio prima de decem, quam superius inuenies.

Ad omne opus agendum.

Hæc scribi debuit superius post tertiam orationem,

Confiteor. O Theos hazamagiel gezuzan, sazaman, Sathaman, getormantas, salathiel, nesomel, megal vuieghama, yazamir, zeyhaman, hamamal amna, nisza, deleth, hazamaloth, moy pamazathoran hanasuelnea, sacromomem, gegonoman, zaramacham Cades bachet girtassoman gyseton palaphatos halathel Osachynan machay, Amen.


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 revealed by the Heavenly 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 also 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.

EXPERIMENTVM verum & probatum ad intelligendum omnes artes & secreta totius mundi, & onem thesaurum & mineralia effodi possunt: hoc de angelo cœlesti reuelaqtur in hac arte notoria. Narrat etiam hæc ars de contingentibus futurisque: sensusque reddit habiles ad omnes artes, breui sub compendio, breuique temporis vsu diuino ministerio. Item dicendum est de tempore & loco. Primò autem omnia præcepta conseruanda erunt, debetque operans esse purus, & sancta confessione prima pœnituisse, & amplius à peccatis cessare cupiens, vel etiam si laicus tractatus qualescunque voluerit inuestigare, tali conditione vt est, procedat, & plenariè inuestigabit quodlibet opus diuino ministerio.

When thou wilt operate in the new Moon, kneeling say this verse: Lift up the light of thy Countenance upon us, Oh God, and forsake us not, Oh Lord our God.1 Then say three times the [117] Pater Noster: And afterwards let him vow unto God, that he will never commit wilfull perjury, but alwayes persist in [the Catholic]2 faith. This being done, at night say with bended knees before thy bed, Our help is in the Name of the Lord, &c.3 and this Psalm; Whoso dwelleth under the shadow of the wings of the most high,4 to the end; and the Lords Prayer, and the Prayer following.

Cùm igitur operari volueris in Nouilunio, cùm primo eam inspicis, dic flexis genibus hunc versum: Illumina Domine vultum tuum super nos, & ne derelinquas nos Domine [629] Deus noster, & dic tribus vicibus Pater noster. Et post hoc vouet Deo, quòd nunquam voluntarium periurium volet perpetreare, & quòd semper in fide Catholica velit perseuerare. Hoc facto de nocte genibus flexis dic ante lectum tuum: Adiutorium nostrum in nomine Domini, &c. Et Psalmum, Qui habitat in adiutorio altissimi, vsque ad finem, & orationem Dominicam, & orationem sequentem.

1. See p. 113.

2. Note Turner's omission of the reference to the Catholic faith.

3. See pp. 113-4.

4. Ps. 91 (90 in the Vulgate).
Theos Pater vehemens; God of Angels, I Pray and invocate thee by thy most Holy Angels Eliphamasay, Gelomiros, Gedo bonay, Saranana, Elomnia, and by all thy Holy Names, by us not to be pronounced, which are these: de. el. 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 savour of thy Holy Spirit: O Lord Adorne my Soul, that I may understand and perfectly 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 [118] the praise and glory of thy Name, by thy glorious and unspeakeable 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 expectest repentance; 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 livest and reignest one God in perfect Trinity, World without end, Amen.
Theos patir vehemens, angelorum Deus, rogo & inuoco te per sanctissimos Angelos tuos Eliphamasay gelomicros gedobonai Saromana elomnia: et per angelos tuos, quorum adeo consecrata sunt nomina, vt à nobis proferri non debent, quæ sunt hæ: de: el: x p n k h t li g y y de humanis sensibus fari non possunt, nec comprehendi,

Te queso munda conscientiam meam splendore nominis tui, illustra & confirma intellectum meum per Spiritum sanctum in odore suauitatis: adorna Domine animam meam, vt audita intelligam, & intellecta memoriter teneam: Reforma Domine cor meum, restaura Domine Deus sensum meum, placa piissime Deus viscera mea, aperi mitissime os meum, tempera piissime linguam meam ad laudem & gloriam nominis tui, per gloriosum & inffabile nomen tuum Domine, qui es fons bonitatis, & totius pietatis origo, habe patientiam in me, & da mihi verum intellectum, scilicet non plus sapere quà oportet, & istud memoriter retinere, tu qui peccantem non statim iudicas, sed pœnitentiam misertus expectas, te quæso indignus, vt facinorum & scelerum meorum squalores abstergas, & me petitione tanta per angelorum tuorum virtutes, de quibus præfatus sum, efficacem facias, ad laudem & gloriam tui nominis, qui in Trinitate perfecta viuis ac regnas Deus, per omnia secula seculorum, Amen.

Cf. LIH XXIV-XXV. The missing words correspond with the following in LIH: "Deihel. Dehel. Depymo. Dein. Hel. Exluso. Depymon. Helynon. Exmogon. Parineos. Exmegan. Pheleneos. Nauagen. Hosyel. Dragon. Garbona. Rathion. Monyham. Megonhamos."

Some other precepts to be observed in this work.

Fast the day following with bread and water, and give Almes; if it be the Lord's day, then give double Almes; be clean in body and mind; both thy self, and put on clean Cloaths. [119]

The processe follows.

When thou wilt operate concerning any difficult Probleme or Question, with bended knees, before thy bed, make Confession unto God the Father; and having made thy Confession, say this Oration.

Sequuntur alia præcepta in hoc opere seruanda.

Sequenti die ieiuna in pane & aqua dando eleemosynam, & si fuerit dies Dominicus, tunc duplica eleemosynam, & expiabit ieiunium, sis mundus in corpore & anima, & si fuerit ferialis dies, balneare, & mundis vestibus induaris.

Sequitur processus.

Cùm ergo operare volueris de aliqup difficili problemate, seu quæstione, flexis genibus ante lectum tuum purè confitere Deo Patri, factaque confessione dic hanc orationem.

Send 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.
Mitte Domine sedium tuarum assistricem Sapientiam, [630] vt mecum sit & mecum laboret, & sciam quid acceptum sit coram te omni tempore, & mihi N. manifestetur veritas huius quæstionis vel artis.

This being done, Thrice in the day following, when thou risest, give thanks to God Almighty, saying, Glory and honour, and benediction be unto him that sitteth on the Trone, and that liveth for ever and ever, Amen. with bended knees and stretched out hands.

Hoc dicto, ter in die sequenti cùm surrexeris regratiare te oportet DEO omnipotenti dicendo. Gloria, & honor, & benedictio sit sedenti super thronum, viuenti in secula seculorum, AMEN. Flexis genibus, & manibus expansis.

But if thou desirest to understand any book, ask of some that hath knowledge therein, what that book treateth of: This being done, open the book, and read in it; and operate as at first three times, and alwayes when thou goest to sleep, write [†, and afterwards,] Alpha and Omega, [120] and afterwards 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 voyce of one informing and instructing thee in that book, or in any other faculty 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.

Si autem volueris habere notitiam alicuius libri, quære ab aliquo sciente, vnde tractat liber: hoc facto aperi librum in ipso legendo, post operare vt prius dictum est, tribus vicibus, & semper cùm is dormitum, scribe † & postea verò Alpha & Omega, & in dextro latere obdormias locando palmam subtus aurem: & videbis somniari omnia quæ optabis. Et audies vocem personæ te informantibus in illo libro, vel in alia facultate quacunque, de qua operaris. Facto autem manè aperi librum in ipso legendo, & statim habebis eius intellectum, ac si longo temporis vsu in ipso studuisses, & semper regraciare Deo sicut dictum est.

Afterwards on the first day say this Oration:

Oh Father, Maker of all Creatures; by thy unspeakeable power wherewith thou hast made all things, stir up the same power, and come and save me, and protect me from all adversity of Soul and Body, Amen. 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 shaddow 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 [121] 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 Hearts, grant unto me thy unworthy servant N. the same Spirit, and that I may alwayes rejoyce in his consolation.

Posteà prima die dic hanc orationem.

O pater creaturarum omnium opifex, per tuam ineffabilem potentiam, qua omnia condidisti, excita potentiam tuam & veni ad me saluandum, protegendo me ab omni aduersitate corporis & animæ. Amen. De Filio verò. CHRISTI Fili Dei viui, qui es splendor & figura luminis, apud quem non est transmutatio, nec vicissitudinis obumbratio, tu verbum Dei altissimi, tu sapientia Patris, aperi mihi indigno famulo tuo N. venas Spiritus salutaris, vt sapienter intelligam, & intellecta memoriter teneam, vt enarrem vniuersa mirabilia tua. O sapientia qui ex ore Altissimi prodiisti, attingens à fine vsque ad finem fortiter, suauiter disponensque omnis, veni ad docendum me viam prudentiæ. Deus qui discipulis tuis sanctum dedisti Spiritum, & eorum corda illustrare & docere dignatus es, tribue mihi indigno famulo tuo N. in eodem Spiritu rectè sapere, & in eius consolatione semper gaudere.

Other precepts.

Having finished these Orations, and given Almes, when thou entrest into thy Chamber, devoutly kneel down before thy bed, saying this Psalm: Have mercy upon me, O God, according to the multitude of thy great mercies, &c.1 and, In thee Oh Lord have I trusted, &c.2 [as is customarily read during the evening prayer service.] 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 following with great devotion:

O God, who for us miserable sinners didst undergo the painful death upon [122] the Crosse; to whom also Abraham offer'd up his son Isaac; I thy unworthy servant, a sinner perplexed with many evils, do this day offer up and Sacrifice unto thee my Soul and Body, that thou maist infuse into me thy Divine wisdome, and inspire me with the Spirit of Prophesy , wherewith thou didst inspire the Holy Prophets.

Alia præcepta.

Finitis istis orationibus, & datis eleeosynis, deuotè cùm intraueris cubiculum tuum, prosternas te ante lectum tuum, dicendo Psalmum: Miserere mei Deus secundùm magnam misericordiam tuam. Et: In te Domine speraui, sicut solet legi in completorio: & his dictus erige te, & vade [631] ad parietem, & expande manus tuas in modum crucis faciendo vel habendo duas clauos fixos, quibus manus sustentas dicendo hanc orationem quæ sequitur tota mentem deuotione.

Deus qui pro nobis miseris peccatoribus crucis patibulum & mortis supplicium subire voluisti, cui etiam Abraham filium suum immolauit Isaac, Tibi ego hodie indignus famulus tuus, peccator & multis malis perplexus immolo & sacrifico animam meam & corpus meum, vt mihi sapientiam salutarem influas & inspires qui prophetis spiritum propheticum indidisti.
1. Ps. 51 (KJV); Vulgate Ps. 50.

2. Ps. 31 (KJV); Vulgate Ps. 30.

Afterwards say this Psalm; Oh Lord incline thine ears unto my words, &c.1
and add,

The Lord is my shepherd,2 and nothing shall I want: he shall set me down in green pastures, his servant N. he shall lead me upon the waters of refreshment, he converteth my Soul, and leadeth me N. upon the paths of his righteousness for his Holy Name: Let my evening Prayer ascend upunto thee Oh Lord, and let thy mercy descend upon me thy unworthy servant N. protect, save, blesse, and sanctify 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 [123] of the Heaven, and formed the Earth, and placed the Sea in her bounds: and by the going forth of thy Word hast made all Creatures, and hath formed man out of the dust of the Earth, according to his own image and likeness; who gave to Solomon the son of King David inestimable wisdome: hath given to his Prophets the Spirit of Prophesy, and infused into Philosophers wonderfull Philosophical knowledge, confirmed the Apostles with fortitude, comforted and strengthened the Martyrs, who exalteth his elect from eternity, and provideth for them; Multiply Oh Lord God, thy mercy upon me thy unworthy servant N. by giving me a teachable wit, and an understanding adorned with virture and knowledge, a firm and sound Memory, that I may accomplish and retain whatsoever I endeavour, 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.

Post hoc dic psalmum: Verba mea auribus percipe Domine &c. Et subiunge:

Dominus regit me, et nihil mihi deerit in loco pascuæ ibi me collocauit indignum famulum suum N. super aquas [*aquam] refectionis educa[ui]t me, animam meam conuertit, et educat me N. super semitas iustitiæ propter nomen suum sanctum. Vespertina oratio descenda ad te Domine, & descendat super me indignum famulum tuum N. Misericordia tua, protege, salua, benedic, sanctifica me per signaculum sanctæ crucis, vt sit mihi obstaculum contra sæua iacula omnium inimicorum meorum: defende me Domine per lignum sanctum & per precium iusti sanguinis tui cum quo me redemisti, qui viuis & regnas Deus: cuius sapientia cœlum stabiliuit, terram formauit et mare in termino suo collocauit, et omnes creaturas per simplicem emanationem condidit: et hominem de limo terræ ad imaginem et similitudinem suam plasmauit: qui Salomoni filio regis Dauid sapientiam inæstimabilem donauit, Prophetis propheticam scientiam tribuit, Philosophis philosophicam scientiam mirificè inflauit, Apostolis fortitudinem elargitus est, Martyres confortauit, confessores sanctimonijs confirmauit, Virgines virginitatis flore conseruauit: qui ab æterno electos suos exaltat et prouidè præeleget, multiplica super me indignum famulum tuum N. Domine Deus misericordiam tuam dando mihi ingenium docile et intellectum virtutibus et scientijs decoratum, memoriam firmam, vt mirabiliter retineam assequens adipiscar, et celsitudine tui nominis ineffabiliter subseruiens valeam complacere: et illumina Domine vultum tuum super me Deus meus sperantem in te. Veni ad docendum me Domine Deus virtutum, et ostende mihi faciem tuam, et saluus ero.
1. Ps. 5.

2. Ps. 23 (Vulgate 22).

Then add this Psalm:

"Unto thee Oh Lord do I lift up my Soul: Oh my God [124] in thee do I trust;"1 excepting that verse, Confundantur, &c.

Et subiunge Psal. Ad te Domine leuaui animam meam, Deus meus in te confido; excepto illo versu, Confundantur. [632]

Ps. 25 (Vulgate 24.), except verse 3 (Vulgate 4).

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 unto God for those things he hath revealed to thee:

I give thanks unto thee, Oh great and wonderful God, who hast given Salvation and knowledge of Arts unto me thy unworthy servant N. and confirm this Oh God, which thou hast wrought in me, in preserving me. I give thanks unto thee, O powerful Lord God, who createdst me miserable sinner out of nothing, when I was not, and when I was utterly lost; not redeemed, but by the precious blood of thy Son our Lord Jesus Christ; and when I was ignorant thou hast given unto me learning and knowledge: grant unto me thy servant N. O Lord Jesus Christ, that through this knowledge, I may be alwayes constant in thy Holy service, Amen. [125]

His completis in pariete descende ante lectum tuum, scribens in dextra palma Alpha & ω: & tunc ponas te dormitum & dormias tenendo in dextro latere palmam sub dextra aure, & videbus magnificentiam Dei quam optasti. Mane autem flexis genibus ante lectum tuum regratiare Deo pro his quæ tibi reuelauit.

Gratias tibi ago Deus magne & mirabilis, qui dedisti salutem & perspicacitatem scientiarum mihi indigno famulo tuo N. & confirma hanc Deus quam operatus es in me salubriter conseruando, gratias ago tibi Domine Deus immense, qui me miserum peccatorem cum non essem creasti, & cum perditus essem pretioso sanguine filij tui Domini nostri Iesu Christi me redemisti, & cum ignorarem doctrina ac scientia salutari, concede quæso mihi indigno famulo tuo N. Domine Iesu Christe vt per hanc scientiam in tuo sancto seruitio semper stabilis merear inueniri. Amen.

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 Servant, O Lord, in which thou hast given me hope; this is my comforter in humility. Then add these Orations: Remember me O Lord of Lords, put good words and speech into my mouth, that I may be heard efficaciously and and powerfully, to the praise, glory, and honour of thy glorious Name, which is Alpha and Omega, blessed for ever, World without end, Amen.

Completa totali operatione & deuotè peracta, omni die deinceps regratiare de his vltimo dictis orationibus. Cum autem legere vel studere volueris, vel disputare dic.

Memor esto verbi tui seruo tuo Domine, in quo mihi spem dedisti, hic me consolatus est in humilitate mea, & subiunges orationes has: Recordare mei Domine omni potentatui dominans, da sermonem rectum & benè sonantem in os meum, vt alios in formem & audiar efficaciter ad laudem & ad gloriam & honorem nominis tui gloriosi qui est α & ω benedictus in secula seculorum.

Then silently say these Orations.

O Lord God, that daily workest new signs and unchangeable wonders, fill me with the spirit of wisedome, understanding and Eloquence; make my mouth as a sharp Sword, and my Tongue as an arrow elected, & confirm the words of my mouth to all wisdome: mollify the Hearts of the hearers to understand what they desire, Elysenach, Tzacham, &c. [126]

Tunc sub silentio dic has orationes:

O Domine Deus innoua signa & immuta mirabilia Spiritu sapientiæ & intellectus & facundiæ me replendo: & pone os meum vt gladium acutum, & linguam meam vt sagittam electam, & verba oris mei confirma ad omnem sapientiam, corda quoque audientium liquefac desiderent suscipere Elysenac tzacham, &c.
LIH XVI?

The manner of Consecrating the Figure of Memory.

It ought to be consecrated with great faith, hope and charity; and being consecrated, to be kept and used in operation as followeth.

De modo consecrandi figuram memoriæ.

Debet consecrari summa fide, spe & charitate, & cum iam fuerit consecrata, serua & ea sic vtaris in operatione.

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 saying this Psalm, Qui habitat, &c.1 throughout; and the Lords Prayer once, and this Oration Theos Patyr2 once in the first hour of the day: then say this Psalm, Confitebor tibi Domine, &c.3 and the Lords Prayer twice, and the Oration Theos Patyr twice.

In the third hour of the day the Psalm Benedicat anima mea Dominum, &c.4 the Lords Prayer thrice, and the Oration Theos Patyr.

Primò die nouilunij inspecta noua luna, pone eam sub dextra aure, & consequenter in alijs noctibus, & cum de die eam inspicias septem vicibus. Primo in hora matutinali dicendo Psalmum. Qui habitat, per totum & orationem dominicam semel, & orationem Theos patyr semel in hora prima diei. Et dic deinde Psalmum Confitebor tibi Domine in toto corde meo quoniam audiuisti omnia verba oris mei & orationem dominicam bis, & orationem Theos patyr bis. In hora tertia diei Psalmum Benedicat anima mea Dominum & omnia [633] quæ intra me sunt, & orationem dominicam ter, & orationem Theos patyr.

1. Ps. 91 (Vulgate 90).
2. This could perhaps refer to oration 2 on p. 21, or the oration "for the memory" on p. 107, or the oration on p. 117 that starts with "Theos Patir vehemens."
3. Ps. 138 (Vulgate 137).
4. Ps. 103 and 104 (Vulgate 102 and 103) both start with "Benedic anima mea Domino."

In the sixth hour say this Psalm: Appropinquet deprecatio mea in conspectu tuo Domine, secundum eloquium tuum.1

Grant unto me Memory, and hear my voyce according to thy great mercy, [127] and according unto thy word grant Eloquence, and my lips shall shew forth thy majesty, when thou shalt teach me thy Glory: Gloria patri, &c, say the Lords Prayer nine times, and Theos Patyr.

In hora sexta dic psalmum, Appropinquet deprecatio mea in conspectu tuo Domine secundum eloquium tuum: da mihi memoriam, & vocem meam audi secundum magnam misericordiam tuam, & secundum auditum tuum da mihi facundiam. Eructabunt labia mea imperium cum docueris me glorificationes tuas. Gloria patri, &c. Orationem dominicam nouies & Theos patyr.

1. Ps. 119:168 (Thau) (118:168)

In the nineth hour, say the Psalm Beati immaculati in via;1 the Lords Prayer 12 times, and Theos Patyr.

In the Evening say this Psalm, Deus misereatur nostri:2 the Lords Prayer 15 times, and Theos Patyr as often.

The last hour say this Psalm, Deus Deus meus respice in me,3 &c. & Deus in adjutorium meum intende,4 and te Deum Laudamus; the Lords Prayer once, and Theos Patyr: then say the Oration following twice.

In hora nona dic Psalmum, Beati immaculati in via & orationem dominicam 12. & orationem Theos patyr. In hora vesperorum dic Psalmum: Deus misereatur nostri & orationem dominicam 15. & Theos patyr toties. In hora completorij dic Psalm. Deus Deus meus respice in me & Deus in adiutorium meum intende, & te Deum laudamus, & orationem dominicam semel & Theos patyr. Et ista oratio quæ sequitur bis dum profertur.

1. Ps. 119 (V. 118).
2. Ps. 67 (V. 66).
3. Ps. 22 (V. 21).
4. Ps. 70 (V. 69).
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 virtue, that in the true knowledge of this Art N. I may love thee, who knows the gifts of thy goodness, who livest and reignest, &c. [128]
Deus qui omnia numero, pondere, mensura horarum dierum & noctium patens diuisio, qui semper stellas solus dinumeras, metire me, tribue constantiam efficacem, vt in huius artis N. vera cogitatione te diligam & munus tuæ pietatis cognoscam, qui viuis & regnas, &c.

Four dayes the Figure of Memory ought to be consecrated with these Orations.

O Father of all Creatures, of the Sun and Moon.

Then on the last day let him bath himself, and put on clean garments, and clean * 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.

Per quatuor dies consecratur figura memoriæ per orationes:
O pater creaturarum omnium Solis
& Lunæ.

Tunc vltima die debet se balneare & mundis vestibus se induere mundis lectisterniis vti in loco secreto suffumiget thure, & venias in nocte hora debita cum incenso lumine, vt nemo te videat, & ante lectum genibus flexis dic summa cum deuotione hanc orationem.

* Lectisternium, a Robe in which the Priests used to sleep in the Temples, to receive the Divine Oracles.

O most great and most Holy Father, seven or nine times: then put the Figure with great reverence about your Head; and sleep in the Bed with clean linnen vestiments, and doubt not but you shall obtain whatsoever you desire for this hath been proved by many, to whom such coelestial secrets of the Heavenly Kingdome are granted, Amen. [129]

Summe pater pijssime, nouies vel septies, postea respicias figuram cum reuerentia circa caput, & obdormias in lecto indutis lineis vestibus mundis & non dubites quicquid petietis obtinebis: & est per multos probatum quibus concessa sunt secreta cœlestia regni, Amen.

En Coronatorum Michael
En Coronatorum Michael

The Oration following ought to be said as you stand up.

Sequitur oratio quam dicere debes vt suprà stat.

O great God, Holy Father, most Holy Sanctifier of all Saints, three and one, most high King of Kings, most powerful God Almighty, most glorious and most wise Dispensor, Moderator, and Governour of all Creatures, visible and invisible: O mighty God, whose terrible and most mighty Majesty is to be feared, whose omnipotency the Heaven, the Earth, the Sea, [130] Hell, and all things that are therein, do admire, reverence, 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 learning, Arts and Sciences; who mercifully Instructest the humble and meek: O God of all wisdome and knowledge, In whom are all Treasures of wisdome, Arts and Sciences; who art able instantly to infuse Wisdome, Knowledg, 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 bottomeless pit: whose Word gives Law throughtout the universal World: I confesse my self this day before thy Holy and glorious 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 [131] 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 of all goodness; Giver of all things, to whomsoever thou wilt, mercifully, aboundantly and permanently: send down upon me this day the gift of the grace of thy Holy Spirit. And now O most merciful God, who hast created Adam 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 Glory: 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 Majesty, a seven-fold blessing of thy grace, the Spirit of Wisedome and Understanding, the Spirit of fortitude and Counsel , the Spirit of knowledge and Godliness, the Spirit of fear and love of thee, to understand thy wonderful Holy and occult mysteries, which thou art pleased to reveal, and which are fitting for [132] thine to know, that I may comprehend the depth, goodness, and inestimable sweetness of thy most immense Mercy, Piety and Divinity. And now O most merciful Lord, who didst breath into the first Man the breath of life, be pleased this day to infuse into my Heart a true perfect perceiving, powerful and right understanding in all things; a quick, lasting, and indeficient Memory, and efficacious Eloquence; the sweet, quick and piercing Grace of thy Holy Spirit, and of the multitude of thy blessings, which thou bountifully bestowest: grant that I may despise all other things, and glorify, praise, adore, bless and magnify thee the King of Kings, and Lord of Lords; and alwayes set forth thy praise, mercy, and omnipotency: that thy praise may alwayes be 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 perfectest wisdome, ineffable and inestimable sweetness and delight, the unexpressible [133] 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; benediction, honour, praise, and venerable glory before all Worlds, since and everlastingly time without end, Amen.
Summe Deus pater pijssime sanctorum sanctificator sanctissime, trinus & vnus, altissime rex regnum, fortissime Deus omnipotens gloriosissime & dispensator prudentissime moderator rector omnium creaturarum visibilium & inuisibilium, Deus potentissime, cuius terribibilis & ineffabilis maiestas metuenda, cuius omnipotentia cœlum & terra mare, infernus & omnia quæ continet, quam mundi machina admirantur & venerantur, tremunt & obediunt:     Deus Sabaoth inuincibilis Deus fortissimus insuperabilis. Deus magnus & immensus quem capit nullus sensus, super omnia amabilis instructor admirabilis, eruditor inuincibilis magistrorum ex tunc doctor doctorum sapientissime simplicium instructor mitissime amator humilium benignissime Deus scientiarum & Deus sapientiarum, in quo sunt omnes thesauri sapientiæ & bonæ scientiæ, qui solus absque labore & sine mora sapientiam & omnem scientiam quemuis hominem docere scis & potes, si vis, qui es præsentium, præteritorum, & futurorum peruigil inspector & omnium cordium assiduus perscrutator, per quem sumus viuimus & moriemur: qui sedes super cherubin, intueris solus abyssos disponis, discernis, regis & dirigis vniuersa: confiteor hodie coram sancta & tremenda nimis ineffabiliter [635] gloriosa maiestate & coram omnium cœlestium virtutum & potestatum consortio gloriosam maiestatem laudans, ac benedicens te Deum & Dominum meum & invocans nomen tuum magnum, & mirabile super me, & quod est super omne nomen: deprecor itaque te altissime Domine omnipotens, adorante, colende, tremende Deus magne adonay & omnium beatitudinum, dignitatum latitudinum mirabilis dispensator omnium bonorum optimorum cuiusque vis, largissimus erogator, vt clementer abundanter & permanenter digneris super me hodie multiplex donum Spiritus sancti gratiæ infundere, Et nunc te clementissime Domine, qui Adam primum hominem ad imaginem & similitudinem tuam creare dignatus es immittere dignare & confortare templum corporis mei & velis in toto corde meo hospitari descendens à splendidissimo templo cœlorum lucidissimo gratiæ & ineffabili maiestatis omnipotemtiæ, secundum quod mirabiliter in sanctis fidelibus tuis operatus es, sic mitte mihi hodie altissime & benignissime rex æternæ gloriæ Deus admirabilis & sanctissime de sede gloriosæ maiestatis dominationis tuæ multiplicem benedictus septiformis gratiæ tuæ Spiritum sapientie & intellectus, Spiritum fortitudinis & consilij, spiritum scientiæ & pietatis, spiritum timoris & amoris tui ad cognoscendum tuam incomprehensibilem voluntatem & ad proficienda & intelligenda, miranda valdè sancta mysteria tua & occulta sapientiæ tuæ, quæ manifestare te decent, & quæ latent & expediant tuis scire: Sed vt valeam mihi inuestigare & comprehendi profundam benignitatem, ineffabilem dulcedinem misericordiæ tuæ immendæ pietatis & diuiuitatis tuæ Et nunc tu ipse clementissime Domine, qui olim in faciem primi hominis inspirasti spiritum vitæ digneris hodie in corde meo clemanter & permanenter infundere vnum & verum & subtilem & perseuerantem, valentem, rectam & perfectam, in omnibus intellectum, memoriam indeficientem viuacem & tenacem: efficacem facundiam sancti spiritus gratiam mellitam ignitam & expeditam & perfluentem, vt de multiplicatione benedictionum tuarum & largiflua permanenter dotatus, omnia contemnenda despiciam & te solum Deus omnium, qui es verum summum & salutiferum & inæstimabile omne bonum, super omnia ardenter glorificem, laudem adorem, benedicam & exaltem te regem regum & dominum dominantium in omni tempore & semper laus tuæ magnificentiæ, tuæ misericordiæ & omnipotentiæ sit in ore meo & anima mea flammescart iugiter & in æternum coram te: qui es omnipotens Deus, omnium rex, pax summa [636] & sapientia vera, dulcedo insatiabilis, suauitas inæstimabilis, ineffabile gaudium omnium bonorum, desiderium beatorum, vita, societas & finis gloriosus; qui fuit ab æterno & est & semper erit virtus inuincibilis, solus impassibilis, splendor inextinguibilis benedictio & claritas, honor laus, & venerabilis gloria ante & vltra omnia secula seculorum tempora, Amen.

The following Oration hath power to expell all lusts.

O Lord, Holy Father, omnipotent eternal God, of inestimable mercy and immense goodness; O most merciful Jesus Christ, repairer and restorer of mankind; O Holy Ghost, comforter 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 Heart from the wicked cogitations of this World; extinguish and repress in me by thy power all the sparks of lust and fornication, that I may [134] more intentively love thy works, and that the virtue of thy 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 hand-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 great mercy; give me Eloquence, Learning, and Knowledge, 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 greatness and goodness of thy blessings, who livest and reignest now and for ever, Amen.

Oratio sequens habet vim repellendi omnem libidinem voluptatis.

O Domine sancte pater omnipotens æterne Deus inæstimabilis misericordiæ & pietatis immensæ. Iesu Christe pijssime conditor, reparator & gubernator generis humani. Spiritus sancte paracletus fidelium omnium amator, qui tribus digitis apprehendisti molem terræ, & libras in pondere montes & colles in statera, & qui facis inscrutabilia & magna mirabilis solus: cum nil sit quod possit resistere tuæ voluntati, cuius viæ inuestigabiles, defende animam meam & libera cor meum de prauis huius mundi cogitationibus: incensus libidines & omnes fornicationes in me potenter extingue & reprime, vt actibus tuis intentiùs delectetur, & augeatur in me virtus Spiritus sancti per salutem & remuneratione, fidelium in salutem animæ meæ & corporis mei ac cordis mei. Summe pijssime Deus conditor ac redemptor & reparator generis humani, ego seruus tuus & filius ancillæ tuæ opus manuum tuarum. Misericordissime Deus & redemptor ante conspectum tuæ maiestatis immensæ gemebundus assisto clamans, deprecans, postulans instanter toto cordis affectu, vt me miserum peccatorem de tua magna misericordia confidentem recipias, me scientijs ac scripturis eloquentem audiuerint verba mea in corde suo melliflua sentiant, qui viderint & auduyerint sapientes, mansueti, superbi, humiles, cunctantes & tanta humilitate audiant, intelligant, & mea verba benè sentiant melliflue, deifica, pacifica tuorum beneficiorum exhibitorum considerata qui viuis & regnas nunc & in æternum. Amen.

Note, that if you desire to know any thing that you are ignorant of, especially of any Science, read this Oration: I confess my self to thee this day, O God the Father of Heaven and Earth,1 [135] three times; and in the end express for what you desire to be heard; afterwards, in the Evening when you go to Bed, say the Oration Theos throughout, and the Psalm Qui Habitat,2 with this versicle, Emitte 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 hour 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.

Nota, Si aliquod tibi ignotum scire volueris & maximè de scientijs lege istam orationem: confiteor tibi hodie cœli & terræ, trina vice, & semper in fine debes exprimere id pro quo postulas exaudiri. Postea de sero quando volueris ire dormitum dicas flexis genibus orationem Theos per totum, deinde psalmum: Qui habitat cum versiculo: Emitte Spiritum tuum: Et vade dormitum, & cape figuram ad hoc deputatam, & pone sub aure dextra, & hora secunda noctis vel tertia videbis ea quæ postulasti, & [637] scias sine dubio, quia experieris, & scribe ad manum dextram Alpha & Omega cum signo crucis, & pone eandem manum sub aure dextra, & eadem die ieiunabis in cibis quadragesimlibus semel comedendo.

1. Cf. p. 97.
2. Ps. 91 (90 in the Vulgate).

[Finis.]

FINIS.



British Library Catalog entry:
Shelfmark: 719.a.35.
Author:    -
Title:     The Notory Art of Solomon.
Place and date of publication: London 1657.


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