ForbiddenRites

MagicinHistory

ForbiddenRites

ANecromancer’sManualoftheFifteenthCentury

RichardKieckhefer

THEPENNSYLVANIASTATEUNIVERSITYPRESSUniversityPark,Pennsylvania

Copyright©1997RichardKieckhefer

Publishedin1998intheUnitedStatesofAmericaandCanadabyThePennsylvaniaStateUniversityPress,UniversityPark,PA16802

Firstpublishedin1997intheUnitedKingdombySuttonPublishingLimited

LibraryofCongressCataloging-in-PublicationData

Kieckhefer,Richard.Forbiddenrites:anecromancer'smanualofthefifteenthcentury/RichardKieckhefer.p.cm.Includesbibliographicalreferencesandindex.ISBN0-271-01750-3(cloth:alk.paper)ISBN0-271-01751-1(pbk.:alk.paper)1.BayerischeStaatsbibliothek.Manuscript.Clm849.2Magic—History.3.Demonology—History.

I.Title.BF1593.K5251997133.4'3—dc21 97-26745

Fifthprinting,2012

ItisthepolicyofThePennsylvaniaStateUniversityPresstouseacid-freepaperforthefirstprintingofallclothboundbooks.PublicationsonuncoatedstocksatisfyminimumrequirementsofAmericanNationalStandardforInformationSciences—PermanenceofPaperforPrintedLibraryMaterials,ANSIZ39.48—1992.

Contents

TABLES

ACKNOWLEDGEMENTS

1.IntroductionMAGICALBOOKSANDMAGICALRITES

2.TheMunichHandbookofNecromancyClm849

3.Banquets,HorsesandCastlesILLUSIONISTEXPERIMENTS

4.Love,FavourandMadnessPSYCHOLOGICALEXPERIMENTS

5.LearningHiddenandFutureThingsDIVINATORYEXPERIMENTS

6.FormulasforCommandingSpiritsCONJURATIONSANDEXORCISMS

7.DemonsandDaimonsTHESPIRITSCONJURED

8.THEMAGICOFCIRCLESANDSPHERES

9.CONCLUSION

EDITIONOFTHENECROMANCER’SHANDBOOKINClm849,FOLS3r–108v

SELECTIVEBIBLIOGRAPHY

PLATES

INDEX

Tables

A.ExperimentsinClm849,fols3–108

B.TypesofnecromancyfoundinClm849

C.Spiritsnamedintheconjurations

D.Spiritslistedinno.34

E.Specificationsforeachdayoftheweek

F.Specificationsfordayhours

G.Specificationsfornighthours

H.GatheringsofClm849

Acknowledgements

IamindebtedtotheBayerischeStaatsbibliothekforprovidingamicrofilmandphotographs of Clm 849; to the British Library and Cambridge UniversityLibrary forproviding relevantmaterials; toMartinaStratmann for supplyingacodicological analysis of Clm 849; to BarbaraNewman,H.C. ErikMidelfort,Steve Muhlberger, John Leland and Frank Klaassen for reading my analysis,sharingwithme their insights, givingme the benefit of their suggestions, andhelpingtoprotectmefromerrors;toCharlesBurnettinparticular,whoreadboththeanalysisandtheeditionofthemanuscriptwithmeticulouscareandexpertiseand helped resolve many problems; to Vincent Cornell and Sani Umar forinformation aboutArabic texts; and toPersephone, a familiar companionwhoremindsmeconstantlyaboutthesignificanceofmywork.

Cave!terrentiahacinscientialatent,sicupisscireocculta,periculamultaproteetupupis!

W

1

Introduction:MagicalBooksandMagicalRites

earewhatweread–andthepowerofbookstotransformthemindsandpersonalitiesoftheirreaderscangivecauseforanxietyaswellasforcelebration.Aclusterofrelateddevelopmentsinlatemedieval

Europe brought heightened concern aboutwhat peoplewere reading. Thespreadofliteracyandtheriseofafarwiderreadingpublic, layaswellasclerical, brought greater demand for written material. The availability ofpaper,amediumfar lesscostly thanparchment,madebooksmore readilyaccessible than they had previously been, and allowed formore abundantsupplyofreadingmattertofeedthisdemand,evenbeforetheinventionofprinting with movable type. And the emergence of silent reading habitsmade reading a more private activity.1 Historians have attended to theimpactofthesedevelopmentsonmedievalheresy,onchurchmen’sfearthatliteracycontributedtothediffusionofhereticalviews,andontheeffortsatcensorshipthatensued.Butlessworkhasbeendoneonthedisseminationofmagicaltexts,whichinsomewaysrepresentedanevenmoresinisterthreattoorthodoxculture,andonattemptstocontrolthesetexts.2Abookofmagicwhichdeliberatelyandexpresslyinvitedcontactwithdemonspresentedallthehazardsofreadingintheirdeepestandmostpressingform.

Beginning around the early fourteenth century, possession and use ofmagicalwritingsbecomesa recurrent theme in therecordsofprosecution.WhenBernardDélicieuxwasaccusedin1319ofhavingusednecromancyagainstthepope,hewasclearedofthatchargebutneverthelesscondemnedtoprisonformerelypossessingabookofnecromancy.3Fearofnecromancyand of necromantic writings was becoming an obsession at the time,especially at the court of Pope JohnXXII, who in the previous year hadcommissioned the bishop of Fréjus and others to investigate a group ofclericsandlaymenchargedwithusingbooksofnecromancy,geomancyandothermagical arts.4 In 1320Matteo andGaleazzoViscontiwere tried for

usingnecromancyagainstPopeJohn;theoffenceherewasactualuseoftheart, yet when one witness said he had been shown a book filled withexperimentsforlove,hatred,findingofstolenobjectsandsoforth,theverysightofsuchabookwasevidentlycauseforhorror.5In1406–7,informantsclaimed that a group of clerics had used formulas from magical booksagainst Benedict XIII and the king of France, and the ensuing inquiryuncovered a box filled with booklets containing prayers, hymns andconjurations.6 But in 1409, at the Council of Pisa, Benedict in turn waschargedwithusingnecromancyandhiringnecromancers.Thepope,itwassaid,hadsoughtoutabookofnecromancyavailableonlyfromtheSaracensand had purchased it for some 1,000 francs. A book of necromancywasallegedly found under the pontiff’s bed.7 In such cases the uncovering ofnecromanticwritingsmademoreplausiblethechargethatnecromancyhadactually been used, but more fundamentally the books themselves wouldhaveimpressedcontemporariesasunsavouryandincriminating,somewhatas thediscoveryofSatanicparaphernaliamight seem incriminating today.Not surprisingly, inquisitors and other judges used such discoveries aspropagandaintheirzealouscampaignsagainstmagic.In1382aninquisitorwrotetothegovernmentofSienaaboutabandofmagiciansatRugomagno;oneAgnolo di Corso had been found in possession of a book of seventychapters,whichothershadcopied,andwhichspokeofinvokingevilspiritsto murder people or constrain their affections.8 Two years later NiccolòConsigli was executed at Florence for practicing necromancy andunlicensed exorcisms; his judges confiscated and burned the books ofnecromancyfromwhichhehadtakenconjurations.9Onemightevensayitwascommonforbooksofmagictobesetforthascodefendantsalongsidetheirownersandusers–andindeed,asweshallsee,thosewhocondemnedbooksofmagicinsomewaysascribedtothemakindofpersonality.10Whenthe bookswere burned, therewere those (aswe shall see)who heard thevoicesofdemonsinthecracklingoftheflames.

Thebook-burningmightattimesbevoluntary:accordingtoafifteenth-century biographer, Gerard Groot studied magic in his youth, and wasaccusedofpractisingitaswell,butwhenheconvertedtoalifeofpietyandforeswore the art of necromancy, he consigned his books ofmagic to theflames.11 Themovement hewent on to found, theDevotioModerna,wasone of the most influential forces in the devotional culture of pre-ReformationEurope,amovementofinnerpietynurturedbydevoutreading,

manifested in the copying out of pious phrases in personal florilegia, andfinanciallysupportedbythecopyingofmanuscripts–amovement,inshort,firmlygroundedin thebook-cultureof latemedievalEurope,andinitiatedwithanactofpenitentialbook-burning.

From the early years of Christianity, conversion to Christ had meant,amongotherthings,doingawaywithbooksofmagic.ThesceneatEphesus,asdescribedintheActsoftheApostles(18:19–19:20),perhapsepitomizedwhathappenedonasmallerscaleelsewhere.WhenPaularrivedinthetownandmadeconvertstothenewfaith,‘anumberofthosewhopractisedmagicarts brought their books together andburned them in the sight of all, andtheycountedthevalueofthemandfounditcametofiftythousandpiecesofsilver’.12(Thiscomestoroughly1,666timesasmanysilverpiecesasJudasreceivedforbetrayingChrist.)BythelaterMiddleAges,treatmentofthosefoundwithoffendingliteraturewasoftenmorejudicialthanpastoral.Tobesure,amonkofSulbymonasterywastreatedlenientlywhenhewasfoundpossessing books of magic in 1500. A superior in the Premonstratensianorder had heard of a brother namedThomasWryghtwhohad been usingbooks of experiments and gone about paying people generously to teachhim the occult arts. Faced with the evidence – one of his books ofexperiments–he insisted thatheownedsuchbooksonlyoutofcuriosity,not foractualuse.Thematterwas treatedasadisciplinaryonewithin themonasticsetting,and thebrother receiveda lightpenance.13But inanagewhenbooksofthissortwereheldindeepsuspiciononecouldnevercountonsuchclemency,asBernardDélicieuxwellknew.

Anythingthatarousessuchdeepanxietyisasubjectofhistoricalinterest,and books of magic hold considerable fascination indeed. To know whybooksofmagic aroused fearwemustgaina fullerunderstandingofwhatthebooks themselveswere likely tocontain.Mostof themnodoubthaveperished in the inquisitors’ flames, but some eluded detection and havesurvived.The focusof followingchapters in this study isarguablyamongthemost interesting sources we have for the study of medieval magic: afifteenth-century handbook of explicitly demonic magic, or whatcontemporaries called ‘necromancy’. This compilation is contained in amanuscriptintheBavarianStateLibraryinMunich.Tobesure,thetextisneitheredifyingnorprofound,norisitparticularlyoriginal;inlatemedievalEurope there were no doubt many compilations equally illustrative ofcommon magical practice, most of them now lost. But among the

manuscripts that survive, few are quite as diverse in content, or as full,explicitandcandidintheirinstructionsasthiswork.

Detailedexaminationofsuchacompilationmaymostobviouslyhelpusunderstandthementalityofthenecromancersthemselveswhocopiedsuchbooks, whether for curiosity or for use. But study of this handbookmayclarifyseveralotherfactorsinthehistoryofmagic,andthreeinparticular.First, examination of a necromancer’smanual sheds light on the functionandculturalsignificanceofamagicalbookitself.Wewillknowmoreabouttheculturalsignificanceofbooksgenerally–andwewillknowmorefullytherangeofmeaningsabookcouldhave–whenwehavegraspedtheroleof this exceptional category of books. Second, the mentality of thenecromancers’ opponents becomes clearer from examination of such acompilation: theviewsof theRenaissancemages (suchasMarsilioFicinoandJohannesReuchlin)whoinsistedthattheypractisedahigherandpurerform of magic than did these base necromancers, and those of thedemonologists(HeinrichKramerandhissuccessors)forwhomnecromancywasadarkfiltershadingtheirperceptionofwitchcraft.Thereactionsoftheopponents may be historically more important than the attitudes of thenecromancers themselves,because they tellusmoreabout thecultureasawhole,butwecannotbegintocomprehendthesereactionswithoutknowingthe realities on which they were based. Third, the rites contained in thiscompendium illustrate strikingly the links between magical practice andorthodoxliturgy.TheanalogyIwilluseisthatofatapestry,whosedisplaysideimpliesareverseside:sotoo,asocietythatascribesahighdegreeofpower to ritual and its userswill invite thedevelopmentofunofficial andtransgressive ritual, related in form to its official counterpart, howeversharplyitmaydifferinitsuses.

Abookofmagicasaculturalartifact

Abookofmagic is alsoamagicalbook. It notonly tellshow toperformmagicalworks,butsharesinthenuminousqualitiesandpowersoftheritesitcontains.Tobesure,notallmagicisbookmagic:muchmagicalpracticearises fromoral culture, is transmittedorally, and isusedwithoutneedinginscription on paper or parchment, even if it is the largely accidentalcircumstanceofitshavingbeentranscribedatsomepointthataccountsforitssurvivalanditsaccessibilitytous.ButinthelaterMiddleAgescertain

forms of magic were increasingly assimilated to liturgy and increasinglywritten, so that a magical act was the performance from a script, or theobservance of a rite whose details were enshrined in a text. Thisdevelopmentsurelyowedmuchtothespreadofliteracyamongthelaity,butevenmoretothepracticeofmagicamongtheclergy,particularlythoseonthefringesoftheclericalelite.Judicialandanecdotalevidencesuggeststhatexplicitly demonic magic, called ‘nigromancy’ or ‘necromancy’,14 waslargely the domain of priests, perhaps especially those without full-timeparish employment, as well as ordainedmonks with some education andesotericinterests,universitystudentsandotherswhohadbeenreceivedintominororders.15Itwaswithinthiscontextthatabookofmagicwouldmostnaturallybeperceivedasamagicalbook,sharinginthenuminousqualityoftheritesitprescribes.

Christianritualhadfromearlycenturiesbeentheenactmentnotoforaltradition but of texts embodied in books. With the unprecedented latemedievaldiffusionofliteracy,availabilityofreadingmatterandexpansionof theclergy,booksmight stillbeaccessibleonly toanelite,but itwasamuchexpandedelite,andthenumbersandvarietiesofbooksavailablewerefargreater thaninpreviouscenturies,sothatmaintainingcontrolover thisdiffusion and this variety was scarcely possible, howevermuch hierarchsmayhaveattempted tocensor theavailable readingmatter.Little surprise,then,ifbooksofmagicfoundtheirwayontosomereaders’shelves,whetherforuseorformerecuriosity.

Apartfromitsfunctionasarepositoryofinformationandinsight,abookcan be of interest as a physical object, as amirror of itswriter’s life andmind,andasamirrorofthesocietyandculturefromwhichitemanatesandtowhichitreturns.Thesurvivingbooksofmedievaldemonicmagicrepaystudyfromeachoftheseperspectives,althoughtheirclaimstosignificancedifferfromthoseofordinarytexts:abookofmagicisaphysicalobjectlikeanyotherbook,butevenasobjectitisperceivedashavingsinisterpower,asakindofnegativerelic;itrevealssomethingofthewriter’slifeandmind,butmoreoftenthaninmostothercases,andformoreobviouslycompellingreasons,theauthorshipremainsanonymousorpseudonymous;anditservesas amirror of the surrounding culture, but often themirror is a distortingone,adeliberately transgressiveadaptationofwhat thesociety takes tobeholy.

Any book of rituals serves as point of contact between sacred texts

(permanent, authoritative repositories of power) and their performance(which utilizes this power for specific occasions). The book itself, like aliturgicalvesselorasacredbuilding,isconsecrated;whenaformulaisreadfromit,thepowerofthetextisenhancedbythesacralityofthebookfromwhichitisread.Abookofmagicmayalsobeconsecrated,toconfirmthenuminous power resident in the physical object.A book ofmagic is thussignificant not only as a source for information aboutmagical practice –generally more reliable than court records, denunciatory treatises andliteraryaccounts–butalsoasitselfamagicalobject,treasuredandcloselyguardedbyitspossessors,andcondemnedtoburningbyjudgesinmimickryofthepunishmentthatmightawaitthemagiciansthemselves.

This perception of a book of magic as itself a magical object, andtherefore as suspect, is seldom so dramatically manifested as in thecanonization proceedings forArchbishopAntoninus of Florence (themanfrom whom, incidentally, the Malleus maleficarum derived most of itsmisogynisttropes).16Onewitnesstothesanctityofthearchbishoptoldhowthesainthadgoneoneday toabarber-surgeonofFlorencenamedMasterPeter tohavehishaircut.During theprocess theprelatebegan towonderhowamanwhoreadnoLatinwasablenotonlytocuthairbutalsotocurethesickpeoplewhocametohim.Helearnedthatthebarberhadobtaineda‘book of surgery’ from a Cistercian and had learned from it the art ofhealing.AntoninusaskedPetertobringforththisbookandshowittohim;themanreadilycomplied.

The archbishop recognized that the bookwas full of incantations, andformulasandsignsbelongingtothewickedmagicalarts.Soonedayhewent to SanMarco for lunch, andwhen certainmembers of the city’snobilitywerewithhiminthecloisterafterthemeal,hehadfirebroughtinanearthenvessel,andhesetfiretothebook.Immediatelytheairwassodarkenedthatthecitizenswereafraid,andclungtothearchbishop.Hecomforted them, saying that when the book was fully burned thisdarkening and clouding of the air would cease, as indeed happened.Then, calling these citizens andMaster Peter about him, he explainedthatthebookcontainedincantations,andthatatsomepointamasshadbeen celebrated over it for conjuring and summoning demons, so thatwhereverthebookwas,amultitudeofdemonsresidedthere.

The burning thus served as an exorcism; the very pages seemed quiteliterally infected by demons, who needed to be banished. Once this wasaccomplished,Antoninus admonished Peter to find some othermeans forhealing the sick; the man obeyed this admonition, and the canonizationproceedingsassureusthatGoddidnotallowhisfamilytogolacking.

Thenotionthatdemonscouldinfestabookappearselsewhere:MichaelScottoldofamagicalbookinhabitedbyspiritswhocalloutwhenthebookisopened,‘Whatdoyouwant?Whatdoyouseek?Whatdoyouorder?Saywhatyouwantanditshallbedoneforthwith.’17Thethemeadmitsat leasttwointerpretations.Onemightseeitasawayofsymbolizingtheubiquityofmalignspirits,theireagernesstoseizeanyopportunityformischief,andtheir dense concentration in those places and objects seen as special‘occasionsofsin’.Beyond this, itcanexpressobsessiveanxietyabout thebookitselfasanobjectinvestedwithakindofnegativesacrality,somethingtaboo,asourceofspiritualandpsychological contagion.Thedifference isnotthatthefirstinterpretationisculturalandthesecondpsychological;bothinterpretations function on both levels, relating the concerns of individualobserverstothesharedperceptionsofthesociety.Butthefirstinterpretationplacesgreaterweightonthetheologicalassumptionthatmalevolentforcesaresecretlypresentintheworld,an‘objective’assumptioninthesensethatitiswidelydiffusedwithintheculture,elicitingandappealingtoadiversityofpersonalconcernsandanxieties,whilethesecondstressestheaversionofthe individual observer, a reaction inevitably both experienced andexpressedinculturallyconditionedterms.

Archbishop Antoninus’s authority was perhaps too great for a merebarber-surgeontochallengehisinterpretationofthebookhehadbeenusing,butnotallpractitionersweresoamenable to instruction. In the1340s, theinquisitorPietrodal’AquilachargedtheFlorentinephysicianFrancescodiSimone with having purchased a book on the virtues of herbs, in which(accordingto the inquisitor) therewasnecromanticcontent.Thephysiciantestifiedthathehadindeedboughtsuchabook,butthattherewasnotaintof necromancy in it, and if he had known that the volume containedanything prohibited he would never have bought it.18 It makes littledifference for our present purposes whether the inquisitor’s or thearchbishop’s reading of a particular book was correct, or grounded in acareful readingof the volume’s contents.Either of themmight havebeenscandalizedbysimplecharmsofasortthatatheologianwouldinprinciple

havedeemedinnocentbutacarelessoroverlyzealouscriticmightperceiveastaintedandimplicitlydemonic.19Inothercasesitseemsmorelikelythatmagicalbookscondemnedasdemonicwereinfactcollectionsofexpresslydemonic magic; Piero di ser Lippo claimed that the book he confiscatedfromAgnolodiCorsocontained formulas for adorationand invocationofspiritssuchasSatanandBeelzebub,andthereisnoreasontodoubtthattheinquisitor encountered awork of genuine demonicmagic, of the sort thathaveonoccasionsurvived.

LessdramaticthantheactionofArchbishopAntoninus,butsimilartoitin certain respects, was the judicial treatment of a magical book by thesecularauthoritiesatDijon:

Concerning the execution [exécution] of a book of devilry [deablerie].On the sixth day ofAugust, in the year 1463, at the command ofmylords of the Chambre des comptes at Dijon, after consultation in thisChambre, a book made of paper and covered with leather that wascoloredgreenwasbrought from thehouseand residenceof thewidowandheirsofThomasofDampmartin,duringhisliferesidentofDijon.Inthis book were written many evil and false invocations of devils[deables], divinations, charms [charoyes], and other things of themagicalart,whichgiveverybadexampleandareagainstGodand theholyChristianfaith.Initwerecontainedmanydepictionsofdevilsandother detestable figures and characters. At the end of this book wereseveral chapters and articles on necromancy [nigromance] andchiromancy.ThisbookhadbeenseenbymylordsoftheCouncilandtheChambresdescomptes.Andaftertheyinspecteditwithgreatandseriousdeliberation – in the presence of lord Jehan Bon Varlet, priest of thechapel of my lord the duke of Dijon, dean of Saint-Seigne, vicar andscelleurofthereverendfatherinGodmylordthebishopofLengresinDijon;masterJehandeMolesmes,secretaryofmylordtheduke;Aymed’Eschenon,mayorofthetownandcommuneofDijon;JehanRabustel,procurator of that town; Aimé Barjod, procurator of my lord in thedistrictofDijon;andmanyothers–thisbookwascastintothefireandtotallyburnedtocinders,tothedespiteandconfusionoftheevilenemies[ofthefaith],andsothatitcouldneveragainbeusedinanymanner.20

Herethereisnoallegationofsupernaturalphenomena,andthebookisnot

seenasinfectedorpossessedbydemonsneedingtobeexorcized.Nonetheless,thebookitselfistreatedasifitwereahumansubject,tobeexaminedand,oncefoundguilty,executedbyburning.Nothingintheaccountneedbetakenas implying that thebook itselfpossessesnuminouspowers,yet thebook elicits the loathing and the judicial reaction normally reserved for apersonal agent and embodiment of evil. From one perspective there isnothingunusualaboutinvestingabookwithpersonality:thereadingofanybookcanbeperceivedasakindofdialoguebetweenthereaderandthetext.Rarely,however,istheperceptioncarriedtothisextreme.

The numinous quality of a book of magic could resemble that of aliturgical or devotional book, and in somecases thedistinctionbetween adevotional and a magical work could be obscure. The chronicle of SaintDenistellshowin1323amonkofMorignywasfoundtopossessabookofdevotionsinspiredbycuriosityandpride,althoughheclaimedtohavebeeninspired rather by visions of theVirginMary. In her honour, he had hadmany imagesof theVirginpaintedonhispages.He thussought to renewthe‘heresyandsorcery’knownasthearsnotoria,whichinvolvestheuseofspecialfigures,contemplationofthesefiguresamidprayerandfasting,andinvocationofmysteriousandpresumablydemonicnames,allforthesakeofknowledge, wealth, honour or pleasure. His own book promised suchrewards,butrequiredinvocations,thespecialcopyingofthebook(atgreatexpense),andtheinscriptionofone’snameinthebookitselftwotimes;thephysicalobject, inotherwords,needed tobecustomized for itsuser.Thisbookwassoevil,thechronicledeclares,thatjudgesatParisconsignedittotheflames.21Inothercasestheboundarybetweendevotionandmagicwascomplicatedbyvariousfactors:thecombinationofdevotionalandliturgicalmaterial with natural magic;22 the tendency in books of conjuration tojuxtapose formulas for invoking angels, demons and spirits of neutral orindeterminate standing, and the use of prayers to God for power overdemonicandotherspirits.Thus,whenthenecromanticplotagainstBenedictXIIIwasdivulgedin1406,and investigationproducedacoffinfilledwithbooksofprayersaswellasconjurations, it is impossible toknowwhethereventhe‘prayers’wereorthodoxordeviant.

Talesofsorcerers’apprenticesemphasizethatthewondrouspowersofamagicalbookarenoteasilycontrolled:oneexemplumtellsofapupilwhoreads a chapter from his master’s magical tome and thereby arouses atempestwhichcanbequelledonlywhenthemastercomesbackandreadsa

chapterequalinlength.23Onemightsaythatinsuchataleitisnotthebookitselfbutthemagicitcontainsthat ispowerfulanduncontrollable,buttheemphasis onuse of a chapter of equal length suggests that the process ofreadingmayhavemagical,quantifiableefficacydistinguishablefromthatofthespecificcontents.

TheBookofConsecrations

The perception of a book ofmagic as possessing numinous power is notmerelyanobsessionoftheinquisitors;itisgroundedinthewritingsofthemagiciansaswell,whoguardedthesecrecyoftheirwritingsperhapsmainlyforfearofdetection,butalsooutofasensethatthebooksthemselvesweresacredobjects.

A late medieval book of demonic magic is in at least one respectdecidedly not like a cookbook. If one discovers that the recipes in acookbook tend to come out badly, one may reasonably wonder whetherthere are errors in detail – whether, for example, the author meant ateaspoon rather than a tablespoon of salt, or a pinch and not a pound ofnutmeg–but totakethefaultybooktoapriestandhaveitblessedwouldnormallybe thoughteccentricatbest.Yet that,or the roughequivalent, isindeedwhatalatemedievalnecromancermighthavedonewithadefectivebookofmagic.Hemightsupposethatverbalflawsintheconjurationswerepartly to blame,24 but, as we will see, the variants in late medievalnecromantic textsseemtohavebeensocommon thatapractitionermighthave despaired of ever finding a flawless text to recite. In any case, theproblem of verbal flaws was perhaps not the necromancer’s greatestconcern.Ashort,anonymousworkcalledtheLiberconsecrationum (BookofConsecrations),whichcirculatedinlatemedievalmanuscriptsinvaryingforms, makes clear that the book itself was a sacred object requiringelaborate consecration, and that its contents might lose their magicalefficacy.25AccordingtothisBookofConsecrations,themagicianmustseektorecoverthelostefficacyofhisformulasbysubjectingthebookitselftoanelaborateprocessofrecharging,orreconsecration.

The prologue to this work insists that its proceedings are especiallyvaluable,beingdedicated to thenamesofGod,andshouldnotbeused invain. By invokingGod’s names, the ‘exorcist or operator’ can renew thepower of a magical experiment which has lost its efficacy.Many people

seektoachievegreatworks,andpossesswritingsbywhichtheywillattaintheir desire, but they accomplish nothing, because their experiments arecorrupt.Theoperatormustrefrainfromeverypollutionofmindandbody,andforninedaysmustbeabstinentinfoodanddrink,mustkeepfromidleor immoderatewords, andmustbeclothed incleangarments.Oneachofthesedayshemusthearmass,carryingthisbookwithhimandplacingitonthealtarduringthemass,whichseemstoassumethecelebrant’scomplicity,iftheownerofthebookisnotinfacthimselfacleric.Hemustexecutethisprocedure devoutly,with prayer and fasting, so as to attain knowledge ofsacredmysteries, and thenhemust carry thebookbackhome.He shouldhave a secret place, sprinkledwith holywater, inwhich he can place thebook,afterbindingitwithapriestlycinctureandastoleplacedintheformofacross.Kneelingtowardtheeasthemustsaysevenpsalms(presumablythesevenpenitentialpsalms),‘thelitany’(meaningthelitanyofthesaints),andafurtherprayerbeforeopeningthebook.Thenhemayopenthebookwithhumbledevotionandwithheartfeltdesire‘thatGodmaysanctifyandblessandconsecratethisbook,devotedtohismostsacrednames,sothatitmay fully obtain the power it should have, that it may have power forconsecratingthebondofspiritsandforallinvocationsandconjurationsof[spirits],andlikewiseallotherexperiments’.

Theseinstructionsarefollowedbyaprayer,tobesaidafterthelitanyofthesaints–actuallythreeprayersofvaryinglength.ThefirstisapleathatGodmayheartheoperator’sprayersdespitehisunworthiness.Thesecond,addressed to Christ, repeats this central entreaty, and asks that he mayconsecratethisbook:

bythepoweroftheseyourmostsacrednames,On,JesusChrist,Alphaand O, El, Eloy, Eloyye, Sithothith, Eon, Sepmelamaton, Ezelphates,Tetragramaton, Elyoram, Ryon, Deseryon, Erystion, Ysyornus, Onela,Baysyn,Moyn,Messias,Sother,Emanuel,Sabaoth,Adonay,andbyallyoursecretnameswhicharecontainedinthisbook,sothatbythevirtue,sanctity,andpowerofthesenamesthisbookmaybeconsecrated andblessed andconfirmed bythevirtueofthesacramentofyourbodyandblood,sothatitmayeffectively,withoutanydeception,[and]trulyobtainthepowerthatthisbookshouldobtain,forconsecratingthebondofspirits,andforconsecratingallcorruptexperiments,andthattheymayhave the fulness of virtue and power for which they are ordained,

through the grace of the Lord Jesus Christ, who is seated on high, towhom be honour and glory throughout unending ages. Amen, amen,amen,amen,amen.

This second prayer then invokes all the heavenly powers to bless thebook.ThethirdandbriefestsimplycallsuponChristtoblessthebook.Theprocedureisthencomplete.Iftheoperatorlaterwishestoconsecratea particular experiment, or add a new one, he should use a series offurther prayers, alongwithwhichhemust say theConfiteor, takeholywater, andmake the sign of the cross on his forehead.At all times hemust take care that this book, which the wise adepts (sapientissimiphisichi) dedicated toGod’s holy names, not fall into the hands of thefoolish.Why this cautionmight be necessary becomes especially cleartoward the endof the supplementaryprayers, inwhich the ‘exorcist oroperator’ specifically requests power to summon ‘malign spirits’ fromwherevertheymayhappentobelurking.

Thementalityofthenecromancersandtheiropponents

Itwouldbeamistaketothinkofnecromancyasaperipheralphenomenoninlatemedievalsocietyandculture.Secularaswellasecclesiasticalcourtstook it seriously and at times executed those charged with its practice;monarchs and popes aswell as commoners lived in fear of becoming itsvictims.Thisfearmayhavebeeninsomecasesortosomedegreefeignedor pathological, but it was also grounded in realistic awareness thatnecromancywasinfactbeingpractised,andinanalmostuniversallysharedconvictionthatitcouldwork.

Thehistoryofmagic sometimesclaimsaplace inacademic studyasafieldwithinintellectualhistory.Thisclaimisplausiblewhenthesubjectisawriter such as al-Kindi or Marsilio Ficino, deeply concerned with thepractical operation ofmagic but alsowith the philosophical principles bywhich magic worked. This is not the type of material I will chiefly beexamininginthisstudy.Thefocusherewillbeformulasoffranklydemonicmagic, with only the most meagre of intellectual pretensions; I wish tosuggest, perhaps perversely, that such a text none the less repays closeexamination. The rites contained in a manual of necromancy areflamboyantly transgressive, evencarrying transgression toward its furthest

imaginable limits, and in today’s academic environment onemight justifystudying themon these grounds. I am impelledmore by a simple urge tograpple with late medieval culture in its entirety, including its mostproblematic and conflictedmanifestations –warts and all, to use a fittingcliché–andtoexplorehowtheundersideoftheculturerelatedtothesidemore often displayed. This too is part of the historian’s challenge ofdiscerninghowthingsmadesenseinanalienculture.

First,then,thesurvivingnecromantictextsprovideausefulstartingpointforthesourcesof latemedievalmagic.Certainaspectsof thenecromancylaid out in thesewritings are clearly derived from theArabic tradition ofastral magic that became widely diffused in Europe from at least thethirteenth century onward.At times, aswe shall see, the experiments areindebted to Jewish magical traditions, whether explicitly or implicitly,althoughtheimpactofJewishmagicontheforbiddenritesofChristendomhasbeen less studiedand isharder to trace indetail than the influenceofArabic tradition. There are even materials in late medieval necromanticmanuscriptscloselyresemblingthemagicofantiquity.It isoftentemptingtosupposethattheformsofmagicalpracticeareessentiallysimilaracrossculturesandthroughouttime,oratleastoveraveryextendedlonguedurée.Indeed,onemighteasilybepersuadedthatthereisahistoryoftheusesofmagic and reactions tomagic, but not a history ofmagic itself: virtuallyevery magical technique one encounters appears so deeply rooted intradition that magical practice seems essentially timeless and perennial.Indeed, it is possible to cite analogues and possible sources for latemedievalmagicfromwidelydiversecultures;insearchofsuchparallelsonecouldwanderendlessly through thicketsof thehistoryofmagic, from theGreekmagicalpapyriof antiquity, throughArabic andByzantine sources,andontothegrimoiresoftheearlymodernera.Yetwhencertainmoreorlesswelldefinedclassesofpractitionertakeaninterestinmagic,theywilladapt to their own use forms ofmagic taken fromvarious sources. If thehistoryofmagic is tobeanythingother thananight inwhichall catsareblack, itmustattend to thecharacteristicsofspecificmélangesofmagicaltradition.Thechiefpurposeofthisstudyisthereforenottotracethehistoryofindividualelementsbuttoreconstructtheconfigurationsintowhichtheseelements enter: the patterns of magical practice worked in a particularhistorical setting, the relationshipbetween these formsofmagicandotheraspectsoftheculture,andtheperceptionsofmagicwithinthatculture.

Furthermore, we cannot understand the opposition to magic in latemedieval Europe without knowing fully what sorts of magic were beingpractised in that culture. Apart from the exempla by Caesarius ofHeisterbach and others telling of the dangers of necromancy, there isconsiderable literature by latemedieval theologians directed against thesepractices.Forinstance, theParistheologianswhoin1398issuedageneralprohibition of magic were clearly aware of necromantic practices andconcernedtoeradicatethem.26Thetheologicalliteratureagainstnecromancyisincomprehensiblewithoutknowledgeofthenecromancers’formulas,andhas at times been seriously misunderstood.27 Nor can we understand thevirulence of the critics’ assault on magic without knowing the purposesmagicwasbelievedtoserve.Theglorificationofthetransgressiveandthevilification of persecutors has perhaps too often blinded us to therecognition that much magic was intended for sexual coercion andexploitation, or for unscrupulous careerism,or for vigilante action againstthieves that could easily lead to false accusations. I do not propose tomoralizeabouttheseactivities,butasacorrectivetonaiveromanticizingIdowant tomakeclear thekindsofmagiconecanexpect to find ina latemedieval source. It would be too much to claim that fear of clericalnecromancy was a major source of pre-Reformation anti-clericalism – inBoccaccio,forexample,whenclericsmakepretenceofmagicalpowerthisisexercisedintheserviceoftheirlechery,andlustratherthanmagicisthefocusofthesatire–buttherealizationthatcertainclericsweredabblinginconjurationcouldhardlyhavemadeapositivecontributiontotheimageoftheclergyatatimewhenforotherreasonstherewasincreasingdistrustofpriestsandpriestcraft.28

IfweneglecttheliteratureofnecromancywecannotgraspwhatitisthattheHumanistmages (Marsilio Ficino,Giovanni Pico, JohannesReuchlin,JohannesTrithemiusandothers)sovigorouslyclaimednot tobedoing,orwhat theywere often suspected of doing despite their protestations. Eventhe rise of thewitch trials in the fifteenth century is related to increasingconsciousnessof thisexplicitlydemonicmagic. Itwassurely in largepartbecausetheywereawareofthedemonicmagicdescribedinthesemanualsandevidentlypractisedintheirmidstthatorthodoxauthoritiesoftenbecamesceptical about the notion of non-demonic, natural magic. They seem tohave misconstrued ordinary magical procedures, interpreting them asworking,likenecromancy,throughdemonicagency.29CesareLanzahinted

at theconnectionwhenheremarkedin1579,‘Todaya lowlylittlewomandoesmorethanall thenecromancersaccomplishedintheancientworld.’30In so far as necromancers contributed to the plausibility of claims aboutwitches,theybearindirectresponsibilityfortheriseoftheEuropeanwitchtrialsinthefifteenthandfollowingcenturies.Totheextentthattheseearlywitch trials focused on female victims, they thus provide a particularlytragic case of women being blamed and punished for the misconduct ofmen:womenwhowerenotinvokingdemonscouldmoreeasilybethoughttodosoatatimewhencertainmenwereinfactsodoing.

Natural magic was always, in some quarters, a suspect category, andunderstandably so: its mechanisms remained unclear, and its claims toempirical confirmation were perhaps even by medieval standards notimpressive.Demonicmagic, incontrast,wasastraightforwardnotion,andits efficacy was easy for virtually all medieval people to believe. Smallwonder if for some authorities in late medieval Europe this became theparadigmatic formofmagic, and if other forms came to be interpreted asimplicitlygroundedindemonicaid,sothatatheologian,aninquisitor,oraneducated lay judgemight be sceptical about claims that somemagicwasnaturalratherthandemonic.

More generally, knowledge of this material adds significantly to ourunderstandingoflatermedievalclericalculture.Asocietythathadasurplusof clergy inevitably spawned an underemployed and largely unsupervised‘clerical underworld’ capable of various forms of mischief, includingnecromancy, and indeed this underworld seems to have been the primarylocusforthisexplicitlydemonicmagic.Notallthoseaccusedofconjuringdemons were clerics; the charge was attached at times to laymen andoccasionallywomen.31But the examples cited already suggest that clericswere disproportionally represented, and when we examine the Munichhandbookofnecromancyinfollowingchapterswhatwewillfindthereisacharacteristicallyclericalformofmagic,usingLatintextsandpresupposingknowledgeofmainstreamritual.32Thebeliefsandritualoperationsfoundinnecromancymimic thoseofestablished rites, somewhatas the threadsarethe same on both sides of a tapestry, and the patterns they form on theunderside are recognizably related to those on the front. Onemight evensuggest that a culture in which ritual occupies so central a place willnaturally if not inevitably engender forbidden rituals, somewhat as theproductionof a tapestrynecessarily produceson theunderside a distorted

versionoftheintendedimage.Thestudyoflatemedievalnecromancygivesanexceptionallyclearandforcefulpictureoftheabuseslikelytoariseinaculture so keenly attentive to ritual display of sacerdotal power.Our ownsociety,morefascinatedwithsexualityanditsabuse,hasitsownconcernsabout miscreant priests and their abuse of young boys; the clericalmisconductmostfearedinthelateMiddleAgeswasofadifferentorder.

Demonicmagicandthetheoryofritual

I have spoken of demonicmagic as the underside of the tapestry of latemedievalritualculture;moremustbesaidaboutthecharacterofmagicasritual. If thebookofmagic is on theonehand amagical book, anobjectpossessingpreternaturalpower,ahabitationinwhichdemonsmayevenbesupposedtoreside,itisontheotherhandascriptwhoseformulasaremeantforenactment,aguide for ritualaction.Thebookofmagic thus functionsbothasarepositoryofmagicalpowerandasaguidetomagicalprocess,aliturgicalcompendiumwithritestobeobserved,scriptstobeenacted.Theritesofmagicsuggestquestionsanalogoustothoseraisedbyanyrites,eveniftheydifferinthesourcesofpowertheymeantoexploit.Threeissuesinthe study of ritual are of particular relevance to our understanding of anecromantictext:therelationshipbetweenofficial(orpublic)andunofficial(orprivate)ritual;theefficacyascribedtoritual,andtheroleoflanguageinritual.

ÉmileDurkheim andMarcelMauss took the chief difference betweenreligion and magic to lie in their social context. To paraphrase theirperception, religion is the official observance of a collectivity (such as aChurch),whilemagic is the unofficial practice of an individual (often onbehalfofaclient).Butifonetakesreligiontobethespiritualpracticeofacommunityspecificallyactingasacommunity,oneexcludesprivateprayer– while if one takes it to be the spiritual practice sanctioned by acommunity, evenwhen carried out individually, one relegates any and alldisapproved practice, regardless of the grounds for disapproval, to thecategory of magic.35 Eamon Duffy has emphasized that magical orsuperstitious formulas in charms share a common vocabularity withliturgicalprayers,whichalready suggests theneed foranuanced senseofthe relationship between religion and magic. The complexity of thisrelationship may be seen with particular clarity in the comparison of

exorcismand conjuration.Aswe shall see in a later chapter, inmedievalparlancethesetermswereusedinterchangeably,andthepracticesareinfactinallwaysbutoneidentical.Whatwenowcallexorcismwaspractisedbyan individual,usuallyacleric (althoughsome laypeopleclaimed therole),whoaddresseddemonswith formalcommands,whosepowerwasderivedchieflyfromthesacredrealitiesinvokedintheformulasofcommand.Whatwenowcallconjuringwasalsopractisedbyanindividual,usuallyacleric,whoaddresseddemonswithformalcommandsessentiallyidenticaltothoseof the exorcists, again powerful by virtue of appeal to sacred realities. Inneithercasewasthecommandautomaticallyefficacious:bothexorcistsandconjurers reckoned on the possibility that the demons might resist theirinvocations and refuse compliance, inwhich case the rituals of commandwould be redoubled. Both the exorcist and the conjurer were engaged inspiritualwrestlingmatcheswith the demons, and in both cases theywerekeenly aware of the dangers. Exorcism was in principle carried out onbehalf of a demoniac; conjurations could be done as ways of afflictingenemies,andcouldbecarriedoutonbehalfofclients.Inbothcases,then,theritualperformerwasactingasanindividualbutwithinasocialcontext.Ifexorcismswereallowed,atleasttoauthorizedclergy,whileconjuringwasprohibited to all, it was because of the one key difference: the exorcist’sintentwastodispelthedemons,whiletheconjurer’swastosummonthem,andmainstreamopinion held that itwas better to be rid ofmalign spiritsthan to invite them into one’s life. Study of conjurations in subsequentchapterswillsuggestthatthereisnootheressentialdifferencebetweenthisform of magic and religious practices, and that it is better to perceivedemonicmagicasanillicitformofreligionthanasaculturalphenomenondistinctfromreligion.

Theefficacyofmagicalrites,likethatofanyrituals,canbeseenasreal,objective, and (within the historical culture) rational, or as emotional,subjective, and symbolic: the magicians’ operations may be viewed asactually accomplishing certain ends, or as symbolic expressions of theiremotions and their desires. In LudwigWittgenstein’s classic formulation,‘Magic… givesmanifestation to a wish; it expresses a wish.’36 Echoingsuch earlier formulations, Joseph Gusfield suggests that ‘in symbolicbehaviortheactionisritualisticandceremonialinthatthegoalisreachedinthe behaviour itself rather than in any state it brings about’.37 Thispragmatist perceptionof ritualmaybeuseful as away for anobserver to

excuse someone else’s otherwise irrational practice, but there is littleevidencethatmostpractitionersthemselvesviewtheeffectoftheirritesasmerelyexpressiveandnotobjectivelyeffective.38MagicritualsinmedievalEuropewereclearlyintendedtoproduceresults:toarousepassion,todrivepeoplemad, to findstolengoods,andso forth. Judicialevidencemakes itclearthatthepractitioners,theclientsandthevictimsallexpectedmagictohave objective effect, and when it did not this was because the specificpractitionerswereineptordidnotperformritualswithsufficientstrengthtocommandthedemonstheysummoned.39

In one sense, however, Gusfield’s formulation does apply to magic.Magical rites, likeprayersofpetition,maybeused forpractical ends,butany goals extrinsic to the ritual presuppose an effect intrinsic to it. Theprayersandactionsthatconstituteorthodoxritualfirstofall transformtherelationship between the praying person andGod, as also the relationshipwiththepersonsprayedfor,withothersinwhosecompanyoneispraying,andwithothersthroughouthistorywhohavesaidtheprayerinquestion.Ifsuchritual is transformative, the transformation is in thefirst instanceonethat occurs within the ritual itself. The participants in the ritual becomedifferent,andthenetworkofrelationsinwhichtheystandisreconfigured.Evenifnofurtherresultsensue, for thedurationof theritual theworldofthe participant is transformed. Normally one undertakes a ritual with theexpectation of further, extrinsic changes,moral or physical, but these aresecondary, at least in a logical sense, however important they are to theparticipant: they are secondary because they presuppose a prior changewithintheritual itself,anempowermentof theparticipant that thenmakesextrinsicchangepossible.Ritualcanbeeffectiveforotherpurposesonlyifitfirstiseffectiveasritual.Itcanhavesecondaryefficacyonlybyvirtueofits primary efficacy. The principle holds in the case ofmagical rites, andperhapsmost especially those involving demonicmagic: even if they areundertaken for the sake of some practical end, that purpose can beaccomplished only because within the ritual there is a transformedrelationshipbetweenthemagicianandGod,betweenthemagicianandthedemons,andperhapsalsobetweenthemagicianandotherhumans.Callingupon the aid of God, the magician seeks power over the demons; theprimarypurposeoftheritualistobuildsufficientpowerthatthemagicianmay compel the spirits to do hiswill. Only ifwithin the ritual itself thistransformationofpowerisattainedcanthemagicianaccomplishanyother

goal.Theefficacyof ritualexopereoperatomustbeperceived in this light.

ThomasAquinaswasstating thecommonperceptionof theologians in thelaterMiddleAgeswhenherecognizedthemassandsacramentsashavingobjective effect independent of the disposition and moral status of thecelebrant and minister. That ritual was inherently efficacious (ex opereoperato), apart from any further effect to be gained by virtue of theminister’s or participants’ disposition (ex opere operantis), by no meansmeantthattheritewasmagical.Whetheranoperationqualifiedasmagicornotdependedchieflyonwhichpowersitinvoked:ifitcalleduponcelestialormanifestnaturalpowersitwasnotmagic,butifitappealedtodemonicoroccult natural powers itwasmagic.40 Rituals that called upon angelic aidformed an ambiguous category, possibly but not necessarily magical, butmainlybecausetheidentityoftheangelsummonedmightbeindoubt.41

A ritual, magical or otherwise, could have efficacy ex opere operatopreciselybecause it transformed thestatusof theperformerandhisorherrelationshipwithGod,with other spirits, andwith humans. Itwas clearlythisfearoftheefficacyofmagicexopereoperatothatledanactorplayingin the Jeu de Sainte Barbe in 1470 to make a notarized counterpactdeclaring that ‘by the invocations andanathemasof thedemonswhichhemakesintheplay…hedoesnotintendtospeakfromtheheartbutonlyinthemanneroftheplay,andthatonthataccounttheenemyofhumankind,thedevil,shouldnothaveanyclaimonhissoul’.42Buttheforceofmagicalritualwasnotinallrespectsanalogoustothatofotherrites.Ordinaryprayerand official ritual assume that the spirits invoked are in general welldisposed towardhumankind, and enter readily into a helping relationship.The praying person’s invocation of God or a saint is an appeal to abenevolent being. In this respect the rituals of demonicmagicdiffer fromotherrites:theyinvokefallenspiritstaken(bythenecromancersaswellasby their critics) to be unwilling, uncooperative, inimical and treacherous.Theoperationsofdemonicmagic,morethanotherrituals,arethusexplicitcontests ofwills. The necromancer recognizes a need to heap conjurationuponconjuration,andtobuttress theseformulaswithsupportingmeansofpower,preciselybecausethedemonsarereluctanttocome,andiftheycomewilldoeverythingintheirpowertoescapethemagician’scontrol,threatenhim,anddeceivehim.Togaintheupperhandinthecontest, themagicianmust hold the strongest possible means for power over the demons, and

mustadjuretheminthenameofallthatisholytocomeinnon-threateningform,tocausenoharm,andtotellonlythetruth.Yetallofthesefactors,farfromundercuttingGusfield’sanalysis,actuallystrengthenit:theyshowhowvitally important it was for the magician to focus his attention and hisenergiesontheimmediateconsequencesofhisritualaction.Hisritescouldbeefficaciousforextrinsicpurposesonlyiftheywerefirsteffectiveasrites,asritualcontestswithcunningandpowerfulspiritualadversarieswhocouldneverthelessbeinducedtofulfillhiscommand.

Thefunctionoflanguagewithinmagicalritualisasubjecttobeexploredindetailwhenweexamine formulasofconjuration ina laterchapter.Thegeneral topic is oneS.J.Tambiahhas discussed,with focus on the use ofspeciallanguages,ortheuseofelementsfromvariouslanguages,inmagicalpractice.43 Necromantic conjurations of the late Middle Ages are almostentirely in Latin, which marks them not as specifically magical but assimilar toordinary liturgicalformulas.Someexperimentsgiveformulas inwhat is said to be Chaldean, thus making an appeal to the authority ofancient Jewishmagic analogous to that of later ChristianKabbalists. Butwhenachildmediumisused,heissometimeslicensedtoconjurethespiritsinthevernacular.Ononelevelonemightsaythatthechoiceoflanguageisamatterofindifference:thedemonsorotherspiritsbeingconjuredknowallhuman tongues and can be addressed effectively in any of them.Yet in adifferentwaytheselectionoflanguagewasimportant,becauseitwasonlyformulas in Latin that were clearly related to the prayers of mainstreamliturgy. Necromancers who had command of Latin and could use it todemonstratethegroundednessoftheirritesintheliturgicaltraditionoftheChurchcouldnodoubtgainreadieracceptanceasauthenticmastersoftheirart. And even if demons could understand other languages, they seemed(likeGod)topayspecialattentionwhenaddressedinLatin.

In any case, within medieval culture, magical words were seen aseffectivenotpersebutratherasmeansforevokingtheeffectivepresenceofthearchetypalpowerstowhichtheyrefer.Magicallanguageisthusnotinasimple sense the cause of efficacy but rather its occasion; the cause is anetwork of forces released and coordinated by themagician’s verbal cue.Thesituationisanalogousto thatof theeucharist: thepriest’sutteranceofthewords of consecration is not the cause of transubstantiationbut ratherthedivinelyordainedoccasionfordivine intervention.Onemightsupposethat this distinction is too subtle to have been clear to the common

necromancer,but in fact thepoint isclearlyarticulated in theconjurationsthemselves,whichnotonlyacknowledgebutinsistthatthesourcesoftheirownpowerarethearchetypalforcestheybringtobearuponthesituationathand.

The magic we are dealing with, then, borrows the conventions ofliturgicalprayerandhasefficacyresemblingthatofthesacraments.Inotherrespects, however, the fitting comparison is not somuchwith liturgy andsacramentsaswith theprivatedevotions thatwereproliferating in the lateMiddleAges,andtheanaloguetothebookofmagicislessthemissalthanthe private prayer book. Ritual magic and devotions alike showed howliturgical formulas couldbe adapted forprivate anddomesticuse; indeed,onecentralpointofdevotionalismwastoprovideanetworkofconnectionsbetween church and home, bonding them in an increasingly complexrelationship,andimpartingtothehomesomeofthefervourandsacralityofthe church.Magic resembles thedevotionalismof thebooksofhours andother prayerbooks in its translation of official rites into an unofficial andlargely private setting.44 Books of magic, like books of devotion,proliferatedintheexpandingmarketplaceofprivatelyownedandprivatelyreadtexts.

Planofthisbook

Thefollowingchapterwill introducethemanuscript towhichthisstudyischiefly devoted. Subsequent chapters fall into two blocks. Chapters 3–5examinetheexperimentsaccordingtothechiefpurposesforwhichtheyareperformed: entertainment (illusionist experiments), power over otherindividuals (psychological ones), and knowledge (divinatory ones). Thechief point of these chapters is to show thatwithin this body ofmaterialthereareinfactfairlyclearlydistinguishablesubtraditions,andtosketchthecommoncharacteristicsofeach.Chapters6–8,then,analysethesourcesandtechniquesused togainmagicalpower, inparticular theconjurations (andthedemonologyassumedbytheseconjurations),themagiccircles,andtheformulas of astral magic – techniques that cut across the categoriesdiscussedin theearlierchapters,andthusrepresentelementsofcontinuitywithinthediversityofnecromanticpractice.

ThroughoutthebookIwillgivetranslations(myown,unlessotherwisenoted)ofsourcematerialfor thestudyof latemedievalnecromancy.Most

of these passages are from theMunich handbook; to give a sense of thecultural context, Ihave included somematerial fromotherwritingsof themagiciansandfromwritingsaboutandagainstdemonicmagic.IhaveoptednottogiveacompletetranslationoftheMunichhandbook;bothspecialistsandgeneralreaders,Iassume,willbebetterservedbyselectivetranslationof representative and particularly interesting passages (selected perhapsdisproportionately but not exclusively from the earlier sections of thehandbook), integrated into my analysis. This option seems especiallyappropriategiventhelargelyrepetitivenatureofthematerial,andtheneedtosituateitinitsculturalcontext.TheLatintextis,inanycase,availableattheendofthevolumeforthosewhowishtoprobemoredeeply.

Notes1OnthegeneraltopicofliteracyinthelateMiddleAgesseeEamonDuffy,TheStrippingofthe

Altars:TraditionalReligioninEngland,1400–1580(NewHaven:YaleUniversityPress,1992),53–88; Malcolm B. Parkes, ‘The literacy of the laity’, in David Daiches and Anthony Thorlby, eds,LiteratureandWesternCivilization,2(London:Aldus,1973),555–77;PaulSaenger,‘Silentreading:its impact on late medieval script and society’,Viator, 13 (1982), 367–414; and, for a somewhatearlier period, Brian Stock, The Implications of Literacy: Written Language and Models ofInterpretation in the Eleventh and Twelfth Centuries (Princeton, NJ: Princeton University Press,1983).

2SeeespeciallyPeterBillerandAnneHudson,eds,HeresyandLiteracy,1000–1530(Cambridge:CambridgeUniversityPress,1994), andNicholasWatson, ‘Censorshipandculturalchange in late-medievalEngland:vernaculartheology,theOxfordtranslationdebate,andArundel’sConstitutionsof1409’,Speculum,70(1995),822–64.OncertainaspectsofbooksasmagicalobjectsseePeterGanz,ed.,DasBuchalsmagischesundalsRepräsentationsobjekt (Wiesbaden:Harrassowitz, 1992), esp.Brian P. Copenhaver, ‘The power of magic and the poverty of erudition: magic in the UniversalLibrary’,159–80.

3BarthélemyHauréau,BernardDélicieux et l’Inquisition albigeoise, 1300–1320 (Paris, 1877),143–65; Lea, History, vol. 3, 451f.; Conrad Eubel, ‘Vom Zaubereiunwesen anfangs des 14.Jahrhunderts (mit urkundlichen Beilagen)’, Historisches Jahrbuch der Görres-Gesellschaft, 18(1897), 628f.; Joseph Hansen, Zauberwahn, Inquisition und Hexenprozeß im Mittelalter, und dieEntstehung der großenHexenverfolgung (Munich:Oldenbourg, 1900; repr.Aalen: Scientia, 1964),253f. The relevant documents are now available in Alan Friedlander, ed., Processus BernardiDelitiosi: The Trial of Fr. BernardDélicieux, 3 September–8December 1319 (Transactions of theAmericanPhilosophicalSociety,86/1)(Philadelphia:AmericanPhilosophicalSociety,1996).

4 Joseph Hansen, ed.,Quellen und Untersuchungen zur Geschichte des Hexenwahns und derHexenverfolgung imMittelalter (Bonn:Georgi, 190l; repr.Hildesheim:Olms, 1963), 2–4;NormanCohn,Europe’sInnerDemons:AnEnquiryInspiredbytheGreatWitch-Hunt(London:Chatto,1975),193.

5Eubel,‘VomZaubereiunwesen’,609–25;RobertMichel,‘LeprocèsdeMatteoetdeGaleazzoVisconti: l’accusation de sorcellerie et d’hérésie, Dante et l’affaire de l’envoûtement (1320)’,Mélangesd’archéologieetd’histoire,29(1909);Hansen,Zauberwahn,333f.;Cohn,Europe’sInner

Demons,192.6 Pierre Luc, ‘Un complot contre le Papa Benoit XIII (1406–7)’,Mélanges d’archéologie et

d’histoiredel’ÉcoledeRome,55(1938),374–402.7MargaretHarvey, ‘Papalwitchcraft: the charges againstBenedictXIII’, inDerekBaker, ed.,

SanctityandSecularity:TheChurchand theWorld (Oxford:Blackwell, 1973), 109–16; J.Vincke,‘ActaConciliiPisani’,RömischeQuartalschrift,46(1938),esp.183–208.

8 Gene A. Brucker, ‘Sorcery in early Renaissance Florence’, Studies in the Renaissance, 10(1963),19f.,23.,citingG.Sanesi,‘Unepisodiod’eresianel1383’,Bullettinosenesedistoriapatria,3(1896),384f.

9Brucker,‘Sorcery’,13–16,22f.10NicolausEymericus:Directoriuminquisitorum,ii.43.1,(Rome:GeorgiusFerrarius,1587),also

tellsofhavingcapturednecromancers’booksandhadthemburnedinpublic.11 Lynn Thorndike, A History of Magic and Experimental Science, 3 (New York: Columbia

UniversityPress,1934),511,citingRudolfDierdeMuiden,ScriptumdemagistroGerardo, ed.G.DumbarinAnalectaseuveteraaliquotscriptainedita(Deventer,1719),1–12.

12QuotationfromtheNewRevisedStandardVersion.ForadiscussionofthedistinctivesettingatEphesusseeClintonE.Arnold,Ephesians:PowerandMagic:TheConceptofPowerinEphesiansinLightofitsHistoricalSetting(Cambridge:CambridgeUniversityPress,1989).

13 Francis A. Gasquet, ed.,CollectaneaAnglo-Premonstratensia, 3 (London: Royal HistoricalSociety,1906),117f.The text appearscorrupt inmore thanoneplace,but the sense is sufficientlyclear.

14Onemightsuggestthatthetermnigromantianotbere-Graecicizedas‘necromancy’butleftas‘nigromancy’.Whileinsomerespectspreferable,thisusagewouldmistakenlysuggestthatmedievalusage distinguished between two terms. Both DuCange’s Glossarium (s.v. nigromantia) and theOxfordEnglishDictionary(s.v.‘necromancy’)makeitclearthatnigromantiawasnotatermdistinctfromnecromantia,butanalternativeversionofthesameword,influencedbytheLatinniger.Divesand Pauper, for example, is quoted as reading (in the 1496 printing), ‘nygromancye, that iswytchecrafte done by deed bodyes’. The equivalence thus conflated ‘black divination’ (construedbroadlywithreferencetothemagicalartsingeneral,butatleastbyimplicationtheseartsconceivedasdemonic)with ‘divinationby consulting thedead’.The first part of thewordwas also at timesspellednygro-,negre-,egra-,etc.

15Onthis‘clericalunderworld’seeRichardKieckhefer,MagicintheMiddleAges(Cambridge:CambridgeUniveristyPress,1989),esp.153–6.

16 Hjalmar Crohns, ‘Die Summa theologica des Antonin von Florenz und die Schätzung desWeibesimHexenhammer’,ActaSocietatisScientiarumFennicae,32/4(Helsingfors,1903).

17SeeLynnThorndike,MichaelScot(London:Nelson,1965),120.18MarianodaAlatri,‘L’inquisizioneaFirenzeneglianni1344/46daun’istruttoriacontroPietro

da l’Aquila’, in Isidorus a Villapadierna, ed., Miscellanea Melchor de Pobladura, 1 (Rome:InstitutumHistoricumO.F.M.Cap.,1964),225–49.

19 On the relationship between licit and illicit charms, see, e.g., Thomas Aquinas, Summatheologiae,II/II,q.96,a.4,andthecommentsofHeinrichKramer(traditionallyascribedtohimandJakobSprenger) inTheMalleusmaleficarum, ii.2.6, trans.Montague Summers (London: Pushkin,1948), 179–88. JohannesNider, in hisPraeceptoriumdivinae legis, summarized inHenryCharlesLea,MaterialsTowardaHistoryofWitchcraft,ed.GeorgeLincolnBurr,1(Philadelphia:UniversityofPennsylvaniaPress,1939),269f.,explainsthatitislicittoadjuredemonsinanimperativemodebutnotinthedeprecatorymodethatheassociates(incorrectly)withnecromancers.

20JacquesPaviot, ‘NotesuruncasdesorcellerieàDijonen1463’,AnnalesdeBourgogne, 65(1993),43–5.

21G.G. Coulton, trans.,Life in theMiddle Ages, 1 (Cambridge: Cambridge University Press,1928),162–63,fromtheGrandesChroniquesdeStDenis,vol.5,269.

22Duffy,TheStrippingoftheAltars,266–87.23 Frederic C. Tubach, Index exemplorum: A Handbook of Medieval Religious Tales (FF

Communications, 204) (Helsinki: Suomalainen Tiedeakatemia, Akademia Scientiarum Fennica,1969),61,no.737.

24Foralistofpossibleexplanationsforthefailureofmagic,atleastinoneculturalsetting,seeE.E.Evans-Pritchard,Witchcraft,OraclesandMagicamongtheAzande(Oxford:Clarendon,1937),475–8.

25Thereare twocopies inClm849,on52r–59vand135r–139r,andbothareeditedbelow. Inaddition, there is fragmentary version in Bodleian Library Rawlinson MS D252, 85r–87v, and aFrenchLivredeconsecracioninTrinityCollegeCambridgeMS0.8.29,fols183r–186v.

26JeanGerson,Œvrescomplètes,ed.PalemonGlorieux(Paris:Desclée,1961–73),10,pp.86–90.

27Forexample,PaulDiepgen,in‘ArnaldusdeVillanovaDeimprobationemaleficiorum’,ArchivfürKulturgeschichte, 9 (1912), 385–403, clearlyhadnonotionwhat necromancyentailed andwasthusseriouslymistakenregardingtheintentofArnald’swork.

28GiovanniBoccaccio,TheDecameron, trans.MarkMusa and Peter Bondanella (NewYork:Mentor,1982),7.3,7.5(involvinganallegedpriest),8.7(involvingascholar)and9.10.

29SeeKieckhefer,MagicintheMiddleAges,ch.7.30GuidoRuggiero,BindingPassions:TalesofMagic,Marriage,andPowerat theEndof the

Renaissance(NewYork:OxfordUniversityPress,1993),211,227.31 E.g., Hansen, Quellen, 524–26, and Carl Buxtorf-Falkeisen, Baslerische Stadt- und

LandesgeschichtenausdemsechszehntenJahrhundert(Basle:Schweighausen,1863–8),vol.4,1–25.32Duffy,TheStrippingoftheAltars,Ch.6,issurelycorrectinarguingthatknowledgeof

Latinwassharedinvaryingdegreebydiversesectionsofthepopulation,andwasnotexclusivetotheclergy.Itisnotthelanguageofnecromancyalone,butthecommandofritualvocabularyandtheassumptionofentitlementtousethatvocabularythatsuggeststhenecromancerswereprimarily clerical, and this assumption is confirmed by images of the clerical necromancerfoundinliteratureaswellasinthejudicialrecords.

33Fordiscussionofa rangeof issues in the theoryof ritual seeRoyA.Rappaport, ‘Theobviousaspectsof ritual’, inRoyA.Rappaport,Ecology,Meaning andReligion (Richmond,CA:NorthAtlanticBooks,1979),173–221.

34ÉmileDurkheim,TheElementaryFormsofReligiousLife,trans.KarenE.Fields(NewYork:FreePress,1995), esp.39–44;M.Mauss,AGeneral Theory ofMagic, trans.R.Brain(London:Routledge&KeganPaul,1950).35Duffy,TheStrippingoftheAltars,ch.8.36 Ludwig Wittgenstein, Remarks on Frazer’s ‘Golden Bough’/Bemerkungen über Frazer’s

‘GoldenBough’, ed. Rush Rhees, trans. A.C.Miles (Retsford: Brynmill, 1979) (‘DieMagie aberbringt einen Wunsch zur Darstellung; sie äußert einen Wunsch’), discussed in Stanley JeyarajaTambiah,Magic,Science,Religion,andtheScopeofRationality(NewYork:CambridgeUniversityPress,1990),54–63,andinRodneyNeedham,Exemplars(Berkeley:UniversityofCaliforniaPress,1985),149–77.

37JosephGusfield,SymbolicCrusade:StatusPoliticsandtheAmericanTemperanceMovement,2ndedn(Urbana:UniversityofIllinoisPress,1986),21.

38OnthispointseeRichardKieckhefer,‘Thespecificrationalityofmedievalmagic’,AmericanHistoricalReview,99(1994),813–36.

39 See, for example, the case of Niccolò Consigli, in Gene A. Brucker, ed., The Society ofRenaissanceFlorence:ADocumentaryStudy(NewYork:Harper&Row,1971),361–6.

40Kieckhefer,‘Thespecificrationality’,813–36.41Invokinganangelestablishedasunfallen,suchasthearchangelsMichaelorGabriel,couldbe

superstitiousifthemeansofinvocationwereinappropriate(e.g.,ifoneusedcirclesandconjurationsincallinguponthem)butwouldnottherebyhavequalifiedasmagicalbymedievaldefinitions.

42JacquesChiffoleau,Lacomptabilitéde l’au-delà: leshommes, lamortet laréligiondans larégiond’Avignonà la finduMoyenAge (vers1320–vers1480) (Rome:Ecole françaisedeRome,1980),389,n.92;translationfromR.N.Swanson,ReligionandDevotioninEurope,c.1215–c.1515(Cambridge:CambridgeUniversityPress,1995),188.

43 Stanley J. Tambiah, ‘The magical power of words’,Man, n.s. 3 (1968), 175–208; also inStanleyJ.Tambiah,Culture,ThoughtandSocialAction(Cambridge,MA:HarvardUniversityPress,1985),17–59.

44 For an overview of the subject see Richard Kieckhefer, ‘Major currents in late medievaldevotion’,inJillRaitt,ed.,ChristianSpirituality,2(NewYork:Crossroad,1987),75–108.

I

2

TheMunichHandbookofNecromancy:Clm849

n other areas of medieval studies, the ‘new philology’ is urging renewedattentiontoparticularmanuscripts,withrespectfor theirvariantreadingsoftextsaswellasattentiontotheirphysicalmake-up,evidenceofthewaysthey

wereused,thedispositionoftextonthepage,andtherelationshipbetweentextandimages.Theindividualmanuscriptactuallyputtogetherbymedievalhandsandusedbymedieval readers, rather than theartificial standardizededition, isincreasinglyseenasameansforunderstandinghowtextsfunctionedwithintheirhistorical culture.1 In the same vein, I wish to propose that for the history ofmagic–especially in the lateMiddleAges–whatweneedmost isaseriesofdetailed studies of particular representative manuscripts. This more than anyothertypeofstudywillcontributetowardaconcreteandrealisticsenseofhowmagicians conceived and represented their art, especially if it is possible todivine theprocessbywhichamanuscriptwascompiled,and tosaysomethingabout the mentality of the compiler as it changed through different stages ofcompilation.

ClearlytherewerethoseinlatemedievalEuropewhoseinterestinmagicwasmore theoretical than practical. The monk of Sulby mentioned in Chapter 1claimedthathisfascinationwiththeoccultwaspurelytheoreticalorspeculative.Weknow thatWilliamofAuvergneandNicholasEymericus studiedworksofmagic in the interest of analysing them, refuting their assumptions, andcondemningthemmoreeffectively,whileAlberttheGreatandRogerBaconhadtheoretical interests in the occult that grew in large part out of their scientificresearch.Theremaywellhavebeenmanylessknownfigureswhotookakeeninterest in knowing about magic through widely disseminated books such asPicatrix,eveniftheydidnotintendtopractisethislearning.2

Themagicaltextsprobablyofgreatestinterestfromatheoreticalorscientificviewpoint were integrally conceived and titled works, even if these werepseudonymous or anonymous, as opposed to miscellanies. Works integrally

composed by single authors, such as al-Kindi or Marsilio Ficino, orpseudonymous works ascribed to Aristotle, were likely not only to prescriberecipes for specific purposes but to develop more or less explicit theories ofoccult process. Miscellanies might contain material that implies anunderstanding of how magic worked, but they were less likely to develop atheoretical viewpoint explicitly or coherently. To be sure, this distinctionbetween an integrally conceivedwork and amiscellany is by nomeans rigid.WhilePicatrix isoneofthegreatworksofArabicastralmagic, infusedwithamoreorlesscoherenttheoryofhowmagicoperates,3itisalsoinlargemeasureacompilation.ThePseudo-AlbertanBookofSecretsissystematicinitsorganizingprinciples– it surveys themagicalproperties firstofherbs (nettle,wild teasel,periwinkle,andsoforth,onebyone),thenofstones,thenofbeasts,andfinallyoftheplanets–butthecontentsgatheredundertheseheadingsmightbefoundina miscellany as well, without benefit of organizing structure. Yet while thedistinction between an integrally conceivedwork and amiscellany is thus notabsolute,itisnonethelessreal.

Itisadistinctionworthnoting,becausetheworksofmagicthatsurvivefrommedieval Europe include large numbers of miscellanies, and in light of theirimportancetheyhavebeentoolittlestudied.Whenwereadinajudicialrecordoraliteraryworkofamagicianwhoownedandusedabookofmagic,thisisatleastaslikelytohavebeenamiscellanyasanintegrallycomposedtreatise.Forwhilemiscellaniesmaybeoflessinterestfromatheoreticalviewpoint,theyhadcompensating features that may often have made them more useful to thepractisingmagician.Thematerialsassembledinthemwereselectednottoroundoff some theoretical notion of magic and its component parts, but becauseindividually they were taken to be effective. They are documents of use,analogous to theGreekmagical papyri.4A treatise on conjuration, suchas theThesaurusnecromantiaeascribed toRogerBacon,5mayexplainsystematicallyhow conjuring spirits works, and how different spirits are related to differentastronomicalbodies;anecromanticmiscellanyismorelikelytolayoutasingle‘experiment’ (experimentum, or, less often, experientia, a concrete andexperienced application of ritual for magical effect), with all of the requiredpreparationsandconjurations,stepbystep.Historiansofmagicwhoaremainlyinterestedinthefieldfromtheperspectiveofintellectualhistoryorthehistoryofscience are likely to be drawn mostly to single-author treatises, but thoseinterested in the actual practice ofmagic and its relevance to cultural, social,judicial,religiousandpoliticalhistorymusttakeakeeninterestinmiscellanies

aswell.Furthermore,whereasan integrated treatiseclaimstorepresentapointof view distilled and isolated from the course of its own development, amiscellanycanmorefullyserveasabiographicaldocumentillustratingmomentsinthelifeofitscompiler,presentingitsreaderwiththechallengeofdiscerningthetrajectoryofitscompiler’sshiftinginterests.

Willy Braekman has edited the magical portions of a Middle Dutchmiscellany of the fifteenth century, now at the Wellcome Historical MedicalLibraryinLondon.6Thismanuscriptillustratesthevarietyofmagicalmaterialswe might expect to find in a miscellany. Included along with non-magicalmaterialareexperimentstoidentifythethiefwhohasstolenmilk,beerorwax;tobecomeinvisible; tosee‘extraordinary things’; to learnaboutpastor futureevents; to ease childbirth; to transport oneself rapidly by use of an ointment(made of seven herbs, goat’s fat and bat’s blood). Various love charms orsummoningexperimentsaregiven,aswellasaprocedureforpreventingawifefromhavingintercoursewithanothermanbytracingacirclearoundhergenitalswiththetailofalizard.In the categoryofmagical trickeryor parlour games are experiments to causepeopletogrowdirtywhilebathing;tocausewhitebirdstohatchfromtheeggsof black birds; tomake a newly hatched peacockwhite; to cause awoman toleapnakedfromherbath; tocauseadog todance; tocompelahorse tostandstill; to hold a serpent in one’s hand without harm, and to cause a horse tocollapseasifdead.Moreusefulareprocedurestoexpelmiceandfliesbyuseofmagicalimages.Themanuscriptgivesthefirsthalfofamoonbook,explainingthe moon’s influence under each zodiacal sign. And it includes a set ofexperimentsascribedtoSolomon,andtwelveexperimentsinvolvingsnake-skin,widely attributed to Johannes Paulinus but in fact translated from theArabic.Most of the experiments in this manuscript are of natural magic, but not all:Braekman’sno.20,especially,callsupon‘thepowerandmightofthesespirits,Beheydraz, Anleyuz, [and]Manitaynus’, to aid in the magical seduction of awoman.

Bodleian MS Rawlinson D 252, a fifteenth-century English manuscript,contains formulas for explicitly demonicmagic, towhich FrankKlaassen hascalled my attention, and which he will describe in his own research now inprogress. It is devoted chiefly to lengthy conjurations intended for divination,most often to detect thieves, although there are multi-purpose experiments aswell.ThebulkofthematerialisinLatin,butthemanuscriptalsogiveslengthypassages inMiddle English. The manuscript differs from Braekman’sMiddle

Dutchtextinvariousways,ofwhichthreeareimmediatelyapparent:itismoreconsistently devoted to magical experiments, most of its operations are for aparticularkindofmagic,and itmoreregularlycallsupon theaidofdemons. Iwillrefertothismiscellanyonoccasioninfollowingchapters.

CodexlatinusMonacensis849

Weturnnowtothespecificfocusofthisstudy,afifteenth-centurymanuscriptinthe Bavarian State Library, Clm 849, and in particular the texts on folios 3through108ofthismanuscript.(Thematerialonthefollowingfoliosisrelatedin kind and approximately contemporary but in different hands and differentlanguages, and evidently not intended as part of the same compilation.) Thecompiler of thismain block ofmaterial was evidently German; the appendedmaterialsseemtohavecomefromvarioussources,andonepassagecontainsaformulainItalian.7Themanuscriptisasmallone,approximately8¼incheshighand 5¾ inches wide. The description of this manuscript in the publishedcatalogue is nondescript: it appears there as a book of incantations, exorcismsand sundry bewitchments.8 Lynn Thorndike made no reference to it in hismonumentalHistoryofMagic,9andwhilehedidciteitbrieflyinalaterarticlepublished in a festschrift,10 it has generally been neglected in the literature onwitchcraftandmagic.InmysurveyofMagicintheMiddleAges Ihighlightedthis text, but without examining it fully and systematically.11 Yet it deservescarefulattention,notbecauseitwasinfluentialbutbecauseofwhatitrepresents.Itisarareexample,essentiallyintact,ofwhatmustoncehavebeenaflourishinggenre: themanual of explicitly demonicmagic, or necromancy. It is clearly amiscellany,with little linkage, clusteringorotherorganizationof itsmaterials,and no effort to develop a coherent theory to support or explain the‘experiments’ itcontains.Yet its limitationsarealso itsstrengths: the lackofasystematicframeworkmeansthateachsection,essentiallyself-contained,hasacoherenceandclarityoftenlackinginmorefullydevelopedwritings.

Thefirsttwofoliosofthemanuscriptaremissing,acircumstancewhichmayhelptoexplainhowthemanuscriptevadeddetectionandthussurvived.(Indeed,it isnotuncommonforthefirstfolioofamagicalmanuscripttobemissing.)12The 107 folios that remain in themain block (rectifying an error in foliationgives us one extra folio) are devoted primarily to a series of forty-twomagicexperiments.InterspersedwiththeseareaversionoftheLiberconsecracionum(no.31);alistofspirits,withdescriptionsoftheformsinwhichtheyappearand

thefunctionstheyperform(no.34);amanualofastralmagic(no.37);alistoffavourableandunfavourabledaysforwritingmagicalinscriptions(no.46);andafragmentofachemicalprescription,withaglossintheGermanlanguage(no.47).

Allbutafewoftheexperimentsfallintothethreemaincategories.Therearetwelveillusionistexperiments,designedtomakethingsappearotherthanastheyare–toconjureforthanillusorybanquetorcastle,toobtainawondrousmeansof transportation (usually a demon in the form of a horse) thatwill carry themagician across land or water, or to make a dead person seem alive or viceversa. Seven psychological experiments are intended to have influence onpeople’sintellectsorwills–toarouseloveorhatred,togainfavouratcourt,toconstrain the will of others, or to drive a person mad. Fully seventeenexperiments are divinatory techniques for gaining knowledge of future, past,distant or hidden things. Most of these experiments entail catoptromancy, orscrying: the magician’s assistant, usually a young boy, stares at a reflectingsurface until he sees figures, taken here to be apparitions of spirits, who canreveal the desired information.As should become clear in following chapters,thesethreetypesofexperimentaresignificantlydifferentfromoneanother:wefindanelementofplayfulfantasyintheillusionistexperiments,anoftenviolenteffortatcoercioninthepsychologicalones,andaninsistenceondetectingtruthandrightingwrongs inmostof thedivinatoryones.Differences in toneand inpurpose are accompanied by variations in technique: conjuring spirits is ofcentral importance in most of the experiments, but the magic circle plays itsmost prominent role in the illusionist rituals, sympathetic magic is moreprevalentinthepsychologicalexperiments,andscryingisitselfthekeytomostof the divination. Rather than a single technique, the necromancy of thishandbook represents a congeries of distinct procedures,most ofwhich can besortedfairlyneatlyintothesethreecategories.

Roughlyspeaking,wecansaythatthemovingforcesbehindthemagicofthehandbookaretheexerciseofimagination,thehungerforpowerandthethirstforknowledge. To be sure, all three elements are at work in all the necromanticexperiments. One might say that the main issues raised by the practice ofnecromancy are those of the relationship between sacrality and power: thenecromancers perceived their art and office as sacred and saw themselves asinvokingthesacredpowersofheavenbywhichtheycouldconstraintheequallynuminousbutmalignandtreacherouspowersofhell.Atthesametime,onemustrecognize thatall theseexperiments requiredexerciseof imaginationandwere

inspiredinlargepartbycuriosity.Yetthecharacteristicemphasesdiffer,andwemaysafelygeneralizethatitistheimaginativeelementwhichdominatesintheillusionist experiments, the quest for power in psychological experiments, andtheyearningforknowledgeinthedivinatoryones.

All forms of necromancy presupposed and played upon tensions. Basic toillusionistexperimentswasthetensionbetweenfantasyandreality,allwithintheborder realm in which readers and practitioners were asked to suspend theirdisbelief, or perhaps rather to entertain possibilities that would normally defybelief but within this ritual context might gain credibility. In psychologicalexperiments the tensionwas chiefly between thewill of the necromancer andthat of the victim over whom the master sought to exercise his power. Indivinatoryexperimentsitwasperhapsmostimportantlyatensionbetweentruthanddeception;theseritualswereintendedtoascertaintruthbutleftthemselvesopentotheconstanthazardoferror.

Thematerialsinthemanuscriptthatdonotfitintothesethreecategoriesareaprocedureforgainingknowledgewith theaidofademontutor(no.1),abriefexperiment called the ‘Key of Pluto’ for opening all locks (no. 26), afragmentaryoperationforavertingharm(no.44),achemicalrecipe(no.47),andgenericmaterialsthatcanservediverseends(nos31,32,34,36,37,42and46).

Strikingly absent from this compilation aremagical rituals for healing andprotectionandnecromanticproceduresfor inflictingbodilyharmordeath.Thejudicial records provide ample evidence of necromancers charged withundermining the health of their victims, and other necromantic literatureevidentlyprovidedguidelines for suchmagic.Thecompilerof thismanuscriptseems not to have been a man of conventional morality or scrupulousdisposition, yet he seems also not to have taken an interest in these kinds ofmagic.Notallnecromanticmanualsweresqueamishinthisregard.TheKeyofSolomon insists that magic must be used only to glorify God and extendkindness to neighbours, but in fact the work prescribes methods for causingenmity,war,death,destruction,andsoforth;asE.M.Butlersays,theintentions‘seemtohavebeenofthebest;buttheywereliterallyofthekindwhichpavethewaytohell’.13

Thefollowingtableshowstheorderof theforty-twoexperimentsandothermaterials,most ofwhich are assigned to threebroad categories: psychological(‘Psych.’), illusionist(‘Illus.’),anddivinatory(‘Divin.’).Thenumbersforeachitemareeditorialadditions.

TableA.ExperimentsinClm849,fols3–108

No. Purpose Fols Type

1. Forgainingknowledgeoftheliberalarts 3r–5v2. Forcausingapersontolosehissenses 6r–7v Psych.3. Forarousingawoman’slove 8r–11v Psych.4. Forgainingdignityandhonour 11v–13v Psych.5. Forarousinghatredbetweenfriends 13v–15r Psych.6. Forobtainingabanquet 15r–18v Illus.7. Forobtainingacastle 18v–21r Illus.8. Forobtainingaboat 21r–23r Illus.9. Forobtainingahorse 23v–25v Illus.10. Forresuscitatingadeadperson 25v–28r Illus.11. Forinvisibility 28r–29v Illus.12. Forobtainingawoman’slove 29v–31v Psych.13. Forconstrainingaman,woman,spiritorbeast 32r–33r Psych.14. Forobtainingahorse 33v–34r Illus.15. Forobtainingaflyingthrone 34r–35v Illus.16. Forfindingsomethinginsleep 35v–36r Divin.17. Forobtainingahorse 36r–36v Illus.18. ThemirrorofFloron,forrevelationofpast,presentand

future37r–38r Divin.

19. ThemirrorofFloron,secondversion 38r–39v Divin.20. Anotherwayofusingamirror 39v–40v Divin.21. Forinvisibility 40v Illus.22. Fordiscoveringathieformurdererbygazingintoavessel 41r–42r Divin.23. FirstmirrorofLilith 42r–43r Divin.24. Forlearningaboutanyuncertainthingbygazingintoa

crystal43r–43v Divin.

25. Forinformationaboutatheftbygazingintoacrystal 43v–44r Divin.26. KeyofPluto,foropeningalllocks 44v27. Forobtaininginformationaboutatheftbygazingintoa

fingernail44v–45v,

51r,46v–47v Divin.

28. Forobtaininginformationbygazingatabone 47v–49r Divin.29. Thetrueartofthebasin 49r–49v Divin.30. Twelvenamesformakingspiritsappearinaboy’shand 49v–50v Divin.31. TheBookofConsecrations 52r–59v32. ConjurationofSatan/Mirage 59v–62v33. Forobtaininginformationfromamirror 62v–65r Divin.34. Listofspirits 65v–65r bis35. Forobtainingawoman’slove 65rbis–

67vPsych.

36. Genericpreparationforconjuringspirits 67v–68v Divin.37. Manualofastralmagic 68v–96v38. Forobtaininginformationaboutatheftbygazingintoa

fingernail96v–99v Divin.

39. Forobtaininginformationbygazingintoafingernail 99v–103r Divin.40. Forobtaininginformationaboutatheftbygazingintoa

fingernail103r–105v

Divin.

41. Fordiscoveringhiddentreasureinsleep 106r–106v

Divin.

42. ThenameSemiforas 106v–107r

43. Forobtainingahorse 107r–107v

Illus.

44. Fragmentofanexperimentforavertingharm 107v45. Forinvisibility 107v–

108rIllus.

46. Favourableandunfavourabledaysofthemonthforinscriptions

108r–108v

47. Fragmentofachemicalprescription(withanoteinGerman)

108v

After the first (truncated) experiment in the manual, an entire series offourteenexperimentscanbegatheredintofourclusters, twopsychologicalandtwoillusionist:

ClusterI:Nos2–5(for inflictingdementia,gaining the loveofanywoman,obtainingdignityandhonour,arousinghatredbetweenfriends)

ClusterII:Nos6–11(forobtainingabanquet,obtainingacastle,obtainingaboat,obtainingahorse,resuscitatingadeadperson,obtaininginvisibility)

ClusterIII:Nos12–13(forobtainingawoman’slove,constrainingamanorwomanorspiritorbeast)

ClusterIV:Nos14–15(forobtainingahorse,obtainingaflyingthrone)

Muchlessof thesubsequentmaterial falls intoclusters,and thegroupings thatdooccuraredevotedexclusivelytodivination(unlesswecounttheastralmagicofno.37asitselfconstitutingacluster):

Cluster V: Nos 18–20 (the mirror of Floron, alternative version of same,anotherwayofusingamirror)

Cluster VI: Nos 22–25 (for discover a thief or murderer by gazing into avessel, first mirror of Lilit[h], for knowing about any uncertain thing bygazingintoacrystal,forinformationaboutatheftbygazingintoacrystal)

ClusterVII:Nos27–30(forobtaininformationaboutatheftbygazingintoafingernail, forobtaining informationbygazingatabone, the trueartof thebasin,twelvenamestomakespiritsappearinboy’shand)

ClusterVIII:Nos38–41 (for obtaining information about a theft bygazinginto a fingernail, for obtaining information by gazing into a fingernail, forobtaining information about a theft by gazing into a fingernail, fordiscoveringhiddentreasureinsleep)

Beforeno.35themanuscriptgives theheading,‘Herebegingoodandtriedexperiments’,whichsuggeststhatthecompilereitherreorderedmaterialshewastakingfromelsewhereorcopiedthisparticularexperimentfromthebeginningofsome other compilation. The arrangement of folios within the gatherings ishighly erratic (with many folios excised, and others elsewhere inserted), butapart from the two foliosmissing from the frontof themanuscript, there is ingeneralahighdegreeofcontinuitybothwithinandbetweenthegatherings,themainexceptionbeingintheapparentlycarelessfragmentationofexperimentno.27.14 This discontinuity existed already, and the folios in question had alreadybeen excised, at the time of the original (fifteenth-century) foliation. In other

words, it is likely that we have the necromancer’s manual nearly intact, andpossiblethat,despitethecodicologicalcomplexity,thediscontinuitiesthatexistaretheresultofthecompiler’scarelessnessratherthanlaterlossoftextorerrorsinbinding.

Followingallthismaterialfromfols3through108are48originallyseparatefolios,109–156,whichagaincontainmiscellaneousmaterial:aconjurationofademonnamedMirage(givenfols109r–118randagainfols139r–146r);Germanmagico-medical prescriptions (fols 119r–132v); a series of divinatoryexperiments (fols 133r–134v), with a short ‘prayer’ in Italian (asking God toensure the truthof the ensuing revelation) tobe recited into the earof a childwho serves as medium;15 the Liber consecracionum (fols 135r–139r); a lunarcalendar (fol. 146r); instructions for magical circles (fol. 146v); a treatise onastralmagic,theOpusZoaletangelorumetspirituumeius(fols147r–154v),anda German book of lunar astrology (fols 155r–156v). This material will bediscussedheremainlyinsofarasitresemblesorotherwiserelatestothemainblockofmaterial.Theonlymaterials fromfolios109–156 thatareeditedherearethesecondversionoftheLiberconsecracionum(givenalongwithno.31,inparallel columns) and the conjuration of Mirage (given alongside no. 32, inparallelcolumns).

Itmayseem–andmayindeedbe–hazardoustodevotesuchattentiontoamanuscript that survives in this condition. It is possible that themissing firstfoliocontainedatitle,namedanauthor,orgaveotherinformationthatwouldbeimportant for locating this text within its historical context. If we had suchinformationwemightbeabletotellmoreconfidentlywhetherthiscompilationis in fact unique or whether there are other copies.16 While recognizing thehazards of proceeding with this project, I ammoved to do so chiefly by theconvictionthatthisisanexceptionallyrichandinterestingcompilation,thatoneofthemosturgentneedsinthehistoryofmagicisdetailedanalysisofspecificmanuscripts representative of thematerialsmagicians are likely to have used,and that such texts thus hold significance going well beyond their meagreintellectualpretensions.Iwillmakesomeefforttosituatethecomponentpartsofthetextwithintheirliterarycontext–tocitesourcesandparallels.Forthemostpart, however, I will focus on the contents of this specific compilation, thismicrocosmofclericalmagicasitwasknowninthelateMiddleAges.

NecromancyandNecromancersinFifteenth-CenturyMunich

ThefactthatournecromanticmanuscriptisnowintheBavarianStateLibraryisnot,ofcourse,anyindicationthatitcameoriginallyfromMunichorevenfromBavaria, but its inclusion among the earlier codices of the collection suggeststhat,whereveritsmaterialswerefirstassembled,theymayhavebeenbroughttoMunich and acquired by the ducal library at an early date. Even if thisconnectionisconjectural,itmaythusbeinterestingtoinquirewhatweknowofthepracticeandperceptionofnecromancy in latemedievalMunich.TheshortanswertothisquestionisthatnotagreatdealisknownaboutnecromancersandnecromancyspecificallyinandaroundMunichinthefifteenthcentury,yettherearesomecluesthatmayhelpplaceClm849withinageneralhistoricalcontext.

ThewitchtrialsconductedintheDauphinéduringtheyears1428–47provideaninterestingsidelightofpossiblerelevance.Oneofthemanysubjectsbroughtbefore the judges in this campaign was a sixty-year-old man, Jubertus ofBavaria, fromRegensburg, tried in1437atBriançon.17Apart fromaccusationsmore or less typical of the incipient prosecution for conspiratorial witchcraft(flight to nocturnal assemblies, killing of infants, etc.), Jubertus was chargedwithactivitiesmoreoftenfoundinconnectionwithclericalnecromancy:

First, the aforesaid Jubertus said and confessed, under freely taken oath…that he is sixty years of age, and that for ten years andmore he served acertainpowerfulmaninBavariawhowascalledJohannesCunalis,whoisapriestandplebanus,inacitycalledMunichinBavaria,nearBohemia.

Likewise,hesaidandconfessedthatthisJohannesCunalishadabookofnecromancy[librumdenigromancia], and thatwhenhewho spoke openedthisbookatoncethereappearedtohimthreedemons,onenamedLuxuriosus,another Superbus, and the third Avarus, [all of them] devils. And the firstappearedtohimintheformofacharmingmaidenoftwelveyears,andshesleptwithhimatnightandtooktheirpleasuretogether.

Likewise,duringthenightheadoredthatdevilasagod,onbendedknee,thenturnedhisposteriortowardtheeastandmadeacrossontheground,andspaton it three times,and trampledon it three timeswithhis left foot,andurinatedanddefecatedonit,andwhereverhesawacrosshespatuponitandthricedeniedGod.

Likewise,atdawnheadoredSuperbusinthesameway…Likewise,hegaveSuperbuswhatwasleftoverwhenheateanddrank,and

toLuxuriosushegavethreeorfivepenceonHolyFridaybeforeEaster,andhe committed both his bodilymembers and his soul after death.And these

devilswantedhim todeny thatGodwhom theycalledanaccursedprophet[maledictumprophetam],andwhenheadoredthosethreedemonsasgodsheturnedhisfacetowardthewestandhisposteriortowardtheeast,sayingwhathesaid,andwhenhehadhisdealingswithLuxuriosustheotherslaughed….

Likewise,hesaid thatwhenhepassedalong the roadsandwaswith thedemons and found a cross, the devils fled from it andmade a great detouraround it, and they forbade him to do good deeds and to adore the sacredhost,andwhenitwaselevatedhewastoclosehiseyes,andtheyforbadehimtotakeholywaterandtokissthecrossorthepax[=osculatory],assertingthattheyalonewerealmightygods.

Likewise, he said and confessed that onSunday, the seventeenth of thismonth, all three demons were standing with him in prison, and their eyesglowed like sulphurous fire, and they said to the prisoner that they wouldguardhimwell if hedidnot reveal these things.Thenhehaddealings andmingledcarnallywithLuxuriosus,andhesaidfurthermorethatthesedemonswouldhavefreedhimfromprisonifhehadnotrevealedthesethings.

Likewise, he said and confessed that these devils then told him that hewouldbeexaminedmoresubtlythenextday,andthathewouldhavetotellthefulltruth,andthathewouldthusbegivenovertodeath…

Likewise,hesaidandconfessedthatoncehewaspassingwithhismasterthroughaforestinwhichtherewerethieves,buttheyputthemtoflightwithamultitudeofdevilswhoappearedintheformofsoldiers.Hesaidfurtherthatthe world is filled with invokers of demons, and that these devils profitgreatly from these things, especiallybecause theworld is full of sins,warsanddissensions.

Likewise,hesaidandconfessedthatonenightwiththeaidofdemonshismaster had a bridge constructed over a river in Bavaria at a place calledSanctaMariaHeremitta.18

Likewise,hesaidandconfessedthathehadproposedtoblindJohanneta,thewidowofJohannesPaganusofthepresentplace,becauseshedispleasedhim.Withtwokeyshehadtracedherimage,inamannerandformwhichheexplained in the examination;hedid thisonaSunday,depictingher imagebeneath the name[s] of devils, using implements, materials and techniquesdescribedintheexamination,justashehaddoneintheduchyofAustriainthecaseofamancalledJohannesFabriofVienna.Andhehaddisclosedthisdeedandboastedofitbeforehiscapture….

Likewise, he said and confessed that about twoyears agohewas in the

cityofViennainAustria,andoneThursdaytherewerethreedrunkencooksina tavernwho refused to lethimdrink, andwhen theywithdrewat a latehouroneofthemsaidtotheothertwo,‘Getup,inthedevil’sname,andletmepassby!’Andatonce,atthebehestoftheaccused,allthreedemonsofhismasterseizedthosethree,snatchedthemoutthedoor,andcastoneofthemintoawell,anotherintothesewerorprivyoftheDominicans,andthethirdinto theprivyof theFranciscans, andnoneof thembut theone cast into awellwaskilled,theothersbeingfreedbythefriarsatthetimeofmatins.

Likewise, he said and confessed that poisons were made by the aid ofdevils,bywhichmencouldbekilled,throughtheirworkingorbytheaidofdemons,eitheratonceorinalingeringdeath,accordingtothewilloftheoneadministering,andaccordingasmoreorlessofthepoisonisadministered,inthenameof thedevil, in amanner and formcontained in the examination,andtakenfromabasilisk,toad,serpent,spiderorscorpion….

Likewise, he said and confessed that when he was passing through theroads and saw images of theVirginMaryor a cross, he spat at them threetimesindespiteoftheFatherandtheSonandtheHolySpirit,andthatonthefeast of Saint John the Baptist he gathered certain herbs for medicine, asspecifiedintheproceedings,andonbendedkneeshefirstadoredthem,thenextractingtheminthenameofhisdevils,andindespiteofalmightyGod,thecreatorofall….

ThelinkbetweennecromancyandwitchcraftemergesalsofromtheworkofJohannesHartlieb(c.1400–68).HartliebservedthedukeofBavariainMunichduring the last threedecadesofhis life, andbetween1456and1464hewroteDaspůchallerverpotenkunst(TheBookofAllForbiddenArts)atthebehestofMargrave Johann (‘the Alchemist’) of Brandenburg-Kulmbach.19 Some haveseentheworkasmarkingadeparturefromearlierworkofHartlieb’sthatdealtwiththeoccultartsinamoresympatheticmanner,buttheattributionofmostoftheseworksisatbestdoubtful:writingsthathehadinhislibraryandconsultedtoinformhimselfabouttheoccultartswereinsomeinstancesfalselyascribedtohim. Some have readDas půch aller verpoten kunst as a clever excuse forrelatingotherwise forbidden information to a curious reader, butHartliebdoesnotgiveenoughparticularsforhisworktobeofmuchuseinmagicalpractice.FrankFürbethissurelycorrectinplacingtheworkinatraditionofcatecheticalwritingsforlayinstruction,influencedinparticularbyNicholasMagniofJaworand by the work of certain contemporary Viennese writers.20 Hartlieb lists

necromancy(nigramancia) as the first of the seven forbidden arts, alongwithgeomancy,hydromancy,aeromancy,pyromancy,chiromancyandspatulamancy.Hischapter22definestheterm:

Nygramanciaisthefirstforbiddenart,andiscalledtheblackart.Thisartistheworstofall,becauseitproceedswithsacrificesandservicesthatmustberenderedtothedevils.Onewhowishestoexercisethisartmustgiveallsortsofsacrificestothedevils,andmustmakeanoathandpact[verpintnuß]withthedevils.Thenthedevilsareobedient tohimandcarryout thewillof themaster,as farasGodpermits them.Takenoteof twogreatevils in thisart.Thefirst is that themastermustmakesacrificeand tribute to thedevils,bywhichhedeniesGodandrendersdivinehonorstothedevils,forweshouldmakesacrificesonlytoGod,whocreatedusandredeemedusbyhispassion.Theotheristhathebinds[verpint]himselfwiththedevil,whoisthegreatestenemyofallhumankind.21

Hartlieb’s categorization adapts that of Nicholas Magni and harks to muchearlier discussions of the branches of the magic arts. Isidore of Seville, whodealswithmagicandespeciallymagicaldivinationinhisEtymologies,22speaksof four species of divination which employ the four elements (geomancy,hydromancy,aeromancyandpyromancy),butamongotherformsofdivinationmentionsthenecromanticiwhoresuscitateandinterrogatethedead.HughofStVictor’sDidascaliconborrowsfromIsidore,butorganizesthedivisionsofmagicinto five categories, of which the first, mantice, includes divination bynecromancyandbythefourelements.23HartliebcitesIsidoreofSeville’smorerestricteduseoftheterm‘necromancy’,forconjuringtheshadesofthedead,buthe himself uses it in the broader sense, essentially interchangeable with‘demonicmagic’.24

Asindicated,Hartlieb’sportrayalofnecromancydisplayscloselinksbetweenthis art and the conspiratorial witchcraft that was emerging in both trials andtreatises at the time he wrote. The necromancer conjures the Devil withcharacters and secret words, with fumigations and sacrifices, in addition tomakingapactwiththeDevil.25TheDevilactsasiftheconjurercausedhimpainbyhis exorcizingandconjuring (beswernundpannen), although they actuallygivehimgreatsatisfaction.Inalltheserespectshemightbetakenasdescribingthe conspiratorial witch, although his explicit subject is the necromancer.HartliebevendiscussesearlywitchtrialsatRomeandatHeidelbergwithinthe

contextofnecromancy.26Hartlieb’sreadingandexperiencewerewide:heclaimsto have consulted with Greeks, Tartars, Turks and Jewish women about thepractice of these forbidden arts.27 His book is thus by no means specificallyabout themagic practised in and aroundMunich.But itwaswhile serving ascounsellor to the Duke of Bavaria that he gathered information from diversesources,makinghis study atMunich in effect a clearinghouse for knowledgeaboutmagicalactivities.

TheearlyhistoryofClm849isnotestablished,28anditsownershipobviouslycannot be demonstrated. It is tempting to speculate that Hartlieb had it at hisdisposal, alongwith numerous other books of necromancy and the allied arts.Many of the practices Hartlieb describes are laid out in Clm 849 (e.g., theanointingofaboy’s fingernail forscrying, or the conjuringof a demon in theformofahorseformagicaltransportation),although,tobesure,thereislittleifanythinginhisworkthathecouldnothavederivedfromothersources.ThoseeagertofillinalltheblanksmightsuggestthatJubertusactuallyconsortedwithJohannes Cunalis, the priest of Munich, and that the Munich handbook ofnecromancywasinfacttheliberdenigromanciaownedandusedbythiscleric.ThespontaneousappearanceofLuxuriosus,SuperbusandAvaruswouldonthisinterpretationwouldhavetobeawayoftalkingaboutthespiritswhichinformsuch a book – and it is perhaps no distortion to suggest that the spirit of lust(luxuria) isonemain incentive for thepsychological experiments, the spiritofpride(superbia)isaprimefactorintheillusionistones,andthespiritofavarice(avaritia) isakeymotiveof thenecromancer,andsometimesofhisclient, forstagingthedivinatoryones.

Even if it were possible to establish a clear connection between Clm 849,JubertusandHartlieb,onewouldhesitatetospeakofMunichasinanyspecialway a centre for the practice of necromancy, or to postulate a distinctivecharactertothemagicusedthere.Inalllikelihoodnecromancywasstudiedandpractised within a kind of clerical underworld through much if not most ofWesternEurope in the laterMiddleAges.We have no reason to suppose thatMunichwasinthisrespectdifferentfromanyothercity.

ThecompositionoftheMunichhandbook

ForreasonsIhavealreadytouchedupon,anydiscussionofhowClm849cameto be compiled must remain conjectural: the first two folios are missing, theprovenanceofthemanuscriptremainsobscure,therearenoindicationsofeither

authorship or ownership, and the disposition of the manuscript is complex.Nonetheless,we canmake some reasonable assumptions about the process bywhich this handbook came into existence, and thus about theworkings of the‘clericalnecromancy’thatwouldhaveproducedandemployedsuchabook.

Wecannotspeakofthewriterofthismanualasits‘author’,becausewedonotknowtowhatextenthedevisedtheformulationsthathegives,orhowfarhemerely reproduced other people’s work. In some cases he deliberately gavealternativeformsofdemons’names,29whichsuggeststhathewasworkingfroma previous manuscript and was unsure of the reading. The writer’s ownorthography was highly erratic; within the same experiment he sometimesslipped from one version to another in his names for demons, and while thevariationsweresometimesslight theywerenotalwaysso.30 (At theendof thefifteenthcentury,HumanistmagessuchasJohannesReuchlinprotestedthatthedebasedmagicofcontemporarynecromancerscouldhavenoeffectbecausetheverynamestheyusedforthespiritswerecorrupt;thepresentmanuscriptmighthaveservedasacaseinpoint.)31Whetherthewritercomposedbadlyorcopiedbadly, one constant factor in the manuscript is that its Latin usage isunconventionalbymedieval(letaloneclassicalorHumanist)standards.Inoneexperimentthewriterspeaksofa‘wholewhitedove’(columbamtotamalbam)whenhemeansa‘totallywhitedove’(columbamtotaliteralbam);hewritesthata woman ‘will love all things above you’ (super te omnia diliget) when heclearlymeans the reverse;heconfuses ‘without’ (sine)with‘or’ (siue), andheevidently substitutes ‘prepare’ (parare) for ‘obey’ (parere).32 More often thanonewouldexpect,he leavesotherwordsoutaltogether.At timeshissentencesgive way to grammatical nonsense. The formula ‘May your arts fail … asJamnes and Mambres failed’ (Deficiant ergo artes tuae … sicut defeceruntIamnesetMambres),referringtothenamesofPharaoh’smagiciansaccordingtoa traditionreflected in IITimothy3:8, isgivenonce in themainblockofClm849, and twice in later sectionsof themanuscript,by twodifferenthands (no.32).But in themainblock thepointof theallusion is lostand thecomparisoncomesoutinutterlygarbledformas‘Mayyourartsfail…soyouandmembershave now ceased’ (sic cessauerunt jam vos et membros), while in the otherversionsthepassagebegins‘Yourearswillfail’(Deficientergoaurestuae…).

Whatseemsquiteclearisthatthewriterwasacleric–probablyapriest,andat least a person in minor orders. His use of Latin makes this a prima facielikelihood, even if his Latin is bad. The more compelling evidence is hisassumptionthattheuserofthemanualwill,likehim,beacquaintedwithritual

formsusedintheChurch’sservices:hegivestheopeninglineofPsalm50(fromtheVulgate)andassumestheuserwillknowthetext(no.33);heprescribestheseven(penitential)psalmsandthelitany(ofthesaints)andpresumesthatthesetoowillbefamiliarandaccessible(no.36).Inshort,theworkappearsclearlyaproductofthatclericalunderworldinwhichlatemedievalnecromancyseemstohavefoundsomethingofanaturalhome.Itmayhavebeenexercisedandfearedas a means for gaining otherwise elusive power within a competitive clericalestablishment.Itmayhavebeenapastimeforunderemployedclericswithtimeontheirhandsandafondnessforthisquintessentiallyclericalformofdarkanddaringentertainment.Itmayhavebeenaservicerenderedtocredulousclientsbyunscrupulous providers of ritual. Like theOuija board in latter day culture, itmay well have been all of the above, an amusement constantly in danger ofbecomingserious,darkandthreatening.

In certain important respects there are shifts in the content and tone of themanuscript, suggesting changes in the compiler’s interests and his attitudestoward the material. Along with a shift from illusionist and psychologicalexperimentstoritesofdivinationcomesageneralflatteningoftheprose.Itisinthefrontof themanual that thewriter is inclined to tellentertaininganecdotesand to provide testimonials to the authenticity and efficacy of the rituals. Theearlier materials suggest more authorial self-consciousness, a clearer sense ofauthorial voice. Later sections are less developed with narrative and otherembellishments. Even the magic circles required for the experiments andillustratedinthemanuscripttendtobecomelesscomplexandlessinterestinginthelatersectionsofthecompilation.Themanualshiftsalsoinitsengagementofthereader.Intheearlierexperimentsthewriterregularlyaddressesthereaderinadirectandpersonalmanner,urginghimto‘attendcarefully’(no.2),takinghiminto his confidence by entrusting him with secret information (nos 4 and 9),reminding him of a situation in which he has seen the master perform anexperiment(no.6),andreferringtohisownneedsanddesires–‘Ifyouwanttohavetheloveofanywoman…’(no.3),‘Ifyouwishtoinfuseaspiritintoadeadpersonsothatheappearsalive…’(no.10),‘Ifyouwishtobetakenforinvisibleandimperceptible…’(no.11),‘Ifyouwishtoknowaboutanymatteronwhichyouaredoubtful…’(no.24).Subsequentexperimentsarecouchedinfarmoreimpersonal rhetoric; the reader is instructed with blunt imperatives andsubjunctives,withnoexpressionofinterestinentertaininghimorengaginghisinterest. The later materials are less ambitious in their imaginative depth, butmoreambitiousinlayingoutprocedureslikelytobeputtoactualuse.

Themostbasicquestionabouttheactualcompositionofthebookiswhetheritistakenfromasinglesource(asasetofexcerptsfromacohesivetreatiseorasa copy of some previous miscellany) or from multiple sources. The latterscenario seems far more plausible, largely because there are occasionaldiscontinuities that suggest the compiler was working with a collection ofunboundmaterialsthatwerenotinperfectorder,andhewasperhapsnotcertainaboutwheretofitthemintohisseriesofexperiments.Theeffectwassimilartothatofassemblingdiversematerialsinascrapbookandfindingthatsomeoftheodds and ends assembled are not complete or entirely coherent. This type ofdiscontinuitywouldhavebeenpossibleifthewriterhadbeendrawingexcerptsfromacohesiveworkor copyinganearliermiscellany,but in the formercaseonemighthaveexpectedtheindividualunitstoremaincohesive,andinthelatterone might have thought the copyist would have rationalized or deleted theincoherentfragments.Atanyrate,itappearsnotatallunlikelythatthematerialsbound together with the main handbook are examples of the sort of materialfromwhichthecompilerworked.Myhypothesisisthatthecompilerandscribetook a lively interest in various kinds of magical materials, put together apersonal collection of them from various sources, and had readily at handperhapsbothboundandunboundwritingsofdiversecharacterandprovenance(at least one bit of appendedmaterial contains a fragment of Italian); that thematerialsthathecopiedintohisownanthologyrepresenthisownselection(andperhaps,asintheabridgementandreformulationoftheconjurationofMirage,33his own adaptation) from this body of material, and that when his owncompilation was originally bound, or perhaps when at some later date it wasrebound, some of his sources may have been appended to it, perhaps simplythoseof compatible format, forming fols. 109–56.Thishypothesis rests solelyonthepartialoverlappingofcontentsbetweenthemainblockandtheappendedmaterial, not on paleographic or codicological evidence; indeed, it could beargued thatat least someof theappendedmaterial seems tobeby laterhands,although the chronological ordering would be difficult to establish withconfidence.

Alternative hypotheses cannot be altogether dismissed. It is possible, forexample,thatthecompilerworkedsimultaneouslyontwodistinctcollectionsofmaterial,perhapsfols1–51andfols52–108,andthatwhatappearstobeashiftfrom one mode of presentation to another results simply from the bindingtogether of what were intended as separate compilations. Had this been theintent,however,onewouldhaveexpectedaclearerandmoredecisiveshiftthan

in fact occurs: it is not the case that all the divinatory experiments, or all thematerialsofanysort,aregroupedtogether.

Wecanonlyspeculateabouttheidentityofthecompiler.Intwopassagesherepresents himself as connected with a court. He could have been a learnedcourtierwithan interest in theoccultarts, suchasJohannesHartlieb,althoughHartliebismorelikelytohaveownedandconsultedsuchamanuscript thantohave assembled it or used it.34 A closer model might be Michael Scot, whoservedatthecourtofFrederickIIandhadaninterestinastrology,asapparentlydid the counsellors of several other German emperors, but there is no realevidence that these astrologers dabbled in necromancy.35 The compiler mighthavebeenacleric,perhapsamemberofthelowerclergy,possiblyafiguresuchas the priest-necromancer who befriended Jubertus of Bavaria; or, tocompromisebetweenthesepossibilities,hecouldhavebeenaclericofhigherormiddlingstatuswhoaspiredtosomepositionatcourt.IfwecouldtakeseriouslytheunlikelynotionthatHartliebbeganbytakinganactiveinterestinmagicandlaterbecame its critic andopponent,wemightguess that this collection ishisandrepresentsanearlyphase inhisowndevelopment.To judgeby thebook’sLatinity,Iinclinetowardthehypothesisthatwhatwehavehereistheworkofamanwithsomebutnotagreatdealof learning,whowouldhave tendedmoretoward the fringesof society than toward court, even if hehad aspirations forhigherstatus thatfoundexpressionin theearlysectionsofhisbookbutwanedoverthetimeheworkedonit.

TableB.TypesofnecromancyfoundinClm849

While recognizing that this reconstruction is and must be conjectural, Isuggest, then, that the compiler of thismiscellanywas amoderately educatedmember of the lower ormiddling clergywho began bywriting colourful andimaginativeexperimentsinhopesofestablishingareputationforexpertiseintheoccult, and perhaps a foothold at some court, possibly that of the Duke ofBavaria inMunich, but whose aspirationswere thwarted, andwho eventuallyturned his attention to forms of magic that were less fanciful, playful andfantastic,butmoreindemandforpracticalapplicationandthusmorelucrative,andinanycasestillrevealingofthediversitiesofmagicinlatemedievalculture.

TableBsummarizes thecharacterizationalreadygivenof the three typesofnecromanticexperimentfoundinClm849andanticipatesfurtherdiscussion(inthenextthreechapters)ofthesecategories.Asshouldbeobvious,itconsistsofbroad generalizations, which require some qualification and nuance whenappliedtoparticularconcreteexperiments.WhileIhavedecidedtousethischartin the interestof clarifying thepatterns, thedistinctions, and thecorrelations Imean to emphasize, I am aware of the hazards of fixing these categories toosharplyandmaking themrigidwhen they should remain fluid. InhighlightingtheaffinityofthepsychologicalexperimentswiththoseofArabicastralmagic,forexample,andthedivinatoryoneswithpracticeswellknowninJudaism,Ibynomeanswish to suggest that the techniques in questionwere exclusively oreven specifically Arabic on the one hand, Jewish on the other. The world ofmagicisclearlymorecomplexthanthat,andtheboundariesbetweenJewishandMuslimmagictoodifficulttodefine.Still,insomewaystheheartofthisstudy–at least its attempt to distinguish different elements in the necromancers’ ownperception of their art – is sketched on this chart in schematic form. I do notadhere strictly in subsequentdiscussion to theorganizingprinciples thatmightbesuggestedbythetable,buteverythinglaidouthereiscoveredatsomepointeitheraboveorinfollowingchapters.

Notes1BernardCerquiglini,Élogedelavariante:histoirecritiquedelaphilologie(Paris:Seuil,1989).See

alsoStephenG.Nichols,‘Introduction:philologyinamanuscriptculture’,Speculum,65,no.1(Jan.1990),1–10;SiegfriedWenzel,‘Reflectionson(new)philology’,ibid.,11–18;andtheotherarticlesinthatissueofthejournal.

2Picatrix:TheLatinVersionoftheGhāyatAl-Hakı-m,ed.DavidPingree(London:WarburgInstitute,1986).

3 See, among recent works, Jean Clam, ‘Philosophisches zu Picatrix: Gelehrte Magie und

Anthropologie bei einem arabischen Hermetiker des Mittelalters’, in Albert Zimmermann and AndreasSpeer,eds,MenschundNatur imMittelalter, 1 (Berlin andNewYork:deGruyter, 1991), 481–509, andTouficFahd,‘SciencesnaturellesetmagiedansGayatal-HakimduPseudo-Mayriti’,inE.GarcíaSánchez,ed.,Cienciasdelanaturalezaenal-Andalus,1(Granada:ConsejaSuperiordeInvestigacionesCientíficas,1990),11–21.

4HansDieter Betz, ed.,TheGreekMagical Papyri in Translation, Including the Demotic Spells, 1(Chicago:UniversityofChicagoPress,1986).OntheculturalsignificanceofmiscellaniesseeStephenG.Nichols andSiegfriedWenzel, eds.,TheWholeBook:CulturalPerspectives on theMedievalMiscellany(AnnArbor:UniversityofMichiganPress,1996).

5RogerBacon,DeNigromancia, ed. and trans.Michael-AlbionMacdonald (Gillette,NJ:Heptangle,1988).

6 W. Braekman, ‘Magische experimenten en toverpraktijken uit een middelnederlands handschrift’,VerslagenenmededelingenvandeKoninklijkeVlaamseAcademievoorTaal-enLetterkunde,1966,pp.53–118;alsopublishedseparately(Ghent:SeminarievoorVolkskunde,1966).

7Fol.134r:‘etposteadicatur inauriolapueri istaoracio:“Odio faredispiriti spiritalecum laminabochatevoiopre [deleted?]pregarechespiritiaquestoputovergeno inquestaangestaradibymandarechedigaemonstrelaueritadequelochiovoiodomandare”.’

8Catalogus codicum Latinorum Bibliothecae Regiae Monacensis, 2nd edn, vol. 1, pt 1 (Munich:BibliothecaRegia,1892),202(Liberincantationum,exorcismorumetfascinationumvariarum).

9 Lynn Thorndike, The History of Magic and Experimental Science (New York: Macmillan andColumbiaUniversityPress,1923–58).

10LynnThorndike,‘Imaginationandmagic:forceofimaginationonthehumanbodyandofmagiconthehumanmind’,inMélangesEugèneTisserant,7(VaticanCity:BibliotecaVaticana,1964),353–58.

11Kieckhefer,MagicintheMiddleAges,esp.6–8.12IhavethisinformationfromFrankKlaassen,whoisstudyingmanuscriptsofritualmagicinEnglish

collections.13E.M.Butler,RitualMagic(Cambridge:CambridgeUniversityPress,1949),62.14Seethecodicologicalanalysisofthemanuscriptgiveninthefinalchapter.15Seen.7above.16ItisworthnotingthatThorndike,‘Imaginationandmagic’,evidentlydidnotrecognizethehandbook

asanexampleofanythingelsehehadseen.17Hansen,Quellen,539–44.OnthewitchtrialsinthisregionandtheircontextseenowPieretteParavy,

De la chrétienté romaineà laRéforme enDauphiné: evêques, fidèles et déviants (vers 1340–vers 1530)(Rome:EcolefrançaisedeRome,1993),andforthiscaseinparticularpp.814–16.

18Paravy,p.815n.4,suggeststhatthisisareferencetothepilgrimageshrineatEinsiedeln.Shealsocitesliteratureonthethemeofthediabolicalbridge,inparticularB.M.Galanti,‘Leleggendadel“PontedelDiavolo”inItalia’,Lares,18(1952),61–73.

19JohannHartlieb,DasBuch aller verbotenenKünste, desAberglaubens und der Zauberei, ed. andtrans.FalkEisermannandEckhardGraf(Ahlerstedt:Param,1989).

20FrankFürbeth,JohannesHartlieb:UntersuchungenzuLebenundWerk(Tübingen:Niemeyer,1992),88–132.

21Hartlieb,ch.22,pp.34f.22Etymologiae,viii.9,inthePatrologialatina,82:310–14.23HughofStVictor,Didascalicon:Destudiolegendi,vi.15,ed.CharlesHenryButtimer(Washington,

DC:CatholicUniversityofAmericaPress,1939).

24Chs22,28.25Chs22–24.26Chs33–34.27E.g.,ch.85.28 Otto Hartig,Die Gründung der Münchener Hofbibliothek durch Albrecht V. und Johann Jakob

Fugger (AbhandlungenderKöniglichenBayerischenAkademiederWissenschaften, philosoph.-philolog.undhist.Klasse,vol.28,sect.3,1914),givesthehistoryofthelibrarythatprovidedtheearliestfoundationfortheBavarianStateLibrary,butdoesnotgivetheprovenanceofthismanuscript.

29Therearetwoinstancesinexperimentno.7,andoneinno.27.30Seethevariationinnamesinnos4,7,9,10and11.31TherelationshipbetweendemonicandotherformsofmagicintheRenaissanceisaprimarytheme

ofD.P.Walker, Spiritual and Demonic Magic, from Ficino to Campanella (London:Warburg Institute,1958). See also Charles Zika, ‘Reuchlin’sDe verbo mirifico and the magic debate of the late fifteenthcentury’,JournaloftheWarburgandCourtauldInstitutes,39(1976),104–38,esp.112–14(seep.114,n.30, Tota Magia, quae in usu est apud modernos, et quam merito exterminat ecclesia, nullam habetfirmitatem, nullum fundamentum, nullam veritatem, quia pendet ex manu hostium veritatis, potestatumharumtenebrarum,quaetenebrasfalsitatis,maledispositisintellectibusobfundunt).

32Fols8r–11v.33Seeno.32intheedition,whereaconjurationeditedfromtwoversionsinthelaterfoliosisaddressed

toaspiritnamedMirage,whileanalternativeforminthemainblockaddressesSatan.34TheSchriftprobeninFürbeth,JohannesHartlieb,p.280,showthatHartlieb’shandwritingisnotat

alllikethatinfols3–108ofClm849;itmorecloselyresemblesthatofsomelaterfolios,butnotenoughthatanyofthismaterialcouldbeassignedtohim.

35 Thorndike,Michael Scot, esp. 32–39 and 116–21. See also the interesting article of HelmuthGrössingandFranzStuhlhofer,‘VersucheinerDeutungderRollederAstrologieindenpersönlichenundpolitischen Entscheidungen einiger Habsburger des Spätmittelalters’, Anzeiger der ÖsterreichischenAkademiederWissenschaften,Philosophisch-historischeKlasse,117(1980),267–83.OncourtastrologyinEnglandseeHilaryM.Carey,CourtingDisaster:AstrologyattheEnglishCourtandUniversityintheLaterMiddleAges(NewYork:StMartin’sPress,1992).

T

3

Banquets,HorsesandCastles:IllusionistExperiments

he fifteenth-centurywriterof theRawlinsonnecromanticmanuscript tellshowtosummonademon in the formofahorsebyusingconjurations, aringwiththeTetragrammatoninscribedonit,andadiagrammadewiththe

bloodofahoopoeorabat.Themagicianmuststandinacirclethatextendstotheeastwindowofhischamber.Whentheconjurationiscomplete,amultitudeofspiritswillappearinthesky,withmanyhorses;themagicianmustchoosethehorsewiththeredbridle,whichwilldescendoutsidehischamber.Hemaythenrideoff,withsceptreandswordinhand.Buthemustbewareofcommittinganysinswhileengagedinthisexperiment,becauseifheisuncleanhecannolongercommand the demon. The writer then tells a cautionary tale – from his ownexperience,hesays–toimpressuponthereadertheimportanceofnotsinninginthecourseofthisadventure:

ForImyselfoncetravelledfromAlexandriatoIndiainthespaceofanhour,andthereIsawwomenwhomIfoundverypleasingindeed,andatonceIhadmywillwith one of them.But therewas no chance of finding a confessorunlessIwaitedquitesometime.Ireturnedtomyhorse,whichwasstandingwhereithadbeenconjured[tostand],butwhenIseizedtheendofthebridlethehorsebegantobolt,notallowingmetoputmyfootinthestirrupbecauseofmyuncleanness. I held on to the bridle firmly, and the horse hurledmefortyfeetintotheair.Finally,seeingthatIwasgoingtoperishmiserably,Iletgo and fell, breaking my leg quite badly. So I lay there in India for fourmonths,anduntilIhadrecuperatedIcouldnotgoandseemyhorse.

Butwhen Ihad recovered Iwent toconfessionanddidpenance.Then Iprepared a chamber for myself, and had a sceptre, sword and ring newlymade, since the ring which I had defiled had lost its power. When theseinstruments had been fashioned and newly consecrated, I summoned thosesame spirits as before, and had them bring the same spirit or horse.With

conjurationsIcommandedthathorseandmountedhimpeacefully,andIkeptonridinghimcontinuallyforanentiremonth,exceptwhenIdismountedtosleepandeatordrink,andthusIcircledtheglobeeighttimes.AndIhadhimcarryme through the sky until I was practically suffocated because of thepressure of the air. In circling the globe I discoveredmany and wondroustreasures,whosevirtuesIlearnedlateronundertheinstructionofoneofthespirits,whomI then lockedup.And thus [by this long riding] I causedmyhorsemuchgrief.

WhenIfinallydismountedfromhimandaskedhimwhyhehadharmedme,herepliedthatfromthatpointonhewasunabletodoso,buthesaidhewould rather have been in hell than keep riding for so long a time. So heaskedmenottocausehimsuchgriefanymore,andhewouldministertomefaithfullywhenIsummonedhim,so longasIwasclean.AndthusI repaidhimevilforevil.1

The ceremony given here for conjuring the horse is borrowed, perhapsdirectly, from theDe nigromancia or Thesaurus spirituum ascribed to RogerBacon.2 In the cautionary tale the readerwill recognize a variation on a storyknown from The Thousand and One Nights, from the French romances(especiallyLiRoumansdeCléomadès ofAdenès liRois), and fromChaucer’sabbreviatedandmock-naturalistic retelling inTheSquire’sTale.3 In theArabicandFrenchversions,amagical flyinghorsecannotbemade todescendwheretheriderwishestoland,andthechangeofplanthatresultsbecomesafactorindevelopmentoftheplot.IntheRawlinsonmanuscriptasintheliteraryversionsofthetale,theOrientisportrayedasexoticandromanticallyalluring,althoughtheseductionscenehasbecomeaperemptorytellingofamalefantasy,withlittletraceoftheécriturefémininethathasbeenseenintheliterarynarratives.4Whatconcernsthenarratorhereislesstheseductionthanitsconsequences.VerymuchlikeLancelotintheQuestoftheHolyGrail,themagicianisunabletocontinuehismissionuntilrepentanceandconfessionwipeawayhisdisability.5

Themoral implications of this story need not detain us now, although themoralambiguityrecursinthismanuscript,inalengthyConfiteorwhichadmitstoeverymannerofsinbutterminatesinaprayerforpowerovercertainspirits.6As for the world of flying horses, it seems not unlike that of Jubertus ofRegensburg,whoflewtodiabolicalassemblieswithwondrousspeednotonthebackofahorsebutontheexcrementofamuleorhorse,ministeriodyabolorum.7Forpresentpurposeswhat ismostrelevant is that theformofmagicrelatedin

thisstory is intendedchieflyfor thesakeof themagician’sownentertainment,andthestoryaboutitsuseis,despitethetoneofmoralseriousness,ameansofentertainment presumably both for writer and reader. The compiler of theMunichhandbook,too,ismostinclinedtowardtheanecdotalwhenheistellinghis reader how to conjure illusions inwhich demons appear as horses, castlesappear out of nowhere, banquets are brought forth with many apparent butillusorycourses,andthemagiciandonsacloakofinvisibilitysoasnolongertoappearatall.

Depictions of magic in medieval literature often tease the reader withuncertaintiesabout theboundarybetween illusionandreality.8When thewaterlevel off the coast ofBrittany is raised so as to cover the rocks, inChaucer’sFranklin’s Tale, is the transformation real or merely an illusion?9 Whenwondrous pageants and spectacles are brought forth by inexplicablemeans atcourt, are they genuine or delusory, and are they worked ‘by craft ornecromancy’?The literatureofmagic is repletewith storiesofmagicianswhoproducemagical banquets, horses or boats that can transport people over landand sea, castles with armed warriors, all of which have a tendency to vanishabruptly, suggesting that they rest on dubious ontological foundations. Fromantiquity and through the Middle Ages, critics of magic insisted it was allillusion,bywhichtheycouldmeanmanythings:thatitwasameansbywhichdemonsdeludedandensnaredthegullible,thatitsaccomplishmentswereunrealand not lasting, that healings as well as spectacles worked by magic wereunreliable.10 The pagan Celsus, taunting his Christian contemporaries in lateantiquity, compared the miracles of Jesus with ‘the works of sorcerers whoprofess to do wonderful miracles, and the accomplishments of those who aretaughtby theEgyptians,whofora fewobolsmakeknowntheirsacred lore inthemiddleof themarket-placeanddrivedaemonsoutofmenandblowawaydiseases and invoke the souls of heroes, displaying expensive banquets anddining-tablesandcakesanddisheswhicharenon-existent,andwhomakethingsmoveasthoughtheywerealivealthoughtheyarenotreallyso,butonlyappearas such in the imagination’.11 But itwas not only the criticswho saw at leastsome typesofmagicasentailing illusion: themagicians themselvesseemed torevelintheirroleasillusionists.Notsurprisingly,then,manyoftheformulasinournecromantichandbook–andseveralofthemostinteresting–involvesomeformofillusion.

IllusionistexperimentsintheMunichhandbook

Twelveof the experiments inClm849are ‘illusionist’ones, intended tomakethings appear other than as they are: tomake people perceive some object orscenethatisnotinfactpresent,toobtainameansoftransportsuchasahorseoraboat,tomakethedeadseemaliveorviceversa,ortobecomeinvisible.Thiscategorymightbe seenasa subsetof the ‘psychological’ experiments,but theemphasis here is less on deception of the senses than on production of anobjectivedisplaythatseemsdifferentfromwhatitis.

Thedistinguishingfeaturesoftheseexperimentsarechieflyfour.First,eithertheyarehighlycomplex,withcomplicatedmagiccircles,intricatelyworked-outrituals, andat least twoconjurations,or else (lessoften) theyarevery simple,withno circles, relatively simple rituals, and single conjurations.Second, theyoftenemphasizetheneedforsecrecy,yetthebasicpointoftheexperimentisthefascinating and awe-inspiring display of magical powers. Third, theseexperiments are often accompanied by stories (such as the one from theRawlinsonmanuscript)orby testimonials assuring the readerof their efficacy.Fourth,theseillusionistexperiments,foralltheirexuberantfantasy,comecloserthan any others in the handbook to touching on themes that would becomecentraltothelatemedievalandearlymodernconceptionofwitchcraft.

Seven complex experiments (nos 6–11 and 15) involve relatively elaboratemagiccirclesandintricaterituals,withtwodistinctconjurations(firstthemastersummons the spirits, who appear to him, then he commands them to executesomeillusion,andtheydoso).Amongfurthercomplicationsareofferingsmadetoinducethespiritstocarryoutthecommands,oathsrequiredofthespirits,andprovisionsforrepeatingonsomefutureoccasion,withlesseffort,anexperimentalreadyproducedonce.Thesimplerexperiments(nos14,17,21,43and45),byway of contrast, require no magic circles at all, and have illusionist effectfollowingdirectlyfromasingleconjuration,withoutaninterveningapparitionofspirits. The differencemay be the result of nothingmore than the handbook’sgeneraltendencytowardsimpler,lesscolourfulandimaginativeformulationsinitslatersections,atendencyseeneveninthismostfancifulcategoryofmagic.

Atcertainpoints in the illusionistexperimentsof theMunichhandbook thewritercommentsexplicitlyontheneedforsecrecy.Attheendofoneexperiment(no.8)thewritercommentsthatthisbook,containinggenerallyunknownnamesandfiguresofspirits‘accordingtotheircharacteristics’(proprietates),shouldbekept inahiddenplacebecause itscontentshave ineffableefficacy.Experimentno.10,whichcanmakethelivingappeardeadandthedeadalive,mustbekeptsecret because of its great power. In this and in no. 11 the master goes to a

remoteandsecretplaceoutsidetowntocarryouthisexperiment.Experimentno.15mustbecarriedoutinahighandsecretplace.Thisconcernwiththeesotericnature of necromancy is not exclusively found in the illusionist experiments–no.5alsoemphasizestheimportanceofperformingtheritualinasecretplace,and the text insists that this experiment must be kept secret because it has‘ineffablevirtue’–but it isa themefoundperhapsmostoften in thiscategory,and thebreathless tone thus imparted adds to the entertainment valueof theseillusionist experiments.12 Elsewhere, rather than emphasizing the need forsecrecy,thewritercommentsontherarityofknowledgeaboutcertainformulas.Hedeclares that theartofconjuringan illusorybanquet inno.6 ispracticallyunknowninhisday,andthat‘MatthewtheSpaniard’wasutterlyignorantofthismagic;henotesthattheartofobtainingacloakofinvisibility,inno.11,isalsovirtuallyunknown inhisday.But the themesof secrecyandobscurity arenotunrelated: they are both ways of emphasizing the esoteric nature of theseexperiments,andstressingthatthereaderisbeinginitiatedintoarcanelorethatshouldarousenotonlycuriositybutalsoexcitementandasenseofprivilege.Yetitisinthenatureoftheseexperimentsthatinonewayorothermostofthemareshared:insomecasestheresultofthemagicalisaspectaclethatmaybeputonfor thewonderment of others, and evenwhen the point is for themagician tobecomeinvisible,hisverystateofnon-visibilityisawayofrelatingtoothers.

Thetestimonialsassertingtheefficacyoftheexperimentstakevariousforms.Thewriterdeclares thathehasseenoneexperiment (no.8)worked invariousways,but thewayhegives is thebest, entailing least effort andnodanger. Inrecounting the effects of another experiment (no. 10) he claims that he haspersonallyexperiencedthemall,andthatheleavesunmentionedthoseeffectshehasnotexperienced.Norisheshyaboutclaimingthetestimonyofauthorities:Socrateshimself,heclaims,speaksofthepowerofonecircle(no.9)inhisbookofmagic.Moresimply,heassertsthatexperiment(experiencia)no.10is‘mostworthy’.Atonepoint(no.6)thewriteraddressesacourtlyreader,whetherrealorimagined,claimingtoremindhimofoccasionswhenthemagichasworked:‘Youhaveoftenseenmeexercisethisartinyourcourt,namelythatofbringingforthstewards’.Inasimilarveinhetellshowheoncecarriedoutexperimentno.7whiletheemperorandhisnobleswereouthuntinginadarkwood,causinganillusorycastle toappear,withdemons in the formofknightswhoattacked theemperorandhismen.

What are we to make of all this? Are we to assume that the illusionistexperimentsinthismanuscript–andthetalesthatthewriterspins,testifyingto

theefficacyofhisownillusions–wereintendedmerelyasentertainment?Isitunthinkablethattheclericalnecromancersactuallyhopedtovisitexoticlandsonflying horses, to explore phantom castles, to feast at magical banquets? Thequestionisdifficult toanswerinanysimpleway,becausewhatonewriterwillwritetongueincheekanothermayintendasfact,andbecauseinmanywaystheborder between imaginative fantasy and perceived fact is readily permeable:fantasiesaboutharmthatotherpeoplemightinflictshadeintoparanoidfearsofharmthattheyareinflicting;eroticfantasies,encouragedbytechniquesoferoticmagic,canserveaspreludetoactualseduction;purelyrecreationalplaywithaOuijaboardortarotdeckgivesoccasionfortraumaticexpressionofdeep-seatedfantasies and anxieties; words spoken as playful boasts may be heard asconfirmationofsinisterpowers.

The tales told in this necromanticmanuscript areperhapsbest described asliteraryboasts,analogousto those inmedieval literature.13Andyet theyarenoless fantastic than those recorded in the witch trials of the later fifteenth andfollowingcenturies,andinsomewaysthesetalesarenotunrelatedtoaspectsofwitchcraft. Indeed, thiscategoryofexperimentsmorethanothershaspointsofcontactwith the ‘cumulative concept’ ofwitchcraft that became established inthefifteenthcentury,evenif theparallelsarenotexact.14When themasterhasthedemonstakeanoath(no.6),thisisconceivedasunilateral;itisthereforenotapact.Thespiritsswearonanunspecifiedbutconsecratedbook,andtheybindthemselves first by the God who created them and all things, second by the(presumably demonic) lordswhom they fear and adore, and third by ‘the lawthatweobserve’.The second and third elements in this oathpresupposewhatscholasticdemonologydidinfactgenerallyassume,thatdemonsareboundbyaperversehierarchyoftheirown–aninversionoftheangelichierarchy–andthatthere are infernal laws by which the demons are bound.15 The banquet thatdemonsbringforth is inoneparticular like thefeastsascribed in lateryears towitchesattheirsabbaths:thefooddoesnotreallyexist,sothatthemoreoneeatsthehungrieronebecomes,andastarvingmanwhoeatssuchfarewilldiejustasifheatenothingatall.16Andinbothno.17andno.43,themagicianistoldthatwhenheisflyingonanillusoryhorsehemustnotmakethesignofthecross,orthehorse(infactaspirit intheformofabeast)willfleefromhim,justasthewitchesweresaidtobewarned.17(Bywayofcontrast,theinstructionsforno.8specify thatwhile riding in amagically produced ship themastermay invokeholy things, as in true Christian religion, because the spirits involved arebetweengoodandevil,neitherinhellnorinparadise.)Theparallelwithnotions

from thewitch trials is extended by a passage from themanuscript edited byWillyBraekman,whichsuggeststhattotravelquicklywhereveronewishes,oneshouldmakeanointmentfromsevenherbs,thefatofagoatandthebloodofabat,andsmearitonone’sface,handsandchest,whilerecitingashortformula.18While this specific recipe may not be explicitly necromantic, it appearsalongsideinstructionsfordemonicmagic,andisstrikinglyparalleltothemeanswitcheswerethoughttousefortheirflight.19

Anillusorybanquet

The first two illusionist experiments in theMunich handbook have inmind acourtly setting: one is a procedure to conjure forth a lavish banquet, withentertainmentofvariouskinds;theothercreatestheillusionofacastleinwhichan unnamed emperor may hold out against demonic troops. While the firstillusionissimplyforentertainment,thesecondisanelaboratetrickonunwittingvictims,thoughtheymaybesupposedtohavetakenthehoaxingoodspirits.

The experiment for obtaining an illusory banquet, with service andentertainment(no.6),isoneofthelongestinthemanuscript,andillustrateswellthecomplexitysooftenfoundintheseexperiments:

Youhaveoftenseenmeexerciseatyourcourttheartofsummoningbanquet-bearers.20Firstonemust invokefifteenspirits, in thismanner:At theoutsetonemustgooutsidetown,underawaxingmoon,onaThursdayorSunday,atnoon,carryingashiningswordandahoopoe,andwith theswordonemusttracecirclesinaremoteplace.Whenthisisdone,inscribesixteennameswiththepointofthesword,aswillappearbelowinthefigure.

When you have done this, you should draw the sword toward the eastwithintheinnercircle,asthediagramshows.Whenthisisdone,youshouldbindthehoopoetoyourselfinsuchawaythatitcannotescapefromtheinnercircle,inwhichyoushouldstand.

Thenyoushouldkneel,turntotheeast,taketheswordinbothhands,andsay, ‘Oymelor, Demefin, Lamair, Masair, Symofor, Rodobayl, Tentetos,Lotobor, Memoyr, Tamafin, Leutaber, Tatomofon, Faubair, Selutabel,Rimasor,Syrama,mostcheerful,gladandjoyousspirits,I,so-and-so,adjureyou…tocometomehereinagentle,pleasing,andcheerfulformandmakemanifestwhateverIsay.’

Whenyouhavesaidthistwelve[sic]times–fourtimesfacingeast,then

four times facing south, then four times facing east, then four times facingnorth–holding the sword in your hand thewhole time, andwhile you aresayingtheconjurationconstantlydrawingitineachlocation,finallypositionitwhere itwas at first,when the conjurationwas first spoken, as has beensaid.21

When you have said this, constantly kneeling, again turn to the east,holdingtheswordinyourrighthand,andthehoopoeinyourlefthand,andsay,‘Come,Oaforesaidspirits,cometome,come,forIcommandyoubytheeternalgloryofGod.Amen.’

Whenyouhavesaidthisonce,turnwiththeswordandthehoopoetowardthewest, andyouwill see sixteen splendid and stalwart knights.Theywillsaytoyou,‘Yousummonedusandwehavecome,obedienttoyourwill.Askwhatyouwill,confidentthatwearereadytoobey.’Sayinreply,‘Makemeseeyourpower,thatImaybeholdtableswithmanypeoplerecliningatthem,withaninfinitearrayofdishes.’Theywilltellyouthattheyarepleasedtodoso.

Atoncemanypages[domicelli ]willcome,carryingthree-leggedtables,towelsandothernecessaryequipment.Thenthemostnobleoffolkwillcomeandrecline,andbutlerstoserve,carryinganinfinitearrayofdishes.Andyouwill hear singing and music-making, and you will see dancing andinnumerable games. And youmay be sure that these twelve [sic] will notwithdrawfromyou,butwillstandjustoutsidethecircle,speakingwithyouandwatching.Youshouldalsoknowthatthreekingswillcometoyoubesidethecirclefromamongthosewhoarereclining,andwillaskyoutocomeandeatwiththem.Youshouldreplythatyouarequiteunabletoleave.Whenyouhave said this, theywill return at once to thosewhoare reclining, andyouwill hear them telling the others that theywere unable to persuade you tomoveoutofthecircle.Thentheywillsendabutlerwithsomefoodorother,which youmay safely eat, and you should offer some of it to the sixteenstanding beside the circle, and they too will eat of it. Then you will seeeveryonerisefromthetablesandmounttheirhorsesinorder.

Atlast,allwillvanishfromyoureyesexceptthosetwelve,who,standingbyyou,willsay,‘Ourspectacle[ludus]haspleasedyou,hasitnot?’Youwillreplycheerfullythatithas.Whenyouhaveresponded,theywillaskyouforthehoopoe,which, strange to say,will at oncebecomealarmed.22Youwillsaytothem,‘IamwillingtogiveyouthehoopoeifyousweartocometomeandenactthisspectaclewheneverIplease.’Theywillsaythattheyareready

toswear.Youshouldhavesomebookbroughttothematonce,andonityoushouldhavethemswearinthismanner:‘Alltwelveofusswearonthissacredbook…tocometoyouwithoutdelaywheneveryouinvokeus,andtohavetables laid, such asyouhave seen and evenbetter.’And theywill swear atonce.

Andwhentheyhavesworn,youwillgivethemthehoopoe,andwhentheyhaveittheywillaskyourleavetowithdraw.Youwillgiveittothem,saying,‘Goforthwhereveryouwishtogo,andbeattentivetome.’Theywillsaythattheyremainobligedtoyoufromthenon.Havingsaidthis,theywillgo.Youtoomayleavethecirclesanderasethemsothatnothingremains,and,takingyoursword,youmaywithdraw.

You should note that the hoopoe is possessed of great virtue fornecromancers and invokers of demons [nigromanticis et demonesinvocantibus],onwhichaccountweuseitmuchforoursafekeeping.

Whenyouwantthem[thespirits]tocometoyou,insecretoropenly,orinwhateverplace,gazeattheabove-writtencirclesandfiguresinthebook,andin a quiet voice read the names found in them.When you have read themonce while thus gazing, read this conjuration once: ‘Oymelor, Demefin,Lamair, Masair, Simofor, Rodobail, Tentetos, Lotobor, Memoir, Tamafin,Zeugaber,Tatomofon,Faubair,Belutabel,RimasorandSirama,Iask,conjureandadjureyoubythetruemajestyofGodtomakeyoursubordinatescomehereandbringdishes,firstofallso-and-soandso-and-so,andmakeagrandbanquet,withgames,singing,music-makinganddancing,andingeneralallthose things that can gladden the hearts of those standing about [cf. Ps.103:15Vulg.].’Whenyouhaveread this[conjuration]once,splendidpageswillcomeandpreparebeautifultables.Whenthesearesetup,youwillheartrumpets,harpsandanuntoldmultitudeofsongs.Whenyoucalloutloudly,‘Bring water’, it will be brought forth at once. Likewise, ‘Bring forth themeal’,andatonceitwillbebrought.Andtherewillbebutlersandstewardsserving excellently, and handsome pages, and players providing countlessentertainments. And you can have a thousand types of dish brought, if itpleasesyou,andthosewhoeatthemwillfindthemuncommonlydelicious.

Youmust know that nomatter howmuch they eat, theywill be all themorehungry,because theywill seem likedishesbut theywill not exist, sothatifafamishedpersonweretogorgehimself,believingthemtobereal,hewouldnodoubtdiejustasifheatenothing.

Andwhenyouwish todoawaywith the spectacle, say that they should

take away the tables. At once the tables will be removed, but all thosestandingaroundwillremain.Ifyouwishforthemtosingorplayormaketheentirespectacle,say,‘Dothusandsuch’,andyouwillseewhatyouwish,forthesearespiritsofspectacleandallentertainment,and theywilldoall thattheyaretold.Andwhenyouwantthemtodepart,say,‘Withdraw,allofyou,andwhenever I call you tome, come forthwithout any excuse.’Theywillreply,‘Wewilldosomostgladly!’Andwhentheyhavewithdrawn,allwilldepart,wonderingatthisart.

Andherethisartisconcluded,whichisvirtuallyunknownamongpeopletoday,andofwhichMatthewtheSpaniardwasutterlyignorant,etc.

Thecircle tobeused for this experiment isdepicted: aquadruplebandwithapentangle inscribed in the centre, a sword depicted at the top (extendingdownwardacrossallfourbands,withitspointonthetopofthepentangle)andotherfigures(likewiseextendingacrossallfourbands)ontheupperleft,upperright, lower right, and lower left.Thecardinaldirectionsaregivenoutside theoutermostband,witheastontop.Withinthebandsthenamesofsixteenspiritsareinscribed.23

Two points may suffice here by way of commentary. First, the idea ofconjuring an illusory banquet is widespread. Celsus compared Christ with amagicianwhoconjuresforthanillusorybanquet,andthesametrickisfoundinan adjuration in the Greek magical papyri for obtaining a daimon as one’sassistant.Amongthespirit’smyriadfunctionsisthatofprocuringeverymanneroffoodexceptfishorpork.Themagicianneedonlyimagineabanquetinghallandorderthedaimontoprepareabanquet,andimmediatelyhewillcreateahallwithmarblewallsandgoldenceiling,allofwhichwillseempartlyreal,partlyillusion. He will bring fine wine, and further daimones made out as suitablyattired servants.24 Second, this experiment is exceptional for the Munichhandbookinthedegreeofemphasisonthesacrificeofahoopoetothedemons.This bird is famous for its magical virtues.25 The present experiment notesexplicitly that the hoopoe has great power for necromancers and invokers ofdemons,andforthatreasonismuchusedbysuchpractitioners.Oddly,thetextsays that necromancers use the hoopoe a great deal for their safekeeping orprotection(adnostri tutelam), which perhapsmeans that they are safer in thecompanyof demons if theyhave an offering tomake them.The safety of thehoopoesseemsnottobeanissue.

The fading of this insubstantial pageant might well recall that of a more

famousillusion:

Ourrevelsnowareended.Theseouractors,AsIforetoldyou,wereallspirits,and

Aremeltedintoair,intothinair…26

ButofcoursethebooksfromwhichthatexperimentderivedhavenotsurvivedforcomparisonwiththeMunichhandbook.

Anillusorycastle

The followingexperiment (no.7) isdesigned toobtainan illusorycastle,withdefenders. It is introduced in grandiosemanner, as a ‘splendid experiment’ bywhichthemagiciancanconvokespiritstoproduceanelegantcastlewitharmedmen. As in the preceding case, there are two phases, first the summoning ofspiritsandthenhavingthemworktheillusion,althoughforreasonsthatwewillseeshortly,thesecondphasedoesnotpreciselyinvolveaconjuration.

Here follows another experiment27 for invoking spirits so that a man canmake a fine and well fortified castle appear, or for summoning countlesslegionsofarmedmen,whichcaneasilybedone,andamongotherthingsisdeemedmostbeautiful.

First,gooutonthetenth[dayof]themoon,underaclearsky,outsideoftowntosomeremoteandsecretplace,takingmilkandhoneywithyou,someofwhichyoumustsprinkleintheair.Andwithbarefeetandhead,kneeling,readthiswhilefacingwest:‘OUsyr,Salaul,Silitor,Demor,Zanno,Syrtroy,Risbel, Cutroy, Lytay, Onor, Moloy, Pumotor, Tami, Oor and Ym, squirespirits,whosefunctionitistobeararmsanddeceivehumansenseswhereveryou wish, I, so-and-so, conjure and exorcize and invoke you … that,indissolublyboundtomypower,youshouldcometomewithoutdelay,inaformthatwillnotfrightenme,subjectandpreparedtodoandrevealformeallthatIwish,andtodothiswillingly,byallthingsthatareinheavenandonearth.’Havingreadthisoncefacingwest,dosoagainfacingsouth,east,andnorth.

Andfromfaroffyouwillseeabandofarmedmencomingtowardyou,whowillsendaheadasquiretosaythatthoseyousummonedarecomingtoyou.Youshouldtellhim,‘Gotothemandtellthemtocometomeinsuchastatethattheyfrightennoone,butImayabidesafelywiththem.’Whenyou

havesaidthis,hewillreturnatoncetothem.After a short interval theywill come to you.Whenyou see them, show

them at once this circle, which has great power to terrify those fifteendemons;28 theywillsee itandsay, ‘Askwhateveryouwish insafety,and itwill all come to pass for you through us.’ You should then tell them toconsecratetheircirclesothatwheneveryougazeonitandinvokethemtheymustcometoyouquicklyanddothatwhichisnaturaltothem,namelymakefortifications and castles andmoats and amultitude of armedmen appear.Theywillsaytheyarewillingtodoso.Youshouldextendabookto them,andyouwill seeoneof themplacehishandon thebookandspeakcertainwords,whichyouwillnotunderstand.Whenthisisdone,theywillrestoreittoyou.

Thentheywillaskyoutopermitthemtoleave,becausetheycannotdepartfrom you exceptwith permission.You should say to them, ‘Make a castlehere, so that I may see your power.’ Immediately they will make a castlearoundyou,withmanyotherthings,andyouwillseeyourselfinthemiddleof the castle, and a great multitude of knights will be present. But thesefifteenwillnotbeable todepart fromyou.After thespaceofanhour theywillaskyouthattheymaydepart,andyoushouldsay,‘BereadywheneverIgaze on this circle and invoke you to return at once.’29 Theywill swear tocome immediately. Then tell them to depart wherever they wish. And theentirespectacle[ludus]willbedestroyed,andnoonewillremainthere.

Whenall this isdone, returnhome,guardingwell thebook inwhichallpowerisfound.Andwhenyouwishtoworkthisfineart,gazeatthecircle,readingthenames,beginningfromtheeast,saying,‘OUsyr,Salaul,Silitol,Denior,Zaimo,Syrtroy,Ristel,Cutroy,Lytoy,Onor,Moloy,Pumiotor,Tamy,Dor, [and] Ym, I summon you to come here, by the consecration of thiscircle, inwhichyoursignsareinscribed,andtomakeawellfortifiedcastleappear forme,with a deepmoat, and a plenteous company of knights andfootsoldiers.’Andsuddenlyasplendidcastle,withall that isnecessary,willappearthere.Ifyouwishtoenterit,youcan,foraknightwillatoncestandbyyou,towhomyoumaycommandthatallyouwishshouldappear,andhewillhaveitdone.

OncewhenI[wishedtotest]thisartIexerciseditwiththeemperor,whenmanynobleswereaccompanyinghimonahuntingexpeditionthroughsomedark forest.This is how Iproceeded.First I gazed at the circle, calling theaforesaiddemonswithaclearvoice.Andatonceahandsomeknightcameto

me,whomnoonebutIcouldsee,andwhosaidtome,‘Iamoneofthespiritsyou have invoked; I am named Salaul, and the others have sent me.Commandwhatyouwill,anditwillbedone.’Isaidtohim,‘Iwantyoutohavealegionofarmedmenappear,whomtheemperorandhiscompanionswill taketoberebels.’Hesaid,‘It isdone.’Andthenall thecountsandtheemperor himself turned and looked to the north, and from far off they sawcoming to them an innumerable multitude of knights and soldiers. One ofthemdismounted,andbeforeanhour’stime[antemagnehorespacium]cameto the emperor and said, trembling, ‘Lord emperor, behold, an innumerablehorde iscoming towardus, swearing toputusandallyourcounts todeathandtokillyoupitilessly.’Onhearingthis,theemperorandthecountsdidnotknow what to do. Meanwhile, the spirits approached. Seeing and hearingthem,andtheirterrifyingweapons,theybegantoflee,buttheothersfollowedthem, shooting arrows, and criedwith one voice, ‘You cannot escape yourdeath today!’ Then I said, ‘O Salaul, make a wondrous castle before theemperorandhismen,sothattheemperorandtheotherscanenterit.’Anditwasdone.Aperfectlysafecastlewasmadefor thecounts,with towersandmoat,andthedrawbridgedown.Itseemedexcellentlyconstructedandfilledwithmercenaries,whowerecryingout,‘Olordemperor,enterquicklywithyour companions!’ They entered, and it seemed that servants and manyfriendsoftheemperorwereinit;hesupposedhehadcomeuponpeoplewhowould defend him manfully. When they had entered, they raised thedrawbridgeandbegan todefend themselves.Then thespiritswith theirwarmachinesattackedthecastlewithwondrouspower,so that theemperorandtheothersfearedall themore.ThenSalaulsaidtome,‘Wedonothavethepower to remain here longer than a quarter of the day, so we must nowwithdraw.’ Then the castle disappeared, and the attackers, and everythingelse.30Theemperorandtheothersthenlookedaroundandfoundthemselvesin some marsh, which left them greatly astonished. I said to them, ‘Thisepisode has been quite an adventure!’ And after this experiment I made adinnerforthem.

Rememberthatthisartcannotlastlongerthanaquarterofaday,unlessitlastsonequarteronetime[andisthenrenewedforanotherquarterday],etc.

Onemighthavesupposedthatthetrickplayedontheemperorconstitutedanact of rebellion deserving of execution; the tale,whichmust be read as such,asksustosuspendourdisbeliefandassumetheemperorhadunlimitedcapacity

for being amused. The milk and honey that the magician sprinkles evidentlyserveasakindofoffering,whichcomesthistimeatthebeginningratherthanattheendoftheritual,asinno.6;itisperhapsworthyofnotethatthisthemeofsacrificeoccursspecificallyinillusionistexperimentssetatcourt,andonemightperhapsspeculatethattheofferingissomehowanalogousheretoacourtlygift,but twoexamplesprovide too littleevidence forsuchgeneralization.Afurtheraspectofthisexperimentthatcallsforattentionistheformulaforrecallingthespirits.Havingsummonedthem,themasterproceedsatoncetoanarrangementwhichwillensuremultiplerecurrenceofthedesiredillusion.Theformulatobeused on further occasions is simple, and does not use the language ofconjuration; presumably the demons are already bound by their ownconsecration of the circle, and need not be bound by the force of a formalconjuration.

While extensive pursuit of parallels would lead to endless digression, twoespeciallyinterestingonesdeservecomment.ThefirstisfromTheQuestoftheHolyGrail,inwhichaladywhoseeksinvaintheloveofSirBorsthreatensthatshe and her maidens will kill themselves by leaping from a tower unless hesatisfiesher.Astheyplungefromthebattlements,SirBorscrosseshimself,andimmediatelyis‘envelopedinsuchatumultandshriekingthatitseemedtohimthat all the fiends of hell were round about him: and no doubt there were anumberpresent.He looked round,but sawneither the towernor the ladywhohadbeensolicitinghislove…’.Thusheknew‘itwastheenemywhohadlaidthisambushforhim’.31 In thiscase thephantomtower isademonicsnare,butnotaworkofmagiccreatedbydemonsatthebehestofamagician.Thesecondparallel,frommuchfurtherafield,fromtheeleventh-centurylifeoftheTibetanBuddhistsaintMilarepa,isinthiswaymorecloselyanalogoustothetaleinournecromantic handbook. When the lama Marpa had Milarepa construct a talltower,thelama’senemiesattackedit,but‘thelamaconjuredupsomephantomsoldiers,cladinarmor,andputthemeverywhere, insideandoutsidethetower.Hisenemiessaid,“WheredidMarpagetallthesesoldiers?”’Terror-struck,theyprostrated themselves and became disciples of the lama.32 In this contextsainthoodandmagicmaybemorecloselyrelatedthaninmedievalChristianity;indeed,eveninmodernTibetlamasaresaidtohaveriskedmoraldefilementbyusingmagicalweaponsagainstChineseinvaders.33YetevenwithinTibet,notallmagic is judged morally equivalent: Marpa may work a harmless trick ofmagical illusion without jeopardizing his standing, but the tower Milarepa isconstructing is part of his arduous penance required for works of destructive

magicinhislifebeforeattainingsainthood.

Experimentstoobtainahorse

Aswehavealreadyseen,magicalflyinghorsesarepartofthestockintradeofmagiclore;theymigratenotonlyacrossthefaceoftheearthbutalsobetweenthemagicians’ownwritingsandcourtlyliterature.34JohannesHartliebspeaksofhorsesthatcomeintoanoldhouseandtransportariderovermanymiles,andhehintsrathervaguelyathowitisdone:onetakesbat’sbloodandbindsoneselftotheDevilwithsecretwordssuchas‘Debraebra’;afterridingonedismountsandtakesthebridle;toreturntoone’splaceoforiginoneneedonlyshakethebridleandthehorsewillappear–butthehorseis,ofcourse,onlyadevil.Magicofthissort,hesays, iswidelyknownamongprinces.Healso tellshowunhuldenandothers use a salve called theunguentumpharelis,made of seven herbsmixedwiththebloodofabirdandthefatofananimal,smearedonbenches,chairsorotherobjects,onwhichtheythenride;thistoocountsforhimasnecromancy.35

Onemight challenge the inclusion of these experiments in the category ofmagicalillusion,sincethejourneysundertakenareatleastrepresentedasreal.Inone key sense, however, even from the magicians’ perspective there is anelementofillusion:thecreaturethatappearsisnotinrealityahorsebutademonintheformofahorse.Theillusionisperhapsnotsocompleteasinthecaseofabanquetwithfoodthatdoesnotnourishorsatisfyhunger,butthisisonlytosaythat fromaperspective sharedbymagicians and theologians alike thedemonshad real but limited power over the natural order, andwhile they could effectgenuine locomotion through assumedbodies they could not confect foodwiththe substantiality of real food. One might ask further why they could nottransport real food, perhaps even bringing grapes from distant lands inmidwinter,andtheanswertothatwouldpresumablybethattheycoulddosobutwerecontentinallthesecasestocreatejustenoughofanillusiontolastthroughthedurationoftheexperiment,andoncetheybegantroublingtotransportfoodfrom abroad they would be extending themselves beyond the contractedarrangement.

Howeveronewishestoresolvethesesubtleties,theMunichhandbookinanyevent gives four experiments for obtaining a spirit in the form of a horse onwhichtoride.Letusbeginwiththemostextendedofthese(no.9):

Ialsowish toexplain toyouhow toobtainahorse– that is,a spirit in the

formofahorse–whocanbearyouacrosswaterandland,throughhillsandacrossplains,whereveryouwish.

First,onthesixth[day]ofthemoon,aTuesday,havingfasted,youshouldgooutwithabridlethathasneverbeenused,andinasecretplace,andmakea circle with a nail or an iron stylus, as appears here, inscribing in it thenamesandfiguresthatappear.Whenthis isdone,remaininthemiddleandkneel on the bridle facing east, and in a somewhat loud voice say, ‘OLautrayth,Feremin,[and]Oliroomim,spiritswhoattenduponsinners,I,so-and-so, trusting in your power, conjure you by Him who spoke and [allthings]weremade,andwhoknowsallthingsevenbeforetheycometopass,andbyheavenandearth,fireandairandwater,SunandMoonandstars…tosendme three [spirits],whoshouldcome tomegently,withoutcausingmefear,butinsuchawaythatImayremainsafe,andyoushouldfulfilentirelywhateverIcommandyou,andbringiteffectivelytopass.Likewise,IconjureyouaforesaidspiritsbyHimwhoistocometojudgethelivingandthedeadand the world by fire, and by the fearful Day of Judgement, and by thesentencethatyoumusthearonthatday,and[by]thiscirclewithwhichyouareeffectively invoked, thatyoushouldbecompelled tocomeherewithoutdelayandhumblyfulfilmycommands.’

Whenyouhavesaidthisthreetimes,youwillseethreeknightscomefromafar.Onseeingthem,beforetheyarriveinyourpresence,say,‘Ihaveliftedtoyoumyeyesuntothemountains,fromwhichmyhelpshallcome.MyhelpisfromtheLord,whomadeheavenandearth’[Ps.120:1f.Vulg.;cf.Ps.122:1].And when they come to the circle they will at once dismount from theirhorsesandgreetyoucheerfully.Youwillsaytothem,‘MaytheLordinhismercy bring you back to your pristine status.’Then the spiritswill say, ‘Omaster,wehavecometoyou,allofuspreparedtoobeyyourcommands.Socommandustodothatforwhichyouhavemadeuscomehere,anditwillbefully brought about.’ You should reply, ‘I wish for you to consecrate thisbridle’–whichyoushouldholdwithbothhands–‘sothatwheneverIshakeitahorsewillcomebeforeme,inwhosemouthImayplaceit,andImaybeable tomount itandridesafelyon it,andproceedwherever Idesire.’Thentheywillsaytheywishtotakethebridlewiththemandreturnitonthethirdday.Youwillgiveittothem.Andwhenyouhavedoneso,theywillmounttheir horses and withdraw without delay.When they have gone, leave thecircle,withouterasingit,andwithdrawfromthatplace.

Return thereon theeveningof the thirddayandyouwill find the same

spirits offering the bridle to you, assuring you that your request has beencarriedout.Whenyouhavetakenthebridle,say,‘IconjureyoubytheGodofgodsthatyouwillbeunabletodepartfromherewithoutmyleave.’Thentheywill reply that theywill remain there as long as youwish. Then shake thebridle,andatonceablackhorsewillcome.Placethebridleonhim,andride.Thendismountandremovethebridle,andatoncethehorsewilldepart.

When thehorsehas left, say, ‘Iconjureyou[spirits]byall theaforesaidthings,andbyall thosethingsthathavepoweragainstyou, thatyoushouldswear always to compel that horse to come to me.’ They will swear andpromise todo so at once.When theyhave sworn, tell them towithdraw insafety.36Whentheyhavegone, leavethecircleanderaseit totally,andtakethebridlewithyou.

Andwhenyouwishthehorsetocome,say,shakingthebridle,‘Lutrayth,Feremim,Oliroomim’,andthehorsewillcomeatonce.Thenplacethebridleinitsmouthandride.Youshouldrideabitbacktowarditshaunches,37whichwillbegentler,andyoushoulddothiseachtime.Andwhenyouwant it togallop,spuritonorlashit,anditwillflylikeanarrow,butyouwillnotbeabletofalloff,sodonotfear.Andwhenyouwishtodismount,itwillneverdepartuntilyouhaveremoved thebridle fromitsmouth,whereupon itwilldisappearatonce.

We havemade such bridles very thin, sowe can carry them in a smallplace,andtheycanneverbreakorwearoutbecauseoftheconsecration.

One should note that if the circle given above is inscribed on horsehidewith the blood of a horse andwith the tooth of awhite horse, and then isshowntohorses,theywilldieatonce.Andifyoucarryitwithyou,writteninthismanner,nohorsecancomenearyou.AndSocratesspeaksofthepowerofthiscircleinhisbookofmagic.

Thefigureshownisasinglecircularband,withasquareinscribed,andacircleinsidethesquare.Shortbarsextendoutwardfromthemiddleofeachsideofthesquare and touch the inner side of the circular band. Names of the cardinaldirections flank eachof thesebars. ‘Theplaceof themaster’ ismarked in thecenter of the circle. The band contains the names Lantrayth, Feremni andOliromim,38plusastronomicalandothersigns.

Four points about this experiment call especially for comment. First, as inotherillusionistexperiments,butnottypicallyinotherones,thespiritsconjuredcome in the formof courtly figures, in this case knights,which reinforces the

auraofcourtlyromanceintendedtocharacterizethesetexts.Second,themeansforcontroloverthehorseisabridle,whichshouldnotbesurprising,sincethatistheusualpurposeofabridle,exceptthatinthiscasetheinstrumentofcontrolisused in unconventional ways and becomes more an effective symbol of themagician’spower thanapractical implement.Third, thecirclewhichserves togaincontroloverademonintheformofahorsecanalso,differentlyemployed,beusedtothreatenanactualhorse;whiletheseillusionistexperimentsmaynotbe overtly concerned with establishment of power relations (as are thepsychologicalexperimentstobeexaminedinthenextchapter),theydoentailtheexerciseofpower, sometimesoverahumanagentsuchas theemperor, and inthiscase(asinthetalefromtheRawlinsonmanuscript)overananimal.Fourth,thetermusedfor‘shake’or‘shakeviolently’,squassare,maypossiblysuggestthat this material derives from an Italian source. That verb passed over intomodernItalian,andmaybemoreexpectedinLatintextsfromItalythaninthosefromelsewhere.

The threeotherexperiments forobtainingahorsearemuchsimpler. Inone(no.14)themasterlookstowardtheeasternsky,kneelingandwithfoldedhandsas if he were in prison, and with firm hope of obtaining his will he says a‘prayer’seventimestothe‘mosthighandbenignkingoftheeast’,adjuringhimtosendan‘airyspirit’onwhichhecanridetoaspecifiedplace.Ahorsecomes,and the master conjures it to carry him to that place without danger ordisturbance.Whenhearrivesathisdestinationhethanksthekingoftheeastforbestowingthisfavour,andofferstoservehimforeverandobeyhiscommands,‘and may his name be praised forever’. Another experiment (no. 17) isexceptional in that it does not begin with a conjuration, but with merely theinscription of magic names. The master writes six of these on the door of avacant house, at twilight, ‘in the Hebrew manner’, then he withdraws for awhile. When he returns he finds a horse ready. He conjures it to carry himwithoutharmortroubletoaspecifiedplace.Hemaythenmountitconfidently,for it cannot harm him.When he arrives at his destination he dismounts andtakes the horse’s bridle. Having finished his business, he shakes the bridlevigorouslyandrepeatstheconjurationtosummonthehorse.Inthethirdofthesesimple experiments (no. 43) themaster againwrites a series of names on thedoor of a vacant house, at dusk, with bat’s blood, thenwithdraws for a brieftime.When he returns he finds a horse awaiting him.After he has ridden theanimal, he dismounts, removes the bridle, and hides it underground.When hewishes to return, he retrieves the bridle and shakes it, whereupon the horse

returnsatonce.Hethenrepeatstheconjuration,plusthewords‘kostolya,elogo,yetas’,andoffherides.

Otherexperimentsforillusorymeansoftransportation

Inadditionto thesefourexperiments, thehandbookprovidestwosimilarones,bothcomplex,forconjuringamagicalship(no.8)andaflyingthrone(no.15).The shipwill sail quickly over the seas,wherever onewants,withwhomeveronewishes.Themaster first fastsonaMonday, thengoesoutunderawaxingmoontoaremoteplacewiththeribofadeadmanorwoman.Havingsharpenedapointon therib,heuses it to traceacirclewithahorizontalbandacross thecentreandaverticalbandacrossthetopsemicircle(forminganinvertedversionoftheT–Opatterncommonlyfoundinmedievalworldmaps).Superimposedonthis design is a crescent shape, possibly representing a ship, with two smallcirclesbelow it.Theplaceof themaster andhis companions ismarked at thebottomofthecrescent,and‘East’ismarkedtowardthebottom.Thiscircleisthe‘insignia’ of the spirits to be invoked. The master enters the circle at thedesignatedspotandfumigates itwith themarrowofadeadman.Hewillhearvoices in the air.Holding the rib inhis righthand,he conjures eight spirits tocomewithoutdelay.Hethenseeseightsailors,whowillannounceinreverentialtone that they have been sent to fulfil his command. Before the shipmay beemployed, the spiritsmust take an oath to fulfil themaster’swishes.Then hecommands themto transport thecircleand thosewithin it toaspecifiedplace.Theydoso,anditwillseemasifthecompanyissailingonthehighseas.Inabrieftime,theyarriveattheirdestination.Whenhehasarrivedathisdestinationhecancommandthespiritstoreturnhimquicklytothepointofdeparture,andtheywilldoso.Thenhegivesthempermissiontoleave.Whentheyhavedoneso,hedestroysthecircleandburiestherib.Hecanmakethespiritsswearthattheywillrepeattheirserviceupondemand:wheneverhewishestosailagain,themastermakesacirclewithiron,wood,hisfinger,oranythingelse,andtellshiscompanionstoenteratthespecifiedplacewithoutfear,thenheinvokestheeightspiritsbyvirtueoftheoaththeyhavealreadytaken,orderingthemonceagaintotransporthimwherehewishestogo,andeightsailorswillappearandtransporthim,withinanhour,inaship;whenhewantstoreturn,theywilltakehimback.In one key respect this experiment differs from others for means oftransportation: the transport comes with the spirits’ appearance, not at a laterstageaftertheyhavesentaspiritspecificallydelegatedforthepurpose.Butasin

other experiments involving transportation, the third stage is a return to themaster’s original location, and then there are measures for repeating theexperiment.

Thegreaterpart of the elaborate and fanciful experiment toobtain a flyingthrone(no.15)isaritualforsummoningthethroneitself;spiritsthemselvesdonot appear overtly. The text plunges directly into the instructions, with nointroduction.Themastermustgotoahighandsecretplacewhentheweatherisserene,withnowind.Hesaysvariousprayers(theAveMaria,partofPsalm50,theLesserDoxology,etc.), thenmakesacircle, intowhichheplacesthreejarswithhim,andhecastsintoonejarashesandflour,intoanotherfireandsalt,intothethirdwaterandchalk.Hesitsinthemiddleofthecircleandcallsthekingofthecloudstosendthreeguides(orspiritswiththerankofduke,duces)tocarryhimwithoutharmordangertotheplacehewantstogo.Asmallcloudappears,andfromthethreejarshehearsvoicescalling,‘Riseup!Riseup!Riseup!’Afterthricesayingaconjuration,themasterseesathroneinthemidstofthecloud.Heascendsitandconjuresthethreeguidestocarryhimwithoutdelay,withoutharmor danger to body or soul. The later part of the text is much concerned withdefenceagainstadversariesduringtheflight.Iftheriderperceivesinflightthatsomeone is trying to harm him by causing the throne to descend toward thesouth, he conjures the spirit Baltim, who comes and brings a storm upon theadversary.Iftheharmcomesfromotherdirections,otherspiritsareconjuredindefence. If storms, serpents, birds or other terrifying things appear above themasteronhisway,heconjuresacertainking to remove these terrors.Perhapsthemost extraordinary feature of this experiment is the sense of peril, whichcomes not from the potential treachery of the spirits conjured, nor from thedanger of breaking the charm (perhaps by making the sign of the cross) andplunging from a great height, but rather from unspecified adversaries,presumablyspiritsinimicaltothoseinvoked.Whethertheaidingortheopposingspirits qualify as ‘spiritual hosts of wickedness in the heavenly places’ (Eph.6:12) remainsunclear; thewritermightclaim that thespiritsonbothsidesareneutral,orcapableofbothgoodandevil,helpandharm.

Experimentsforinvisibility

Thethemeofmagicalinvisibilitybymeansofaring,acapeorsomeotherobjectis,ofcourse,ancient.TheringofGygesisoneofthebestknownmanifestationsbecause it provides the basis for a classic thought experiment regarding the

virtueofapersonwhoseinvisibilityallowshimtoactwithimpunity.39Probablythe most commonly recommended means for becoming invisible in medievalworksonmagicwastocarryanopalononeself,sothatitsbrilliancewouldblindallpotentialviewers–amethodthatissupposedtohaveworkedforConstantiusAfricanus.40

TheMunichhandbookcontainsonecomplexexperimentandtwosimpleonestomake themagician invisible.Thecomplexone (no.11)providesa cloakofinvisibility:

Ishalltreatalsooftheartofinvisibility,unknowninthesedaystonearlyall.When you wish to become invisible and insensible to all beings, both

rational and otherwise, first, under awaxingmoon on aWednesday, in thefirsthouroftheday,havingremainedchasteforthreedaysbeforehand,andwith cut hair and beard, and dressed in white, in a secret place outside oftown,underaclearsky,onlevelground,traceacirclesuchasappearshere,withamagnificentsword,writing thesenamesandeverythingshownalongwiththem.

Whenthisisdone,placetheswordtowardthewest,on[thename]Firiel.Andwhileyouhaveitplacedthere,haveavesselinwhichthereisfirewithfrankincense(thus),myrrhandother incense (olibano), andwith the smokefrom these go about the circle, suffumigating it, begining and endingwith[thename]Firiel.Whenyouhavedonethis,takeblessedwaterandsprinkleyourself and the circle, saying, Asperges me, Domine, ysopo … [Ps. 50:9Vulg.].Whenyouhavedonethis,kneelfacingtheeast,andinastrongvoicesay, ‘I, so-and-so, conjure you, O Fyriel, Mememil, Berith, [and] Taraor,powerful,magnificent,illustriousspirits,inwhomIplaceallmytrust,bytheone, inseparable andundividedTrinity… that all fourofyou should comehere with utmost humility, bound, constrained, and sworn to carry out mycommand,whateverIaskofyou.Comewithoutdelay…’

Whenyouhavesaidthisinvocationfourtimes–oncetowardFiriel,oncetowardMelemilandtowardBerithandTarator–fourspiritswillatoncebepresentinthecircle,sayingtoyou,‘Telluswhatyouwish,andwewillobeyyoucompletely.’Youwillsaytothem,‘Iwishacloakofinvisibility,whichshouldbethinandincorruptible,sothatwhenIwearitnoonecanseemeorsensemypresence.’Whenyouhavesaidthis,onewillwithdraw,andwithinanhourwillbring forthacloak,whichyouasked them tobringyou.Theywillreplythattheycannotgiveittoyouuntilyoufirstgivethemyourwhite

garment;youwillgive it to them,andwhenyouhavedo so theywillgiveyou thecloak.Oneof themwill atonceputon thegarmentgiven to them;youlikewiseshouldatonceputon thecloak.Whenyouput iton,youwillsay to thespirits, ‘Goinpeace’,andatonce theywillwithdraw.Andwhentheydepart,youshouldleavethecircle,carryingthesword.

On the third day, return there with the cloak, and you will find yourgarment,whichyouwilltake.Besuretoremember;ifonthethirddayyoudonot return,oryoudonot take thegarment left there,on the fourthdayyouwillfindnothing,butinsevendaysyouwilldie.Havingtakenitonthethirdday,youwillburnitinthesameplace.Andknowthatwhenyouburnityouwillheargreat lamentingandcomplaining.Andwhenyouburn it, sprinklethe ashes in the air, saying, ‘I conjure you, Firiel, Melemil, Berith, [and]Taraor,byyourvirtueandpower,andbyallthingshavingpoweragainstyou,tohavenovirtueorpower toharmmeby this cloak,butmayJesusChristprotectanddefendme…’Whenyouhavesaid this, takeblessedwaterandsprinkle thecloak, saying, ‘I conjureyou,cloak,by theFatherand theSonand theHolySpirit, andby thiswater, thatwhenever I put youon, noonemaysensemypresenceorseeme….’

Thefigurerequiredhereisaplaincircle,withthepositionseast,south,andwestlabelled, a sword lying toward the east (with its point near the centre), thepositionofthemasterinscribednearthecenter,andthenamesFirieltowardthewest,Melemiltothesouth,Berithtotheeast,andTaraortothenorth,alongwithtwo characters. One of the most striking features of the experiment is thesuggestion that when the master burns the returned garment he will hearlamentation and complaint, as if the garment, like the book Antoninus ofFlorence is said to have burned, was infested with malign spirits, containedwithin it in such a way that they were subject to the will of the person whodisposedofthephysicalobject.

The two simple experiments in this category are in different waysexceptional:thefirst(no.21)becausethetechniquesarewithoutparallelinthismanual,andthesecond(no.45)becauseitnotonlyentailsasacrificialofferingtothedemonsbutexplicitlystatesthatthesespiritsareworthyofsacrifice.Thefirst of these experiments (which again has no introduction) requires thepractitioner toeviscerateablackcatborn inMarch,cutout itsheartandeyes,and insert a heliotrope seed in place of each eye and two such seeds in themouth,whilesayingaconjurationforinvisibility.Thenheburiesthebodyina

closedgarden,andwatersitforfifteendayswithhumanbloodmixedwithwater,whereuponaplantwillgrow.Hedetermineswhichoftheplant’sseedsbearsthepowertomakehiminvisiblebytestingeachseed:repeatingaseriesofnames,he takesamirrorandputs thenewlygrownseeds intohismouth,onebyone,beneath his tongue, and when he finds the seed that causes invisibility hevanishesfromthemirror.41Inthesecondexperiment(no.45)themastertakesawhitedoveanda sheetofvirginparchmentandonaSaturdaynightgoes toastream by a crossroads. He sacrifices the dove and says, ‘O you to whomsacrificeisdue,aidinfulfillingmywill’;herepeatsthisformulawhilefacingineachofthecardinaldirections.Thenheinscribesafigure(acomplexsign,withmainly horizontal elements and elaborations) with the dove’s blood. Beforesunrise he returns, and he finds another sheet with a coin enclosed; when hebindsthistohishairhebecomesinvisible.Hemustbesuretoleavethedoveandtheparchmentbehind,presumablyas sacrifices to the spirit.The textdoesnotsayhowtoundo the invisibility,butpresumably it suffices to remove theseedfrom one’s mouth (taking care meanwhile not to swallow) or the sheet fromone’shair.

Poweroverlifeanddeath

Aswehaveseen,theterm‘necromancy’wasusedinterchangeablyinmedievalparlance with various forms of ‘nigromancy’, which could be taken to mean‘blackmagic’,ormore literally ‘blackdivination’.Onepossible reason for theconflationofthesetermsandconceptswasthewidespreadassumptionthatwhenone engaged in necromancy in the original sense, conjuring the spirits of thedeceased, the spiritswhich in fact appearedwere demons in the forms of thedead.Most famously, the shade of Samuel conjured by thewitch of Endor (ISamuel 28)was taken to have been a demon in the guise of Samuel.42While‘necromancy’wasmostoftenused in latermedievalparlancefor theconjuringofdemons,necromancy in itsoriginalsensewasnotunknownin themagicoftheera.TheRawlinsonnecromanticmanuscript, forexample,givesproceduresforraisingtheshadesofthedead.43TheMunichhandbookcomesclosestinanexperiment(no.10)bywhichthenecromancercanmakealivingpersonappeardeadoradeadpersonappearalive:

Whenyouwishtoinfuseaspiritintoadeadperson,sothatheappearsaliveashewaspreviously,thisistheproceduretofollow.Firsthavearingmadeof

gold. Around the outside these names should be carved: Brimer, Suburith,Tranauit; on the inside, these names: Lyroth, Beryen, Damayn. When thenameshavebeencarved,onaSundaybeforesunrise,gotorunningwaterandplacetheringinit,andletitremainthereforfivedays.

Onthesixthday,takeitoutandtakeit toatomb,andplaceitinside,sothat it remains thereonFridayandSaturday.OnSunday,beforesunrise,gooutsideoftownunderaclearsky,inaremoteandsecretplace,andmakeacirclewithasword,andonitwritewiththeswordthenamesandfiguresthatappearhere.

Whenthishasbeeninscribed,enterintoit[thecircle]asisdesignated,andplacetheswordbeneathyourknees,and,facingsouth,recitethisconjuration:‘Iconjureyou,allthedemonsinscribedonthisring’–whichyoushouldhavein your hand – ‘by the Father and the Son and the Holy Spirit, and byalmightyGod,makerofheavenandearth…thatallofyou,constrainedandbound tomywill andmypower, should proceed hither in benign form, sothatIwillnotfear,andshouldconsecratethisringinsuchawaythatitmaypossess thispower,namely thatwhenever Iplace iton the fingerofadeadperson,oneofyouwillenterhim,andhewillappearaliveasbefore,inthesamelikenessandform…’

Whenyouhavesaidthisonce,sixspiritswillatonceappearatthecircle,requestingthering,whichyouwillgivethem.Whenyouhavegivenit,theywilldepart,andyou likewiseshould leave thecircle, taking theswordwithyou,andnotdestroyingthecircle.

Onthesixthday,returnwiththesword,andsay,facingsouth,‘Iconjureyou,OBrimer,Suburith,[etc.]…thatyoushouldcometomenowwithoutdelay,bearingtheconsecratedring,sothatwhenIplaceitonthefingerorinthehandofalivingpersonhewillfalltothegroundasifdead,andwhenItakeitawayhewillreturntohisformerstate,andwhenIplaceitonadeadperson,asaforesaid,aspiritwillenterhimandhewillappearaliveasbefore…’

Whenyouhavesaidallthisfourtimes,firsttowardthesouth,andlikewisetoward the west, then toward the north and toward the east, you will seetowardtheeastsomeonecomingonhorseback,who,whenhearrivesat thecircle,will say, ‘So-and-so’–naming thenameswrittenabove– ‘sendyouthisconsecratedring,buttheysaytheycannotcometoyoubecauseitisnotfitting;youwillexperience[ortest]thepowerofthering,andifitdoesnothavethepowerthatyourequested,theysaytheyarepreparedtocometoyou

wheneveryouwish.’Youwill take the ring, saying tohim, ‘Thanks toyouandto them.’Whenyouhavesaidthis,hewillatoncewithdraw,44andyoutooshalldepartfromthecircle,destroyingitcompletely.

Keepthisringwithyou,wrappedinasheetofwhitecloth.Whenyouwishtocausesomeonetoappeardead,sothathewillseemtoeveryonedevoidoflife,placethisringonhisfinger,andhewillappeartobeacorpse;andwhenyouremoveit,hewillreturntohisformerstate.Andwhenyouwishacorpsetoappearanimated,place theringasaforesaid,orbindit toahandorfoot,and within an hour it will arise in the form to which it is previouslyaccustomed,andwillspeakbeforeallwithalivingvoice,andwillbeabletodisplaythisqualityforsixdays,foreachofthese[spirits]willremaininitforaday.And ifyouwish it tobe aspreviouslybefore the assigned terminus,removethering.Andinthismanneryoucanreviveadeadperson.

Thismostworthyexperimentistobekepthidden,becauseitholdsgreatpower.

Thecirclegivenabovehasmanypowers,ofwhichIshallmention threeknowntome.IfyoudrawitonaFridaywiththefeatherofahoopoeandwithitsbloodonafreshlypreparedsheetofparchment,andtouchapersonwithit,youwillbe lovedby thatpersonaboveallothers forever.And ifyouplacethat circle, written as aforesaid, on the head of a sick person without hisknowledge,ifheistodiehewillsaythathecanbynomeansrecover,andifheistorecoverhewillseethatheisaltogetherfreed.Andifyoucarrythiscircle,writteninlikemanner,onyourperson,nodogwillbeabletobarkatyou.AndIhaveexperiencedtheseeffects;IdonotmentionthoseIhavenotexperienced.

Thefigureshownforthisexperimentisadoublecircularbandwithapentagraminscribed. The names carved on the ring are repeated, alongwith astrologicalsigns,withinthetwobands.Thepositionofthemasterisindicatedinthecentreofthepentagram,andthecardinaldirectionsaremarkedoutsidethebands.

The reference to themonumentum, the white shroud, and SundaymorningbeforedawnallmakeitclearthatthisresuscitationisintendedasareplicationorperhapsaparodyofChrist’sResurrection.Yetpretending to resurrect thedeadwasone specialty associated traditionallywithAntichrist. Indeed, the questionwhether Antichrist could genuinely revive the dead was much discussed inmedievaltheology.HonoriusofRegensburginhisElucidariumhadhisdiscipleaskwhetherAntichristwilltrulyraisethedead,towhichthemasterreplies:

By nomeans; rather, theDevil by his bewitchments [maleficiis] will entersomeone’sbodyandcarryitaboutandspeakinit,sothatitwillappearasifliving,asitissaid,‘Inallsignsandlyingwonders’[IIThess.2:9].45

HildegardofBingenagreedthatAntichrist’smiracleisanillusion,andinsistedthat ‘he is allowed to do this only occasionally, for a very short time and nolonger, lest his presumption bringGod’s glory into scorn’.46 The directions inThePlayofAntichristsaythatthepersonresuscitatedistobeamanlyinginacoffinandfeigningdeathinbattle;47herewehavepretenceofdeathratherthanof resurrection, but themiracle remains an illusion, just asChristian theologyfromPatristicsourcesonwardsawmagicasinherentlyadelusion.

TheseexperimentsintheMunichhandbookmakenoeffortatalltodispelorcounteract this viewpoint, but rather presuppose it, and indeed revel in it.Butthereisnosenseherethatthemagicianistryingtousehisdeceptiontoseducefollowers. His tricks are meant fundamentally as entertainment, chiefly forhimself,perhaps,butpotentiallyforothersaswell–andcertainlyforthereaderwho,intheprivacyofhischamber,fantasizesaboutthesewondersmuchasonemightshareinthefantasiesofromanceandrelatedliterature.

In commenting on the allegations pressed at the Council of Pisa againstBenedictXIII,MargaretHarveyremarks:‘Thecharges…werealmostcertainlyatissueofnonsense….Thefolklore[inthem]isitselfinterestinghowever,andso are the circumstances in which it could be delivered solemnly as fact toauditorsatageneralcouncilbyapowerfulgroupincludingdoctorsof lawandevenacardinal.’48Onemightaddtothisthatitisnotaltogetheranachronistictoseethenotionofnecromancyasnonsense.Atitsmostplayful,itwasadeliberateviolationofsense,afantasyof illusion,perhapsintendedmorefor imaginativeentertainment than for actual use. Yet the boundaries between sense andnonsensearerarelyquitestable,andthemesthatseemtoanoutsiderabsolutelynonsensical could be taken in deadly earnest by some observers within theculture.What isperhapsmostfascinatingabout theseillusionistexperiments ispreciselytheirteasingambiguity,whichperhapsmadeitpossibleforwritersonwitchcraft tobelieve aboutwitcheswhat theyhadbeen conditioned tobelievejustmightbetrueofthenecromancersbeforethem.Theplayfulfantasiesofthenecromancers, then, became sources for theBoschian nightmares of thewitchtrials.

Notes

1RawlinsonMSD252,fols75v–76v:Quiaseme[l]eramegometinIndiaabAlexandriainfrahorametibi mulieres videbam michi placentissimas, et statim compleui cum vna desiderium meum, nec ibi eratoportunitasconfessorumpro tuncnisidiuciusexpectassem,etcumadequummeumreuenissemstetitvbiconiuratusest,etcumapprendissem[76]finemfreniequusincepitsemouerenonpermittendomeponerepedeminscropam,racionemeeinmundicie,etegotenuifortiterfrenumetequusleuauitmeinaeremper40pedes in altum ac tandem videns me misere periturum remisi manum et cecidi et fregi crus meummirabiliter,et in India iacuiper4menses,necampliusvsque fueramsanusequumvidebam.Cumautemsanus fueram, confessus eram et egi penitenciam, et parando michi cameram, feceram nouiter fierisceptrumetgladiumetanulum,quiaanulusquempolueramvirtutemperdidit.Etfactisistisinstrumentis,etnouiterconsecratis,vocauiistoseosdemspiritus,eteundemspiritumve[l]equummichifeciapportari[MSapportaris]. Et factis coniuracionibus eundem coniuraui et ascendebam pacifice, et per vnum mensemcontinuenisiquandodescendebamaddormiendumetcomedendumvelbiben-[76v]dumsemperequitaui8cies circulando totum orbem. Et in aerem feceram eum me deuehere quousquo ego fere propterinpressiones aeris fueram suffocatus. Sed in circulando orbem plures [MS plrures] repperi thesauros etmirificos, quos postea noui in virtute docenteme vno spirituum, quempostea includebam.Et sic vexauiequ[u]mmeum,quicumvltimateabeodescendebametpetentemequaremelesit,responditquodinde[sic]facerenonpotuit,dixittamensetamdiuciciusininfernoforequampertantumtempusampliusequitare.Etistomodomerogauitvtampliuseumtamdiunonvexaremet ipsemichicumfueromundusfidelitercumvocaueroministraret.Etsicmalopromaloretribuebamei.

2De Nigromancia of Roger Bacon, iv.5, ed. and trans. Michael-Albion Macdonald (Gillette, NJ:Heptangle,1988),65–70.

3H.S.V.Jones,‘TheSquire’sTale’,inW.F.BryanandGermaineDempster,eds,SourcesandAnaloguesofChaucer’sCanterburyTales (NewYork:Humanities,1958),357–76.Onthegeneral themeofmagicalhorses see Stith Thompson,Motif-Index of Folk-Literature: A Classification of Narrative Elements inFolktales, Ballads, Myths, Fables, Mediaeval Romances, Exempla, Fabliaux, Jest-Books, and LocalLegends,rev.edn(Bloomington:IndianaUniversityPress,1955–8),B184.1(magichorse),D1442.1(magicbridlerestrainsallhorses),D1626.1(artificialflyinghorse),F401.3.1(spiritinformofhorse).

4KathrynL.Lynch,‘EastmeetsWestinChaucer’sSquire’sandFranklin’sTales’,Speculum,70(1995),530–51,esp.539f.

5TheQuestoftheHolyGrail,trans.P.M.Matarasso(Harmondsworth:Penguin,1969),134–61.6Fols49r–50r.7Hansen,Quellen,539–44.8On illusionistmagic inmedieval literatureseeW.Eamon, ‘Technologyasmagic in the lateMiddle

AgesandRenaissance’,Janus,70(1983),171–212;SydneyH.Ball,‘Luminousgems,mythicalandreal’,ScientificMonthly, 47 (1938), 496–505; JoanEvans,Magic Jewels of theMiddleAges andRenaissance(Oxford:Clarendon,1922);LauraH.Loomis,‘Seculardramaticsintheroyalpalace,Paris1378,1389,andChaucer’s“tragetoures”’,Speculum,33(1958),242–55;MarvinAlpheusOwings,TheArtsintheMiddleEnglishRomances (NewYork:BookmanAssociates, 1952), 138–64 (‘The supernatural’);HelenCooper,‘Magicthatdoesnotwork’,MedievaliaetHumanistica,n.s.,7(1976),131–46;M.Sherwood,‘Magicandmechanicsinmedievalfiction’,StudiesinPhilology,44(1947),567–92;HaldeenBraddy,‘Cambyuskan’sflyinghorseandCharlesVI’s“cerfvolant”’,ModernLanguageReview,33(1938),41–4;W.A.Clouston,Notes on theMagical Elements in the ‘Squire’s Tale’, and Analogues (Chaucer Society, ser. 2, vol. 26)(London:Trubner,1890).

9AnthonyE.Luengo, ‘Magic and illusion in theFranklin’sTale’,Journal ofEnglish andGermanicPhilology,77(1978),1–16;W.BryantBachman,Jr.,‘“Tomakenillusion”:thephilosophyofmagicandthemagicofphilosophyintheFranklin’sTale’,ChaucerReview,12(1977),55–67.

10SeveralearlyChristianwritersspokeofmagicasdeception(fraus),delusion(elusio)orphantasm–

whichcouldmeanpurelynaturalsleightofhandwithinthecapacityofanyskilledhuman,butitcouldalsoapplytotricksonlydemonscouldperform,whichwouldstillbeillusoryinthesensethatwhatappearedtobe present would not in fact be. On this theme see Francis C.R. Thee, Julius Africanus and the EarlyChristian View of Magic (Tübingen: Mohr, 1984), esp. 349–52 (Irenaeus), 374–6 (Origen) and 394f.(Hippolytus).ForaparticularlywelldonefictionalexplorationofthemotifseeAnitaMason,TheIllusionist(NewYork:Holt,Rinehart&Winston,1984).

11 Origen,Contra Celsum, i.68, trans. Henry Chadwick (Cambridge: Cambridge University Press,1953),62–3.

12 Itwould be pointless to attempt a survey of the theme in otherwritings, but to takemerely oneexample,seePicatrix:TheLatinVersionof theGhayatAl-Hakim, ed.DavidPingree (London:WarburgInstitute,1986),17–18.

13 On this wide-ranging subject see, e.g., Lorne Dwight Conquergood, ‘The Anglo-Saxon Boast:Structure and Function’ (NorthwesternUniversity dissertation, 1977), andDanielClinessBoughner,TheBraggart in Renaissance Literature: A Study in Comparative Drama from Aristophanes to Shakespeare(Minneapolis:UniversityofMinnesotaPress,1954).

14See JosephHansen,Zauberwahn, InquisitionundHexenprozeß imMittelalter,unddieEntstehungder großen Hexenverfolgung (Munich: Oldenbourg, 1900; repr. Aalen: Scientia, 1964), 1–36, on theformationofaSammelbegrifforKollektivbegriffofwitchcraft.

15Summatheologiae,i.109.1;Malleusmaleficarum, i.4, trans.MontagueSummers(London:Rodker,1928;repr.London:Pushkin,1948),28–31.

16RossellHopeRobbins,TheEncyclopediaofWitchcraftandDemonology(NewYork:Crown,1959),420–21(witharelevantquotationfromLancashire);FrancescoMariaGuazzo,Compendiummaleficarum,i.12,trans.E.A.Ashwin(Secaucus,NJ:UniversityBooks,1974),p.37.

17Malleusmaleficarum,ii.1.3,p.105;cf.ii.1.1andii.1.4,pp.97and113,inwhichthesignofthecrossissaidtohavesimilareffectbutoutsidethecontextofflight.AwarningagainstthesignofthecrossoutsidethecontextofflightoccursalsoinClm849,no.1.

18W. Braekman, ‘Magische experimenten en toverpraktijken uit eenmiddelnederlands handschrift’,VerslagenenmededelingenvandeKoninklijkeVlaamseAcademievoorTaal-enLetterkunde,1966,28–32.

19 See Robbins, Encyclopedia of Witchcraft and Demonology, 364–7, and Richard Kieckhefer,European Witch Trials: Their Foundations in Popular and Learned Culture, 1300–1500 (London:Routledge&KeganPaul;Berkeley:UniversityofCaliforniaPress,1976),41–2(andsourcesinthenotes).

20 I translate dapiferos thus, rather than as ‘stewards’, to convey somewhatmore clearly that thesefiguresactuallyproducetheillusorybanquetratherthanservingataconventionalfeast.

21Thispassageseemstomeanthatoneistodrawthesworditselfnotonlytotheeastbuttotheotherdirectionswhilerecitingtheconjuration,andthenagainholdtheswordtowardtheeast.

22AsIcanattestfrompersonalexperience,evenintheabsenceofdemonsandmagiciansanexcitedoragitatedhoopoefluttersitscrest,whichotherwiseliesbackonitshead.

23Oymelor, Symofos,Manoir andFaubair in the outermost band;Demefin,Rodobayl,Tamafin andAbelutabel in the next; Lamair, Tentetos, Leutaber and Rimasor in the next; and Masair, Lotobor,Tatomofon and Sirama in the innermost. (The forms of the names are exceptionally variable: SymofosappearselsewhereintheexperimentasSymofororSimofor,ManoirasMemoyrorMemoir,RodobaylasRodobail,AbelutabelasSelutabelorBelutabel,LeutaberasZeugaber,SiramaasSyrama.)

24 The spell of Pnouthis, PGM I.42–195, in Hans Dieter Betz, ed., The Greek Magical Papyri inTranslation,IncludingtheDemoticSpells,1(Chicago:UniversityofChicagoPress,1986),p.6,lines107–14.

25OntheloreofthisbirdseeJohnGottholdKunstmann,‘TheHoopoe:AStudyinEuropeanFolklore’

(UniversityofChicagodissertation,1938);W.R.Dawson,‘Theloreofthehoopoe’,Ibis,ser.12,1(1925),31–9; Samia Al Azharia Jahn, ‘Zur Volkskunde eines Zugvogels: DerWiedehopf (UpupaEpops L.) inNordeuropa und in den islamischen LändernAfrikas’,Anthropos, 76 (1981), 371–92; andR. Lops, ‘Lahuppe: histoire littéraire et légendaire d’un oiseau’, inQ.Mok, et al., eds,Mélanges de linguistique, delittératureetdephilologieoffertsàJ.R.Smeets(Leiden,1982),171–85.ForsomeofthesereferencesIamindebtedtoBaudouinvandenAbeele.AlberttheGreat,ManandtheBeasts:Deanimalibus(Books22–26),xxiii.112, trans.JamesJ.Scanlan(Binghamton,NY:CEMERS,1987),321,reports thatsmearinghoopoeblood on the temples before sleeping causes nightmares, and that enchanters seek the bird’s organs(especiallyitsbrain,tongueandheart)for‘theirownpurposes’.SeealsoBetz,TheGreekMagicalPapyri,1,pp.13(PGMII.1–64),29(III.424–66),129(VII.411–16),and210(PDMxiv.116).

26Prospero,inShakespeare’sTempest,IV.i.27Forexperiencia,althoughtheheadinggivesexperimenta.28Alargelyconjecturalreadingofquihabetmultumipsos15demonespauentareuelspanentare;the

writerseemstohavebeencopyingfromasourceandunabletodeterminewhattheverbshouldbe.29TheMSreadsrecedetis,butthecontextcallsforredeatisortheequivalent.30Thistranslationsimplifiesandclarifiesasomewhatconfusedpassage.31P.M.Matarasso,trans.TheQuestoftheHolyGrail(Harmondsworth:Penguin,1969),192–94.32LobsangP.Lhalungpa,trans.TheLifeofMilarepa(BostonandLondon:Shambhala,1985),52.33 On the relationship in medieval Europe, see my article, ‘The holy and the unholy: sainthood,

witchcraft,andmagicinlatemedievalEurope’,JournalofMedievalandRenaissanceStudies,24(1994),355–85,reprintedinScottL.WaughandPeterD.Diehl,eds,ChristendomanditsDiscontents:Exclusion,Persecution, and Rebellion, 1000–1500 (Cambridge: Cambridge University Press, 1996), 310–37. TheinformationaboutmodernlamaswasrelatedtomebyJanetGyatso.

34 See also Frederic C. Tubach, Index exemplorum: A Handbook of Medieval Religious Tales (FFCommunications,204)(Helsinki:SuomalainenTiedeakatemia,AkademiaScientiarumFennica,1969),245,nos3,130and3,134,andtheMalleusmaleficarum,ii.1.3.

35Chs31–2.36Orperhaps‘withafarewell’(cumsalute).37Fordecuiuscluni[bu]saliquantulumincideredebes.38Thenomenclature isagainvariable:LantraythappearsalsoasLautraythandLutrayth,Feremnias

FereminandFeremim,OliromimasOliroomim.39The classic source is Plato’sRepublic, book 2, 359d–360c. Formedieval versions of the tale see

Tubach, Index exemplorum, 189, no. 2,391. For other examples of using rings for invisibility see Betz,GreekMagicalPapyri,1,pp.136(VII.628–42)and109(V.447–58).

40AlbertusMagnus,The Book of Secrets of Albertus Magnus, of the Virtues of Herbs, Stones andCertainBeasts, alsoABook of theMarvels of theWorld, ed.MichaelR.Best and FrankH.Brightman(Oxford:Clarendon,1973),26f.Theassumptionwasthatthebrilliantluminosityofthestonewouldblindpeopletoone’spresence;onthegeneralsubjectofluminousstones,seeSydneyH.Ball,‘Luminousgems,mythicalandreal’,ScientificMonthly,47 (1938),496–505;andJoanEvans,MagicJewelsof theMiddleAgesandRenaissance(Oxford:Clarendon,1922).

41 Perhaps the closest classical analogue to this procedure is from theGreekmagical papyri,whichrecommendholdingasnapdragonunderthetonguewhilesleeping,andrecitingspecifiednamesonrisingearly,tobecomeinvisible;seeBetz,GreekMagicalPapyri,1,p.135(PGMVII.619–27,fromacollectioncalledtheDiademofMoses).SeealsoanItalianexperimentforinvisibilitymentionedbyCharlesBurnettinMagic and Divination in the Middle Ages: Texts and Techniques in the Islamic and Christian Worlds(Aldershot:Variorum,1996),IX,pp.6–7,wherefivebeansareplacedinawoman’sskullandburied.

42ForasurveyofrelevantsourcesseeRobbins,EncyclopediaofWitchcraftandDemonology,159–60.43Fols66v–67v.44TheMSusesthesecondperson,butthereferenceisclearlytothehorseman.45Elucidarium,iii.10,inPatrologialatina,172,col.1163.SeeLinusUrbanLucken,Antichristandthe

ProphetsofAntichristintheChesterCycle(Washington:CatholicUniversityofAmericaPress,1940),63–5.OnAntichristgenerallyseeBernardMcGinn,Antichrist:TwoThousandYearsoftheHumanFascinationwithEvil(SanFrancisco:Harper,1994).SeealsoNancyCaciola,‘Wraiths,revenantsandritualinmedievalculture’,Past&Present,152(August1996),3–45.

46 Hildegard of Bingen, Scivias, xi.27, trans. Mother Columba Hart and Jane Bishop (New York:Paulist,1990),503.

47ThePlayofAntichrist,trans.JohnWright(Toronto:PontificalInstituteofMediaevalStudies,1967),89f.

48MargaretHarvey,‘Papalwitchcraft:thechargesagainstBenedictXIII’,inDerekBaker,ed.,SanctityandSecularity:TheChurchandtheWorld(Oxford:Blackwell,1973),109.

W

4

Love,FavourandMadness:PsychologicalExperiments

henwespeakofoneindividualas‘charming’or‘fascinating’another,westill use the traditional language of magic to suggest the power thatpersonalitiescanexertovereachother.Weknowthatthehumanmindis

subject tosubtleandoften threateningor frightening influence; itcomesasnosurprisethatpractitionersofmagichaveclaimedtomakesuchinfluenceintoakindof science available for their employment.Nor is it surprising if at timesmagic intended to bend the minds and wills of other persons has its desiredeffect,sincethisformofmagicmorethananyotherlendsitselftothepowerofsuggestion.1 Outside the context of clerical necromancy, magic of this sortoccursintrialssuchasthatofMatteucciadiFrancescoatTodiin1428.AmongthemanychargesagainstMatteucciawasthis:

…inthemonthofDecemberof1427acertainwomanofthatterritorywenttoMatteucciaand,afterconfessingthatshelovedacertainman,saidthatshewouldliketospreadherhatredsothathermanwouldabandonhiswifeand,lovingonlyherself,doeverythingshewanted.Matteucciatoldthewomantowashherhandsandfeetfacingbackwardsandwithherkneesbentandwhenshehaddone so to take thewater and throw itwhere theman andwomanweregoingtopass,withthespirit,intentandbeliefthatthiswouldgeneratehatredbetweenthem.ThewomandidthisandreportedtoMatteucciathatthewater had generated hatred between the man and the woman as she hadintended,sothattheycouldnotmeet,butinsteadhatedeachother.2

The alienation of affection in this case is more than usually complicated: thesame ritual simultaneously disrupted the married couple’s relationship andboundthehusband’saffections,causinghimtolovetheclientsointenselythathe complied with her every wish. In other cases Matteuccia prescribed suchwater rituals as a means for regaining affection and for transferring disease,

presumablyontheassumptionthatthefluidityofwatermadeitafittingsymbolandmediumforemotionalinstability,butalsoperhapsimplyingthatthesortofwateronemightexpecttofindinamedievalcitycouldplausiblybeviewedasameansforcontaminationandcontagion.

PsychologicalmagicintheMunichhandbook

The Munich manuscript contains seven experiments that might be termedpsychological,becausetheyareintendedtoinfluencepeople’smindsorwills:tocausemadnessorhatred,togainfavourwithapotentate,toconstrainthewillofothers,ortoarousetheloveofawoman.Fivegeneralfeaturescharacterizetheseexperiments.First, they typically involveelaboratepreparationandceremonieswhichmay requiremore thanoneday.Second, thepurposes and forms (otherthantheconjurations)havemuchincommonwiththoseofastralmagic.Third,the basic techniques are those of ‘sympathetic’ or ‘imitative’ magic, whosemeaningisexplicatedbyaccompanyingincantations;magiccircleseitherarenotused or are simple and relatively unimportant, and conjurations are lesssignificant and elaborate here than in other forms of necromancy. Fourth, theprocedures and the expected results are typically more violent than in otherexperiments,amounting in theeroticexperiments toakindofrape.Fifth,withrare exceptions, the magician works strictly by himself, in secret, withoutcompanions (unless one includes the women he sets out to seduce, in eroticformsofthismagic);whereasthesecrecyinillusionistexperimentsaddstothesense of excitement and adventure, the point here is more simply to evadedetectionincircumstancesthatwouldbeextremelydamaging.

Thepreparationandritualissometimesprotractedoverseveraldays(nos2,4, 5), or at least involvesmultiple operations performed on a single occasion(nos3,12,13,35).One is tempted to speculate that suchmagiccanbest takeeffect if itsvictimsareaware that it isbeingusedand if theyare liable to thepowerofsuggestion,andthatthemoreelaboratetheprocedures,thegreaterthechancethattheintendedvictimswilllearnthefatethatistobefallthem.Indeed,inoneof theseexperiments (no.2) themaster is instructed togo to thevictimandwarnhim inadvanceofhis fate. JohnGagersuggests ina similarcontextthatmagiciansmay have been ‘less than totally discreet about their business,perhapsintentionallyso,andletitbeknownthata“fix”hadbeenputonso-and-so’.3Suchdeliberateindiscretionwouldbeespeciallyappropriateformagicthatdependedentirelyonpsychologicaleffect.

Thepurposesservedbythesepsychologicalexperimentsareamongthemostcommon purposes found in the astralmagic translated intoLatin fromArabicsourcessuchasPicatrixandThabitibnQurra’sDeimaginibus.4Thabit’streatiseisdevotedtoexperimentsforsuchgoalsasdestroyingacityorregion,becomingrulerofaplace,securingthefavourofaking,andarousingfriendshiporenmitybetweentwopersons.Themagicianisineverycaseexpectedtouseimages,notsomuchasaidstosympatheticmagic,butaschannelsofastrologicalpower;theastrological conditions for use of these images are thus of paramountimportance. The psychological experiments in the Munich handbook aregenerally much longer and more fully developed than the materials in theseArabic sources. What they add are chiefly conjurations and operations ofsympatheticmagic.

These rituals consistently entail sympathetic procedures: they rely on thebasicprincipleofsympatheticmagic,sicuthic,itaillic.Moreoftenthannotthemasterissupposedtoinflictsomekindofviolenceuponthevictim’simage,sothat a corresponding violencewill occur to the actual victim. In other words,ritual rape isameans foraccomplishingphysical rape.A representativeobjectmaybeconsumedordestroyed:acandlemelted(no.2);stonesbeatentogether,buried, heated and crushed (no. 5); an image piercedwith needles (no. 12); aboneplacedinfire(nos13and35).Elsewheretherepresentativeobjectisusedforanimitativeoperationsymbolizingsubmission:onemetalimageisplacedina position of subordination to another (no. 4). The specifically demonic ornecromantic element in these experiments is typically an appendage to thissympatheticmagic,andthedemonsgenerallyplayalessprominentrolethaninillusionist or divinatory experiments. Other features of necromancy, whilepresent, are also relegated to a position of secondary significance. Theconjurations used in these experiments tend to be relatively simple. Insteadofconjurations, incantations explicating the significanceof the sympathetic ritual(‘Justas…sotoo…’)occupyacentralposition.Eventhemagiccirclescalledfor in theseexperimentsarecomparativelysimple: indeed, in threecases therearenocirclesatall(nos4,5,35),andinfourothersthereiseitherasimplecircle(nos2,3,12)orasimpleshield-figuresubstitutingforacircle(no.13).

Experimentstoinflictharm

Latermedieval books ofmagic are seldom shy about giving straightforwardlyharmfulformulas.Afifteenth-centuryLiberdeangelis,annulis,karecteribuset

ymaginibus planetarum (Book of angels, rings, characters, and images of theplanets)intheCambridgeUniversityLibrarycontainsanexperimentcalledtheVindicta Troie (Vengeance of Troy), which can be used to arouse hatred or tocausebodilyharmorevendeath.Theprocedurecalls formakingan imageonthedayandinthehourofSaturn,inthenameofthepersontobeharmed.Theimagemustbemadeofwax,preferablyfromcandlesusedatafuneral.Itshouldbemadeasuglyaspossible; thefaceshouldbecontorted,andthereshouldbehandsinplaceoffeetandviceversa.Thevictim’snameshouldbeinscribedontheforeheadof the image, thenameof theplanetSaturnon itsbreast,and theseals or characters of Saturn between its shoulders. The operator should calluponthespiritsofSaturntodescendfromonhighandafflictthenamedvictim.Theimageshouldbefumigatedwithvarioussubstances,includinghumanbonesandhair,thenwrappedinafuneralclothandburiedinsomeuncleanplace,facedownward.Ifthemagicianwishestoharmanyparticularmemberofthevictim’sbody,thereareinstructionsforbindingthecorrespondingmemberontheimagewithafuneralclothandpiercingtheimagewithaneedle;tokillthevictim,themagician should insert the needle into the spine, from the head down to theheart. To cure the victim afterward (unless, presumably, the experiment hassucceeded inkillinghim), onemustunbury the image, remove theneedle andanointthewoundsthatareleft,rubouttheinscriptions,andwashtheimageinafountain.TheLiberdeangelisalsoprescribesatechniqueforarousingdiscord:theoperatormakesoneimageofSaturnandanotherofMars(whichcountedas‘unfortunate’ planets), one holding a lance and the other a sword, and buriesthempositionedoveragainsteachother.5

If one were to judge from the trial records, one might suppose thatnecromancy was used chiefly to bring personal harm and death to enemies.Thus, Guichard of Troyes was charged in the early fourteenth century withhiring a witch and a friar to kill the queen of France by image magic andinvocationofdemons,6andin1441EleanorCobhamwasaccusedofemployingawitchandtwoscholarslearnedinastrologyandnecromancy,inparttokillthekingofEngland,7 to cite only two examples.Yet of all the experiments in theMunich manual, only two (nos 2 and 5), are designed specifically andexclusively to cause harm, and the damage is specifically psychological; themanuscript contains no experiments for killing enemies or inflicting physicalharm on them. Even these two experiments designed to bring harm providecountermagic for themaster to use if hewishes to undo his ownmischief (asdoestheLiberdeangelis).

Let us look first at an experiment designed to bring enmity between twofriends(no.5):

When you wish to sow hatred and mortal enmity between two men orwomen,oramanandawoman,youmusttaketwoshinyroundrocksfromariver.8 On one you must carve the name of one person, with the namesCartutay,Momabel,SobilandGeteritacon.Ontheother[youmustcarve]thename of the other person and the names Puzanil, Pimaton, Folfitoy, andMansator.Thesenamesarehighlyantipathetictoeachother.Whentheyarecarved,youmustburyoneunder the thresholdof theoneinwhosenameitwasmade,ifyoucan,andifyoucannot,burythembeneaththethresholdofanyinhabitedhouse,andtheotherlikewiseunderthethresholdoftheother,as has been said, or under some house, as iswritten above.9And let themremaintheresevendaysandsevennights.

Then remove them before sunrise, take them to a secret place, and castthemintoafire,saying,‘Iconjureyoumostinimicalspirits,bythegloryoftheeverlastingGod,tosowandarouseasmuchhatredbetweenso-and-soandso-and-so,whosenamesarecarvedhereonthesestones,asthereisbetweenyou.’ When you have said this three times, take the stones from the fire,saying, ‘When their fury is enkindled against us, perhaps the waters hadswallowed themup’ [Ps. 123:3f.Vulg.]. Then cast [proiciamus] them intoverycoldwaterandletthemstaythereunderaclearskyforthreedaysandnights.Onthefourthdaytakethemandfumigatethemwithsulphur,saying,‘Iconjureallyouhatefulandmalignant,invidiousanddiscordantdemons…toarouseatoncebetweenso-and-soandso-and-soasmuchhatredas therewasbetweenCainandAbel.Arousethemandinflamethemsomuchthatonecannotstandtoseetheother,andonewillafflicttheotherwithimmeasurablehatred, as a rebel.10 May all love, affection, fraternity and concord beremovedfromthem;letthembeturnedtoenmityandutterhatred.’Whenyouhavesaid this three times,withconstantfumigation,store them[thestones]away.

The next night, beat the rocks together and strike one against the other,saying,‘Idonotsmashthesestones,ratherIsmashso-and-soandso-and-so,whosenamesarewrittenhere, so thatonewillatonceafflict theotherandtheywilltormenteachotherfromnowonwithunconditionalhatred.’

And do this three times, each night and day, for several days. Andimmediately youwill see or hear that they have become enemies and hate

eachotherbitterly,sothatneithercanabidetoseetheother.If you wish to separate them altogether, causing one to flee the other,

proceedasfollows.ArisebeforesunriseonaSunday,underawaningmoon,especially when it is in combustion, and proceed in the direction of thesunrise.11Whenyouhavedone this, take two stones that youhavebroughtwithyou there,and rub themtogethervigorously,poundingoneagainst theother,saying,‘Idonotsmashtheserocks,etc.’Whenyouhavesaidthisthreetimes,burywhicheverof themyouwish.Thenwithdrawandgotowardthewest,andmakeaditch thereandbury theother in thatplace,saying, ‘AsIhave separated these stones, thusmay so-and-so separate himself from so-and-so,andmaytheybeasdistantasthesestones.’Whenithasbeenburied,withdraw.Andyouwillseethemestranged,eachseparatedfromtheother.

Thisexperimentmustbekeptsecret,foritpossessesineffablepower,andnoremedyistobefoundbeforetheyhavebeenestrangedandhateeachotherbitterly.

Butifyouwishtorestorethemtotheirinitialfriendship,unburythestonesandplacetheminafurnace,andwhentheyarewellcookedsmashthemtolittle bits, and paste them together with water, and let [the newly formedmass]dry.Whenit isdried,cast it intothewaterofariver,saying,‘Letallenmity be taken away that was between so-and-so and so-and-so, and letthemreturntotheirformeraffection,bythemercyofthegraciousGod,whodoesnotregardthemisdeedsofsinners.Amen.’Andyoumaybesurethatonaccount of this they will be joined together at once, and all anger will betakenaway,andtheywillenjoytheirinitialconcord.

Notonly is the imitative actionwith stones at theheart of this experiment,even theconjuration involvesanextensionof theprincipleof imitativemagic:the enmity produced by the magic is already manifested in the ‘hateful andmalignant, invidious and discordant demons’whose services are invoked, andthe archetypal enmity between Cain and Abel serves as a paradigm for thatintendedbythemagician.Apartfromtheverbalformulas,themagicissimpletothepointofseemingprimitive:thesymbolicobjectsarenotcarvedintheformsoftheindividualsrepresented,butaremererocks,andtheabusetowhichtheyaresubject is fairlysimpleexposure to the inimicalelementsofearth, fireandwater. One might wonder why the sympathetic reversal provided in thisexperimentdoesnothavetheeffectofutterlydestroyingthevictims.Thestoneshaveallalongsymbolizedthevictims,andthecrushingshouldhavedireeffects

onthemifthelogicofsympatheticmagicisconsistentlymaintained.Obviously,however, this is not how the writer of the manual viewed matters. From hisperspectivetheoperationsevidentlytookeffectnotsimplyexopereoperatobutin accordance with the intentions of the operator as expressed in theaccompanyingwords.

Elsewhere the procedures for separationmagic weremore imaginative butstillessentially imitative.RiccoladiPuccioofPisawasexecutedatPerugia in1347,inpartforusingmagictobringdisaffectionbetweenahusbandandwife;sherecitedcharmsandconjurationsoveraneggfromablackhen,callingupon‘Mosectus, Barbectus and Belsabuct, the prince of demons’, as well as otherdemons of various ranks, then he cut the egg in half and gave one part to afemalecat and the other to amale dog, saying, ‘In the name of the aforesaiddemons may the love between [the two] be sundered as this egg is dividedbetween the dog and the cat, and let there be such affection between them asbetweenthisdogandthiscat.’12

The other experiment in this category in the Munich handbook (no. 2) isintended to inflict dementia. The practitioner goes to his victim and openlyrecitesaconjurationcommandingthemalignspiritMiraeltoenterandafflicthisbrain.Thenhemakesapenwithwoodfromthevictim’sdoor,andheinscribesabrief conjuration andamagic circle– a singlebandwith thenamesofMiraelandthevictiminthecentre,andthenamesoftendemonswithintheband–onapieceoflinen,andconjuresthedemonsthrice.Asetofsympatheticoperationsfollows. The master goes to the victim’s house, urinates ‘in the manner of acamel’,13andburiesthecloth;whiledoingsohesays,‘Iburyyou,so-and-so,inthe name of the demons written round about you, so that these demons mayalwaysbearoundhim,andallyourpowermaybeburied.’Hegoeshomeandmakesacandle,inscribedaswasthecircle.Helightsthecandle,saying,‘Justasthiscandle,madefor thedestructionofN.,burnsand isconsumed,somayallthe power and knowledge he possesses be turned to madness …’ He thenextinguishes thecandle,saying,‘Justas thiscandle isextinguished,somayallthepowerinN.beutterlyconsumed.’Whenhehasrepeatedtheprocedureoversevendays,thevictimwillbecomedemented,andallwhoseehimwillmarvel,thoughhehimselfwillnot recognizehisconditionandwillassume thatothersaremad.Ifhewishestorestorethevictim’ssanity,themastergoestohishouseand enjoins the demons to depart, thus counteracting the effects of his tripleconjuration.Thenhefurthernullifiesthemagicbyremovingtheinscribedclothandcastsitintoafire,saying,‘Justasthisfireconsumesthiscloth,somayall

thiscraft(ars)donebymeagainstN.bewhollyundone,’thenhecaststheashesintoaflowingstream.14Whilethecountermagicisitselfsympathetic,itisnot(inthesamewayaswithno.5)strictlyareversaloftheoriginalsympatheticmagicinvolvingtheburningandextinguishingofacandle.

TherearerecipesformadnessinPicatrix,whichinvolvenotimitativemagicbutpotions(madefromthebodypartsofacat,ahoopoe,abat,atoadandothercreatures)tobetakeninfoodordrink,orafumetobeinhaled,whereuponthevictimwillbebedevilled(demoniabitur),losinghissensesandmemory,andnotevenknowingwhereheis.15TheMunichhandbookisperhapsremarkableforitsthoroughgoingavoidanceof suchpotions. It rarelycombines the techniquesofdemonic with those of natural magic, and avoids giving recipes for potionswhosemagicalvirtuewouldnormallybeseenasinherentandnatural,butdoesuseimitativerituals,morereadilyseenassignsandsignalstodemons.

The burial of some symbolic object is a recurrent theme in thesepsychologicalexperiments,farmorethaninothertypes.Parallelscaneasilybecited in astralmagic, for example in one sectionofPicatrix,whichprescribesburyingastrological images toattain friendshipor love, tosecure the fondnessandobedienceofaruler’ssubjectsoralord’sservant,toseparatetwofriends,tocauseapersontofallunderthewrathofaking,tobringlovebetweenmenandwomen – but also to destroy an enemy or a city or house, to prevent theconstructionofabuilding,toreleaseacaptive,toputapersontoflight,togetridof scorpions, to increase the fertility of the fields.16 The psychologicalexperimentsoftheMunichhandbookwhichprescribeburialofsomeobjectmayperhaps be borrowed from astral magic and elaborated with conjurations andother embellishments. Burial ensures secrecy, fixes the object’s location, andperhaps implies an appeal to demons or other chthonic powers. It makes themost obvious sense when a particular location is to be affected: like dragonshiddenbeneaththefoundationsofabuildingandcausingitsdisruption,aburiedimage can work insidiously on the place where it lies. When the magic ispsychological,thepointispresumablytoaffectthevictim’smindbyestablishinga kind ofmagical force field within his or her environment. Onemight evenspeakofthisisasenvironmentalmagic,designedtoafflictindividualsindirectlybyplantingsinisterforcesinorneartheplacestheyfrequent.

Anexperimentforgainingfavour

Magical techniques for ensuring favour in the eyes of a dignitary, or for

prevailingoverone’sadversariesinacourtoflaw,arecommonintheliteratureof medieval magic, although they rarely if ever become subject matter forprosecution.Theypresupposeamagicianconnected tocourtcirclesorperhapstotheecclesiasticalhierarchy,orelseamagicianservingaclientwithpoliticalambitions. Inshort, thecontext foruseofsuchmagic isprecisely thesort thatEdward Peters envisages: a courtly world rife with ambitions and ensuingtensions because of the possibilities for upward mobility and the threat ofprecipitousdownwardmobility.17Themagicrecommendedforsuchpurposesisoftenfairlysimple.Onefifteenth-centurycompilationprescribeswritingouttheSATOR-AREPO square on virgin parchment with the blood of a white dove,thencarryingitonone’spersonorinone’shand,toensurefavourinthesightofall.Thesamecollectionsaysthatvariousherbs,collectedbeforesunrise in thesign of Virgo, will prevent people from speaking evil against the bearer.18Another compilation recommends writing out certain characters and carryingtheminone’slefthandasawayofobtainingfavoursfromanyperson.19

Fromonepointofviewanyattempttomanipulateanotherperson’smindorwill is a hostile act. There are none the less significant differences from oneexperimenttoanotherintheapparentattitudeofthemasterandintheexpectedattitudeofthevictim:intheexperimentswehaveexaminedabove,themasterisovertlyhostiletothevictimsandexpectsthemtoundergoexperiencesthatwillbe unpleasant for them; in the next experiments the master displays no overthostility and anticipates that the people affected will become favourablydisposed toward him,without feeling harmed or afflicted, and if anyone feelsaggrieveditwillpresumablybeeitherarivalclaimanttofavourorthevictimatalaterstage,whenherealizeshiswillhasbeenmanipulated.

TheMunichhandbookprovidesoneratherelaborateexperimentdesignedtogainfavourwithanymannerofdignitary(no.4):

…Iwishforyoutoreadawell testedartforobtainingdignityandhonour,status, and the supreme and undying love of a king, prelate, lord or, ingeneral,anymanyouwish.

First,youshouldhave twosoft rocks,whichyoushould rub together sothat their surfaces are entirely flush.Whenyouhavedone this, you shouldcarveinonetheimageofhim[whosefavour]youwish,beginningfromtheheadandproceedingtothefeet,makingfirstthefrontandthenthebackside,andcarvingacrownontheheadifitisaking,andsoforthaccordingtohisdignity.When this is carved, youwill carve on the [other] stone your own

form,asbestyoucan,beginningwiththehead,asbefore,firstthefrontandthentheback.Whenyouhavedonethis,inscribehisnameontheforeheadofthefirst[image],inthemannerofaseal,andyournameonyours.Whenyouhavedonethis,inthefirsthourofSundayunderawaxingmoontakesilverortinandmeltitoverafire.Whenitismelted,castitinhisform,saying,‘I,so-and-so,wishing toobtain favour andbe reveredbyhim, andhonouredandfearedforever,form[this]image,madeandcarvedinhisname,byvirtueofwhichheshouldlovemewithoutmeasureforever.’

When you have done this, you should have an iron stylus, and on hisforeheadcarvethename‘Dyacom’;onhischest,thethreenames‘Pumeon’,‘Terminas’, and ‘Peripaos’; and on [his] shoulders the six names ‘Midam’,‘Fabni’,‘Gebel’,‘Darail’,‘Vmeloth’and‘Thereoth’;andonhisstomachthename ‘Byreoth’.When you have inscribed these things, you should have acleanlinencloth,andwraptheimageinit,thenstoreitawaycarefully.

OnThursday,atthefirsthouroftheday,kindleafireandsimilarlymeltthe tin and cast it in your form, saying, ‘I, so-and-so, formmyown imageaccordingtomylikeness,bywhichImayruleforeveroverso-and-soandbelovedandfearedbyhimforalleternity.’Whenyouhavemadethis,wrapitlikewiseinanotherlinencloth.

Notethattheimageofhimwhosegraceyouwishtoobtainshouldbethelengthofonesemis20whenitiscarvedinthestone,andtheproportionsofthestoneshouldbesuchthatyourimagemaybelargerthanhisbyathird.Andyoushouldplaceasceptreonyourimageaswell.

Whenyouhavedonethesethingscarefully,asinstructed,onthefollowingFridayatthefirsthouryoushouldfumigatehisimagewiththesearomatics–cinnamon, long pepper and the herb agrimony – saying, ‘I, so-and-so,exorcize you, image formed in the name of so-and-so, by the inseparable,unique, and undivided Trinity, and by all the thrones, dominations, andpowers, andprincipalities, and [by thevirtue] of all creatures, that byyourpower Imay obtain the favour and love of so-and-so, inwhose name it ismade.’

Having said this three times, continue as follows: ‘ODyacon, Pumeon,Termines, Peripaos, Midain, Fabin, Gebel, Dorayl, Vmeloth, Tereoth andBireoth, most benevolent spirits who sow concord, with the greatestvehemenceI,so-and-so,prayyou,Isupplicateyou, [and]Ibegyou,by theonlySonofGod,whoby the sheddingofhisblood raised thedeadhumanrace,thatbythisimagemadeinthenameofso-and-soyoumaybindhimto

meinsuchamannerthathewillreveremeaboveallmortals,neverwaveringfrom agreementwithme, but always obeyingmy commands.May he takepainstopleaseme,byoursameLordJesusChrist,wholivesandreignsuntoagesofages.Amen.’

Whenyouhavesaidthisprayer,takeyourholdyourimageinyourrighthand, and the other in your left, and join his image to yours, saying threetimes,‘Hehassubjectedthenationstous,andthepeoplesunderourfeet’[Ps.46:4Vulg.].Thentakeasmallironchainandbindittotheneckofhisimage,placingtheotherendintherighthandofyourimage.Then,whenitisfirmlybound, say, ‘Just as you, O image formed in the name of so-and-so, aresubjectedandboundtomyimage,thusmayso-and-sobeboundtomeutterlyforalleternity.’Then takebothhandsofhis image inyourhandsandbendthembehindhisback,saying,‘BythisimageIbindthehandsofso-and-so,thathishandsmayneverhaveanypoweragainstme.’Bendtheheadofhisimagetotheground,saying,‘Asthisimage,madeinthenameofso-and-so,standsbeforemewithbendedneck,thusmayso-and-soneverwaverfrommywill,butfollowmeatalltimesandalwaysservemeandlovemeandreveremeforeveraboveallothers,andstrivetopraiseme.’

Whenyouhavedonethis,withconstantfumigation,takeyourimageandplace the other at its back, so that its face touches the shoulders of yourimage,andwhileholdingthemthus,say,‘Asthisimage,madeandfashionedinthenameofso-and-so,standsinthegreatestsubjectiontothisimagemadeinmyname,thusmayso-and-sobesubjectedtome,aslongastheseimagesarepreserved.’Thenwrapthemup,ashasbeensaid, inacleanlinencloth.Whentheyhavebeenwrapped,placetheminsomekindofvesselandcarrythemsecretlythroughthecityandbeforehispresenceinhisdwelling,ifyoucan.Andyoushoulddothisforanentireday.Intheeveningyoushouldburythe images in such a place and far enough down that they will [not] bediscovered,andyouwillseewonders.Butifyoucannotgobeforehimorintohisdwelling,bury[them],ashasbeensaid,whereveryouwill,andyouwillbelovedbyhimaboveallthings.

ForParmen[i]desused thisexperiment toobtainfavour fromthekingofthePersians.

Thisexperimentrequirestwoconjurations:oneaddressedtotheimageofthedignitaryinquestion,whichisthrice‘exorcized’thatitmaysecurehonourfromthe person represented; the other a ‘prayer’ addressed to eleven spirits

distinguishedfor theirbenevolenceandtheirskillat inspiringconcord.But theheartoftheexperimentisaseriesoffiveimitativeritualsinvolvingbothimages:firstbindingthetwofigurestogether,secondbindingthedignitary’simagetothemagician’s own with a small iron chain, third binding the hands of thedignitary’s image behind its back, fourth bowing the head of the dignitary’simage to the ground, and fifth placing the two figures together, with thedignitary’sfacetouchingtheshouldersofhisownimageasasignofsubjection.

The sympathetic operations here are complex but suggest a sort of play,almostlikeachild’splayfuluseofatoy.Likemanyexperimentsinthemanual,thisonecomeswithahistoricaltestimonial:‘Parmenides’,wearetold,usedthisproceduretogainfavourwiththekingofthePersians.Testimonialsofthiskindareofcoursewindow-dressing,comparable toaherbalmaster’s fancifulclaimthatone remedywasusedbyPlatohimself.21Theconcludingpromise that themagician ‘will see wonders’ is again a common formula,22 which blurs anydistinctionbetweenthemagicalandthewondrousormarvellous.

Eroticmagic:background

Ifcertainoftheseexperimentscanbeseenas‘friendly’andothersashostile,theexperiments for love represent a curious mixture. The imitative proceduresinvolveviolence:theimageorotherobjectthatmagicallyrepresentsthedesiredwoman is burned or pierced. The immediate effect on the victim is likewiseviolent:sheisafflictedwithobsessivepassion,andhasnorestuntilsheyieldstothemaster’sdesires.Ultimately,however,thewomandoessubmitandismadetofeelmorethanmerefriendship.Theconceptionoflovethatishereassumedmayowe something at least indirectly to the tradition of courtly literature, and inparticular to its Ovidian sense that love is a disease or an affliction. OneNetherlandish compilation gives detailed instructions for ‘the best and surestexperiment in the world to secure friendship or love between a man and awoman’,andsaysthatinLatinsuchloveiscalled‘amorhereos’,andisburningandindissoluble.23

Thesubjectoferoticmagicistooextensivetocoverfullyhere,24butatleasteightkeypointsshouldbemadebywayofoverview.First,magicmaybeusedtopersuadeorcoerceanotherpersontoconsenttosex(sex-inducingmagic),tointensify the sexual experience of already willing partners (sex-enhancingmagic), or to induce a lasting amorous relationship (love-magic). Second, themostcommontechniqueforlove-magicwasadministrationofpotions,ascanbe

seen from penitential prohibitions and secular legislation as well as literarysources.25Certainobjectsorsubstancesborneonone’spersonwerealsothoughttohaveaphrodisiacqualities,suchasthestoneallectoryandtheherbhenbane.26Third,whilevariousherbswereusedasaphrodisiacs(StJohn’swort,valerian,vervain),27 there seems to have been a preference for animal parts or humansubstances (suchas semen) either literallyor symbolically associatedwith sexandprocreation.28Fourth, in trials for eroticmagic itwasusuallywomenwhowere chargedwith alienatingmen’s affections throughmagicalmeans, but thesurviving formulas for sex-inducing magic typically envisage the use of thismagic by men to entice unwilling women.29 Fifth, in both the trials and themanuscriptprescriptions, love-magic ismostcommonlyintendedtorestore thelostaffectionsofapartner.30Indeed,certainwomenaccusedofwitchcraftseemtohavebeenspecialistsinsuchrestorationofaffection.31Sixth,inastralmagicwith erotic intent, the magical virtues whose potency seemed most relevantwere, obviously enough, those of Venus. Thus, a stone, metal plate or imagemightbemadeonthedayofVenus(Friday),atthehourofVenus,andbearingthe sign ofVenus for use in suchmagic; onemight even be advised to say a‘prayer’ to the spirit associated with that planet.32 Seventh, the power of thesacredmightbeemployedineroticmagic,inwaysthatwouldpresumablyseemblasphemoustoauthorities:aslipofparchmentwithapsalmonitmightbeleftwhere a prospective lover would walk, or a woman who kissed her husbandwhile holding a consecrated host in her mouth might gain his affection.33 AprayeraddressedtoGodmightleadintoaconjurationtocompelahusband,oralitany adapted to form a coercive spell.34 Eighth, erotic magic figuresprominently in medieval literature – in the romances especially, herbal lovepotionsfrequentlyplayaprominentrole–but thesignificanceofthismagicisoften ambiguous. For example, in Thomas of Britain’s version of Tristan thelovepotionseemstofunctionasasymbolofthelovethatTristanandIseulthavealreadybeguntofeel,ratherthanasinanysimplesensethecauseofthatlove.35

The techniques for eroticmagicmentioned so far were natural rather thandemonic,butsexualsubmissioncouldalsobewonbynecromancy.OldradusdaPonteexplained in theearly fourteenthcentury that invokingdemons to temptwomenismortallysinfulbut isnotheresy,because temptation isproper to thenature of demons and their use for this service thus implies no false belief.36Formulas for suchmagic do survive. An experiment for love in theLiber deangelis requiresgoing toacrossroadsoragallows,enteringacircle tracedontheground,sacrificingadove, tearing its fleshapart,dispersing theremains in

the air, and invoking a spirit of dubious character named Zagam (‘O Zagam,accept this dovewhich I sacrifice to you!’).Onemust repeat this operation asecondandathirdtime;afterthelastofthesesacrificesoneadds,‘Iaskyou,OZagam, and all your companions, to bring forth [the desired woman]’, whoshouldbeburningwithloveforthemagicianandshouldcomplywithhiswill.Thenextmorninghemustreturntothecircleandpickupwhatever‘figure’hefindsthere;heneedonlyshowthistothedesiredwomanandshewilllovehimwithout bounds – as has been proven, the text adds.37 In a trial from the laterfifteenth century at Tournai, where a priest was charged with attempting toseduce agirl bydrawingher image in charcoalon a tile, baptizing the figure,sprinklingitwithholywater,makingasecondfigureoutofwaxandbaptizingitaswell,thenconjuringdemonsaccordingtoabookofmagic.38

ThecasefromTournaiishighlyreminiscentoftheNetherlandishexperimentmentionedearlierasa techniqueforeffectingamorhereos,39combiningprayerandconjurationwithimagemagic:

Youmustdo itonaFriday in thefirsthouraftermidnight,underawaxingmoon.Takeatilefreshoutoftheovenanddrawapicture,whilesaying,‘I,N.,drawthispicture in theformand likenessof thepersonN.,daughterorsonofso-and-so.’Makethepicturewithasteelpin[punte].Beginwiththeheadandproceeddownward,saying,‘MayVenushelp.’…When[theimage]isdone,makefirewithanywoodyouwill.Standup,taketheimageinyourhand,turnsouth,andreadthis[Latin]prayer:‘Almighty,eternalGod,whointhebeginningcreatedheavenandearth, theseaandall thatis inthem;whocreated Adam and Eve according to your likeness and placed them in theearthly paradise… I invoke you in supplication, most gracious Father; inyourgreatpowerhearmeasIaskandknock[cf.Mt7:7],thatImaybeabletoconstrainthosemalignspirits,theangelswhohavepowertobindamantoawoman,andviceversa,awomantoaman,andespeciallythosefourspiritswhoholddominionandpoweroverthosespiritsinthefourpartsoftheglobe,towit,Astaroth,Aroch,Godras,[and]Vynicon.’Saythisprayerthree[more]times[tonorth,east,andwest].Thensay thefollowing[Latin]conjuration,turningfirsttothesouth:“OAstaroth,princeofthesouth,Iconjureyouwithallthe[spirits]underyourcommand,whohavepowertocompeltheloveofawoman or a man, by Alpha and Omega, the first and last, Abios, Abics,Rubeus,Rubet,Caste,Hely,Messias, Sabaoth,Adonay, Sother,Emanuel; Iconjure you, N.; by the Annunciation of our Lord Jesus Christ; by his

Passion;byhisResurrection…bytheheadofyourprinceandKingLucifer… and by all the infernal powers by whom you can be conjured andentreated,thatyoushouldwithdrawfromyourproperplaceinthesouthand[carryoutmycommand].’40

ThecaseatTournaiisinatleastonerespecttypicalnecromanticpractice:theallegedperpetratorwasacleric.Similarly,theuseofLatinformulasintheDutchexperiment suggests that the intended userwas clerical, even if hewas not inmajor orders. Analogous cases are easily adduced. When the Carmelite friarPeterRecordiwas triedbyan inquisitorial tribunalatCarcassonne in1329,heconfessed thatoverfiveyearshehadperformedterribleconjurationsoverwaximages,smearedandsprinkledwithbloodfromatoadandfromhisownnostrils,all as sacrifice to theDevil. He then placed the images beneath thresholds ofwomenhewantedtoseduce,andthushehadhiswaywiththreewomenandhadbeenonthevergeofsuccesswithothers.Hehadbelievedthattheseimagesheldpowertocoercewomen,or, if thevictimswererefractory, tobringdownuponthemafflictionat thehandsofdemons.Ononeoccasionhepiercedoneof theimagesinitsstomach,andbloodoozedout.41Again,anEnglishchaplainnamedWilliam Netherstreet was charged in 1377 with using ‘conjurations andincantations’tobringamarriedwomantohischamberatnightsohecould‘takeherviolentlyinadultery’.Heprotestedhisowninnocence.42

In other cases it was non-clerical males who were charged with usingspecificallydemonicmagicforlove.AtCarcassonnein1410,GeraudCassendi,a notary, was tried by an inquisitor for invoking demons as a means fordebauching women and girls. He was said to have placed on his shirt goldscrapings from an image of the Virgin. Then he invoked demons withconjurations read from a book, but when a swarm of evil spirits actuallyappeared,awitnesstotheritewassoterror-struckthathehurledashoeatthemandbadethemwithdraw,whichtheydid.OnanotheroccasionaswellCassendiissupposedtohavegoneintothewoodsandinvokeddemons.43Andwhentheinquisitor Piero di ser Lippowrote to the government of Siena in 1382 aboutmagicians in thevillageofRugomagno,he reported thatoneAgnolodiCorsohadworshippedandinvokedSatanandBeelzebub,andhadinvokeddemonstokillpeopleandtocompelmentogotowomen.44

Tobesure,therearecasesinwhichwomen,too,weresaidtousespecificallydemonicmagicforeroticeffect.In1324AliceKytelerwaschargedwithusing‘the intestines and innards of cocks sacrificed … to demons’, with other

materials, partly for eroticmagic,45 and awoman tried byHeinrichKramer atInnsbruckin1485wassaid tohaveinstructedothers in theartof invokingthedevil to arouse love or illness.46 In these cases it seems less clear that thedemonic element was explicit, that the women were in fact making use ofnecromantictechniques,andthattheirmagicwasmarkedwiththesamedegreeofritualcomplexityascanbeseenintheclericalpracticeoferoticnecromancy.Whatisperhapsmorelikelyisthatwomen’snaturalmagicwasbeinginterpretedasifitweresimilartothedemonicmagicmoreoftenpracticedbyclericsandattimesbyothermen.

AneroticexperimentintheMunichhandbook

Ournecromanticmanual inClm849 includes four experiments said to inducelove–onemayassumesexualcomplianceisthemainintent–andatleastthreeof them are complex rituals analogous to the erotic necromancy seen in thejudicial records.Thefirstof theseexperiments(no.3) is inonesense the leastviolent: rather than inflictingphysicalharmon thewoman’s image, themasterafflictsitwithakindofspiritualharmbyinscribingonitthenamesofdemonswhich are to afflict her. In any case, the writer has no scruples at all aboutbringingseverepsychologicalpressuretobearinhismagicalseduction:

Whenyouwishtohavetheloveofwhateverwomanyouwish,whethersheisnearor far,whethernobleorcommon,onwhateverdayornightyouwish,whether for the furtheranceof friendshipor to itshindrance, firstyoumusthaveatotallywhitedoveandaparchmentmadefromafemaledogthatisinheat,fromwhomitismosteasilytobehad[dequaesthabereleuissimum].And you should know that this kind of parchment is most powerful forgainingtheloveofawoman.Youshouldalsohaveaquillfromaneagle.Inasecretplace,takethedoveandwithyourteethbiteintoitneartheheart,47sothat the heart comesout, andwith the eagle’s quillwrite on the parchmentwiththe[dove’s]bloodthenameofherwhomyouwish,anddrawtheimageofanakedwomanasbestyoucan,saying,‘Idrawso-and-so,N.,daughterofso-and-so,whomIwishtohave,inthenameofthesesixhotspirits,namelyTubal,Satan,Reuces,Cupido,Afalion,Duliatus,thatshemaylovemeaboveallotherslivinginthisworld.’

Whenyouhavedone this,writeon theforeheadhernameandthename‘Tubal’, saying, ‘You are so-and-so, daughter of so-and-so, from now on

disposed to my will, and you are Tubal [inscribed] on her forehead. Icommandyou to remain,binding thesensesofherheadandcausingher tolovemealone.’

Thenwriteonherrightarm‘Satan’,andonherleftarm‘Reuces’.Whenthese [names]havebeenwritten, say, ‘Asyou,Satan, andyou,Reuces, areinscribedonthisimagemadeinthenameofso-and-so,mayyousoafflictherarmswithoutdelay,sothatshecandonothingbutdesiretoembraceme.’

When you have this,write your own name near the heart of the image,saying,‘AsIamontheheartofthisimage,mayso-and-so,N.,thushavemeinherheartdayandnight.’

When you have done this, write on the genitals of the image the name‘Cupid’,saying,‘Asyou,Cupid,areonthegenitalsof this image,mayyouthus remain always on the genitals of so-and-so, arousing her so that shedespisesallmenofthisworldanddesiresmealone,andmaythefireofloveformetormentandinflameher.’

Whenyouhavedonethis,writeontherightleg‘Afalion’,andontheleftleg‘Duliatus’.Whenthesehavebeenwritten,say,‘AsyouAfalion,andyouDuliatus,are inscribedon this image,mayyousiton the legsofso-and-so,afflictingher legswith suchvehement love forme that shehasnowishordesiretogoanywherebuthere.’

Whenyouhavesaidthis,taketheimagewithbothhands,kneel,andsay,‘I have drawn the heart and mind of so-and-so with this image, and withpowerful invocation I arouse her to love, desire, and yearn forme, and tohavemeinmindallnight inhersleep, throughOurLordJesusChrist,wholivesandreignsandcommandsforever.’

When you have said this, take myrrh and saffron, kindle a fire, andfumigate the image, saying this conjuration: ‘I conjure all you demonsinscribedonthisimage,byyourlordstowhomyouareboundinobedience–Sobedon, Badalam andBerith – that you should inflame so-and-so, whoseimageisdesignedinthisname,toloveofme,sothatdayandnightshemaythinkofme,[and]mayhopeforme,untilshefulfilsmywillwithardor[cumaffectu]. And as you are inscribed and fixed on this image, may you thusdwellinheruntilIdowithherwhateverIwish.’

Whenyouhavesaidthisconjurationthreetimes,andmadethefumigation,takeahairfromthetailofahorseandsuspendtheparchmentwiththishair,sothatitmovesintheair,andletithang.Onthatday,orthenext,orsomeother,orwheneveryoucan,gotothatwoman,andwithoutdoubtshewillbe

verygladtoseeyou,andwillsayshecannotlivewithoutyou.Andthiswilloccur immediately, and she will do your heart’s desire, and will love youaboveallthingsforalleternity.

Ifyoukeepthisimageformedinhername,inwhichthereissuchpower,youwillobtainfromit,morewondrousyet, thissign:beforeyouhaveseenher,assoonasthisimageismade,whenyouproceedtowardhershewillbeso enamoured [ filocapta] of you that when she sees you, you will notwithdrawfromhercompanydeprived,butratheryouwillattainsatisfactionin whatever you desire. If you cannot approach her, whether from fear orbecauseofdistanceoranyotherobstacle,youcanstillhaveherbroughtbytheaforesaiddemons,whoaresoeffectivethatifyouwereintheeast,withinanhourtheycouldcarryherwithoutdangerfromthewest,andlikewisetheycouldreturnher,withoutexposure.

The image having been made as has been said, and suspended on aparticularday,atanyhourof theday,youmayblowon it so that itmoveswithyourbreath,andlikewiseonthesecondandthirdday.Onthenightofthe third day, or on the day itself, either alone or with three faithfulcompanions,taketheimageandhangitaroundyourneckwiththe[horse’s]hair,andhaveitlieonyourchest.Andtakeaswordandmakewithitacircleontheground.Whenyouhavemadethecircle,standinsideitandsummonyourcompanions(ifyouhaveany),whoshoulddonothingbutstandinthecircle andwatch the spectacle [ludum] – but it is better if youdonot havethem.Takeanironstylusandtrace[abandwithnamesinit]roundthecircle,asisshownhere,preservingconstantsilence.

The circle is shown as a single band containing the names Rator, Lampoy,Despan, Brunlo, Dronoth, Maloqui, Satola, Gelbid, Mascifin, Nartim andLodoni.Thecentreofthecircleislabelled‘PlaceoftheMaster’.

When you have done so, say this conjuration: ‘I conjure you demonsinscribed in thiscircle, towhom isgiven thepowerandcapacity to seduceandbindintheloveofmen,bythevirtueandpowerofthedivinemajesty;and by the thrones and dominations and powers and principalities of Himwhospokeandtheyweremade;andbythosewhoceaselesslycrywithonevoice, “Holy, holy, holy…”; and by these names which cause you terror,namely Rator, Lampoy, [etc.]; and by this ring that is here; and by theinnumerablepowersbelongingtoyouandyoursuperiors,thatwhereveryou

are,youshouldriseupfromyourplaceswithoutdelayandgotoso-and-so,andimmediately,withoutdeceptionleadherhere,andtakeherbackwhenIwish.Andletnoonebeawareofthisortakeaccountofit.’

When you have said this three times, gazing at a ring, you will hear avoice,saying,‘Behold,wearehere!’Immediatelyyouwillseesixhandsomeandgentleyoungmen,sayingtoyouwithonevoice,‘Wearehere,readyandwillingtoobeyyourcommand.Telluswhatyouwish,andatoncewewilldoit.’ You should say, ‘Go to so-and-so and bring her to me without delay.’Whenyouhavesaid this, theywillatoncedepart,andwithinanhour theywillbringherwithoutharm.

Youshouldknowthatnoneofthese[six]canenterthecircle,buttheywillringhertoitandshewillstretchoutherhandtoyou,andyouwilldrawherin.Shewillbeabitastonished,butquitewillingtoremainwithyou.Ishouldinformyouthatitisbettertomakethecircleaslargeaspossible,becauseinityoucanmakeacircle[sic],andinityoucanstretchoutmoreeffectively.Forifanythingofyours[anypartofyourbody?]shouldgooutsidethecircle,itwouldbebadforyou.Whenthewomanhascome,allthespiritswillvanish.

Youcankeepthewomaninthecircleaslongasyouplease.Forwhenthewomanhasenteredthecircle,youshouldsaytothespirits,‘Letoneofyougototheplacefromwhichyoubroughtso-and-soandremaintherein[her]formwhileIhaveherhere.’Whenyouhavesaidthis,theywillalldepartinsilence.Onthedayornightandmonthandyearwhenitpleasesyoutohaveherreturnhome,say,‘Oyouspirits,whobroughtso-and-sohere,takeherandcarry her to her home. And whenever I wish her back, be compliant incarryingherhere.Go,therefore,bythewondrouspowerswhichyouineffablyexercise.’When you have said this three times, five spirits will come andcarryheroffinyoursight.

Whensheentersthecircleandyougreether,remembertotouchherwiththeimagethatyouhavearoundyourneck,andonthisaccountshewillloveyou forall eternityandwillnot care to seeanyonebutyou.Whileyouarewith thewoman, the imagewhich you should keep around your neckwillalways be invisible to thewomanherself, andwhen she leaves you shouldtakeitfromyourneckandlayitasidecarefullyinsomesortofvessel.Whenit is thus laidaside, erase theentirecircle, andyoumaydepart safely.Andwhenyouwishtohave[her]againcometoyou,doasissaidabove.

Andnotethatthisexperimentismosteffectiveandisnotatalldangerous.Bythisexperimentalone,Solomonhadwhateverwomenhewished.Andlet

thissufficeonthesubjectofobtainingwomen.Anditshouldbecarriedoutwiththegreatestsolemnity.

Thisexperimentcontainsconjurations,buttheyplayalessprominentrolethantheauxiliarymagicaltechniques,especiallytheuseofanimageforsympatheticmagic.Thesympatheticidentificationoftheimagewiththewomanportrayedisaccomplished solely through assignation of her name: the writer does notemphasizethattheimageshouldbeinanywayrealistic(e.g.,thatitshouldhavesomespecificfeatureincommonwiththeprototype),nordoesheadvisethattheimage be baptized in the woman’s name. The suspension of the image to beblownaboutfreelyintheairisreminiscentofatypeofaeromancycataloguedbyJohannesHartlieb, involving the suspensionof awax imageoratzman, left toblowinthewindsothatthepersoninwhosenameitispreparedwilltherebybeafflicted.48Thebloodofadovemustbeusedhere–andadovemustbeofferedassacrificeintheamatoryexperimentfromtheLiberdeangelisgivenabove–presumablybecausethedoveistraditionallyassociatedwithVenus.49

The experiment contains an elaborate contingency procedure, used to fetchthewoman,which differsmarkedly from the original sympatheticmagic. Thewoman’simageisstillused:theexperimenterwearsitaroundhisneck,althoughitisinvisibletoher;assheleavesthecirclehetouchesherwithit,andfromthenonshewill loveonlyhim;whenshedeparts,he should take itoffandkeep itsafeinavessel.Forimmediatepurposesathand,however, theimagebecomeslesssignificantandtheroleofthedemonsbecomesproportionallygreater.Itisthedemonswhofetchthewomaninresponsetoaconjuration,anditisademonwho takes the woman’s place and prevents others from noting her absence.When themagicianordersoneof thespirits togoand take thewoman’splaceand assume her form while she is absent, we have an element of illusionistmagic embedded in an experiment designed mainly for psychological effect.Boththeproblemandthesolutionareobviousenoughthatitisnotsurprisingtofindparallelsinothercultures.Thus,Krishnaissaidtohaveusedhispowersofillusion(ma-ya-)tofashionreplicasofhisfemaledevotees(thegopi-s),sothatwhen they went for trysts with him their doubles could lie beside theirhusbands.50The contingencyprocedure in theMunich experimentdiffers fromthe original formula also in its use of a circle, which is simple in form butimportant in its effects, servingbothas a location for theconjurationandasaplaceforrendezvouswiththewoman.

Theexperimentisreferredtoasakindofgameorspectacle,aludus,andany

companions present are to serve merely as spectators, suggesting that thenecromancer’sinitialritualmayhavethecharacterofaperformance,contrastingsharplywiththeprivacyofthetryst itself, thesexualgamesthatfollow,whichnot even the spiritsmaywitness.That somethingmore serious thanagame isinvolvedissuggestedbythereferencetothewomanasfilocapta,boundbylove,a conditionwhich theMalleusmaleficarum speaks of as ‘the best known andmostgeneralformofwitchcraft’.51

Aneroticexperimentinvolvingimagemagic

For the next experiment in this category (no. 12) the manuscript once againproceeds directly to the instructions, without any introductory heading. Themastermustfirstobtainhairsfromthewomanhewishestoseduce,52plusotherobjects.Againhegoesoutwithcompanionsintheinitialstageoftheritualitself.Incontrasttotheelaboratepreparations,theheartoftheceremonyisrelativelysimple,involvingtwosympatheticstagesandasingleconjuration.

Take virgin wax, rendered virginal by art [ceram virgineam, artevirginizatam],anddothisonaThursdayorSunday,atthehourofVenusorthehourofJove;andfromthiswaxmakeanimageoverburningcoalsplacedinapot,withoutsmoke.Andthemastershouldhavesomeofthehairsofthewoman forwhom hewishes to act, and three bristles of red hair, and youshould havewith you a knifewith awhite handlemade for this purpose.53And go to the placewhere a craftsmanmakes needles, and have the samecraftsmanmakethem,fromthehouroftheSununtilthehourofSaturn.Thenthemastershouldtaketwofaithfulcompanionsandgotoafruit-bearingtree,and the master should make a circle. And the master should begin thisoperation, making an image of the woman for whom you perform it,murmuring constantly in your heart, ‘Thou, Belial, and thouAstaroth, andthou, Paymon, be my helpers in this undertaking.’ Likewise, you shouldmurmur thewords, ‘I,N., form this image for the loveof so-and-so, that itmay accomplish that forwhich it ismade.Andmay thou,Belial, principalprince,bemyhelper in thisundertaking.’Then themastershouldmake theimage of thiswax, beginning at the hour of Jove, and proceeding until thehourofSaturn.Andwhentheimagehasthusbeenmade,themastershouldhavenineneedlesmadebyanexperiencedcraftsman,whoshouldbebathedand dressed in sparkling clean [nitidis] garments when hemakes them; he

shouldmake theneedles from thehourof theSununtil thehourofSaturn.Thenthemastershouldfixtheneedlesintheimage,placingoneinthehead,anotherintherightshoulder,thethirdintheleft,thefourthwherepeopleareaccustomedtolocatetheheart,saying,‘Justasthisneedleisfixedintheheartof this image, somay the loveofN.be fixed to the loveofN., so that shecannot sleep,wake, lie down, sleep, [or]walk until she burnswith love ofme.’Heshouldfixthefifthinthenavel,thesixthinthethigh,theseventhintherightside,theeighthintheleft,theninthintheanus.Whentheimagehasthusbeenmade,youshouldbaptize[christianizes]it,givingit thename[ofthewoman] forwhomyouperform theoperation, immersing it three timesandsaying,‘Howshallitbecalled?’,withtheresponse,‘N.’Andyoushouldsay,‘Ibaptizethee,N.,inthenameoftheFather,andoftheSon,andoftheHoly Spirit. Amen.’ And then place the image in a new and clean cloth,leavingitasidefromthehouroftheSununtilthehourofMars.Thenmakethisconjurationunder the fruit-bearing tree,with theburningcoals; turningtoward theeast, say, ‘Oso-and-so,N., I conjureyourhead,yourhair,youreyes,yourears[etc.].ON.,Iconjureyourentiresubstance,thatyoumaynotsleeporsitorliedownorperformanyworkofcraftuntilyouhavesatisfiedmylibidinousdesire. IconjureyoubytheFatherandtheSonandtheHolySpirit…Iconjureyouandexorcizeyouandcommandyou,thatasthedeeryearnsforafountainofwater[Ps.41:2Vulg.],soyou,N.,shoulddesiremylove.Andastheravendesiresthecadaversofdeadmen,soshouldyoudesireme.Andasthiswaxmeltsbeforethefaceofthefire,soshouldN.[meltin]desireformylove,sothatshecannot,etc.’

The signs [to be sought in] the woman are these: solitude, dizziness[inuolucio] of the head, lamenting, sighing, beating [of the breast],wakefulness,[and]wailing.Thenthemasterortheonewhoistakingaction[viz.,forwhomitisperformed?]shouldgotoher,andifheseesherstandingorsittingalone,thenthemastershouldcontinuetheconjurationuntothefifthday.Andifsheisanywhereinthecountryside,shewillbeconsumed;54butifshe is ina townorpassing throughanothercity, themastershouldperformtheconjurationuntilshecancome.

AndinthisalltheSpanish,Arabic,Hebrew,Chaldaean,GreekandLatinastrologicalnecromancers[nigromanticiomnesastroloyci]areinaccord.Andthis experiment was taken [from the book] On the Secret Arts of theImaginaryArt,[fromthebook]OntheFlowersofAllExperiments,etc.

In itsgeneral formthisexperimentbearsaresemblance toaprocedurewellknown in antiquity and described in a Greek magical papyrus: to obtain awoman,onemakeswaxorclayfigures,oneanarmedandthreateningmanwithsword in hand, the other a kneelingwomanwith hands behind her back.Onethen writes inscriptions on each member of her body, then pierces each withcopperneedles,thirteeninall,whilesaying,‘Iampiercingyourbrain,N.’,andsoforth.Thenoneinscribesaleadsheet,affixesitwiththreadknotted365times,andplacestheensemblebesidethetombofapersonwhohasdiedaviolentoruntimelydeath.Oneversionaddsafurtherspell,whichreadsinpart,‘Letherbeinlovewithme,N….Lethernot…doanythingwithanothermanforpleasure,justwithmealone,N.,sothatshe,N.,beunabletodrinkoreat,thatshenotbecontented, not be strong, not havepleaceofmind, that she,N., not find sleepwithoutme…anddonot allowher,N., to accept for pleasure the attempt ofanotherman, not even that of her ownhusband, just that ofmine,N. Instead,dragher,N.,by thehair,by theheart,byhersoul, tome,N.,ateveryhouroflife, day and night, until she comes to me, N., and may she, N., remaininseparablefromme.’Thereisalsoarcheologicalevidenceforsuchprocedures;for example, one Egyptian statue of a naked woman, pierced with thirteenneedles,wasdiscoveredinaclaypotandisnowintheMuséeduLouvre.55Thisdoesnotmeantherearespecificconnectionsbetweentextsoflateantiquityandthe prescriptions of the Munich handbook; rather the Munich compilationsupportsitsconjurationswithavarietyoftechniques,someofwhicharewidelydiffusedandofconsiderableantiquity.

Among themany further parallels to this experiment is a fifteenth-centuryversiongiveninamixtureofHebrewandYiddish.Themagicianistoldtomakeafemaleimageofvirginwax,showingthesexualorgansclearlydelineated,andresembling the woman to be enchanted. On both the breast and the back heshouldwrite ‘N.,daughterofN. [father] andN.,daughterofN. [mother].’Hemustrecitethewords,‘MayitbeThywill,OLord,thatN.daughterofN.burnwithamightypassionforme.’Thenburiesthefigureforatime,thenwashesitin thenameofMichael, in thatofGabriel,and in thatofRaphael,places it inurine,thendriesitoff.Theimagebeingthusprepared,themagicianmayuseitwhen hewishes to cause thewomanpain, by piercing a needle intowhateverpartofherbodyhewishestoafflict,presumablyasawayofbendinghertohiswill, verymuch in keepingwith the violent and coercive tendencies generallyfoundinsuchmagic.56

Itisentirelypossiblethatthepiercingwithneedleswasitselfmeantortaken

to have direct sexual significance,57 but more fundamentally it was a kind ofmagical acupuncture intended to cause suffering that could only be alleviatedthrough sexual compliance. The piercing with needles is thus no different inprinciple from that in image magic intended to work bodily harm or death,althoughheretheafflictioncouldberelievedthroughsubmission.It isnot thatthemagicianbrings about bodily pain that is extrinsically related to the eroticgoalandcanbecuredbycompliance,nor is it thecase that themagicarousespleasurablefeelingsofpassion.Rather,thesexualpassionarousedbytheritualisitselfakindofsufferingforwhichthewomanmustobtainrelief.Thevictimof magic cannot sleep, sit down, lie down, or pursue any activity until sherelents, because she is compelled to share in the obsessive passion of herpursuer.58Herstateisalmostaparodyofthemystic’sabsorptionintheBeloved,of Mechthild of Magdeburg’s mystical love-sickness: ‘I cannot rest, I burnwithoutrespiteinThyflaminglove.’59But,asRichardofSaint-Victorinsisted,such obsession was as debasing in human relations as it was elevating inrelationswithGod;thatitshouldbemagicallyinducedbyexperimentssuchasthose in the Munich handbook is a possibility Richard may never haveentertained.60

Eroticexperimentsinvolvingritualswithbones

Twoexperiments(nos13and35)involveinscribinglettersandnamesonbonesandthensubjectingthebonestofire.Thefirstisdesignedprimarilytoconstraina woman’s or man’s will, presumably again with erotic intent (the relevantsectionsareindicatedbelowwith[A]),althoughtheexperimentmaybeadaptedforconstrainingabeast[B]oraspirit[C]aswell.

Bythisexperimentaperson,woman,man,spirit,[or]beastofanyconditionisconstrained.

Thesenamesmustbewritteninthismanneronashoulderblade.Whenallthisisfinished,choosewhich[variant]youwant.Ifyouwishto

constrainanyspirit,writehisnameon theshoulderbladebetweenBandE,and in the namewhich isBel. If youwish to constrain anyman,write hisname between L and A. And if you wish to constrain any beast, write itsname between A and N, and its colour. For spirits and for men and forwomen, this is tobedoneat the samehour inwhich the shoulderbladehasbeenprepared,anditisnecessaryattheoutsettoseekoutwoodfromawhite

thornorwoodfloatingonwater,andmakefirewithit,andcollectcoalsandplacetheminanewpot,andgraduallyplacetheshoulderbladeonthem,andgraduallyincreasethefire,untiltheshoulderbladebecomeshot.

And then invoke the aforesaid spirits, and say this conjuration: ‘Asyel,Castiel,Lamisniel,Rabam,Erlain, [and]Belam, I commandyou’ – [A1] If[theoperationis]foramanorawomanwhomyouwishtoarousetoloveforyou, say, ‘that you should at once, etc.’, as givenbelow. [B] If [it is] for aspirit, name that spirit whom you wish, that he may come to you openly,humbly,withcomelyvisage,andgentlespeech,saying,‘Iconjureyou,Asyel,etc.,thatyoushouldmakespiritN.,whohaspoweroverallthatIwishtoaskof him, come tomeopenly, humbly,with gentle speech, in the form that Ihavespecified–that is,ofacomelysoldier–tocarryoutall thatIwishtocommandhim.’[A2]Andifyouwishtodothisforamanorawoman,firstmakeknowntohimwhereyoucanbefound,forhe[orshe]willgomadwithfuryonnotbeingabletofindyou.[C]If[itis]forabeast,[say,]‘Iconjuretheaforesaidspiritsthattheyshouldconstrainthisbeast’whichyouwish,thatitmaybeunabletodepartfromtheplaceinwhichitisuntilyouwish.

The experiment concludes with the conjuration used to constrain a man orwoman:

‘Asyel,Castiel,Lamsiyel,Rabam,Erlain,Elam,Belam,IconjureyoubythetrueGod…;likewise,IconjureyoubytheFatherandtheSonandtheHolySpirit…, and by this conjuration I command you to seduce the heart andmind of N. to love me, immediately and swiftly and at once and withoutdelay.Andjustasthisshoulderbladegrowshotandburns,somayyoucausehimorher,N.,toburnandgrowhotwiththefireofloveforme,andinsuchawaythathe[orshe]maynotbeabletorestuntilcompletingmywill.InthenamewhichisBel,etc.’

The figuredepicted is in theshapeofashield, representing theshoulderblade,divided into sixteenhorizontal bands,with onevertical banddown the centre.HorizontalbandsbearthenamesAsyel,Castyel,Lamsiyel,Rabam,Erlain,Olamand Belam. In the vertical band are the letters A-B-E-L-A-N. Across theintersectionof theverticalbandandthetwelfthhorizontalbandLeo iswritten.Tothesideisanote:‘Likewisenotethat thisshoulderbladeshouldbefromanass,ahare,agooseoracapon,accordingtoitsdiverse[uses].’

The second of these experiments is somewhat simpler, and more

unambiguously erotic. Themagician compels a woman to passionate love bywritingthenamesofthe‘infernalspirits’BelandEbalonarib,andinbetweenhisownnameandthatofthewomanhewishestoseduce.Thenheburnstherib,andwhenitishotheshouldconjureBelandEbalnottorestuntiltheycausethewoman’shearttoburn,sothatshecannotsleep,wakeordoanythingelseuntilshefulfilshisdesire.Again,therefore,wefindtheemphasisoncompellingthewoman’s compliance through erotic affliction, aroused throughmeans that arestraightforwardly violent both on the symbolic plane and in their bodily andpsychiceffect.

Ingeneral, then, thesepsychologicalexperimentsare themostmanipulativeand abusive materials in the necromancer’s handbook, and they are quiteunabashedlyso.Theformulasgivenohintofaguiltyconscience,andtheyshownoawarenessoftheincongruityinvolvedinappealingtothepowerofthesacredfor the ends here sought. With no evident sense of irony, the writer canrecommendformulassuchas,‘Iconjureyoudemonsinscribedinthiscircle, towhomisgiventhepowerandcapacitytoseduceandbindintheloveofmen,bythevirtueandpowerofthedivinemajesty…’Evenmerelytoreadtheillusionistexperimentsmightbeentertaining,and thedivinatoryonesmightbeperceivedas useful means for gaining true knowledge, but the rituals for psychologicalmagiccouldclaimlittlebywayofredeemingsocial importance,and thus theyhelptoclarifytheaversiontomagicfoundinmostoflatemedievalsociety.Yetthese ritesare interesting, in largepartbecauseof theway they fuse relativelysimpleand largelyperennial conceptionsof imagemagicwith the formulasofLatin conjuration or exorcism derived more specifically from clerical culture.Guichard of Troyes and Eleanor Cobham were accused of employing bothlearnedmalemagiciansandpopularfemaleones,butthepsychologicalritesoftheMunichhandbookrepresentwithparticularclarity theminglingofmagicaltraditionsandritualforms.

Notes1 See RobertMathiesen, ‘Magic in SlaviaOrthodoxa: thewritten tradition’, in HenryMaguire, ed.,

ByzantineMagic(Washington:DumbartonOaks,1995),174–6.2DomenicoMammoli,TheRecordoftheTrialandCondemnationofaWitch,MatteucciadiFrancesco,

atTodi,20March1428(Rome:ResTudertinæ,1972),trans.(withslightadaptation),pp.28–40.3 John G. Gager, Curse Tablets and Binding Spells from the Ancient World (New York: Oxford

UniversityPress,1992),21.4Picatrix:TheLatinVersionoftheGhayatAl-Hakim,ed.DavidPingree(London:WarburgInstitute,

1986),and‘ThabitibnQurra’sDeimaginibus’,inFrancisJ.Carmody,TheAstronomicalWorksofThabitb.

Qurra(Berkeley:UniversityofCaliforniaPress,1960),180–97.5 Cambridge University Library, MS Dd.xi.45, fols 134v–139; Juris G. Lidaka spoke about this

manuscript and gave a transcription of the text at the International Congress on Medieval Studies atKalamazoo,Michigan,4May1995.Themanuscriptisassociatedwith‘Bokenham’,butitsconnectionwithOsbernBokenhamoranyotherindividualisunclear.

6 Abel Rigault, Le procès de Guichard évèque de Troyes, 1308–1313 (Paris, 1896). Cf. GuillaumeMollat, ‘Guichard deTroyes et les révélations de la sorcière deBourdenay’,MoyenAge, 21 (ser. 2, 12)(1908), 310–14; Conrad Eubel, ‘Vom Zaubereiunwesen anfangs des 14. Jahrhunderts (mit urkundlichenBeilagen)’,HistorischesJahrbuchderGörres-Gesellschaft,18(1897).

7GeorgeLymanKittredge,WitchcraftinOldandNewEngland(Cambridge,MA:HarvardUniversityPress,1929;repr.NewYork:Russell&Russell,1956),81–84.

8Apartlyconjecturalreadingofduoslapidesviuosetrecondes[rotundos?]vniusponderis,quidebentessefluminei.

9Iamreadinglimenforlimesthroughout.10Forymovnoreliquumininnumerabiliodiorebellisaffligat.11Foretmaximequandoestincombustione,etireversussolisortumfacias.12UgolinoNicolini,‘LastregoneriaaPerugiaeinUmbrianelMedioevo:conitestidisetteprocessia

PerugiaeunoaBologna’,BollettinodellaDeputazionedistoriapatriaperl’Umbria,84for1987(1988),30–38.

13T.H.White, trans. and ed.,The Book of Beasts, being a translation from a Latin Bestiary of theTwelfthCentury(London:JonathanCape,1954),79–80,saysnothingwhateveraboutthecamel’surination,butoneispresumablytoimaginethemancrouchingwithkneesbentoutward.

14LynnThorndike described this portion of theMS in his article, ‘Imagination andmagic: force ofimagination on the human body and of magic on the human mind’, inMélanges Eugène Tisserant, 7(VaticanCity:BibliotecaVaticana,1964),353–8.

15Picatrix,161.16 Picatrix, pp. 16 (friendship, love), 17 (obedience), 18 (destruction), 18–19 (construction), 19

(separation,wrathofking,release,flight),20(scorpions),21(love,destruction),22(fertility).17 Edward Peters,TheMagician, theWitch, and the Law (Philadelphia: University of Pennsylvania

Press,1978),110–37.18BodleianLibrary,MSWoodempt.18,fol.32r.OnthefamousSATOR-AREPOsquareseeespecially

HeinzHofmann,DasSatorquadrat:ZurGeschichteundDeutungeinesantikenWortquadrats(BielefelderPapiere zur Linguistik und Literaturwissenschaft, 6) (Bielefeld: Universität Bielefeld, Fakultät fürLinguistik und Literaturwissenschaft, 1977) and Richard Kieckhefer, Magic in the Middle Ages(Cambridge:CambridgeUniversityPress,1989),77–8.

19BodleianLibrary,MSeMus.219,fol.186v.20Takingsemissiforsemissis,genitiveofsemis,acoin.21 Jerry Stannard, ‘Greco-Romanmaterialmedica inmedievalGermany’,Bulletin of theHistory of

Medicine,46(1972),467.22 E.g., British Library, Sloane MS 38, fols 24v (multa mirabilia que videbis) and 25v (in ista

operacionevidebismirabilia);DeNigromanciaofRogerBacon,ed.andtrans.Michael-AlbionMacdonald(Gillette, N.J.: Heptangle, 1988), 81; Picatrix: The Latin Version of the Ghayat Al-Hakim, ed. DavidPingree(London:WarburgInstitute,1986),18–19.SeealsoShakespeare’sMerryWivesofWindsor,V.1,lines11–12.For anoff-colour adaptationof the theme see the text given inCharlesBurnett,Magic andDivination in the Middle Ages: Texts and Techniques in the Islamic and Christian Worlds (Aldershot:

Variorum,1996),IX,p.7.23 W. Braekman,Magische experimenten en toverpraktijken uit een middelnederlands handschrift

(Ghent:SeminarievoorVolkskunde,1966),38–40(alsopublishedseparatelyinVerslagenenmededelingenvan de Koninklijke Vlaamse Academie voor Taal- en Letterkunde, 1966, 53–118). On the concept oflovesickness, see Mary Frances Wack, Lovesickness in the Middle Ages: The Viaticum and itsCommentaries(Philadelphia:UniversityofPennsylvaniaPress,1990).

24Ihavediscussedthetopicinmyarticle,‘EroticmagicinmedievalEurope’,inJoyceSalisbury,ed.,SexintheMiddleAges:ABookofEssays(NewYork:Garland,1991),30–55,givingfullerdiscussionanddocumentation. Ioan P. Couliano,Eros and Magic in the Renaissance, trans. Margaret Cook (Chicago:University of Chicago Press, 1987), interprets certain dimensions of the subject. See also Frederic C.Tubach,Indexexemplorum:AHandbookofMedievalReligiousTales(FFCommunications,204)(Helsinki:SuomalainenTiedeakatemia,AkademiaScientiarumFennica,1969),242,nos3,093and3,126.Forearlyexamplessee,e.g.,MarvinMeyerandRichardSmith,eds,AncientChristianMagic:CopticTextsofRitualPower(1994),147–69.

25 John T.McNeill and HelenaM. Gamer,Medieval Handbooks of Penance: A Translation of thePrincipal Libri poenitentialesand Selections fromRelatedDocuments (NewYork: Columbia UniversityPress,1938),90;cf.252,305;MonumentaGermaniaehistorica,Leges,sect.2,2,ed.AlfredBoretiusandVictorKrause(Hannover:Hahn,1897),44.ThemostfamousliteraryexampleisinTheRomanceTristan&Iseult, as Retold by Joseph Bedier, trans. Hilaire Belloc and Paul Rosenfeld (New York: Thistle Press,1960) (and many other translations); see Dorothy James Roberts, The Enchanted Cup (New York:Appleton-Century-Crofts, 1953). De LaWarr Benjamin Easter, ‘A Study of theMagic Elements in theRomansd’aventureandtheRomansBretons’(JohnsHopkinsUniversitydiss.,1905),70–73,citesthelovepotions in Cligés, the Tristan romances of Thomas and Béroul, Partonopeus, and La Violette, and anambiguouspotioninDolopathos.

26 Albertus Magnus, Book of Minerals, trans. Dorothy Wyckoff (Oxford: Clarendon, 1967), 73;MichaelR.BestandFrankH.Brightman,eds,TheBookofSecretsofAlbertusMagnusof theVirtuesofHerbs,StonesandCertainBeasts,alsoABookoftheMarvelsoftheWorld(Oxford:Clarendon,1973),21;Evans,Magical Jewels, 197; Joan Evans and Mary S. Serjeantson, eds, English Mediaeval Lapidaries(EarlyEnglishTextSociety,orig.ser.,190)(London:OxfordUniversityPress,1933),59,68.

27P.V.Taberner,Aphrodisiacs: The Science and theMyth (Philadelphia:University of PennsylvaniaPress,1985),58;LynnThorndike,TheHistoryofMagicandExperimentalScience(NewYork:MacmillanandColumbiaUniversityPress,1923–58),vol.2,555.

28 Book of Secrets, ed. Best and Brightman, 81; British Library, Sloane MS 3l32, fols 56r–56v;Wardale, ‘A Low German-Latin miscellany’, 17; Alan Hull Walton, Aphrodisiacs: From Legend toPrescription: A Study of Aphrodisiacs Throughout the Ages, with sections on Suitable Food, GlandularExtracts, Hormone Stimulation and Rejuvenation (Westport, CI: Associated Booksellers, 1958), 99;McNeill andGamer,MedievalHandbooksofPenance, 196, no. 15 and n. 94;AldoCerlini, ‘Una stregareggianaeilsuoprocesso’,Studistorici,15(1906),67.

29See,forexample,JohnM.Riddle,MarbodeofRennes’(1035–1123)Delapidibus,ConsideredasaMedical Treatise,withC.W.King’s translation (Sudhoffs Archiv: Zeitschrift fürWissenschaftsgeschichte,Beiheft20)(Wiesbaden:Steiner,1977),69,lines445–46.Regardingvervain,seeHenryEllis,‘ExtractsinproseandversefromandoldEnglishmedicalmanuscript,preservedin theRoyalLibraryatStockholm’,Archaeologia, 30 (1844), 395f.;W.L.Wardale, ‘ALowGerman-Latinmiscellanyof the early fourteenthcentury’,NiederdeutscheMitteilungen,8(1952),11;BritishLibrary,SloaneMS3,132,56r–56v;BodleianLibrary,Oxford,MSeMus.219,fol.187v,andWoodempt.MS18,fol.33v.

30BookofSecrets,ed.BestandBrightman,8,45,91;Evans,MagicalJewels,226;BodleianLibrary,Oxford,MSeMus.219,fol.186v(aseriesofcharacterstobeplacedbeneaththethresholdofacouplewhohavequarrelled).

31 Candida Peruzzi, ‘Un processo di stregoneria a Todi nel “400”’,Lares:Organo della Società diEtnografiaItaliana-Roma,21(1955),fasc.I–II,9–11;Cerlini,‘Unastregareggiana’,64f.

32Picatrix:TheLatinVersionoftheGhaāyatAl-Hakīm,ed.DavidPingree(London:WarburgInstitute,1986),16,21,70–72,113,115f.,130–32,156f.,229,233.

33GeneA.Brucker, ‘Sorcery inearlyRenaissanceFlorence’,Studies in theRenaissance,10(1963),10f.; C. Kayser, ‘Gebrauch von Psalmen zur Zauberei’, Zeitschrift der Deutschen MorgenländischenGesellschaft, 42 (1888), 460; Peter Browe, ‘Die Eucharistie als Zaubermittel imMittelalter’,Archiv fürKulturgeschichte,20(1930),134–54.ForsimilaruseofholychrismseeCerlini,‘Unastregareggiana’,67.

34JerzyZathey,‘ModlitwazXIVwiekuocharakterzezaklȩcia,majacazapewnićzoniemilośćmȩza’,BiuletynBibliotekiJagiellońskiej,34/35(1984/85),63–4;PeterDronke,‘TowardstheinterpretationoftheLeidenlove-spell’,CambridgeMedievalCelticStudies,16(1988),61–75.

35ThomasofBritain,TheRomanceofTristramandYsolt,ch.46,trans.RogerShermanLoomis(NewYork: Dutton, 1923), 129–35. On the theme see especially Helen Cooper, ‘Magic that does not work’,MedievaliaetHumanistica,n.s.,7(1976),131–46.

36NicolausEymericus,Directoriuminquisitorum,ii.43.8(Rome:GeorgiusFerrarius,1587);translatedin Alan C. Kors and Edward Peters, eds,Witchcraft in Europe, 1100–1700: A Documentary History(Philadelphia:UniversityofPennsylvaniaPress,1972),84–92.

37CambridgeUniversityLibrary,MSDd.xi.45,fols137v–138.38PaulFredericq,ed.,CorpusdocumentoruminquisitionishaereticaepravitatisNeerlandicae,1(Ghent

andTheHague,1889–1906),428f.39Braekman,Magischeexperimenten,38–40.40Theconjurationbreaksoffatthispoint.41Lea,History,vol.3,657–59.Cf.Hansen,Quellen,449;Lea,History,vol.3,455f.42 Margaret Aston, Thomas Arundel: A Study of Church Life in the Reign of Richard II (Oxford:

Clarendon,1967),63,404f.43A.Germain,‘InventaireinéditconcernantlesArchivesdel’InquisitiondeCarcassonne’,Mémoires

delaSociétéArchéologiquedeMontpellier,4(1885),305;reprintedinHansen,Quellen,454f.44Brucker, ‘Sorcery’,19f.,23, fromG.Sanesi, ‘Unepisodiod’eresianel1383’,Bullettinosenesedi

storiapatria,3(1896),384f.45 ThomasWright, ed.,A Contemporary Narrative of the Proceedings against Dame Alice Kyteler

(CamdenSociety,24)(London:Nichols,1843),2.46HartmannAmmann,‘DerInnsbruckerHexenprocessvon1485’,ZeitschriftdesFerdinandeumsfür

TirolundVorarlberg,ser.3,34(1890),29.47See theexperimentwithahoopoeheartmentioned inKieckhefer,Magic in theMiddleAges,142,

fromBritishLibrary,SloaneMS3,132,fol.56v.48JohannHartlieb,DasBuchallerverbotenenKünste,desAberglaubensundderZauberei,ch.79,ed.

andtrans.FalkEisermannandEckhardGraf(Ahlerstedt:Param,1989),90f.Onthetermatzmann in thiscontextseeLeanderPetzoldt,KleinesLexikonderDämonenundElementargeister (Munich:Beck,1990),25–7.

49ForthissuggestionIamindebtedtoJohnLeland.50 See EdwardC.Dimock, Jr.,ThePlace of theHiddenMoon: EroticMysticism in the Vaisnava –

SahajiyaCultofBengal,newedn(Chicago:UniversityofChicagoPress,1989),202.IamgratefultoAmyOngforthisreference.

51 Malleus maleficarum, ii.2.3, trans. Montague Summers (London: Rodker, 1928; repr. London:

Pushkin,1948),170.52Themanuscriptdoesnotsaywhetherthehairistobefromthewoman’sheadorfromherpudenda.A

famousinstanceofthemagicrequiringawoman’spubichairoccurredinthelatesixteenth-centuryScottishtrialofDoctorFian,whothoughthehadthehairofayoungwomanbutinfactworkedhismagicoverthehair fromacow,whichbecamepassionatelyattached tohim;seeJamesVI/I,Doemonologie,1597 [and]NewesfromScotland,DeclaringtheDamnableLifeandDeathofDoctorFian(BodleyHeadQuartos,9)(London:JohnLane;NewYork:Dutton,1924).

53Onemighthaveexpectedablack-handledknife;seeRichardP.H.Greenfield,TraditionsofBeliefinLate Byzantine Demonology (Amsterdam: Hakkert, 1988), 256, and Richard P.H. Greenfield, ‘AcontributiontothestudyofPalaeologanmagic’,inHenryMaguire,ed.,ByzantineMagic(Washington,DC:DumbartonOaks,1995),142,n.83.

54Or perhaps, rather, ‘if she is anywhere on Earth [in terra omnino]’; in either case, I am readingconsumeturforconsumatur.

55PGMIV.296–329,inHansDieterBetz,ed.,TheGreekMagicalPapyriinTranslation,IncludingtheDemoticSpells, 1 (Chicago:University ofChicagoPress, 1986), 44–7; alsoD.G.Martinez,P.MichiganXVI.:AGreekLoveCharmfromEgypt(P.Mich.757) (Atlanta:Scholars,1991),andJohnG.Gager,ed.,CurseTabletsandBindingSpellsfromtheAncientWorld(NewYork:OxfordUniversityPress,1992),no.27,pp.94–97.FortheEgyptianstatueseeGager,CurseTablets,p.98,fig.13.

56JoshuaTrachtenberg,JewishMagicandSuperstition:AStudyinFolkReligion(NewYork:Behrman,1939;NewYork:Atheneum,1970),125–26.Cf. the love spellofKlaudianos, inBetz,pp.141–2 (PGMVII.862–918),andtheparallelsinGreenfield,TraditionsofBelief,266–7.

57Gager,CurseTablets,81.58ForoneprecedentseeMeyerandSmith,AncientChristianMagic,159.59TheRevelations ofMechthild ofMagdeburg (1210–1297), or TheFlowingLight of theGodhead,

ii.25,trans.LucyMenzies(London:Longmans,1953),54–8.60 Richard of Saint-Victor, ‘Of the Four Degrees of Passionate Charity’, in Selected Writings on

Contemplation,trans.ClareKirchberger,(NewYork:Harper,1957),213–33.

A

5

LearningHiddenandFutureThings:DivinatoryExperiments

fifteenth-century manuscript from Yorkshire tells of a lord fromwhomfoodhadbeenstolen.1Asithappened,alaboureremployedindigging, referred to as ‘a greatworker and eater’, was staying in a

roominthelord’shouse,andwhenhewashungryhewouldslipdownstairstowheremeatwashanging,andwouldcookandeatit,evenduringLent.

Thelordofthehouse,seeingthathismeatwasthuscutinto,askedhisservants about thematter.Theyall deniedguilt andpurged themselveswith oaths, so he threatened to go to a certain necromantic wizard[maleficum quendam nigromanticum] and find out through him aboutthis strange affair. On hearing this, the digger was terribly afraid, andwent to the friars and confessed his offence in secret and receivedsacramentalabsolution.Thelordofthehousewentasthreatenedtothenecromancer,whoanointedthefingernailofayoungboy,thenwithhisincantations inquired of him what he saw. [The boy] replied, ‘I see amenialworkerwithclippedhair.’[Thenecromancer]toldhim,‘Conjurehim,then,toappeartoyouinthemostcomelyformthathecanassume.’And the boy did so, and then declared, ‘Look at that! I see a reallybeautiful horse!’ And then he saw a man with the appearance of theaforesaiddiggergoingdownstairsandcuttingoffpiecesofmeat,withthehorsefollowinghim.Andthecleric[i.e.,thenecromancer]inquired,‘Whatarethemanandthehorsedoingnow?’Andtheboyreplied,‘Lookat that! He is cooking and eating those pieces of meat!’ [Thenecromancer]asked further, ‘Andwhat ishedoingnow?’And theboysaid,‘Theyaregoingtothechurchofthefriars,andthehorseiswaitingoutside,andthemanisgoinginandkneelingandspeakingwithoneofthefriars,whoisputtinghishandonhishead.’Againtheclericaskedthelittle boy, ‘What are they doing now?’ [The boy] answered, ‘Both of

themhavejustvanishedfrommyeyes.Icannotseethemanymore,andIhavenoideawheretheyhavegone.’2

The manuscript clearly suggests not only that such divination can inprinciplework,butthatitworksthroughthecooperationofdemons:itgivesthetalethecaption,‘Howapenitentthiefafterconfessionvanishedfromtheeyes of a demon’, which is to say that the demon who was providinginformationthroughtheboycouldnolongerdosooncethethiefhadbeenabsolved.AsinothertalesofthelaterMiddleAges,it isassumedthatthedemonhasacertainpoweroverasoulinastateofsin,andthecapacitytoknow the sins in some detail, but the wiping away of sins throughsacramental confession removes them from the sphere of demons’knowledge.3Thenarratoralsoassumesthereaderwillexpectanecromanticwizardtobeacleric:thefactismentionedquiteincidentally,afterthestoryis well under way, as a fact the reader might be trusted already to haveknown.

The form of magic here related figures prominently in John ofSalisbury’s catalogue of divinatory techniques in his Policraticus. WhenJohnhimselfwas studyingLatingrammaras aboy, thepriestwho taughthimmadeJohnandafellowpupilparticipateinsuchactivities.Thepriestanointed the boys’ fingernails, or used a polished basin, to provide areflecting surface in which figures might be seen. He then recitedincantations, which led the fellow pupil to see ‘misty figures’, althoughJohn himself saw nothing.4 One entry in Robert Reynys’s commonplacebook reveals that unfallen angels aswell as demons could be invoked bysuchmeans.InReynys’sversionoftheceremony,theconjurertakesachildbetween seven and thirteen years of age, places the lad between his legs,windsaredsilkthreadaroundhisthumb,scrapeshisthumbnailclean,andwritesonittheletters‘AGLA’.Hethensaysdevoutly,‘LordJesusChrist,kingofglory,sendusthreeangelstotellusthetruthandnotfalsehoodinallmattersaboutwhichweshallinquire.’Threeangelswillappearintheboy’snail.Theboythenrepeatsaformulaaddressedtotheseangels:‘AngelsoftheLord,IcommandyoubyGodtheFatheralmighty,whocreatedyouandusoutofnothing,andbythevirginityofBlessedMaryandBlessedJohntheEvangelist and of all virgins, and by the virtues of all the holy names ofGod,toshowusthetruthandnotfalsehoodinallmattersaboutwhichweshallinquire.’5

The general term for such divination is ‘scrying’, which is sometimessubdividedintospecificformssuchascatoptromancy(divinationbymeansof amirror), crystallomancy (by a crystal), cyclicomancy or lecanomancy(by a cup or basin filledwith liquid), hydromancy (bywater in a naturalbody), onychomancy (by an anointed nail); ‘catoptromancy’ is sometimesalso used as the generic term.6 Synodal legislation as early as the fifthcentury condemned specularii who engaged in these practices, and thecondemnationwasoftenrepeated.TheFasciculusmorum condemns thosephitoniciandspeculariiwhogazeintomirrors,bowls,polishedfingernails,andsoforth,andclaimthatmarvellousthingsarethusrevealedtothem.7In1311 the bishop of Lincoln instructed one of his officials to investigatepeople who were practising divination by conjuring spirits in theirfingernailsandinmirrors,aswellas instonesandrings.8Surely themostfamous of these reflecting surfaces is John Dee’s ‘show-stone’, throughwhichEdwardKellyandothermediumscommunicatedwith angels.9Oneparticularlydramaticnotion about themagical propertiesofmirrors is thelegend, most famously associated with Virgil, of a far-seeing mirror bywhicharulercouldguardhisrealm.10But thenotionofperceivinghiddenand future realities in a mirror receives its ultimate extension in theNeoplatonic notion of the divine mind itself as a mirror in whichparticularitiescanbeforeseen,sothatitcanbesaidofasaintwiththegiftofprophecy that ‘in themirrorofdivinityeverything tobewaspresent tohim’.11

JohannesHartlieb tells how a zaubermaister stands behind a child andrecites secret words into his ear in the practice of hydromancy. Inpyromancyaswell,hesays,themastermaysetaninnocentchildinhislapandlifthishandsohecanseethefingernails;thenheconjuresthechildandhisnailwitha longconjurationandrecites threesecretwords intohisear.Themastermay take oil and soot from a pan and anoint the hand of aninnocentgirlorboyso that it shinesbrightly, thenhespeakssecretwordsintothechild’sear,thusmakingavowandformingapact.Anotherformofpyromancy involvesengravingmanycharactersand figuresaroundasteelmirror, then whispering secret words into the ear of boy as a prelude tointerrogation. Alternatively, the childmay bemade to gaze at a polishedsword – Hartlieb knew one great prince who used an old executioner’sswordforthispurpose–oracrystal.Whenthemaster is interrogatingtheboy,heasksifheseesanangel;ifso,heaskswhatcolour.Iftheangelisred

thatmeans he is angry, or if black he is very angry, and theymust praymore,lightmorecandles,andoffermoreincenseandothergiftstoassuagehisanger,untiltheangelwhoappearsiswhite.Hartlieb,echoingthemuchearlier judgementofJohnofSalisbury, confirms theconventionalwisdomwhenhespeaksofsuchdealingswithyoungchildrenasaformofabuse:‘Iwasoftenwitnesstosuchproceedingsandestablishedthatthechildrenbyexposuretosuchwordssufferednotinsignificantharm’.12

Writers might differ in their interpretation of these phenomena. IbnKhaldûnexplainedthescryers’visionsasproductsoftheirimaginations:thescryer does not actually see a vision on the reflecting surface, but ratherimaginative phantoms are projected outward from the eyes onto a sort ofmisty veil that forms between the eyes and the object.13 The relatedinterpretationsummarizedbyPedroGarcíainthelatefifteenthcenturywasperhapsmoreinfluentialanddeservestobequotedatsomelength:

From what has been said and from the conclusions reached [in theprecedingdiscussion] it isclear thatdivinationofoccult thingsand thewonders of magical art are brought about by the aid of demons. Butbecausetheproponentsofnaturalmagicattempttoreduce[theworksofmagic]topurelynaturalcauses,wemustinquirewhetherthedivinationof hidden affairs and the accomplishment of wondrous works can bedone thru the power of nature. Let us first ask about the divination ofhidden matters, concerning which some people say and write that apersoncanknowanddivinehiddenthingsnaturally, throughthepowerof the soul. The first manner [of doing so] is by gazing at luminousbodiesandinstruments.Theprinciplehereisthattheaciesofthehumanmindinonewhogazesonsuchinstrumentsreflectsbackuponitself,forthe luminosity of the instrument prevents direction or concentration ofthemindonexteriorthings,andrepelsit,andturnsitbackuponitself,sothatitisforcedtogazeuponitself.Thus,accordingtothephilosophyofPlato, if it ispurgedandcleansedofdefilements,whichcomefromthebodyandcling to thesoul, theyseeas inaclearandcleanmirror,andwhen they inquireaboutallhidden things,or someportionof them,orsomeparticularhiddenthing,itisnosurprisethatthesoul,turnedbackinto itself, should see such hidden things, for according to Plato thehuman soul is created fully inscribed with the forms of all knowablethings,inrespectofitsintellectualpower…

Thus it is, according to the opinion of these magicians, that theseluminousbodiesfunction,andparticularlymirrors.Whenthesoulofthegazeristurnedbackonitself,itabsorbstheattentionandfixestheaciesoftheintellectinitsinwardturning,andthemoreinwardlyitisfixed,themorefullyandclearlyitturnsuponitselfandknowsanddivineshiddenthings–andthemoreitisfilledwithinbyGod,sothatthebeholdingisturned into the soul,which canbe so turned in to itself and as itwererecollectedwithinitself,14thattherecollectionbecomesraptureorastateneartorapture,orecstasyoraconditionneartoecstasy.Thus,thosewhooperate inworksof thiskindclose theeyesofchildren,andhold theireyes tightly closedafter theyhave seen such revelations,until the soulhasreturnedfromthisrecollectiontoitsoriginalstateandisextendedintheusualmanner throughout thebodyanditsorgans–which is tosay,untilitrecoversitspowersandtheorgansfromwhichitappearstohavewithdrawn, at least somewhat. Otherwise, it is said, there is threat ofdanger to thebodyof the child, or perhapsmadness.According to thephilosophyofthePlatonists,thisisonemannerofsavingthedivinationsof hidden matters through [demonstration] of purely natural causeswithoutanyaidofdemons,explicitorsecret.15

García goes on to refute these claims, chiefly by mounting an explicitlyAristotelian refutation ofwhat he takes as standard Platonist psychology;mostfundamentally,hedeniesthatthemindiscapableofgraspingtruthbybeingdirected to innateknowledge foundwithin itself.Both IbnKhaldûnandGarcía’sopponentsbelievedivinationcanbeexplainedinnaturalterms,butthemechanismstheypositaredifferent.ForIbnKhaldûn(arationalistintending to deflate the claims of magicians to preternatural knowledge)attentionisfocusedonanoutwardsubstancethatreflectsprojectionsofthemind, while for the adversaries of García (Platonist mages intending todefendtheirpracticeagainstthechargeofdemonicinspiration)itisdirectedinstead within the mind itself. Neither view sufficed to convince mostcontemporaries that the mind could so readily be converted into aninstrument of divination without demonic aid – but the very attempt toformulateanexplanationinnaturaltermsishistoricallyinteresting,whetherthe point is to debunk the supernatural pretensions of the diviners or todefendthevalidityoftheart.

Perhaps most often, those who wrote about these matters did so to

condemn them and warn of their danger. This was the point of John ofSalisbury’s taleofhisownearlyexperience.NicolasOresme, too,warnedthatifyoungboysstaredforlongintervalsintopolishedsurfacestheymightbecome blind; worse, they might suffer disfigurement of their faces anddisturbingchangesintheirpersonalities.16

Judgingfromthecasesreportedinthejudicialrecordsandchronicles–and judging also from the experiments contained in the Rawlinsonnecromanticmanuscript –divinationof this sort seems tohavebeenusedmostly to recover lost or stolen goods. At London in 1311, unspecifiedoffenders were investigated for invoking spirits to appear in fingernails,mirrors,stones,rings,andsoforth,torevealthefutureorthelocationoflostobjects.17 When a band of monks and canons wished to recover stolenmoneynearParis in 1323, their plans involved standing in a circlemadefrom the skin of a cat; within that circle they were to invoke the demonBerith, who would answer their inquiries.18 In 1419 a chaplain namedRichardWalkerwasarrestedbythepriorofWinchesterandtriedforusingmagical arts, the evidence against him included two books containingconjurationsandfigures,andheacknowledgedthathehadattemptedtousetheexperimentsinoneofhisbooks,buttonoavail,sohedidnotbelieveintheir power.19 In 1440 the Augustinian canons at Leicester accused theirownabbot,WilliamSadyngstone,ofusingsucharts:whennooneconfessedto stealing certain funds, he had allegedly recited incantations, appliedointmenttothethumbnailofaboycalledMaurice,askedthismediumwhathe saw there revealed, and learned that theculpritwasoneof thecanons,BrotherThomasAsty.Theothermonksreportedtheincidenttothebishop,who condemned the abbot for sorcery.20 Again atWestminster during the1450s, and at London repeatedly in the later fifteenth century, victims oftheft were said to have solicited the services of alleged necromancers(‘negremaunsers’or‘nigromansiers’).21

The Devil being notoriously a liar and the father of lies, it is hardlysurprising to find much concern with the question whether he could beconstrained to tell the truth, even if their keen and subtleminds and longexperience gave themcommandof exceptionallywide knowledge.22PeterBrownhas spokenof exorcisms as formsof judicial torture, inwhich thedemons, like criminals,were compelled even against theirwill to confesswhattheyknew.23Whenthedivinationwasintendedtoidentifyathief,theobviousdanger–andprobably thechief reason for judicial actionagainst

thediviners–was thatof falseaccusation.One isnotsurprised to read inthe Rawlinson necromantic manuscript, which is devoted mainly to thiskindofmagic, that thespiritsmustbestrictlyenjoinednot todefameanyinnocentparties.24Thepoint ismadeforcefully inastoryfromStephenofBourbon,whodoesnothesitatetoascribeadiviner’srevelationtodemons,butargueshowlittlethespiritscanbetrusted:

WhileIwasastudentatParis,oneChristmasEvewhenourcompanionswere at Vespers, a certain most noted thief entered our hostel, and,openingthechamberofoneofourfellows,carriedoffmanyvolumesoflaw-books.Thescholarwouldhavestudiedinhisbooksafterthefeast;and,findingthemnot,hehastenedtothewizards,ofwhommanyfailedhim, but one wrought as follows. Adjuring his demons and holding asword,hemadetheboygazeupontheblade;andhe,aftermanythingsthereseen,beheldatlastbyasuccessionofmanyvisionshowhisbookswerestolenbyoneofourfellows,hisowncousin,whomhethoughtthemost upright of our fellowship; whom the possessor of the booksslandered not only among the scholars but also among his friends,accusinghimthathehadstolenthem.Meanwhiletheaforesaidthiefstoleother things and was detected, whereupon he fled to a certain churchwherehelayinthebelfry,and,havingbeendulyexamined,confessedallthat he had stolen, and where, and what he had done with his thefts.When therefore certain scholars who lodged hard by our hostel hadfoundbyhismeansamantlewhichtheyhadlostandhehadstolen,thenhewhohadlosthisbookscouldscarcerestuntilhehadgonetoenquireofthisthief;whoansweredandtoldhimwhenandwherehehadtakenhisbooks,andtheJew’shousewherehehadpledgedthem,wherealsomy friend found them. This I have told that yemay clearlymark thefalsehoodofthosedemonswhoshowedthevisioninthesword-bladeinorder that they might slander that good man and break the bonds ofcharitybetweenthosekinsfolk,andbringthemanwhobelievedinthemtoeternalperdition,bothhimandhis.25

Notsurprisingly,thedivinersthemselvescouldbesubjecttoprosecutiononthegroundoffalseaccusation,aswhenthesumof£40wasstolenfromJohnHaddonofCoventryinthemid-1480s,andheconsultednecromancersto find the thieves; they charged oneWilliamLee, a poorman,who had

beenseenwearingthesamegarmentsthatthenecromancershaddeterminedwerewornbytheguiltyparties.Leepetitionedonhisownbehalf,pleadingthattheaccusationrestedonfalseandillicitproceedings:

Humbly showeth and pitiously complaineth unto your good lordshipyourdailyoratorWilliamLeeof thecityofCoventry, thatwhere fortypoundsofmoneywastakenandwithdrawnfromoneJohnHaddonofthesaidcity,draper,asthesaidJohnhathreportedandsaid,whereuponthesaid John, to get knowledge of the takers of the said money, causedcertainpersonsusing thecraftsof sorcery,witchcraftsandnecromancy[Nygromancy]toinquirebytheircraftsofthetakersofthesaidmoney,andthereuponthesaidpersonsusingthesaidunlawfulcraftsadvisedandcounseledthesaidJohnHaddontotakeandexamineyoursaidoratorforwithdrawingofthesaidmoney,forasmuchastheyperceivedthatyoursaidoratorusedandworesuchgarmentsandclothingastheydeterminedbytheirunlawfulwitchcrafts that the takersof thesaidmoneyhadandusedatthetimeofthetakingofthesaidmoney.AndthereuponthesaidJohnHaddon,havingnoothercauseagainstyoursaidoratornormatterof suspicion, arrested and put in prison your said orator and kept himthere by the space of amonth andmore.And after this the said John,havingnoother causenornothingof untruth couldprove against yoursaidorator,sufferedhimtodepartandgoathislarge.AndafterthisthesaidJohnHaddon,intendingthefurthervexationandtroubleofyoursaidorator,madeaplaintoftrespassbeforethemayorandsheriffsofthesaidcity against your said orator concerning the taking of the saidmoney,supposing thatyour saidorator theWednesdaynextbefore the feastofthe Annunciation of Our Lady last past took and bore away the saidmoney. In the which plaint of trespass your said orator is like to becondemned, for asmuch asyour saidorator is in poverty and the saidJohnHaddonisofgreatmightandpowerandgreatallianceinthesaidcity.Whereforeandforasmuchasthesaidcauseoftrespassandthesaidwrongful arresting and keeping of your said orator in prison was bymeansandjudgmentofthesaidpersonsusingthesaidunlawfulcraftsofnecromancyandwitchcraft,towhomcredenceoughtnottobegiven,forthatiscontrarytothefaithofHolyChurch.Inconsiderationwhereofthatitwouldpleaseyourgoodlordshiptograntacertioraretobedirectedtothesaidmayorandsheriffs,etc.26

Divinatoryconjuration could, of course, be used for other purposes aswell,suchasfindingburiedtreasure.AgroupofmenweretriedinNorfolkin 1465 for using necromancy to discover such a trove. Allegedly theyinvoked and made sacrifice to accursed spirits. When a spiritus aerialisappeared, at Bunwell, they promised it the body of a Christian man inexchangeforitsleadingthemtotreasure;thespiritrevealedinacrystalthelocationofahillfilledwithtreasure,whereupontheadventurersbaptizedaroosterwithaChristiannameandsacrificedittothespirit.27ThomasFordewassentencedtothepilloryatLondonin1418forhavingdefraudedwomenbyclaimsofmagicalpower:hehadextortedmoneyfromonewoman,andattempted togainherhand inmarriage,bysuggestinghecoulddeterminewhereherlatehusbandhadburiedachestcontainingover£200;hehadtoldanotherofhisvictimsthathecouldrecoverforherthegoldcloththathadbeen stolen from her.28 Other cases too may have involved a substantialmeasure of straightforwardly cynical charlatanry, but in these instances itseemsallthemoreapparent.ItismagicofthissortthatgivesrisetojestinthetaleofMaryofNijmeghen,wheretheDevilboasts:

I am beginning to teach people how to find hidden treasure; and onlyyesterday it cost one of them his life. I told him where there was atreasurehiddenandgrowingmouldy,inastable,underneathabeamonwhich the whole weight of the stable was resting. I told him that hewouldhavetodigdeepintotheground,andhewouldfindpounduponpoundofthehiddentreasure.Atoncehestartedtodigthere,butassoonas he had dug so far that he undermined the beam and the postssupporting it, the beam fell to the ground and crushed this poor idiotunderit!29

At least in cases for detection of thieves, however, otherwise responsibleindividualsseemratheroften tohaveplacedcredence in theclaimsof thediviners, perhaps because theywere desperate, and perhaps becausewhatthey really soughtwas away of persuading others to support a suspiciontheythemselvesalreadyharboured.

DivinatoryexperimentsintheMunichhandbook

ThelargestnumberofexperimentsinClm849,nineteeninall,isdivinatory.While it is sometimes said that theseexperimentsmaybeused foranyof

variouspurposes,theusualendisdetectionofacrimeorcriminal(usuallyathief, less often amurderer) and recovery of stolen goods,more rarely todetermine the locationofhiddentreasure.The textofoneexperiment(no.25) insists that the proceduremust not be used for any base or frivolouspurpose,butonlyforaseriousone,becauseonemustnottakethenameofGodinvain.

As for the techniques used in these experiments, the characteristicfeatures inmost of them are two. First, the primarymagical technique isscrying, combinedwith conjurations;magic circles either are not used orhavelittlesignificance.30Second,cooperationofamedium,usuallyayoungboy,isvital;itishealonewhoactuallyseesthespiritsthatareconjured.

Approximately half of these experiments entail the use of a circle orsomeother figureamong themeansforconjuring thespirits.Themediumtypically sees the spirits in a mirror, crystal, vessel, bone, polishedthumbnailorfingernail. Inmostcases themediummustbeavirginalboy,whoactually sees and communicateswith the spirits.31 Sometimeswe aretoldthathemustbeyoungerthantwelve,andbornoflegitimatemarriage.32Occasionally a girl may be used as well as a boy,33 but this provision isrelativelyrare.Theuseofyoungandputativelyinnocentboysindivinationmust be seen as part of a broader clerical fascination with the ideal ofinnocentboyhood.Inliturgicaldramayoungboysdressedandacted‘inthemannerofvirginwomen’,atleastinpart‘toprojectthethemeofvirginity’,asNicholasOrmehasphrasedit.34

Theuseofamediumcouldwellbeameans forexpressionof sociallysharedconvictionsaboutthelikeliestsuspects,butitisnotentirelyobviousthat this mechanism came importantly into play. Because the ritual wasprivate,itcouldmoreeasilybecomeatoolfortheexpressionofindividualprejudice and animosity.Yet theonewho saw thevisionswasneither theclientnorthemasterbutinsteadayoungboy,inalllikelihoodnotonewithapersonalinterestintheoutcomeoftheexperiment.Apartfromtheobviousmatter of the youth’s sacred non-sexuality, his youth may have beenimportantmainly because it put him at some remove from the preformedjudgements of the adult principals andmade possible a relatively neutralaccusation.Itis,ofcourse,alsopossiblethatthemerepretenceofchildishinnocence, neutrality and distance from adult biases was more importantthananyrealimmunityofthissort.

Experimentsinvolvingmirrors

Inhisaccountofscryingwithasteelmirror,JohannesHartliebsays,‘Ihaveseenmasterswhomaintain theycanpreparemirrorssuch thatanymanorwomancansee in themwhat theywill.’Healsosays thatother reflectingsurfacescanbeused;thereareevenpriestswhowillusetheverypatenthatserves at mass to hold the host; they believe (falsely, adds Hartlieb) thatonlyangelsandnotdemonscanappearonsuchaconsecratedobject.35Onemight suppose that amirrorwouldmake an ideal tool for divination thatrequiresconcentrationonareflectivesurface,becausemirrorsaredesignedspecifically for reflection.Amodern mirror, however, might be distinctlyinappropriateforthispurposepreciselybecauseitreflectstoowellandtoorealistically, giving too little scope to imaginative play and the power ofsuggestion. Perhaps themirrors used in divinatory experiments were lesspolished, but at least in some cases the magician is instructed to use apolished mirror. We must assume that the point was not for the childmediumwhogazedintothemirrortofocuscloselyonhisownfacebuttousethemirrorasameansforperceivingmorenuminousrevelations.Tobesure, there are cultures in which the spectator’s own face reflected in amirrorbecomesapointofreferenceforvisionaryencounter;afterstaringforhours at one’s own reflectiononemay identify one’s facewith that of anancestor,oronemayperceiveitasamanifestationofone’sowntrue,inneror archetypal self.36 In the Munich manuscript, however, there is nosuggestionthatthemedium’sownrealisticimageplaysanyrolewhatever.

Thehandbookcontainsfivesuchexperiments:twoversionsoftheMirrorofFloron(nos18and19),theFirstMirrorofLilith(no.23),andtwoothers(nos 20 and 33). TheMirror of Floron in its first versionmay serve as ausefulintroductiontotheseexperiments:

Have amirrormadeof pure steel,measuring one palm around,with ahandleforholdingit,andhaveitbrightandshinylikeasword.AndhaveitmadeinthenameofFloron,andaroundtherimofthemirror,onthepartthatisnotpolished,havethesetennames[Latranoy,Iszarin,Bicol,Danmals, Gromon, Zara, Ralkal, Sigtonia, Samah and Meneglasar]inscribed with ten characters, with the name of the aforesaid spirit[Floron] written in the middle. After it has been made, it should beanointed with pure and bright balsam, and fumigated with aloes,ambergris,myrrhandwhitefrankincense.

Whenthishasbeendone,themasterofthisworkshouldsitandhavethismirror heldwith both hands by a virgin boybefore his chest.Themasterhimselfshouldbebathedanddressed incleangarments.Beforehebeginstoexercisethisworkheshouldsprinkleintheairhoney,milkandwine,mixedtogetherinequalproportions,whilesaying,‘OFloron,respondquicklyinthemirror,asyouareaccustomedtoappear.’

When he has said this, he should read this conjuration before themirror: ‘Bismillearaathememlismissagassimgisimgalisimdarrgosimsamaiaosim ralim ausini taxarim zaloimi hyacabanoy illete laytimihehelmini betoymi thoma leminao vnuthomin zonim narabanorumazarethia thathitat hinanadon illemay sard lucacef illemegiptimisitaginatim viaice hamtamice tatiala taltarini alaoht haleytumgaptametuntijmorto orfail geibel huabaton albital hualepin halmagriliehualeon huastanie hualtamemeth huatorzor illenie giptimi tatgniegathegine lesuma lesanim aptasale albweroahit vlleath alfard vsemethaptisile abfluwarth vllelath ant clulamoralie hahysitimi waleles lithimicaeginecatlieginelesmirabolaminiabtasilealbiwahithalleathhalamatonvnitiagaytatalonhuaiagaysozecemeselisphalmorathbethathurehuabalagisillemeammitimigelginegatheginelesmiraptalibealbiwathvleuth.’

Whenhe has recited this conjuration, themaster should look in themirror,andhewillseeanarmedknightseatedonahorse,andhissquireaccompanying him. The knight will dismount from the horse and hissquirewillholdthehorse.Hewillgreettheknight[withthewords],sedesperata, decentissime visibiliter greciomo. And then themastermayaskhimaboutpast,presentand future things, andhewill atoncegivefullresponseinwriting.

Thisshouldnotseemunbelievabletoyou,whoevermayexecutethiswork, forwhenyouhavecarriedout these thingsnine times this samespiritwillclearlyrevealfacetoface,orally,allthingswhichpreviouslyhehasindicatedinwriting.

Andso,whenyouhavecompletedeverythingaccordingtoyourwill,commandthisspirittowithdrawinpeace,andtoreturnaccordingtothecommandofhismasterwhenheissummoned.

ThesecondversionofthisMirrorofFloronaddscertaindetails:themirrorshould be made on the first hour on Friday, under a waxing moon; thesculptor or workman must be chaste for nine days beforehand, must be

bathed,andmustwearcleanclothes;thewordsinwhichthemasterconjuresthespiritareidentified,implausibly,as‘Chaldean’;themaster’sgreetingtothe knight isParate insilitio gytromon, which approximates an obviouslymeaningfulstatementevenlessthanthegreetinginthefirstversion;andtheknight who has at first answered questions in writing will answer perexercicium at night and orally throughout the day, revealing all thingsbeneaththemoon.

The First Mirror of Lilith (spelled Lilit or Lylet) is dedicated to thisancientHebrewdemonandtoherfollowersandher‘knights’–althoughthetextseemstoslipintocallingthespiritByletbeforetheexperimentisover.37The master commands these ‘demons’ to appear in non-threatening formandanswerquestions.Themirroritselfcanbemadeintheformofashield,butneednotbe.ThemasterpraystoLilithtocomeinherownappearance,not in that of ravens, conjuring her to sit with himwhenever the masterwants.Shewillappearinamirrorwithtwoormoreservants,andwilltellthe truth or give appropriate signs regarding a theft, murder, or othercircumstance.

Inoneoftheremainingexperiments(no.20)themastergoestoasecretplace at a conjunction of Venus and Jupiter, with burning candles and apolishedsteelmirror,madeunderaparticularphaseofthemoon.Hemakesacircle,andputsthemirroronapieceofwoodintheformofaknife.HeimploresGodtomakethemirrorgrowandbecomebright.Thenherecitesabriefconjurationthreetimes,andthemirrorwillseemtogrowandbecomebright.Many peoplewill appear, as in a field. Themastermay ask themanythinghewants,andwillobtainananswer.After thefirst time,hemaywork this procedure whenever and wherever he wishes, though he mustalwaysdosoinasecretplace;onceconsecratedforthatpurpose,themirrorcanbeusedrepeatedly.Intheotherexperiment(no.33),themastersmearsoliveoilonamirror,saysadoxology,entersamagiccirclethatissprinkledwith verbena, turns to the east, and conjures a spirit.When it comes, heconjures it to tell him the truth, without causing any harm. If the spiritrefuses, themaster reads theunbreakable ‘bondofSolomon’, an extendedconjuration.

Asinsomeoftheillusionistexperiments,spiritswhoappeartodivulgeinformationareheredesignatedasknights.But threeof theseexperimentsare more distinctive in being given titles, taken from the chief spirits towhomtheyappeal,LillithandFloron.TheformerisfamiliarfromHebrew

tradition,while the latter isknown from thewritingsofCecco d’Ascoli.38Theconjuration(andpresumablyalsothegreeting)in‘Chaldean’(actuallygarbledArabic,asweshallseeinChapter6)addsa touchofexoticismtosomeoftheseexperiments.Butperhapsthemostcuriousfeature,foundintheMirrorofFloron,isthereferencetothespirit’sgivingwrittenresponses,throughamechanismthat isnotclearlyspecified;perhapsthemasteris tosee the spirit holding a written message for his inspection, or possiblypatternsdiscernedonthesurfaceofthemirroraretobeinterpretedassomeformofwriting.

Experimentsinvolvingcrystals

For theuseofcrystalsandrelatedobjects inscrying,JohannesHartlieb isagainahelpfulsourceofinformation:

Sometakeaclear,fine,polishedcrystalorberylandhaveitconsecrated,thenkeepitclean,andlayincense,myrrh,andsoforthonit.Thenwhentheywish to exercise their art theywait for a clearday,orusea cleanroomwithmanyconsecratedcandles.Themastersgotoabathingroom,takinganinnocentchild,anddressingthemselvesinpurewhiteclothes.They sit down and speakmagic prayers (zauberbätt), and burnmagicofferings(zauberopffer), thenorder theboy to look into the stoneandwhispersecretwordsintohisear,whichareallegedlymostholy–butareindeeddevilishwords.39

TheMunich handbook gives two divinatory experiments entailing theuse of crystals, both of them extremely brief and simple. The implementusedmaybesomethinglikethelegendarycrystalball;whentheRawlinsonnecromantic manuscript refers to crystals it speaks of them as ‘stones’,which surelywere polished,whatever their shape. In one experiment (no.24)themasterfirsttakesacrystalandwashesitwithwine,thenhewritescertainnamesofChristonitwitholiveoil,andasksfortwoorthreeangelsto appear in that crystal and reveal the truth to a virgin boy. The boyconjurestheseangelstocomeinthecrystalsohemayseethem.Whentheycome,theboyconjuresthemthricetositongoldenseatsandnotwithdrawfromthecrystalwithoutthemaster’spermission.Fortheotherexperiment(no.25)themastertakesacrystalintheformofasealormirrorandplacesitinwax.Thenhewritesthename‘Honely’onitwithoil.HepraysChrist

tobestowwondrousandusefulpowersupon this stone,ashehasdone tootherstones,toherbs,andtocertainwords;thetextreferstothisprayerasaconjuration,butthewriterdoesnothavequitethetemeritytoconjureChristhimself.Hedoesthenconjurecertainangelstocomeatonceandappearinthecrystal,andnotwithdrawfromituntiltheyhaveansweredthequestionshehastoask.

It isprobablynot anaccident that inbothof theseexperiments,unlikemost,thespiritsconjuredareexpresslyreferredtoasangels,andinoneofthem names of Christ are invoked (which is not uncommon in theseexperiments),whileintheothertheconjurationisprecededbyaprayertoChrist(whichisaltogetheruncommon).Theotherreflectingsurfaceshaveakindofartificialreflectivity:someofthemneedtohaveoilappliedtothem,andamirrorisamanufacturedobject.Thecrystal,however,wasthoughttohave natural luminosity as one of the properties bestowed on it in itscreation.Perhapsforthisreasonitseemedmorenaturalforacrystaltoserveasamediumfortheconjuringofunfallenspirits,althoughthisexplanationwouldhavegreaterforceifitweresupportedbysubstantialevidencefromothersources.

Acomplexexperimentinvolvingapparitionsinathumbnail

Five divinatory experiments in theMunich handbook – asmany as thoseusingmirrors–requirethemediumtogazeintohisownpolishedfingernailorthumbnail.Thesetendtobeelaboraterituals,withpreliminarymeasuresfollowed by multiple conjurations, then interrogation of the spirits whoappear,andinsomecasesproceduresforterminatingtheexperiment.Mostoftheseritualsareintendedspecificallytolearnaboutthecircumstancesofa theft, although the text indicates that no. 27 (and presumably others aswell) can serve to provide information about whether a friend is well orsick,whether someone is on the road, or othermatters.A fingernailmayseemanoddinstrumentfordivination,andtheimageofaboycarryingonaconversationwithanelaboratelydescribeddemonmovingaboutonsuchasmallscreenmayseemsomewhatcomic,but fixing theboy’sattentiononsonarrowaspacemayinfacthavebeenanaidtoconcentration:thesmallerthesurface,andthecloseritisheldtotheeye,themoreitwillbeinfocusandpotentialdistractionswillbeoutoffocus.

No.27isbrokenintotwo‘chapters’,thefirstofwhichreadsasfollows:

To find out about a theft, take a virgin boy of legitimate birth, atwhateverhouryouwishbeforenoon,andscrapewellthethumbnailofhislefthandwithaknife.Thenbindtothesamethumb,beneaththenail,aslipwiththefollowingnameswrittenonit.Andthesearethenames:Egippia, Benoham, Beanke vel Beanre, Reranressym, Alredessym,Ebemidyrr, Fetolinie [?], Dysi, Medirini, Alhea, Heresim, Egippia,Benoham [repeated], Haham, Ezirohias, Bohodi, Hohada, Anna,Hohanna,Ohereo,Metaliteps,Aregereo,Agertho,Aliberri,[and]Halba.

Whenthisisdone,iftheboydoesnotseesomething,etc.[sic!].Butifhedoes see something,bind a strapof sheepskin,whichyouhavehadwith youwhile hearing three completemasses, on the slip, around thethumb, while saying this conjuration: ‘O you demons, who haveappeared beforeme in the nail of this boy, byHimwho isAlpha andOmega,Iorderandcommandandconjureyou,bythemostsacrednamesEly, Eloy,Messias, Sother, Emmanuel, Sabaoth, [and]Adonay, and byOn,which is the firstnameof theLord,Pantoncraton [sic],Anetheten,andbytheothernamesknownandunknowntome,thatyoushouldhavenopowertowithdrawwithyourcompanionsuntilyouhavefulfilledmywill completely,without any falsehood or harm to anyone.And if youdisdaintodothis,Icommandyoutobeboundbeneaththedeepwatersofthesea,bythesetwonames,Joth[and]Nabnoth,bywhichSolomonbound demons in a glass vessel. I conjure you by the seven signs ofSolomon,andbyhissealandwisdom,thatyoushouldhavenolicencetowithdrawfromhereuntilyouhavetoldandshownmethetruthaboutallthatIask.’

When you have said this, if the boy does not speak straightaway,recite this conjuration inhis ear: ‘I conjureyou, virginalyouth, by thetrue God Basyon, and by the name[s] On, Berion, Sabaoth, [and]Adonay,[etc.],tohavenopowerofconcealingfromme,buttomanifestallthatyousee.’

Whenyouhaverecitedtheseconjurationsthreetimes,ifthespiritsdonothasten toyourservice,add thisconjuration: ‘Youdemons fromtheeast, you demons from the west, you demons from the south, youdemons from the north, open up to us, Discobermath, Archidemath,Fritath,Altramat,Pestiferat,Helyberp,Hegergibet,Sathan.’

Whenyouhave spokenor repeated this conjuration three times, theboywillseeallthingsclearly.

Thisexperimentisgoodalsoifsomeonewishestoknowtheconditionofhisfriends,whethertheyarewellorill,anditwilldeterminewhetherornottheyareunderway.

The conjuration over the strap is as follows.When mass has beenfinished on any particular day, say this conjuration over the strap: ‘Iconjureyou,Sona,bythenameoftheLordTetragrammaton,andbythenameofGodJoth,andby thenameofGodNabnoth, [etc.], to receivesuch power that wherever you are bound, these spirits will have nopowertowithdrawuntiltheyfulfilthewilloftheonewhobinds.’

Thesecondchapterbeginswithalengthyconjurationsummoningthespiritsto appear in the boy’s nail, and is followed by another conjurationcommanding theboy togaze intohis nail and tell the truth aboutwhat isthererevealed.Thetextcontinues:

Thenasktheboyifthenailisbrighterthanbefore.Ifhesaysnot,readtheconjurationagainfromthebeginning,andathirdtimeifnecessary.Ifhesaysithasbecomebrighter,askifheseesanything.Ifhesaysheseesaman, themaster should have the boy conjure the one he sees, in themothertongue,asfollows:‘Youwhoarebeforeme,IconjureyoubytheFather and the Son and the Holy Spirit, and by Saint Mary and hervirginity, and by Saint John and his virginity, [etc.], to go quickly foryour king and have him come before me, so that I may see andunderstandhimclearly.’

Thenask theboyif thekinghascome.Ifnot,have theboyconjureagain,asbefore.Ifhehascome,havetheboytellthekingtodismountfromhishorseandhaveathronebroughtforthonwhichhecansit.Thenhave the boy ask the king if hewishes to eat. If he says no, then askaboutwhateveryouwill.Ifhesaysyes,havetheboytellthekingtosendwhereverhewillforaramtobeskinnedandcooked,andthenheshouldhaveatableset,andshouldriseandwashhishands,andsitatthetableandhavetheramsetbeforehim,andheshouldgoaheadandeatit.Afterhehaseaten,heshouldgetup,takewater,andwashhishands.

Thenhave theboy tell theking to remove thecrown fromhisheadandplacehisrighthandontopofhisheadandswearbyhiscrownandby his sceptre and by that which he holds beneath his right hand, torespond truly toall themaster’squestions.Then themaster shouldask

whateverhewishes, throughtheboy.After themaster’squestionshavebeenansweredproperly,thespiritsmaybegivenlicencetoleave,andtheboyshouldsay,‘Go.Peacebebetweenusandyou.Andwhenthemastercallsyou,bepreparedtoobeyhiminallthingsandbyallthings.’

The conception of a demon as a king or prince is not uncommon (seeChapter 7), and it is in keeping with the dignity of the spirit that he isallowed the privilege of a throne and a meal, although he supplies themhimself, within the scene played out on the fingernail of the medium.Elsewhereaswellthespiritsmaybeinstructedorinvitedtoseatthemselveson thrones; in theRawlinsonmanuscript themedium is told tohave threewhite-robed spirits fetch three gold thrones for themselves.40 It is perhapsnotsurprising thatapparitionsaselaborateas thesemight require repeatedconjuration. No doubt they also assumed child mediums of exceptionalvirtuosity,andamasterwhohadfoundsuchachildmusthavebeenproudindeedtohavediscoveredsucharesource.

Simplerexperimentsinvolvingfingernailsorthumbnails

While the preceding experiment is more complex than most, othersresemble it in their essentials. In experiment no. 30, themaster obtains apowderbyburningresinandcollectingtheashfromthebottomofabasinthatisinscribedwithcertaincharacters.Heanointsfourjointsoftheboy’slefthandwitholiveoilandwiththispowder,inalternation,untiltheboy’sfingers shine like amirror. (Johannes Hartlieb gives a similar account ofhowchildmediumsareinstructedtogazenotonlyintotheirfingernailsbutintotheirhandsanointedwithoilandsootfromapan.41)Thenhesummonstwelvespirits.Threetimesthemastermakesthesignof thecrosswithhisright thumb on the boy’s forehead, each time praying that Christ himselfmay sign the boy, as he gave his blessing at Cana. Then he repeats thetwelvenames,andmaymakethesignofthecrossonhisownforeheadaswellastheboy’s.Thenamesarereciteduntilsixspiritsappearontheboy’shand.Thentheboycommandsthemtosit,exceptforone,whoistoriseandanswerthemaster’squestions.Whenthespiritshaveansweredthemaster’squestions,theboycommandsthemtodepart,inthenameoftheTrinity;ifhewishes,themastermayatthispointsigntheboy’sforeheadagain.

The next three experiments all take place within a simple circle,

consistingof threeconcentricbands,withinwhich theboysitsona three-legged stool, aroundwhichare inscriptions (theboy’sname,othernames,theTetragrammaton).42Inno.38themasterblessestheboywhilewavingaswordaroundhishead.Hegivestheswordtotheboy,thensignshimwiththe sign of the cross (saying, ‘May the cross sanctify you, and may theprayersofallpriestsblessyou’),scrapeshisnailswithaknife,anointsthemwitholiveoil,thenblesseshimselfandhiscompanions,whositsilentlybythecircle,withswordsinhand.Theboyshutshiseyes;themasterblessesall thosepresentby reading theopeningversesof John’sgospel.Theboylooksathis anointednail andconjures specifieddemons tomake thenailgrowlargeandbrightsothatvariousinformationcanappearinit:thethief,the circumstances of the theft, and the place where the stolen object isconcealed.Themasterconjurescertaindemonprincestocomeintheformof blackmen and appear in the boy’s nail. If the boy cannot yet see anyfiguresinhisnail,themasterrepeatstheconjuration.Heaskstheboyifheseesademonleapingandrejoicing.Themasterandhiscompanionsspeaktotheboytokeephimfromfear.Againthemasterconjuresthedemonstodivulge the desired information.At the end of the experiment, themasterrubshisfingernailcleanwithhistunic,andmakesthesignofthecrossoverfour parts of his bodywith the sword.Then the boy takes the sword andholds it before himself while leaving the circle. The companions and themasterhimselfexitinthesamemanner.

Inno.39themasterscrapestheboy’srightthumbnail,usingaknifewithahandleofblackorwhitehorn,andrecitespsalmverses.Hethensignstheboy’sforeheadwiththesignofthecross,saysaprayeraskingGodtohavetheboytellthetruth,andwhispersthenamesofdemonsthreetimesintotheboy’s right ear. Then he enters the circle and stands in front of the boy,anointshisnailwitholiveoil,giveshimtheknife,andrecitesalongerseriesof demons’ names. He conjures the demons (repeatedly, if necessary) tomaketheboy’snailgrowlargeandbright,sothatthedetailsofthetheftwillappear in it.Whenthishappens, themasterconjures thedemons(againasoftenasneeded)tocomeandappeartotheboyintheformsofthethieves.Whenthedemonsappear,themasterconjuresthemtogivetheboypower,so that he can make the necessary inquiry and behold the desiredinformation.Afterwardthemasterhastheboyclosehiseyes,thenhecleanshisnail,signshimwiththesignofthecross(supereum,anteeum,andretroeum),takestheknifefromhishand,blessesbothhimselfandtheboy,erases

the circle, anddeparts alongwith theboy.The ‘kings’will return to theirownkingdoms,butthemasterconjuresthemtoreturnwheneverhewishes.

In no. 40, the master turns to the east, scrapes both of the boy’sthumbnails,placesoneoftheboy’sthumbsovertheother,writesthenameoftheboyandthenameAstarothontheknifehandle,givestheknifetotheboy and has him hold it beneath his thumbs, anoints with olive oil theuppermostoftheboy’sthumbnails,makingtheformofacrossonitwithalldevotion,thenhimselftakesaseat,holdingtheboybetweenhisknees,andinstructinghimtolookcarefullyathisthumbnail.(Thepositionoftheboysuggests an intimacy that is surely erotic, even if subtly so.) The masterconjuresthedemonstoappearinthethumbnail intheformofthethieforthieves, ‘as they have promised’.He also prays toChrist, tomanifest thetruthmaketheboyreportit.Againheconjuresthedemonstoappear,andtomaketheboy’snailgrowlargeandbright.Attheendoftheexperiment,themastersaystheprayer,‘Protect,save,bless,[and]sanctifyallthepeoplebythe signof theLord’scross.Fendoffafflictionsofbodyandsoul.Letnoperil prevail against this sign.Amen.May JesusChrist defend us by thissignofthecross.Amen.’

Experimentsinvolvingvessels

Perhaps among the most ancient and widespread means for divination isgazingatthesurfaceofafluidinabowlorothervessel.Thematerialsforsuch operations would have been available virtually anywhere, even ifsuitablemirrorswerenotonhand.AlettertoKingPsammetichos,includedin the Greek magical papyri, gives instructions for bowl divination: oneshould takeabronzebowlor saucerand fill itwithwater, thenaddgreenolive oil, recite an incantation over it, and ask questions ofwhatever godone wishes; the deity will reply, after which he can be dismissed with apowerful name of a hundred letters, a name which commands gods anddaimones, causing theuniverse to tremble.43Elsewhere therearebowlsorothervesselsonwhichmagicalformulashavebeeninscribed,buttheseareusuallyintendedfortypesofmagicotherthandivination.44

In two brief experiments from the Munich handbook, the reflectingsurfaces that furnish information are vessels or basins. No. 22 involvestracingacircleonthegroundwiththepointofaspecialknife,enteringthecirclewithavirginboyorgirl, carvingvarioussacrednamesonavessel,

wellcleaned insideandout,andwritingon thevesselwitha feather fromthe left wing of a black hen, with accompanying prayers. The masterconjures thechild todivulge the information revealed regardinga thieformurderer, then he invokesGod to grant this knowledge to the child. Thechild gazes intently into the vessel, and continues doing so until figuresappear.In‘TheTrueArtoftheBasin’(no.29),themasterrecitestennamesinto a boy’s ear, conjures spirits to appear in a basin and divulgeinformation,writesthreenamesonaslipofparchmentorpaper,andplacesit in the basin. Then he asks Godwith humble devotion to give the boyknowledgesothathecanrespondtruly,andheasksChrist toilluminetheboy’smind.Heconjuresthedemonstoappeartotheboyinamirrororonthebladeofasword.Whenthedemonsappear,theboytellstheirkingtositdown, andhas him send for a ram, a feature reminiscent of no. 27.Thenfollow various conjurations. The experiment terminateswith an exchangebetweentheyoungboyandthedemonking,againinthemannerofno.27.

These divinatory experiments are unusual in their emphasis on sitting:the master, the medium, any companions, and the spirits themselves areinstructedorinvitedrepeatedlytosit,whetheronthrones,attable,onstools,or simplyon theground. Itwouldperhapsbemisleading to seek a singlemeaning in this posture; the spirits’ being enthroned in their capacity askingscanhardlyhave thesamesignificanceas themedium’sbeingseatedon a stool. Yet this feature of the experiments is consonant with anotherpeculiarity of this category which distinguishes it from the psychologicaland illusionist rituals: in these experiments the conjurations are intendedspecifically to bring about consultation between the magicians and thespirits,ratherthantheirdialoguebeingapreludetosomefurtherresult,andthusthepartiesonbothsidesareineffectsittingdowntodobusiness.Thisisnottosaythattheirbeingseatedisnecessary,butthatitmakesakindofsenseherethatitwouldnotmakeelsewhere.

Anexperimentinvolvingabone

Forno.28themasteranointstherightshoulderbladeofaramwitholiveoiland puts it beneath the handle of a knife. He holds a lighted candle andconjuressixdemonstoappearinthereflectivesurfacebeforeavirginalboy(under twelve years of age) and answer questions. If the boy sees theshoulder blade grow larger and brighter, the master conjures the demons

again to appear. When a spirit appears in the form of a black man, themasteraskshimquestionsthroughthemediationoftheboy.Themastercanconjuretheboysothathehasthepowertoseeaspirit,butnotthepowertolie.Theexperimentcloseswithmiscellaneousinstructions:Whilemakingacircle, the master should say ‘Sator Arepo Tenet Opera Rotas’, then twoprayers,one for aid inundertakings, theother for sending theHolySpiritupon the boy to illumine his mind so that he can see and reveal truths.NamesofGodaregiven,tobeinscribedontheshoulderblade.Andtosendthedemonsaway,themastermakesthesignofthecrossovertheshoulderbladeandsays,‘BeholdthecrossoftheLord.Takeflight,Ohostilepowers(Fugitepartesaduerse).ThelionofthetribeofJuda,thestemofDavid,hasconquered.Goinpeacetotheplacesfromwhichyoucame.’

JohannesHartliebtellshowtheshoulderbladesofvariouslargeanimalsareexaminedintheformofdivinationknownasspatulamancy,45butdoesnot speak of operations performed over these bones in the mannerprescribedbytheMunichhandbook.

Experimentsinvolvingvisionsinsleep

Thelasttwodivinatoryexperimentsinthehandbook,bothshortandsimplein form, differ from the preceding divinatory rites because they do notinvolve gazing into reflective surfaces, but rather the inducement ofrevelatorydreamvisions.TheEgyptianshadbeen famous for theirdreaminterpretation, whether the dreams were induced or spontaneous, and theGreek magical papyri from Egypt contain instructions for obtaining arevelationinsleep:accordingtoonepassage,thepersonseekingthevisiongoes tobed in thepresenceofa lamp fuelledwith sesameoilmixedwithcinnabar, and recites a prescribed formula; to ensure that the revelation isnotlosttooblivion,hemusthaveasmalltabletnearbytowriteitdown.No.16has themasterwritea seriesof sacrednameswithinadoublebandonvirginparchment,plusspecifiednames.Threetimesheconjuresthenamesthemselves,thattheymaysendtheangelsMichael,GabrielandRaphaeltoreveal whatever information he is seeking. The master then places thisparchmentbeneathhisrightearwhenhegoestosleep.

No.41,designedtodiscoverhiddentreasure,isexceptionalfortheextenttowhichitblendsmagicwithpiousdevotion:

Toknowwhereatreasureishidden,firstapersonmustmakeageneralconfessionofallhissins,underawaxingmoon,onaSunday,whentheSun is inLeo,early in themorning.Andwhenyoufirstarise, sprinkleyourself with holy water, saying the antiphon, Asperges me, domine,ysopo, etc., in its entirety. Then go to a crucifix and say before it,Misereremei,deus[Ps.50Vulg.],initsentirety,gazingconstantlyatthecrucifix,with utter devotion.Andwhenyou say these things, then saymostdevoutlyandwithcontriteheart,‘Orabbi,rabbi,mykingandmyGod,andLordoflords,youwhoarecreatorofallthings,heartheprayerwhichI,awretchedandunworthycreature,make,and[bemindful?]ofyour redemption in this hour and always, and may my unworthy crycomeuntoThee.’

When you have said this, go to your house and into your chamber,whichshouldbethoroughlycleaned,and,facingeast,saythisprayerasdevoutlyasyoucan:‘OgraciousOrient…strengthenmyunderstandingin this work by the dominion of your kingdom, which is never lost.Guideandfear[?]mein thismysupplication.AndIprayyoubyyourkings…thatonthefollowingnightHaram,abenignspirit,maycometome inmysleepandenkindlemyheart andmymind, that Imayknowhow to find a treasure, if there is any in these parts or elsewhere, andmayheleadmeandmakeasignthere,sothatImayknowitastrue,and[Imayknow]thetruthitself….Icalloutandimplorethatyoumaydeigntosendmeaspiritoftruththisnightinmysleep,thathemayrevealtomeahiddentreasure.’Saythisfacingeast,andonbendedknees.Saythisprayerthreetimes.

Whenyougo tobed,saynine times, ‘Orient,Orient,Orient, Ipray,beg,andask,OmostbenignOrient,thatyoumayfulfilmypetitionanddesiretorespectmyentreaties.’Thenaspiritwillcometoyou,whowillnotdispleaseyou,butwillmakeyoudreamofatreasure,andwill leadyoudirectlytotheplace.

The next morning, when you arise, give three portions of alms inhonourofthegreatknowingKing,andgoout,accompaniedoralone,totheplacewherethereistreasureinyourhome[?],andtakeit.Whenyouhavethetreasure,havethreemassessung:thefirstinhonouroftheHolyTrinity, the second for the sins of the deceased, the third for thesafeguardingofyourlife,etc.

Itisbynomeanssurprisingtofindorthodox,traditionalprayersusedinthepracticeofmagic,orfornon-standardpetitionstobereferredtoasprayers,orevenforthemagiciantopreparehimselfbyaregimenofconfessionandpurification.The offering of alms and the subsequent celebration of threemassesisperhapslessexpected;inanycase,whatwehavehereisamixtureofmagicanddevotionthatassumesnoincompatibilitybetweenthetwo,andinthemindofthepractitionertherepresumablywasnoincongruity.47

PossibleJewishsources

Magical practices are often so widespread that it is impossible to tracespecific patterns of transmission, and the divinatory rituals found in theMunich handbook are at least as widely diffused as any other magicaltechniques. Nevertheless, there is some reason to suppose that thesedivinatory practices show the influence of Jewish divination in particular.This should not be surprising, in the light of frequent suggestions thatChristians learnedorobtainedtheirmagicfromJews.48OnemightsuspectthatthisthememerelyreflectsstereotypesofthereprobateJew,49butthereis nothing implausible about Christians seeking to amplify their ownrepertoire of magical practices by borrowing from those of a peopleantecedentlycategorizedashavingareprobatesubculture.Theformulasofthe Munich handbook, like those of the Greek magical papyri fromantiquity, often imitate those of Judaism, as if in homage to a cultureperceivedashavingsuperiormagic.ThecentralityoftheTetragrammaton,50theoccasionaluseofHebrewletters,andtheuseofthepentacleofSolomonin Clm 849 and other necromantic texts are evident signs of Jewishinfluence,however indirectanddistorted the transmissionmayhavebeen.No.42gives‘thegreatnameSemiforas’(meaningtheShemham-M’forash)as a series ofHebrew and pseudo-Hebrewwords beginning ‘Saday, Hay,Resel’; thescribeseemsuncomfortablewiththematerial,andatonepointleavesablankspaceinhistranscriptionofthename,butdoesrecognizeitasaHebrewnameforGod,whichhesayswaswrittenon theforeheadofAaronthepriest.51

SamuelDaicheshaseditedandanalysedaseriesofJewishmagicaltextsthat resemble the divinatory practices of theMunichmanuscript closely.52Of special interest are the procedures in three manuscripts from thecollectionofTheodoreGaster.CodexGaster 315 tells how to conjure the

‘princesofthethumb’bytracingacircleintheearthwithablack-handledknife and then placing a young boy in the circle, anointing the boy’sthumbnail and foreheadwith pure olive oil, andwhispering a conjurationinto his ear while he gazes at his nail. The conjuration reads, in part, ‘Iadjureyou,princesofthenail…thatyoushouldbringthekingMinoninthisnail,andthequeenshallalsocomewithhim,andthathistwoservantsshall come and that they shall bring there two lambs, one black and onewhite,andtheyshallslaughterthem…andthattheyshallbringtherethreeglass cups …’ When the king and queen appear in the boy’s nail, theyshould be invited to eat and drink, after which they will give all theinformationtheoperatordesires.53Anotherritualfromthesamemanuscript,forconjuring‘theprincesofthehand’,requiresinvokingaseriesofnames;if theboy seesnothing inhishand themastermust repeat the invocation,then if necessary say, ‘I adjureyou,Ator,Sator,Somani,Ator’ (agarbledversionof theSATOR-AREPOformula). If theboyseesamandressed inblackhemusthavehimdonwhitegarments,andthenheinviteshimtoeatanddrink.54SimilarritualsareprescribedinCodicesGaster443and1,000.Theyallrequireasamediumayoungboy(sevenyearsoldinoneritual)orgirl,orinsomecasesapregnantwoman,inwhichcaseDaichesassumesitistheinnocenceoftheunbornchildthatfacilitatesthedivination.

The manuscripts Daiches uses are all late – from the sixteenth orseventeenthcentury,or,inthecaseofCodexGaster443,aslateas1775–butDaiches argues for close parallelswithmuch earlier Jewish and evenBabylonian practice. One Babylonian ritual tablet of around 2000 BCEspeaksof‘themasterofthenailofthisfinger’;theslaughterofthelambs,theuseof threecups, the invitationof thespirits toeatanddrink,and theassurance that they will answer questions truly all find parallels inBabyloniandivinatorytexts.Rashiintheeleventhcenturyreferredto‘workof thedemons’called ‘princesof the thumb’ that involveduseofablack-handledknife,aglasscup,andsoforth.Furtherevidenceforthecontinuityof suchpractices inmedieval Judaismcomes from theSeferHasidim andrelatedtexts,whichreportvisionsinwhichdemonsorthespiritsofthedeadwere summoned to appear in dreams or on reflecting surfaces, often toidentify thievesor to locate lostobjects.Around the turnof the thirteenthcentury,JacobofMarvègerecordedaseriesofdreamsinwhichhereceivedanswerstoquestionshehadposed(she’elathalom).55Noneofthisevidenceproves that the rituals found in themodernmanuscripts preserve in detail

theformulasusedinmedievalmagic.YetitseemslikelythatthedivinatoryritualsoftheMunichhandbookcanbetracedtomedievalJewishprecedent,andthusindirectlytoBabylonianprototypes;thisisinanyeventmorelikelythanthereverse,thattheGastermanuscriptscontainJewishborrowingfromChristiansources.

Anexperimentforinstruction

Thevery first experiment in theMunichmanuscript fits only loosely intothecategoryofdivination:itisintendedforacquiringknowledgeofalltheliberalartsthroughtheinstructionofademon.BecausethefirsttwofoliosofClm849aremissing, thisexperimentbegins inmediasres,yeteven intruncated form the experiment is reasonably intelligible; in all likelihoodtherewaseitherprefatorymaterialoranotherexperimentonfolios1and2,andonlyasmallpartofthepresentexperimenthasbeenlost.Inthemissinglinesthemagicianisevidentlyinstructedtotakeapieceofclothanddrawon it a ‘circle’, meaning a simple band made of two concentric circles,within which the names of various demons are to be inscribed. Themarkingson thisclothare tobemadewith thebloodofabird,perhapsahoopoe, and evidently the magician is to use the heart of this bird as awriting instrument: at later points in the experiment reference ismade towritingwith‘theaforementionedblood’bymeansofaheart.

Thisexperimentisbuiltaroundfourconjurations:thefirst,addressedtothree “kings” among the demons, results in the initial presentation of ateacher to themagician; the second,againaddressed to thesekings, is forthereturnoftheteacherandinceptionoflessons;thethird,addressedtothesamedemonsplusfourothers,isforthesameeffect;thefourth,addressedtotheteacherhimself,leadsdirectlytohisreturnandtotheinstruction.Themagician commands the demonsApolin,Maraloth andBerith to send yetanother demon as a teacher, or magister, a term used elsewhere in themanualforthemagicianhimself.

…towardtheeast.Thenyoumustsay:‘Apolin,Maraloth,Berith,I,so-and-so, exorciseandconjureyou… to sendmeacertain spiritwho isexpertinteachingofallthesciences,andmayhebekindly,faithful,andpleasing tome,andteacheveryknowledgethat Idesire,comingin theform of a master, so that I may feel no sense of fear…. Likewise, I

conjureyou…thatyouthreegreatkingsandcompanionsofminemayendeavour to send tome, your petitioner, one of your subordinates, toserveasmasterofall thesciencesandarts,comingtomeinapleasantandsplendidhumanform,andinstructmelovingly,sothatwithinthirtydays I may acquire this knowledge, and after I have received thisknowledgeImaygivethemlicencetowithdraw.’Andthismustbesaidsomany[=three?]times.

When you have said this, put down the sword and wrap it in theaforesaidcloth,and,havingmadeabundle,liedownonitandsleepforalittlewhile.Aftersleeping,riseandclotheyourself(forwhenthebundlehas beenmade amanmust undress and enter a chamber, placing thisbundlebeneathhishead).Youmustknowthatwhentheseconjurationshave been said, sleep comes by divine power. In the sleep, three greatkings [will] appear to you with countless servants, knights, andfootsoldiers,amongwhomtherewillappearacertainmaster,whomthethreekingswillcommand.[Youwillsee]himreadytocometoyou.Foryou will see the three kings, shining with wondrous beauty, who willspeaktoyouinthissleepwithonevoice,saying,‘Behold,wegiveyouwhatyouhavemanytimesrequested.’Andtheywillsayto themaster,‘Let him be your student, and we command you to teach him everyscience or art that hewishes to hear. Instruct and educate him so thatwithin thirty days he will be regarded among others as supreme inwhatever sciencehewishes.’Andyouwill seehim reply, ‘My lords, Ishallmostgladlydowhateveryouwish.’When thishasbeen said, thekingswilldepartandthemasteralonewillremain,andwillsaytoyou,‘Arise, behold your master.’ When this has been said, you will bearoused; at once you will open your eyes, and you will see a master,excellentlyattired,whowillsaytoyou,‘Givemetheswordwhichyouhavebeneathyourhead.’Youwillsay,‘Beholdyourstudent,readytodowhateveryouwish.’Butyoumusthaveatablet,andmustwritedownallthathetellsyou.

Firstyoumustask,‘Omaster,whatisyourname?’He[will]tell,andyoumustwriteitdown.Second,fromwhatorder,andlikewisewriteitdown.Whenthishasallbeensaid,youmustaskforthesword,andwhenyouhaveithewillwithdraw,saying,‘WaituntilIreturn.’Youwillsaynothing, but the master will leave and take the sword.56 After hiswithdrawal, you must unwrap the cloth, as appears below. And you

shouldwriteinthiscirclehisname,asyouhavewrittenitdown,andyoumustwriteitwiththeaforementionedblood.Whenitiswritten,wrapuptheclothandhideitwell.

Whenallthishasbeendone,youmustdineonbreadandpurewateralone,andthatdayyoumustnotexityourchamber.Andwhenyouhaveeaten, take the cloth and enter the circle facingApolin. Say: ‘OKingApolin, great, powerful, and venerable, I, your servant, believing andwholly trusting that you are strong and mighty, ask by yourincomprehensiblemajesty that your servant and subject, so-and-so,mymaster, should come to me as quickly as he can, by your virtue andpower, which is great and supremely great unto ages of ages. Amen.’AndyoumustspeaklikewisefacingMaraloth,changingthename.Andlikewise facing Berich.When all this has been said, take some of theaforesaidbloodandwriteyournameinthemiddleofthecirclewiththeaforesaid heart, as is shown below.Thenwrite these names, as shownhere,withthisheartonthecornersofthecloth.Butifthebloodofonebirdisnotenough,youmaykillasmanyasyouwish.

Whenallthishasbeendone,sitinthecirclefortheentireday,gazingat it, and saying nothing. When evening comes, wrap up the cloth,undress,andenterthechamber,placingitbeneathyourhead.Andasyoulie down, say in a clear voice, ‘O Apolin, Maraloch, Berith, Sathan,Beliath,Belzebuc,[and]Lucifer,Iimploreyoutocommandthemaster–here naming his name – to come to me tomorrow before sunrise andteachmethus-and-suchscience,withoutanyerror…’

Beware and take caution not to make the sign of the cross, onaccountofthegreatdangerinsleeping.Youshouldknowthatyouwillsee themaster speakwith you throughout the night, asking youwhichscienceyouwishtolearn.Youshouldreply,‘Thus-and-such’,sothat,assaid,youmayspeakwithhimthroughoutthenight.Ifyouawakeduringthatnight,riseandlightacandle,andtaketheclothandunwrapit,andsitonit–thatistosay,inthecircle,whereyournameiswrittenonthespotordainedforyou–andcallonthenameofyourmaster,saying,‘Oso-and-so,ofthus-and-suchanorder,giventomebyyourgreaterkingsasamaster,Ibeseechyoutocomeinakindlyformandteachmethus-and-suchascience,inwhichImaybecomemoreexpertthanallmortals,learningitwithgreatjoy,withoutanyeffort,andwithnotedium….’

When you have said this, looking toward the east youwill see the

mastercomewithmanystudents,andyouwillaskhimtocommandthattheyalldepart,andatoncetheywillwithdraw.Thenthemasterwillsay,‘Whichsciencedoyouwishtohear?’Youwillsay,‘This-and-such’,andthenyouwillbegin.

Bearinmindthatyouwilllearnallthathetellsyouandcommitittomemory,andwithinthirtydaysyouwillacquireeverysciencethatyouwishtohave.

Andwhenyouwishhimtoleavethechamber,foldandhidethecloth,andatoncehewillwithdraw.Andwhenyouwishhimtocome,openthecloth, and at once he will appear there, continuing the lessons. Afterthirtydays,havingbecomewelllearnedinscience,havehimgiveyourswordtoyou,andthentellhimtogo,andhewillwithdrawinpeace.Youmustrepeatwhatyouhavesaidwhenyouinvokehimtogainknowledgeof another science, and he will proclaim himself ready to oblige yourwill.

Thisistheendofthechapteron[gaining]knowledge.

The circle required for this first experiment is a single band inscribedwithin a square. Inscribed in andaround thebandare thenamesof sevenspirits and the four cardinal directions. ‘Thenameof themaster, of such-and-suchanorder’and‘Thenameofthestudent’aremarkedinthecentre.

This experiment contains one incidental feature of some interest: thesword,whichthedemonicteacherclaimsatthebeginningofthelessonsbutrelinquishes to the magician at the end of the month when instruction isover, may be intended as a kind of sacrifice, albeit a temporary one. Itserves,atanyrate,tosymbolizetherelationshipbetweenthemagicianandthedemonthatexiststhroughoutthethirtydaysofinstruction:althoughthemagician(asthesourceandultimateownerofthesword)hasconjuredthedemon and has authority to command his presence, the demon (astemporarykeeperof the sword) exercises the authorityoverhispupil thatcomes from his possession of superior knowledge. It is only when thedemonhasimpartedknowledgeofalltheliberalartsthatthemagicianhasbecome,tothatextent,hisequalandthusregainsthesword.

Onemight suppose that themagician conceives the sword further as asymbol for the power brought by his newly gained knowledge, but themanuscript gives little indication of a coherent and consistent quest forpower,leastofallinthepoliticalsphere.Itistruethatthewriterclaimsto

have connections at court: in one experiment he reminds the reader, ‘Youhaveoftenseenmecarryoutthisworkatyourcourt.’Elsewherehetellsofa trickthatheplayedonanemperorandhiscourtiers.Even ifweassumethatthisisnotallpretence,however,themanualgivesonlymeagrehintsofspecifically courtly interests.Onlyone experiment is designed to gain thefavourofapotentate.Experimentstocausemadnessortoturnfriendsintoenemies could be used at court, but could just as well be employedelsewhere.On thewhole themanual is remarkably devoid of specificallypoliticalconcern:thereislittlesensethatthewriterisintentonbuildingordestroyingkingdoms,nordoeshedisplay thecombinationofmagical loreandpracticalengineeringfoundinthereal-lifecourtierConradKyeser.57Hisprocedures for divination seem to focus on personal rather than politicalmatters. Some of the illusionist experiments bespeak the fanciful attitudetoward magic often found in courtly romance: an illusory banquet isintendedasanentertainingspectacle.Thewriterisperhapsheremanifestingadistantfascinationwithcourtlycultureratherthanadirectinvolvementinthe life of any court. Any common necromancer, after all, might wellfantasize about being called into the emperor’s service and serving asMichaelScotwassupposedtohaveservedFrederickII.58

Onemight seekprecedent here too in Jewishmagic designed to fosterlearning.FormulasoccurinvariousearlyJewishmysticaltextsformasteryoftheTorah.TheassumptionisthatangelshaveopposedGod’sbestowaloftheTorahuponhumankind,andthat thisoppositionaccountsforstudents’failuretomemorizethesacredtext.Thesolutionistoadjuretheappropriatespirits,particularlythe‘PrinceoftheTorah’(sarha-torah),bythepowerofthesacrednames; thespecificpurposeofsuchadjuration is tomasterandmemorizetheTorah.59Moreimmediateprecedent,however,maybefoundinthelatermedievalmagicoftheso-calledarsnotoria,whichusesprayersandinvocationofangelstogainmasteryoftheliberalandmechanicalarts.60Although the ars notoria did not call upon demonic aid, and ostensiblyrevolved around the recitation of devotions to the Virgin and to unfallenangels, its techniques were untraditional and superstitious, and anunsympatheticobservermightpardonablyhavecategorizeditwiththisfirstexperimentintheMunichhandbook.

Itmayalsobeinstructivetocomparethemagicofthisexperimentwiththat narrated in a story told by Caesarius of Heisterbach, in the earlythirteenthcentury,‘concerningaschoolboywhomadehomagetothedevil

tohaveversescomposed’:

In thechurchofSaintSimeon in thedioceseofTrier therewasa littleschoolboy.Onedayhismastergavehima subjectonwhichhewas tocomposeverses,buthewasunabletodoso,andsataboutdisconsolate.TheDevilappearedtohiminhumanformashesatbyhimself,andsaidto him, ‘Why are you so unhappy, little boy, and why are you sittingtherelookingsosad?’Theboyreplied,‘I’mafraidofmymaster,becauseIcannotcomposeanyversesonthesubjecthehasgivenme.’TheDevilsaid,‘Ifyoupayhomagetome,Iwillcomposetheversesforyou.’Theboywasunaware thathewasdealingwith theDevil, theenemyofall,whowasbentonmischief, sohe replied, ‘Oyes, sir! Iamready todoanything you command, as long as I can have the verses and not getbeaten!’Forhedidnotknowwhoitwas.HestretchedouthishandtotheDevil,payinghomagetohim.Atoncehereceivedtheverses,writtenontablets,andthenhenolongerbeheldtheirwriter.Whenhegavethemtohismasterattheappropriatetime,thelatterwasamazedattheexcellenceof the verses, and feared that the knowledge he found in them wassupernatural[divinam]andnotthatofahuman.Hesaid,‘Tellme,whowrotetheseversesforyou?’Theboysaid,‘Idid,master.’Butthemaster,notbelieving,repeatedhisinterrogationoftheladmanytimesover,untiltheboyconfessedeverythinghehaddone,frombeginningtoend.Thenthe master said, ‘My boy, that versifier was an evil one, the Devilhimself.’ Then he added, ‘My dear child, are you sorry that you paidhomage to that seducer?’Theboy replied, ‘Oyes,master.’Themastersaid,‘NowrenouncetheDevilandhishomage,andallhispompsandallhis works.’ And he did so. Then themaster cut off the sleeves of hissurpliceandofferedthemtotheDevil,saying,‘Thesesleevesareyours,Oseducerofmen,butyouwillpossessnothingmoreofthiscreatureofGod!’Atoncethesleevesweresnatchedawaywithathunderboltinthesightofall,whiletheboy’sbodyremainedunharmed.AllthiswastoldmebyapriorfromthechurchofTrier.61

The schoolboy’s deed is bothmore innocent andmore guilty than thenecromancer of theMunich handbook: it is more innocent because he isunaware that thesourceofhisverses isanevilspirit,andalsobecausehedoes not conjure the spirit but merely accepts his offer, yet in itself his

action ismoreprofoundlyguiltybecausehemakeshomage to thedemon.JosephHansenseestheconceptofhomagetoademonasahighmedievalinnovationinspiredbytheobviousfeudalanalogue,thevassal’shomagetohis lord.62 It seems to be only in orthodox literature condemning magic,however, that thosewhoprofit from thedemons are seen asmaking suchhomage,orthatsacrificestothespiritsareperceivedasinvolvingthesameworship thatwouldbe impliedbysacrificeoffered toGod.Themagiciansthemselves,asintheMunichhandbook,typicallyperceiveanysacrificeasmerely a quid pro quo. Oddly, the lad’s schoolmaster recognizes that thedemonhassomelegitimateclaimontheboyasaresultofthetransaction,andoffersthespiritthesleevesofthepupil’ssurplice(superpellicii)ashisdue,evenaftertheboyrepeatshisbaptismalrenunciationofSatan’sworksandpomps.Themostbasicdifferencebetweenthetwocases,inanyevent,isthatCaesarius’sschoolboy,unliketheMunichmagician,receivesnonewknowledge: he has polished verses handed to him but does not himselfbecomeanaccomplishedversifier.ThequestofknowledgethroughmagicalmeansseemstobeathememoredeeplyembeddedinJewishsources,andintheSolomonicliteraturerelatedtothosesources.

Notes1M.R.James,‘Twelvemedievalghost-stories’,EnglishHistoricalReview,37(1922),420f.2Ambosimuleuanueruntaboculismeisetampliusnonvideoeos,etnesciosinedubiovbisunt.3SeetheanaloguesinCaesariusofHeisterbach,TheDialogueonMiracles,trans.H.vonE.Scott

andC.C.SwintonBland,1(London:Routledge,1929),112–14.BarbaraNewmanhasfoundparallelsinseveralthirteenth-andfourteenth-centurycollectionsofexempla.

4JohnofSalisbury,FrivolitiesofCourtiersandFootprintsofPhilosophers,ii.28,trans.JosephB.Pike(London:OxfordUniversityPress,1938),146–7.

5TheCommonplaceBookofRobertReynesofAcle:AnEditionofTannerMS407,ed.CameronLouis (New York: Garland, 1980), 169f.; C.L.S. Linnell, ed., ‘The commonplace book of RobertReynys of Acle’,NorfolkArchaeology, 32 (1958–61), 114 (Linnell’s edition of the text is badlyflawed).

6 For the following see generally Benjamin Goldberg, The Mirror and Man (Charlottesville:UniversityPressofVirginia,1985),3–25(esp.8–19),andHenryC.Bolton,‘Amodernoracleanditsprototypes’,JournalofAmericanFolklore, 6 (l893), 25–37.For early instances seeW.R.Halliday,GreekDivination:AStudyofItsMethodsandPrinciples(London:Macmillan,1919),145–62(whichgives numerous parallels from various cultures) andA.Bouch–Leclercq,Histoire de la divinationdansl’Antiquité,1(Paris:Leroux,1879),176–88.

7 Siegfried Wenzel, ed. and trans., Fasciculus morum: A Fourteenth-Century Preacher’sHandbook,v.30(UniversityPark:PennsylvaniaStateUniversityPress,1989),578–9.

8GeorgeL.Kittredge,WitchcraftinOldandNewEngland(Cambridge,MA:HarvardUniversity

Press,1929),185.9 See Peter J. French, JohnDee: TheWorld of an ElizabethanMagus (London: Routledge&

KeganPaul,1972).10 Domenico Comparetti, Vergil in the Middle Ages, trans. E.F.M. Benecke (London: Swan

Sonnenschein, 1895), 303–5, citing the Romans des Sept Sages, Cleomadès, and the Renartcontrefait.Forparallels,seeibid.,p.304,n.9.

11 Charles Plummer, ed., Vitae sanctorum Hiberniae, 1 (Oxford: Clarendon, 1910), 150: inspeculoenimdiuinitatisomniafuturasibipresentiaerant.

12JohannHartlieb,DasBuchallerverbotenenKünste,desAberglaubensundderZauberei, ed.andtrans.FalkEisermannandEckhardGraf(Ahlerstedt:Param,1989),chs56,83–84,86,88–90.

13IbnKhaldûn,TheMuqaddimah:AnIntroductiontoHistory,i.194,trans.FranzRosenthal,2ndedn,vol.1(Princeton,NJ:PrincetonUniversityPress,1967),216–17;Bolton,‘Amodernoracle’,37.

14Readingintraforinfra.15 Petrus Garsia, In determinationes magistrales contra conclusiones apologales Ioannis Pici

MirandulaniConcordieComitisproemium(Rome:EuchariusSilber,1489),sig.kivversothroughkv recto (the discussion continues through l ij recto); see Lynn Thorndike,History of Magic andExperimentalScience,4(NewYork:ColumbiaUniversityPress,1934),497–507.

16Thorndike,HistoryofMagicandExperimentalScience, 3 (NewYork:ColumbiaUniversityPress,1934),430.

17 Registrum Radulphi Baldock, ed. Fowler (Canterbury and York Series, 7), vol. 1, 144f.;Kittredge,Witchcraft,187.

18Paris,Lesgrandeschroniques,vol.5,269–72;Recueildeshistoriens,vol.20,633f.,710–12;G.G.Coulton,trans.,LifeintheMiddleAges,l(Cambridge:CambridgeUniversityPress,1928),l60–62.Willelmicapellani inBrederodeposteamonachietprocuratorisEgmondensischronicon,ed.C.PijnackerHordijk(Amsterdam:Müller,1904),127–30.

19 Kittredge,Witchcraft, 80, 187, from David Wilkins, ed., Concilia Magnae Britanniae etHiberniae,3(London,1737),393f.

20Kittredge,Witchcraft,187,fromA.HamiltonThompson,ed.,VisitationsofReligiousHousesintheDioceseofLincoln(London:CanterburyandYorkSociety,1915–),208–13.

21 Reports of the Royal Commission on Historical Manuscripts, 8 (London: Eyre &Spottiswoode,1881),265;WilliamHaleHale,ASeriesofPrecedentsandProceedings inCriminalCauses from 1475 to 1640, Extracted from Act Books of Ecclesiastical Courts in the Diocese ofLondon,IllustrativeoftheDisciplineoftheChurchofEngland(London:Rivington,1847);10f.;C.Trice Martin, ‘Clerical life in the fifteenth century, as illustrated by proceedings of the Court ofChancery’,Archaeologia,60(=ser.2,vol.10)(1907),371f.,377;Kittredge,Witchcraft,188,195f

22Thedemons’capacityforknowledgeandforeknowledgeisdiscussedintheinfluentialworkofSaintAugustine,‘Thedivinationofdemons’,inRoyJ.Deferrari,ed.,SaintAugustine:TreatisesonMarriageandOtherSubjects(NewYork:FathersoftheChurch,1955),415–40.

23PeterBrown,TheCult of the Saints: Its Rise andFunction in LatinChristianity (Chicago:University of Chicago Press, 1981), 106–13, esp. 109. Brown quotes Victricius of Rouen on theeffectsofexorcism:‘Atorturerbendsovertheuncleanspirit,butisnotseen.Therearenochainsherenow,yetthebeingwhosuffersisbound.God’sangerhasotherhookstotearthefleshandotherracksto stretch invisible limbs.’ The theme is onewhichBarbaraNewmanwill address in forthcomingresearchonthirteenth-centuryaccountsofexorcism.

24Fol.156r.

25TranslationfromG.G.Coulton,ed.andtrans.,LifeintheMiddleAges,newedn,1(Cambridge:CambridgeUniversityPress,1967),no.46,pp.85f.

26 Translation from C. Trice Martin, ‘Clerical life in the fifteenth century, as illustrated byproceedings of the Court of Chancery’, Archaeologia, 60 (=ser. 2, vol. 10) (1907), 377f.; seeKittredge,Witchcraft,188.

27AugustusJessopp,RandomRoamingandOtherPapers,2ndedn(London,Unwin,1894),109–12.Cf.Kittredge,Witchcraft,94,206.

28Kittredge,Witchcraft,195.29MaryofNijmeghen,attributedtoAnnaBijns, inEricColledge, trans.,MedievalNetherlands

ReligiousLiterature (NewYork:LondonHouse&Maxwell,1965),208; repr. inElizabethAlvildaPetroff,ed.,MedievalWomen’sVisionaryLiterature(NewYork:OxfordUniversityPress,1986),364.

30Nos19,24,25,27,29,30,41(notused);nos18,20,23,33,38,39,40,22,28,16(nothighlysignificant).

31Forexamplesoftheuseofaboymediuminantiquity,seeHansDieterBetz,ed.,TheGreekMagical Papyri in Translation, Including the Demotic Spells, 1 (Chicago: University of ChicagoPress,1986),PGMIV.88,I.42,VII.540,V.370,IV.850,V.1andVII.348.

32No. 28 specifies that the boy should be under twelve. See alsoRawlinsonMSD 252, fols109r–109v.

33No.22intheMunichhandbook;RawlinsonMSD252,fol.114v;JohannHartlieb,DasBuchallerverbotenenKünste,ch.84.

34 Nicholas Orme, ‘Children and the Church in medieval England’, Journal of EcclesiasticalHistory,45(1994),580f.

35Chs86,88,94.36 On these possibilities see James W. Fernandez, ‘Reflections on looking into mirrors’,

Semiotica,30(1980),27–39.37Thewriter’sBandLmightreadilybeconfused,especiallyinthelowercase;see,forexample,

thereferencestoBelialinno.12.OnemightsypposethatByletissimplyanalternativespellingforLilit, but there is in fact a spirit known as Beleth, Bileth, Bilet or Byleth, on whom see GustavDavidson,ADictionaryofAngels,IncludingtheFallenAngels(NewYork:FreePress,1967),73.

38LynnThorndike,MichaelScot(London:Nelson,1965),120.39Ch.89.40Rawl.8v,151v.41Chs83–84.42Inno.41hewrites‘Tetragrammaton’(probablythatword,thoughpossiblythefourlettersfor

whichitstands)beneaththeboy’sfeet,thenheputstwostonesontopofthisinscribedword,lesttheboytouchthesacrednamewithhisfeet.

43Betz,TheGreekMagicalPapyri,1,pp.40–43(PGMIV.154–285).44 JosephNaveh andShaul Shaked,Amulets andMagic Bowls: Aramaic Incantations of Late

Antiquity (Jerusalem: Magnes Press, Hebrew University; Leiden: Brill, 1985); see Michael OforiMankata,Hohore–theMagicBowl:AGhanaianFolkTale(Accra:Afram,1995).

45Chs115–31.SeealsoCharlesBurnett,MagicandDivinationintheMiddleAges:TextsandTechniquesintheIslamicandChristianWorlds(Aldershot:Variorum,1996),XII–XV.

46 The dream oracle of Besas, in Betz, Greek Magical Papyri, 1, pp. 122–23 (PGMVII.222–49).OnEgyptiandreaminterpretationseeJosephKaster,trans.anded.,TheWingsof

theFalcon(NewYork,1968),153–8.47BodleianLibrary,MSeMus.219,containsamiscellanyofmagicalexperiments,amongwhich

aresimilarlypiousrecommendationsonfol.187v:torecoveralostobject,recallthecrossofChrist(whichwasfound)andgivebreadtofourpaupers;toavertaffliction,recalltheblowsofChrist;forreleasefromcaptivity,recallthatofChrist;tosurviveaduel,fast,giveasmuchaspossibleinalms,havethreemassessung(thoseforthefindingoftheHolyCross,theexaltationoftheHolyCross,andtheAscension),andwashthehandsandfeetofthreepaupers(orfive,sevenorthirteen).

48E.g.,EdmondAlbe,AutourdeJeanXXII:HuguesGéraud,évequedeCahors:L’affairedespoisonsetdesenvoûtementsen1317(Cahors,1904);MargaretHarvey,‘Papalwitchcraft:thechargesagainst Benedict XIII’, in Derek Baker, ed., Sanctity and Secularity: The Church and the World(Oxford:Blackwell,1973),109–16.

49On this subject see especially JoshuaTrachtenberg,TheDevil and the Jews: TheMedievalConceptionoftheJewanditsRelationtoModernAnti-semitism(NewHaven:YaleUniversityPress,1943), and more recently R. Po–chia Hsia, The Myth of Ritual Murder: Jews and Magic inReformation Germany (New Haven: Yale University Press, 1988) and Jeremy Cohen, ed., FromWitnesstoWitchcraft:JewsandJudaisminMedievalChristianThought (Wiesbaden:Harrassowitz,1996);onthereputationofJewishmagicinlateantiquityseeJohnM.Hull,HellenisticMagicandtheSynopticTradition(Naperville,IL:Allenson,1974),30–35.

50 Jacob Z. Lauterbach, ‘Substitutes for the Tetragrammaton’, Proceedings of the AmericanAcademyforJewishResearch(1931),39–67;KaufmannKohler,‘TheTetragrammaton(Shemham-M’forash)anditsuses’,JournalofJewishLoreandPhilosophy,1(1909),19–32.

51RobertEisler,‘LeMystèreduSchemHammephorasch’,RevuedesétudesJuives,82(1926),157–9.

52 Samuel Daiches,Babylonian Oil Magic in the Talmud and in the Later Jewish Literature(London:Jews’College,1913).

53No.B1,text1,pp.14–16,withnotesonpp.28–38.54No.B1text2,p.16,withnotesonp.38.55Ibid.,pp.28–38;EncyclopaediaJudaica (Jerusalem:Keter;NewYork:Macmillan,1971–2),

articlesonVisionsandJacobofMarvège.56Ifonereadspresentareforpostulare, thecontextbecomesclearer: rather thanaskingfor the

sword,themagicianmustgiveittothespirit;quohabitothenbecomes‘whenhehasit’ratherthan‘whenyouhaveit’.

57ConradKyeser,Bellifortis,ed.andtrans.GötzQuarg(Dösseldorf:VDI,1967).58CharlesHomerHaskins,Studies in theHistory ofMediaeval Science (Cambridge:Harvard

UniversityPress,1924),272–98;J.WoodBrown,AnEnquiry into theLifeandLegendofMichaelScot(Edinburgh:Douglas,1897);LynnThorndike,MichaelScot(London:Nelson,1965).

59PeterSchäfer,TheHiddenandManifestGod:SomeMajorThemesinEarlyJewishMysticism,trans.AubreyPomerance(Albany:SUNYPress,1992),esp.49–53,73–5,89–95,109–17,150–57;MichaelD.Swartz,‘PatternsofmysticalprayerinancientJudaism’,inPaulV.M.Flesher,ed.,NewPerspectivesonAncientJudaism,6(Lanham,MD:UniversityPressofAmerica,1989),173–86;andesp. Michael D. Swartz,, Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism(Princeton,NJ:PrincetonUniversityPress,1996).

60Thorndike,AHistoryofMagicandExperimentalScience, 2 (NewYork:Macmillan, 1929),281–3.Papersfromasessiononanarsnotoriamanuscript–NicholasWatson,‘Afifteenth-centuryritual magicmanuscript in theMcMaster University Library’, Richard Kieckhefer, ‘The historicalbackground of the McMaster manuscript’, and Michael Camille, ‘Aspects of art in ars notoria

manuscripts’–deliveredatthe30thInternationalCongressonMedievalStudies,WesternMichiganUniversity,Kalamazoo,Michigan, 5May 1995, are to be published in a volume edited byClaireFanger.

61 Caesarius von Heisterbach,Die Fragmente der Libri VIII Miraculorum des Caesarius vonHeisterbach, ed. AloysMeister (Römische Quartalschrift für christliche Alterthumskunde und fürKirchengeschichte,supplementaryvol.14)(Rome:Herder,1901),85f.

62JosephHansen,Zauberwahn,InquisitionundHexenprozeßimMittelalter,unddieEntstehungdergroßenHexenverfolgung(Munich:Oldenbourg,1900;repr.Aalen:Scientia,1964),275–7.

A

6

FormulasforCommandingSpirits:ConjurationsandExorcisms

collection of sermon exempla from the 1270s relates a story ofconsiderableinterestforlatermedievalnotionsofwhatitmeanttoconjuredemons. The compiler has been discussing the feast of theAssumption,

the primaryMarian feast of the era, and adds this sidelight for its unexpectedrelevancetothatoccasion:

Something further concerning the feast of the Assumption of the gloriousVirgin, which was once told to me and to Brother Roger called Bacon atParis,mustnotbepassedover insilence.Acertainsurgeonfrommyhomecountry,andinfactevenanativeofmyveryparish,namedMasterPeterofArdene,wellknowntoallclericsfromIrelandatthattime,hadtakenawifeatParisandinmydaywasaParisiancitizen.HetoldmeandBrotherRogerBaconthatacertainSpanishmagician[magus]wasonclosetermswithhim.Everynowandthenhewouldsummontheman,andtheywouldcometohishomeforcompanyandamusement.So thismagician,wishing to return thefavourforMasterPeter,tookhimoutsidethecityonenight,withcompanionswhomhewishedtotakewithhimself,andmadeacircleaccordingtohisart,and called upon his demon [vocavit demonem suum], who, on coming,respondedtoall thequestionstheyasked.Themantookthemthereforfivenights,andeachnightdealtsimilarlywiththedemonhesummoned.Butthefifth night was the vigil of the Blessed Virgin’s Assumption, so when thedemonwascalledbytheriteoftheartasitwaspasseddownhedelayedhiscoming.Andsohewassummonedrepeatedly, to thepoint that thedevilishmasterbecamemuchagitatedinregardtothedevil.Finallythedevilarrived,mourningandsighing,andwithdeepandplaintivesighslikeaboythathasbeen beaten he said to them, ‘You people are really strange [Mirum est devobis],fortheangelsinheavenarecelebratingthefeastoftheVirginMary,and you cannot take your rest here on earth!’ Hearing this, they were

astonished, and, not surprisingly, quite fearful. And Master Peter himselfspoketothedemon,asheswore,takingpityonhim,andsaid,‘Whatisyourproblem?’[Thedemon]saidtohim,‘Thingsareverybadforme.’Thentheydismissedhimandreturnedtotheirdwellings.Somuchforthestory[Explicitexemplum].

Behold,OChristian,withwhat joyyoushouldcelebratetheAssumptionoftheBlessedVirgin,wheneventhedevil,theenemyofthegloriousVirgin,is compelled to preach that it should be celebrated, and when the angelscelebrateitwithsomuchfestivity.Whenthedevilsaidthathewasverybadoff amid this festive solemnity, the reason for this, as a greatmanwhom Iconsultedaboutthemattersuggested,isthatonthesolemnitiesoftheBlessedVirgin and the saints their punishment is augmented. How this happens Ileavetothejudgementofthosewiserthanmyself.1

Among the interesting features of this story, three are of particular relevancehere: first, the suggestion that the demon can bemade to appear, but that themagician’s summons is one element among many in a cosmic network ofpotentiallycompetingforces;second, thenotion that thedemonsaresubject topunishment with varying degrees of severity (so that, as we shall see, themagicians themselves can threaten to bring greater torment upon these fallenspirits); and third, the representation of the magician and his friends asadventurousinquirersdaringtoconjuretheforcesofhelltosatisfytheircuriosityand their quest of forbidden entertainment. The exemplum speaks of themagicianassummoningthedemonbyatraditionalrite,but,beinguninterestedin advertising techniques for necromancy, does not give the actual words ofconjuration. From other sources, however, we know what such a rite wouldinvolve.

Central tomost of the experiments in theMunichmanual are formulas ofvaryinglengththathingeonthe termsconiuro,adiuroandexorcizo,whichareessentially interchangeable with each other and with other words meaning ‘Icommand’. Indeed, the conjurations are so centrally important to necromanticexperimentsthattheartofnecromancy(asthattermiscommonlyusedinlatermedieval parlance) can even be referred to simply as the conjuring of spirits.Reduced to its generic essentials, the typical conjuration is in the form, ‘Iconjureyou,thus-and-suchspirits,bytheholynames,byallthesaintsofGod,etc.,tocarryoutmywill.’Wemayspeakofthedeclaration(‘Iconjureyou’),theaddress(‘thus-and-suchspirits’), theseriesof invocations(‘bytheholynames,

etc.’),andtheinstruction(‘tocarryoutmywill’)as thefourprimaryelementsvirtually always found in conjurations. While each is of fundamentalsignificance, they are important in differentways: the instruction indicates thenature of the command, the address makes it clear whom or what thenecromancer is commanding, the declaration is the expression of intent tocommand,andtheinvocationsarethesourcesofpowerbyvirtueofwhichheisable tocommand. Inall theseessentialelementsconjurationsareanalogous toexorcisms; indeed, the terms ‘conjuration’ and ‘exorcism’ are essentiallyinterchangeable in medieval usage, regardless of whether the intent is tosummonortodispeltheevilspirits.

Notall theverbalformulasusedinthehandbookareconjurations:therearealsoincantationsthatserveasglossesinterpretingsympatheticmagic(especiallyin the psychological experiments), and at times prayers addressed to God(especially in theBookofConsecrations,butnotealso thatno.22 speaksofaconiuraciowithreferencetotheprayerDeus,creatoromniumrerum,whileno.36usesthetermoracionesforaseriesofversesbeginning‘Iadjureyou,Kingofkings and Lord of lords …’).2 But because the most common formulas areconjurations,itisentirelyappropriatefornecromancytobeknownalsoastheartofconjuringdemons.

TheconjurationsofthenecromancerareincertainrespectsperhapssimilartotheliturgicalcursesthatLesterLittlehasanalysed:theyadaptrituallanguagetopurposes that seemmorally doubtful, although cursing a violator of monasticpropertyrightsmighthaveappearedlessproblematictoamedievalmonkthanitdoes to a modern reader.3 But while the necromancer’s formulas do at timescursethespiritsandthreatenprospectivevictims,4informalandstructuraltermsthe language of the conjurations does not closely resemble that of the cursesLittlediscusses.Further,liturgicalcursesareinherentlythecommunalactsofacommunity such as a religious house or cathedral chapter, whereas theconjurationsexpressthewillofasinglenecromancer.Thecursesassumedirectdivine agency, while the conjurations presuppose the compliance of createdspirits.

Thefollowing(fromno.3)maybetakenasarepresentativeconjuration:

[Declaration:] I conjure [Address:] youdemons inscribed in this circle, towhomisgiventhepowerofseducingandbindingwomenintheloveofmen,[Invocations:]

•bythevirtueandpowerofthedivinemajesty,•andbythethronesanddominationsandpowersandprincipalitiesofHimwhospokeandthey

weremade,•andbythose[angels]whodonotceasetocryoutwithonevoice,saying,‘Holy,holy,holy,LordGodofSabaoth,heavenandeartharefullofyourglory.Hosannainthehighest.BlessedishewhocomesinthenameoftheLord.Hosannainthehighest,’•andbythesenames,whichcauseyoufearandterror:Rator,Lampoy,Despan,Brulo,Dronoth,Maloqui,Satola,Gelbid,Mascifin,NartimandLodoni,•andbythisringwhichishere,•andbytheinnumerablepowersthatyouandyoursuperiorspossess,

[Instruction:] thatwherever you are, you should rise up from your placeswithoutdelayandgo to so-and-so,and immediatelywithoutdeception leadherhere,andtakeherbackwhenIwish.Andletnoonebeawareofthisortakeaccountofit.

Morecomplexinitsstructureisthisconjuration(fromno.7):

[Address:] OVsyr, Salaul, Silitor, Demor, Zanno, Syrtroy, Risbel, Cutroy,Lytay, Onor, Moloy, Pumotor, Tami, Oor and Ym, arms-bearing spirits,whoseroleitistobeararmsandtodeceivehumansenseswhereveryouwish,[Declaration:] I, so-and-so, conjure and exorcize and invoke you,[Invocations:]

•bytheFatherandtheSonandtheHolySpirit,whoarecalledtheholyTrinity,•andbythecreatorofheavenandearthandofallthings,visibleandinvisible,•andbyhimwhoformedmanfromthemudoftheearth,•andbytheannunciationofourLordJesusChrist,•andbyhisnativity,•andbyhisdeathandpassion,•andbyhisresurrection•andbyhisascension.

Likewise, [Declaration:] I conjure [Address:] all you aforesaid demons[Invocations:]

•bythegraciousandmostmercifulandundefiledandincorruptvirginMary,themotherofourLordJesusChrist,whounderwentdeathforusmiserablesinnersandrecalledustotheheavenlyfatherland.

Likewise, [Declaration:] I conjure [Address:] you aforesaid spirits[Invocations:]

•byalltheholymenandholywomenofGod,•andbyalltheapostles,martyrs,confessors,virginsandwidows,•andbythesemostpreciousandineffablenamesoftheCreatorofall,bywhichyouallarebound,andwhicharousefearinallthingsinheaven,onearth,andinhell,towitAa,Ely,Sother,Adonay,Cel,Sabaoth,Messyas,AlazabraandOsian.

Likewise,[Declaration:]Iconjureandexorcizeyou[Invocations:]•bythevirtueandpowerofallyourprinces,kings,lords,andsuperiors,•andbyyourvirtueandcapacityandpower,•andbyyourdwellingplace,ofwhichthis[circle]istheform,

•andbyallthefigurespresentwithinit,[Instruction:]that,inseparablyboundtomypower,youshouldcometomewithoutdelay,appearinginsuchaformthatyouwillinnowayfrightenme,submissiveandpreparedtodoandmanifesttomeallthatIwish,andthatyoushoulddothisby[thepowerof]allthingsonheavenandonearth.

To ‘conjure’or ‘adjure’ someonemeantbasically tocommandhimorher, andthe terms had broad application. At one point in the Song of Songs theBridegroom says, ‘I adjure you, daughters of Jerusalem, by the roes and thehindsofthefields,nottoarouseorawakethebeloved.’5IntheMerovingianera,a Bishop Nicetius wrote in a letter to one Clotsinda, ‘I conjure you, LadyClotsinda, by the tremendousDayof Judgement, that youboth read this lettercarefully and often try to expound it to your husband.’6 Even in this context,where the message is clearly political and has nothing to do directly withincorporeal spirits, the command is supported by appeal to an eschatologicalevent. In thevita ofSaintBrendan,one seamonster says to another, ‘I adjureyouinthenameofSaintBridget…toleavemealone,’andtheefficacyoftheadjurationbecomesasorepoint inBridget’sholy rivalrywithBrendan,whosepowerthemonsterdoesnotbothertoinvokeeventhoughhe,unlikeBridget,isphysically present.7 In a context closer to that of demonic magic, ghosts toomightbeconjured,asbecomesmanifestfromaseriesoffifteenth-centuryghoststories emanating from a Cistercian house in Yorkshire. The ghosts typicallycause disruption to arouse the attention of the living, but it is onlywhen theyhavebeenconjuredorcommandedbysomeonewithspiritualpower,andinthenameofthatwhichisholy,thattheycanspeakandaccomplishthebusinessforwhich they have come back to earth. In one case, for example, a spirit whowishedposhumouslytoconfesshissins(allegedlyincludingmurder)hadtobeconjuredbyaparishpriest‘inthenameoftheHolyTrinityandbythepowerofJesusChrist’toanswerallthepriest’squestions,whereuponhe‘spokefromhisinmost bowels, not with his tongue, but as if inside an empty barrel’, andreceivedabsolution.8

The conjurations used in latemedievalEurope are nodifferent in principlefrom those used in other cultures, but the precise forms are in part culturallyspecific.InmedievalJewishconjurations,manyofwhichsurvivefromtheCairoGeniza,God’sauthoritymaybebroughttobearonangelsordemonstoinducethem to do themagician’s bidding.These formulas are similar in their overallforcebutdifferent instructure fromtheconjurationsusedwithinChristendom.

Typically theyaremarkedby six elements: first, the spirits are invoked in thenameofGod;second,theyareadjuredtoperformspecifictasks;third,theclientis identified; fourth, the expected favours are listed; fifth, the requests arerepeatedandreinforcedwithquotationsfromtheBibleandelsewhere,andsixth,the formulas conclude with a solemn liturgical ‘Amen’ or ‘Selah’.9 TheresemblancetotheconjurationsoftheChristianworldiscloseenoughthatonemight posit influence of Jewishmagic on its Christian equivalent, but not socloseastoprovesimpleandstraightforwardborrowingfromonetraditiontotheother.

Theconjurationsof theMunichhandbookarenotalwaysin thesameform.One notable exception is a conjuration given in pseudo-Chaldean (no. 18):Bismille araathe…. This formula actually derives from an Arabic protoype:Bismillahiar-Rahma-nar-Rahi-m, theopening lineof theQuran(‘in thenameof God, the merciful, the beneficent’), is a standard beginning to a Musliminvocation,andotherwordsintheformulaappearalsotobegarbledversionsofArabic. Shorter or longer texts of such pseudo-Chaldean appear elsewhere aswell (nos 19, 20 and 21), but in these cases the very esotericism is moreimportantthananyvestigialstructure.

NormallythelanguageforconjurationsinlatemedievalWesternsourceswasLatin,butattimes–perhapsmostoftenwhenayoungchildwasbeingusedasamedium – the conjuration is translated into the vernacular. The Munichhandbookinstructsthemasteratonepointtohavethechildconjurethespiritinthemother tongue (no.27). In theRawlinsonmanuscript, the text shifts to thevernacular particularly for formulas addressed to the spirits when they havecome,inonecaseforathreataddressedtothemiftheydonotcome,andoncefora‘binding’conjuration(coniuracioligacionis);theintentinatleastsomeofthese casesmay be that themaster’s young companion,whomight be amerebeginnerinLatin,shouldusethevernacular.

Thedeclaration

Oneofthemostwidespreadwaysofdistinguishingbetweenmagicandreligionisthenotionthatmagiciscoercivewhereasreligionispetitionary.MartinBuberseemstoassumesuchacontrastwhenhesaysthat‘Magicdesirestoobtainitseffects without entering into relation.’11 Yet this distinction is questionable,partlybecause it isnotamodeofdistinction thatwouldhavebeen familiar tomedievalEuropeans,alsobecauseitprovideslittleaidindisentanglingmagical

andreligiouselementsthattendtobeinextricablyintertwinedorevenfused.Itseems more useful to view demonic magic as inherently a kind of religiousactivity, and natural magic as lending itself readily to the intermingling ofdevotionalelements.12 It is the case, however, that the necromancers typicallysaw themselves as commanding, constraining and binding the spirits theyinvoked, and one of the arguments most insistently made in the theologicalcondemnationsofmagicinthelateMiddleAgesisthatsuchconstraintisinfactnotpossible.13Themagicians’conceptionofwhat theyweredoing issignalledalready in the very opening of a formula of conjuration: the declaration is astatementof intent, indicatinghowtheconjurerperceivedhisrelationshipwiththespirits.TheysawthemselvesashavingapoweranalogoustothatbywhichChrist astonished those about him (Mk 1:27, Lk 4:36), that of commandinguncleanspiritsandcompellingtheirobedience.

At times the declaration is simple andunrepeated: ‘I conjure you’ (coniurovosorconiuro te) is by far themost commondeclaration, occurring fully 147times in theMunich handbook; equivalent formulas, such as ‘I order you’, ‘Iadjureyou’,‘Iexorcizeyou’and‘Iinvokeyou’,arealsocommon.14Elsewherethe declaration is compound: ‘I invoke and adjure you’ or ‘I conjure you andcommand you’.15 In longer conjurations, the declaration may be repeatedintermittentlyasawayofbreakingthelitanyofinvocations:‘Iconjureyou’isinsixconjurationsrepeatedonceortwice,butmayoccurasoftenasfiveoreveneleventimes.16Elsewheretherecurringdeclarationsvaryintheirform:

Iconjure…Iconjureyou…Iconjureyouandexorcizeyou[and]commandyou…

I conjure you … I conjure you and call you to witness … I adjure you[followedbyeightmoreoccurrencesof‘Iconjureyou’].

Attimestherecurrenceandcompoundingofdeclarationsbecomesforcefulanddramatic:

I conjure you and exorcize you and call you forth… I conjure you… Iconjureyouandorderandcommandyou…Icallyouforth…

Iinvokeyoupowerfully…Iinvokeandconjureyoupowerfullyandexorciseyou…Iinvokeandconjureandexorcizeandconstrainyou…

weexorcizeandcommandyou…weexorcizeandmanfullycommandyou.

Iinvokeyouonbehalfof[exparte]theFather,IprovokeyouonbehalfoftheSon,IinvokeyouonbehalfoftheHolySpirit17

Approximately43percentofthetimethesecondandfollowingdeclarationsarepreceded by ‘likewise’ (item),which reinforces the sense and the force of theserialconstruction.

But while the declarations are most often statements of command, notinfrequently they express supplication: ‘I supplicate you’; ‘I beseech you’; ‘Ibeseechyou,Isupplicateyou,Irequestofyou’;‘Iprayyou’;‘Ipray,ask,andentreat’.18Alternatively, thedeclarationmaybeonenotofcommandalonebutalsoofconstraint(‘Iinvoke,conjure,andconstrainyou’),aclaimtoyethigherpoweroverthespirits.19Acommandmayinprincipleberefused;coercionmaynot. As with humans, however, so too with demons, the distinction becomesblurred: a command supported by sufficient authority, or coupled withcompelling threats, may be as compelling psychologically as brute force isphysically.

Theaddress

If the declaration is the conjurer’s statement of intent, indicating how heperceives his action vis-à-vis the spirits, the address is the element in theconjuration that shows which spirits were being called upon – not aninsignificant matter, either from the magicians’ perspective or from theviewpointofauthorities investigating thepracticeofmagic.Theaddress isourchief source of information for the demonology and angelology of themagicians.Thistopicwillbeexploredmorefullyinthenextchapter,butmaybetoucheduponhere.Theaddressissometimesanapostrophe,inthevocativecase(‘I conjure you, O Brimer, Suburith, Tranayrt, Lyroth, Berien, Damay’), andsometimes an appositive phrase, in the accusative case (‘I conjure all youdemons inscribedon this ring’).20While the spirits are commonly both namedandcharacterized,thenameandthedescriptiondonotalwaysoccurinthesamepartoftheconjuration.Andtheconjurationmentionedaboverefersfirstto‘allyou demons inscribed on this ring’ and then addresses them twice by name.Whenthedeclarationisrepeated,theaddressissometimesreplicatedexactlyasit was first given, but frequently the later declarations addresses merely the‘aforesaiddemons’(prenominatosdemones),asoftenastenoreleventimesina

singleconjuration.21Whenmultipledemonsarebeingconjuredtheyareusuallyall named, but one conjuration addresses the demon Lylet along with hercompanions(socii),whoremainunnamed.22

In divinatory experiments, not only the informing spirits but also the boyservingasthenecromancer’smediumareoftenconjuredtotellthetruth.Insuchcases theconjuration is addressed to theboy simplyaspuer (no.22)or,moreoften,as‘youngvirgin’or‘virginalyouth’(virgoiuuenis).23Lessoften,objectsusedintheexperimentsareattimesconjuredandthusaddressed:animageoracloak.Power-bearingnamesarealsoaddressed(‘Oyemostholynames’).24Twoexperimentshaveconjurationsaddressedtothespiritwhohastakentheformofahorse.25Inmostcontexts,thebeingswhosesupportismostneededandwhoseresistanceismostfearedarethespirits,andtheyarethustheoneschieflysubjecttothemagician’sconjuration.

Theinvocations

As the fundamental source of efficacy by which a conjuration works, theinvocationscalluponthesacredpowerofnuminousbeings,namesandevents,powerthatcanbewieldedagainsttheaddresseesandcanmakethemtocarryoutthemaster’swill.Forexample,aconjurationinoneexperiment(no.7)invokesthepowerofGod;eventsinthelifeofChrist;varioussacredpersonages(Mary,the saints, then specifically the apostles, martyrs, confessors, virgins, andwidows); the sacred names of God (which bring great fear to ‘all things inheaven, on earth, and in hell’); the power of the demons’ own princes, kings,lords,andsuperiors;thespirits’ownpowers;theirhabitation,ofwhichthecircleisarepresentation,and‘all thefigurespresentwithinit’,althoughinfactthereare no figures thus depicted. The invocations are strung together in amannerreminiscent of a litany, in most cases between two and eight in a singleconjuration, but not uncommonly as many as twenty-four. Only fourexperiments, all divinatory and involving the cooperation of a child medium,haveconjurationswithmorethantwenty-fourinvocations,andoneoftheserunstofullyfifty-eight.26

Invocations can be found in mainstream Christian prayers from the lateMiddleAgesaswellasinconjurations.TheObsecrotefoundintheLittleOfficeof the Blessed Virgin, invoked Mary by the joy she experienced at theAnnunciation,bythetendercarewithwhichtheSonofGodenteredherwomb,bythejoysshehadinherSon,bythecompassionshefeltbeforethecross,and

so forth.27 The difference is that here the events are conceived as havingpsychologicalforce: theyarepersuasivebecausetheyareremembered,andthepoint of the prayer is to call them to theVirgin’smind so that,moved by therecollectionofwhatsheherselfexperienced,shewillhavecompassiononthoseforwhomtheeventsofChrist’s lifewereperformed–justasChristhimself isremindedofhisPassionintheDiesiraeandurgedtomercysothathissufferingmay not be in vain. In magical conjurations, the sacred persons, events, andobjects cited servemore as powerful but impersonal weapons in a contest ofwills,bywhichthemagicianmaygaintheupperhandoveranunwillingspirit–asarmanigromantica, so tospeak.Acloserorthodoxequivalentwouldbe thepetitionsintheLitanyoftheSaintsinwhichChristisaskedto‘free’humanity(liberanos,domine)bythesuccessiveactsofhislifeanddeath(pernatiuitatemtuam, and so forth), but here the wording posits a natural and objectiverelationship between the sacred events and the desired effect: the normallyexpected effect of Christ’s passion and death is to redeem humankind, not togivenecromancerspoweroverdemons.Although the invocations areoftenbyfarthelengthiestintheelementsofaconjuration,theirmeaningthusdependsonthefarshorterwordingof thedeclarationandthe instruction.If thepurposeoftheinvocationsistocalluponthesacredpowerofpersons,objectsandevents,thispowerislikeelectricity,capableofrunningthemostvariousmachinesandworkingdiverseeffects,bothbeneficentandbrutallymaleficent.

The subjectswhosepower is invoked fall intoninegeneral categories.Theexamplesgivenhere aremore thanmerely illustrative– they include themostcommonandsignificantcaseswithineachcategory–butnotexhaustive:

1.God:‘byGod’(no.20)‘bytheFatherandtheSonandtheHolySpirit’(no.11)‘bytheundividedandinseparableTrinityinwhicharethreepersons,namelytheFather,andthe

Son,andtheHolySpirit,whoproceedsfromboth’(no.8)‘bytheFatherandtheSonandtheHolySpirit,towhicheverynameisbowed[sic–cf.Phil.2:10]

andeverytongueproclaimsHosanna’(no.11)‘bythelivingandtrueGod’(no.25)‘byHimwhoiseverlastingandeternal,andbyHimwhogaveusthegracenottostandinHell’

(no.8)‘byGodalmighty,byJesusChristhisSon,andbyhisTrinity,andbythatprovidencewhichGod

hadin[His]mindbeforetheworldwasmade,bythewisdomofGod’seternitybywhichhemadeheavenstandaboveandestablishedandperfectedtheworldbelow…andbytheprudencebywhichGodseparatedlightfromdarknessandcreatedboth,bytheWordofGodbywhichhemadeheavenandearth…’(no.39)‘bythecreatorofheavenandearth,andbyHimwhocreatedallthingsforthepraiseandgloryof

hisname,andbythelivingGod,andbytheholyGod,andbythetrueGod’(no.43)‘bythevirtueandpowerofthedivinemajesty’(no.3)‘bytheineffablevirtueandomnipotenceofthecreator’(no.33)

2.SacrednamesforGodorChrist:‘bythenameswhichstrikefearandterrorinyou’(no.3)‘bytheholynamesbywhosepoweryouarebound’(no.1)

Tetragrammaton(passim)Adonay(nos1,7,10,13,23,25,27,28,33,35,39)El(nos14,28,33,39)Ely(nos7,14,23,25,27,28,35)Eloy(nos25,27,28,33,35,39)AlphaetO(nos10,25,27,28,33,39)Emanuel(nos20,23,23,25,27,28,33,39)Messyas(nos7,10,23,27,28,39)Soter(nos7,10,25,27,28,39)Sabaoth(nos1,5,7,10,13,23,25,27,33,35,39)62unspecifiednamesofChrist(no.39)99namesspokenbythedaughtersofIsrael(no.33)

3.EventsfromthelifeofChrist(usuallyemphasizingthePassion):‘bytheIncarnationofOurLordJesusChrist;bythebaptismofChrist;bythefastofChrist;by

thedeathofChrist;bythePassionofChrist;bytheresurrectionofChrist;bytheascension;bythecomingoftheHolySpirit,theParaclete’(no.40)‘bytheannunciationofOurLordJesusChrist;bythesacredfastofOurLordJesusChrist;bythe

baptismofOurLordJesusChrist;bythetemptationofOurLordJesusChrist;bythepassionofOurLordJesusChrist;bythe1,006woundsofOurLordJesusChrist;bythe106woundsofOurLordJesusChrist;bythe56woundsofOurLordJesusChrist,notincludingtheothersfromhisheadtohisfeet;bythecrownofthornswhichtheyplacedontheheadofOurLordJesusChrist,andtheykneltdown[and]mockedhim,saying“Hail,kingoftheJews”;bythereedandtheblowswithwhichtheystruckChrist;andbythethreenails;bythelancewithwhichthesacredbodyofOurLordJesusChristwaspierced,andatoncebloodandwaterflowedout;bytheoutburstoftheholinessofOurLordJesusChrist,“IntothyhandsIcommendmyspirit”’(no.38;cf.no.39)

4.Thesaints:‘byalltheholymenandholywomen[sanctosetsanctas]ofGod’

‘bythefourevangelists,Luke,Mark,Matthew,[and]John;bythefoursermons;bythetwelveapostles;bythethreemagi,Caspar,Balthasar,[and]Melchior;bythepatriarchs[and]prophets;bythemartyrsandconfessors;andbyallthepopesofRome,andallthevirginsandwidows;andbyallthebishops;andbyalltheabbots;byallthepriors;byalltheprovosts;byallthearchdeacons;andbyalldeacons;byallmonks;byallnuns;byallpriests;byalldeaconsandsubdeacons;byallthesaintsofGod;bythemeritsofallthesaints;byalltheChristianpeople;andbyallthesaintswhoareinheavenandonearth;andbythe144thousandinnocents…’(no.38)‘bythefaithoftheprophets,bytheproclamationsofthepatriarchs,bythedignityofthetwenty-

fourelders,bythecreedoftheapostles,bythepassionofthemartyrs,bytheconfessingoftheconfessors,bythechastityofthevirgins,bythegospelsoftheevangelists…’(no.39)

bythevirginityofMary,JohntheEvangelist,Catherine,Agatha,Cecilia,andBarbara(nos27,28).28‘byallthebodiesofthesaintsthatlieinRome’(no.12)

5.TheVirginMary:‘bySaintMarythevirgin’(no.29)‘bythegraciousandmostmercifulandundefiledanduncorruptvirginMary,themotherofOur

LordJesusChrist,who,dyingforuswretchedsinners,calledustotheheavenlyfatherland’(no.7)byhervirginity(no.28)byhertears(no.40)byhermilk(no.12)byhernames–Queen,Flower,Rose,Lily,Ladder,Wisdom,Life,Sweetness,Mercy,andHope

(no.10)

6.Theangels:‘bytheangelsandarchangels,thronesanddominations,principalities,powers,virtuesofthe

heavens,cherubimandseraphim’(no.40)‘bythethrones,dominations,powers,andprincipalitiesofOurLordJesusChrist;andbyallthe

angelsandarchangelswhodwellbeforethethroneofGod,cryingoutwithonevoice,“Holy,holy,holy,LordGodofSabaoth,heavenandeartharefullofyourglory.Hosannainthehighest.BlessedishewhocomesinthenameoftheLord.Hosannainthehighest.”’(no.9)‘bythenineordersofangels’(no.29)bythearchangelsMichael,GabrielandRaphael(no.38)

7.Materialcreatures:‘byallthingsthatwereandareandwillbe’(no.2)‘byallthingsthatexistbeneaththeheavens’(no.35)‘byallthepowersofheavenandearth’(no.35)‘byheavenandearth,bythesea,byallthingsthatareinthem,byallemperors,byallkings,by

allprinces,byallcounts,byallknights,byallcitizens’(no.38)‘byallthingsthatthefourpartsoftheworldcontain,andbytheagesoftheworld,andbyall

animalsthatexistbeneaththeheavens,andbyserpentsandflyingthings,bipeds,tripeds,quadrupeds’(no.40)‘byheavenandearth,theseaandhell,andallthingsexistinginthem’(no.11)bytheheavenlyandearthlyParadise(no.10)‘bytheeternityofallcreatures’(no.5)

bythefiveseculaandsevenetatesoftheworld(no.39)‘bytheSunandMoonandalltheheavenlystars,andbyallthosethingswhichhave[power]to

frightenandconstrainyou,andbythepowerofwhichitbehovesyoutocometouswhosummonyou’(no.6)‘byallthingswhichhave[power]toterrify,constrain,andbindyou,andwhosecommandit

behovesyoutofulfillcompletely’(no.11)‘byyourvirtueandpower,andbyallthingsthathavepoweragainstyou’(no.11)bythesacramentsofbaptism(no.33)bytheeucharist(nos12,38,39)bythefourriversofParadise(no.8)

8.TheLastJudgement:‘bythefearfuldayofjudgement’(no.35)‘bythefearfuldayofjudgementofGodmosthigh,andbythefieryconsumption,andbythe

glassyseawhichisbeforethegazeofthedivinemajesty,andbythefouranimals…beforethethroneofthedivinemajesty,witheyesbeforeandbehind’(no.33)‘bythefearfuldayofjudgement,onwhichyouarealltobedamned’(no.40)

9.Therulersofthedemons:‘byToth,yourprince;byZambrimetMambrim;byVsuel[and]bySaduel,towhomyouareheld

toobeyandtellthetruth’(no.33)‘bythepoweranddignityofLucifer,AphaleonandNeutrion’(no.8)‘byyourmasterAstaroth’(no.40)‘byallyourprinces,kings,lordsandsuperiors,andbyyourhell,andbyallthosethingsthatexist

init’.(no.10)‘bythevirtueandpowerofallyourprinces,kings,lordsandsuperiors,andbyyour[own]virtueand

potentialityandpotency[possibilitatemacpotenciam],andbyyourdwellingplace,ofwhichthis[circle]isaform,andbyallthefiguresabidinginit’(no.7)

Theinvocationsusedbyfarmostoftenandconsistentlyarethoseinthefirsttwocategories – those appealing to the power of the divine persons, powers andnames. Of these, the most common is the Tetragrammaton, the nomenaltissimuminno.14,spelledTetragramaton(nos1,10,13,14,25,27,28,35),andalsoproducedasY-V-EandHX-V-V-HV,whileY-V-E-XisgivenasanameusedbyAbraham(no.33).29Themostextendedandperhapsthemostinterestingseriesofinvocationsreferringtothedivinenamesisone(no.33)withthirty-onespecific names associated with events from salvation history, particularly theExodus:

WeexorciseandcommandyoubythemostmightyandpotentnameofGod,El, strong and wondrous; by Him who spoke and it was made; by all hisnames;andbytheNameYVE,whichMosesheardandspoke…andbythenameYVEX,andwith thename [Y]V[E]X,whichAbrahamheard, andheknewthealmightyGod;andbythenameJoth,andwiththenameJoth,whichJacob heard from the angel accompanying him, and hewas freed from thehand of his brother Esau; and by the name Eyzaserie, and with the nameEyzaserie,whichMoses heard on themountain, and hemerited to be nowwith God, and to hear him speaking in the flame; and by the nameAnathematon,andwith thenameAnathematon,whichAaronheard,andhebecameeloquentandwise…

This conjuration proceeds to invoke the names the names Sabaoth, Oristion,Eloy, Yephaton, Arbitrios, Elyon, Adonay, Pantheon and Arimon, by whichMosescausedtheplaguesinEgypt;Geremon,bywhichhefreedtheIsraelites;Yegeron, bywhichhedivided theRedSea;Anabona, bywhichhemerited toreceive the tablets of the law; Egyryon, by which Joshua overcame his foes;Patheon,bywhichDavidwassavedfromGoliath,andsoon.30

Names forChristaresometimesderived frombiblical images,especially in

oneextendedseries(no.39):

Messyas,Sother,Emanuel,Sabaoth,Adonay,Panthon,Panthocrathon,Eloy,Theos,Hon,Vision,Saviour,AlphaandOmega,First andLast,FirstBorn,BeginningandEnd,way,truth,andwisdom,virtue,Paraclete,Iamwhoam,whoare,mediator, lamb,sheep, ram,calf, serpent,kid,Word, image,glory,grace, salvation, light, salt, peace, splendour, bread, font, vine, shepherd,prophet,undyinghope,king,father,almighty,merciful,eternal,highestgood,Trinity, unity, Father, El, Eloy, Eloe, Eleon, Saday, Symator, Tu, Ye, Ye,Prince of Peace, Enstriel, spirit, fear, goodness, thou, unity of unities,threefoldgodhead.

Occasionally names for God are derived from Hebrew or Greek liturgicalformulas:AGLA(no.33),thecommonmagicalabbreviationfortheHebrewAtagibor leolam Adonai (‘Thou art mighty for ever, O Lord’); Theos (no. 39),Yschiros(no.28),andAthanatos(nos28,33),namesderivedfromtheliturgicaltrisagion,takenoverintotheLatinliturgyofGoodFridayintheoriginalGreek);Eleyson(no.28),fromtheKyrieeleison.OthernamesderivedfromGreektitlesarehoōn(nos14,23,27,28,33)orsimplyHon(no.25)(‘TheExistingOne’),andPancraton (nos 28, 33) orPanthocrathon (no. 39), presumably variants onPantocrator,‘theAlmighty’or‘RulerofAll’.31

In short, what Joseph Kaster says about mastery of the divine names inancient Egyptian ritual applies in Jewish and Christian contexts as well:‘whoeverknowsthegod’srealname,secretandineffableandtaboo,hascontroloverhiminthesensethathecanevokehispower.Inallceremonialmagic,theessentialportionof thespell is thecallingforthof thespiritordeitybyname;whenhe is evokedbyhis realname,hemustwork thedesireof themagicianwho“controls”him.Thisis“anametoconjurewith”.’32

On occasion the names of the demons, like those of God and Christ, arerepresented as possessing power: one invokes the demonic names Apolyn,Gebel,Astaroth,Tereol,FalmarandTyroces(no.5);anotherhasan invocation‘bythenameofyourhighestprince’(no.27).

Certain conjurations invoking events from the life of Christ make explicitwhat ispresumably impliedelsewhere, that theyarecallingnot somuchupontheeventsthemselvesasuponthepowermanifestedintheevents:‘bythepowerbywhichOurLordJesusChristenteredintohisdiscipleswhenthedoorswereclosed’ (no. 35); ‘by the power of Our Lord Jesus Christ, to wit that for us

humans he descended fromheaven andwas born of the virginMary, sufferedunderPontiusPilate…’(no.38).

On rare occasions the invocations appeal to the very practice of magic,whether historical or present: spirits are conjured by ‘all the experiments ofVirgil[thenecromancer]’(no.38),33bytheringbroughtfortheexperiment(no.3), or by the magical circle used for the experiment, ‘by which you areeffectivelycalledforth’(no.9).InviewofthemagicalpowersoftenascribedtoSolomon,itisnotsurprisingtofindhisringsinvoked,alongwiththesignsandnames inscribed on them (nos 28, 33); his seven signs, his seal, and hischaracters(nos27,38);orhiswisdom(nos12,30,38).34Oftentheinvocationsshowapreferenceforsaintsgroupedin threes:mostespecially the threemagi,Caspar,BalthasarandMelchior;alsothethreeyoungmenSydrac,MysaachandAbdenagoandthethreepatriarchsAbraham,IsaacandJacob.35Thevirginchildmediumconjuresspiritsbyhisownvirginity,andthemasterconjureshimbythevirginityhehasmaintainedandthebaptismhehasreceived(nos27,28).

When Oriens is conjured, the invocations refer to his own dignities andsubordinate spirits: ‘by your kings, and by all your royal powers; by Sotuem[and]Sortfen;byyourSun,amostholyandsacredradianttreasure,brightandshining,whichyourexcellencesendsforthandwhichyourmanifestandbenignpowersendsback;andbyallyourdignitiesandcommands’(no.41).

A conjuration from the supplementarymaterial in Clm 849 commands thedemonsbyvirtueoftwobiblicalanalogies:

Oyoudemons,andallprincesandeverykindofdemons,whomyourguiltcast out from heaven on high, I adjure you and order you to obey mycommandandmyprecepts.JustasGodcommandedtheJordananditstoodstill that thechildrenof Israelmightwalkacrosswithouthindrance, so to Icommandyoutoobeymypreceptsdayandnight,atallhoursandmoments,[andbesubject]tomyprecepts.JustastheRedSeaobeyedMosesandAaronwhen it divided and presented a dry path for the children of Israel, so byinvocation of Our Lord Jesus Christ I command you to obey me withoutdelay,withoutharmordeceptiontomeoranylivingthing…36

The Rawlinson necromantic manuscript, too, uses analogies in some of itsconjurations: asChristwas ‘fixed’ to the cross by the Jews, somay the aerialspiritsbe‘fixed’bythepowerof theholynames;as thealmightyFather(sic!)layinthetombfortwodaysandaroseonthethirdday,somaytheaerialspirits

riseupandcomeforth;maythemasterproceedsecurelyalonghisway,asJesusproceededthroughthemidstofhisenemiesandnoneofthemlaidahandonhimbecause his hour had not come.37 These formulas are similar in form toinvocations,andpresumably the intendedforce is thesame: thepurposeof theanalogy is presumably not only to clarifywhat the conjurer intends (inwhichcase itwouldbeancillary to the instruction)but tocallupon thepowerof thesacredeventthatisrecalled.

Theinstruction

The part of the conjuration directing the addressee what to do is typicallyintroducedwiththeconjunctionmeaning‘that’(ut,orsometimesquatenus,morerarelyquod).The formulaof instructionmaybe repeatedonce, twice,ormoreoften(inoneconjurationforexperimentno.39asmanyastentimes),inwhichcase themanuscriptmaygive the full versiononly the first time andonly theincipit for subsequent occurrences.38 Necromantic texts sometimes speak of‘obediencialconjurations’,intendedtocompelthespirits’submission;‘bonds’orbindingconjurationssuchasthe‘bondofSolomon’(vinculumSolomonis),usedin the Munich handbook’s divinatory experiments to keep the spirits fromdepartinguntil theyhaveansweredallquestions;39and‘licencialconjurations’,dismissingthespiritsandrequiringthemtoreturnat themagician’swill.40Theconjurations found in the Munich handbook, however, can most usefully bedividedinto‘summoningconjurations’and‘executingconjurations’.

Summoningconjurationsareusedtoinstructaspiritorspiritstocomebeforethenecromancer (‘that you come in abenign form’, ‘that you should come tome’, ‘that you shouldhaveno rest until youcome tome’, ‘thatyou should atonceproceedhere’,or‘thatyoushouldbecompelledtocomehere’).41Theymaybe commanded to appear in a reflecting surface as part of a divinatoryexperiment(‘thatyoushouldallappear’)ortosendanotherspiritorspiritsforthat purpose (‘that you should command your master that he himself shouldcome’,‘thatyoushouldtakepainstosendoneofyoursubordinates’,‘thatyoushouldsendmeacertainspirit’,‘thatyoushouldhaveyoursubordinatescomehere’,‘thatyou,N.,shouldmakespiritN.cometome’).42

Executingconjurations,whichrequirethespiritorspiritstocarryoutthewillof the master, are more varied in proportion to the various purposes of theexperiments. Inpsychologicalexperiments thespiritsareenjoined toaffect themindsandheartsoftheindividualssingledoutasvictims(‘thatyoushouldsow

andstiruphatredbetweenthem’,‘thatyoushouldseducetheheartandmindofN.tomylove’,‘thatyoushouldneverhaverestuntilyoumakeherheartburnwithmylove’).43 Indivinatoryexperimentsinvolvingayoungboyasmedium,eitherthemasterortheboymayconjurethefatherofliesorhisminionstotellthetruth,orthemastermayconjuretheboyhimselftodoso(‘thatyoushouldrelate to us whatever you see’, ‘that you should tell me the truth’, ‘that youshouldshowmethetruth’,‘thatyoushouldhavenorestunlessyourevealtothisboythethiefandthetheft’).44Thespiritsmaybeinstructedtomakepossibletheconditionsfor thebestowalof information– toenlighten theboy’smind,or tocausehis fingernail togrowbright andappear large.45Theseconjurationsmayeveninvolve theexplicit insistence that thespiritor thechildnot lie,norevenhave the power to conceal or deceive (‘that you should have no power ofconcealing,butshouldmanifestallthatyousee’).46Thespiritsmaybeconjuredtoentrustatreasuretothemaster(‘thatyoushouldleavemeatreasure’),tofetchand replaceawoman (‘thatyoushouldgo to so-and-soand immediately fetchher here, and returnherwhen Iwish’), to guard someobject, not to harm themasterinthecourseoftheexperiment(‘thatyoushouldhavenopowertoharmme’), to protect the master (‘that you should forthwith have these terrorsremoved’,‘thatyoushouldavengemeagainsthimwhoistryingtoharmme’),or to obey the master’s command generally (‘that you should obey mycommand’).47Thechildmediummaybeconjurednotonlytotellthetruthbut,atanearlierstage,togazeintohisfingernail(‘thatyoushouldgazeinto[your]nailandseewhetheritbecomesbrightornot’).48

In some conjurations, to be sure, the distinction between summons andexecution breaks down. In divinatory experiments the spirits may besimultaneouslycommanded tocome, tomake themselves seen, and toprovideinformation (‘thatyoushouldappear tomeandgive true responses’, ‘thatyoushouldcomeandappearandtellmethetruth’,‘thatyoushouldcomeandappearand reveal this to us’, ‘that you should appear and respond and reveal all thetruth’,‘thatyoushouldappearandrevealtousthetruth’,‘thatyoushouldcomeandanswermeandtellthetruth’).49Elsewheretheymaytoldtocomeandbringanobject(‘thatyoushouldcometome,bringingaconsecratedring’), tocomeandtransportthenecromancer(‘thatyoushouldcometomewithoutdelay,andcarrymetosuch-and-suchaplace’),tocomeandconsecrateanobject(‘thatyoushould comehere and consecrate this ring’), or simply to comeand fulfill themaster’swill(‘thatyoushouldcometomeandcarryoutmyentirewill’).50

Executingconjurationsneednotbeaddressedtothespiritsbywhosepower

theoperationisdone.Experimentno.12containstwoinstructionstothewomanwhose passionate love is required, although the second of these vacillatesbetween the second and the third person: ‘that you should be unable to sleepuntil you complete my libidinous desire’ and ‘that, as the hart longs for thefountainofwater[Ps.41:2Vult.],soyou,N.,shouldlongformylove;andastheravenlongsfor thecarcassesofdeadpeople,soyoushouldlongforme[sic!];andasthiswaxmeltsbeforethefire,soyou,N.,shouldlongformylove,sothatyouareunable…’ Inexperimentno.11, foracloakof invisibility, themasterconjures the cloak itself ‘that no one may be able to see me’. In the simpleexperimentstoobtainahorse,asinthecomplexexperimenttoprocureaflyingthrone,themasterconjuresthehorseorthethronetotransporthim,usuallytoaspecifiedlocation(‘thatyoushouldcarryme’,‘thatyoushouldleadmetosuch-and-suchaplace’).51

AbondofSatanorMirage

One lengthy conjuration appears both in theMunich necromancer’s handbook(no. 32) and again twice in the appended material; versions of it by threedifferenthandsarethusincludedinClm849.52Thetwoisolatedversions,whichagree quite closely in their wording, are addressed to the demon (or ‘ancientserpent’)namedMirage;theversionincorporatedintothemanual,whichdiffersmarkedlyfromtheseatmanypoints,addressestheDevil,orSatan,‘mostwickedenemyofthefaith,deathofthehumanrace,tempterofrighteousness,loverofevils,rootandkindlingofvices,seducerofhumans,andmaster’,‘mostwickeddragon’,‘accursedandmostmendaciousspirit’and‘authorofdiabolicalpower,inventor of evils’. The conjuration begins anomalously with a statementregarding thepowersbeingbrought tobearagainst theDevil (‘may theangelsandarchangelsaccuseyou…maytheelectofGodaccuseyou’),followedbyaprayerfordivineaid(‘God…Iinvokeyourholyname…Ihumblyimplorethatyoumay deign to give me aid against this spirit Satan’). These elements arefollowedbysimplycommandsaddressedtothespirithimself(‘Hear,therefore,Devil…comeforth…Iadjureyou…tobesubjecttomycommandsandcarrythemout’).Theinstructionsareforthemostpartpurelygeneric:‘Iadjureyou…todoquicklywhateverIcommandyou’,or‘todoquicklywhateverIorderandcommandofyou’,or‘Iadjureandconstrainandcommandyou…toobeymewithoutanyimpedimentorharmorwoundorafflictiontomybodyorsoul’.Attheend,however,theinstructionisspecificbutallowsforsuchvariationthatthe

effectisstilltomakethisagenericconjuration,forvirtuallyanypurpose:

[Come]tomeinthishour,withoutanyharmorinjuryorafflictiontomysoulor my body, or send another [spirit] or have him come, who will knowperfectlyhowtofulfilmyeverydesire,andwillnotwithdrawfrommeuntilIhavegivenhimleaveandhehasfullysatisfiedmywill.Iconjureyoubyallthat iswritten above tomake a spirit come tome carrying gold and silver[coins] and [hidden] treasures, before I withdraw from this place. And asoftenasIinvokehim,lethimappearatonce,benignandhumble,harmingnoone,andministeringtomeinallthings,andfulfillingmywill.Sobeit,sobeit, amen. And bring or send me a spirit willing and competent in allknowledge.Mayhehave thepower tomakeme invisiblewhenever Iwish.Andlethimpleaseme,andbealwaysundermypower.Andprovidehimalsowith the power to consecrate books and experiments, and everything that Iwish.Amen,amen,amen.

Repeatedly thewill of the conjuror is identifiedwith that ofGod: the spirit istoldthatGodhimselfcommandshim,orthattheconjurordoessonotbyhisownpower but by that of God, or ‘by the power which I have over you,Mirage,givenmebyGodalmighty inbaptismand theothersacraments’.Atonepointtheconjurationreads,‘TheWordmadefleshcommandsyou,Hewhowasbornofthevirgincommandsyou,JesusofNazarethcommandsyou,HewhocreatedyoucommandsyoutocarryoutquicklywhatIaskorwishtohavefromyouordesire toknow; themoreyoudelay indoingwhatIcommandyou, thegreaterwill be your punishment from day to day.’ The reminder of the punishmentawaiting the spirit on the Day of Judgement, and the threat of heightenedtormentasapenaltyfordisobedience,isalsorepeated–somewhataselsewhere(no.2)aspiritisthreatenedwithbeingcastforeverintothedepthsofthesea.53

TheconjurationofMirage,fromthesupplementarymaterialinthecodex,isfollowedbymaterialthatthemainblockdoesnottakeover:asetofinstructionsfor constructing a circle in a secret location, with various prayers, andsupplementaryconjurationsinwhichMirageisthreatenedwithintensifiedpainsif he does not present himself: ‘If not, I exorcize you that the chains of yourpunishmentmayberifewithsulpurandpitch.’54Thespirit is tobeconjuredasecondandthirdtime,ifnecessary,butnomore.55

Exorcismsandconjurations

Adolf Franz published a lengthy formula of exorcism taken from a WestFrankishmanuscriptoftheninthcentury,whichreadsinpart:

…Iconjureyou,Devil,Satan,Enemy,•byGodtheFatheralmighty;•andbythosevirtueswhichtheLordhimselfmadeandmakes;•bythoseangelshehasbeforehimselfin[his]mind;…•bythosefouranimalswhichupholdtheworlditself;•byeverygoodcreationthatGodhasmadeinheavenandonearth;•andbythelightandtheearthandallitscreepingthings;

byall thesethingsIconjureyouthatyoushouldnothavepowertoremain,forhecommandsyouwhoorderedyoutobecastdownfromthekingdomofheavenonhigh.Hear,therefore,andbeafraid[Audiergoettimeergo],Devil,Satan,Enemy;youarebanned,andagainIspeaktoyouandconjureyou

•bythatkingwhorulesandcommandsallthings…AgainIhavesaidtoyou,Oinfernalenemies,byallthingsthatIhavehadinmind for you [in] so great a conjuration as this, that you should not havepowertoremainortodoharmortorebel….Iexorcizeyou,Oaccursedone,mostunclean spirit, basiliskdragon,noxious serpent… thatyou shouldgoout from this temple ofGod… I exorcize you,Ounclean spirit, author ofsins,deceiverofsouls,enviousone,insatiablehomicidewhoendeavouredtokilltheimmortalmanwhomGodcreatedbyhispower….InthenameofOurLord Jesus Christ I adjure you, O enemy … I conjure you and entreat[obtestor]you,Oenemy,[that]youshouldnothavepowertoremainhereinthisperson’ssoulorbody…Iadjureyou

•bythegatesofParadise;•bythesixgoldencandlesticks[Apoc1:12]…

Ispeaktoyouintruth,Ouncleanspirit,dragon,Iadjureyou,•bytheHolySpirit;•Iadjureyoubythesixfieryfurnaces;•Iadjureyoubythecherubimandseraphim;•Iadjureyoubythewingsofthewinds;•IadjureyoubythemysteryofChrist’s[passion];•IadjureyoubytheresurrectionofChristtheLord;•Iadjureyoubythepreciouspearls;•Iadjureyoubytheyears[and]bythedays;•Iadjureyoubythepassionofthesaints;•IadjureyoubyhimwhowhofreedthepeopleIsraelfromtheRedSea,whofreedDanielfromthelion’sden,whoilluminedtheblind,healedtheparalytics,[and]cleansedthelepers.

Iadjureyounowbyhim,Oenemy,uncleanone,inveteratedragon,[that]youshould depart from the soul and withdraw from the body or from all theinwardpartsof[this]servantofGod….

ItisnotIwhocommandyou,normysins,Omostuncleanspirit,buttheimmaculatelamb,JesusChristOurLord,theSonofGod,commandsyou.

Theangelspressupon[urguent]you, thearchangelspressuponyou, theprophetspressuponyou,theapostlespressuponyou,themartyrspressuponyou,theconfessorspressuponyou.ThereforemaytheartsoftheDevilfail[defici[a]ntergoartesdiaboli]byday[and]bynight…

Iexorcizeyou,Oauthorofdiabolicalpower,inventorofmalice…56

Theessentialelementsofthisformulaareexactlythoseseeninnecromanticconjurations of a much later era. There are, to be sure, distinctiveembellishments.First,thedevilbeingexpelledisnotonlynamed(Devil,Satan,Enemy)butcharacterized:heisthe‘accursedone,mostuncleanspirit,basiliskdragon,noxiousserpent’,orthe‘uncleanspirit,authorofsins,deceiverofsouls,envious one, insatiable homicide who endeavoured to kill the immortal manwhomGod created by his power’, and as the ‘author of diabolical power, theinventorofmalice’,andsoforth.Second,heisexpelledfromtheenergumen’sbodyaswellashissoul.Third,it isexpresslysaidnotmerelythattheexorcistcommandsinthenameofChrist(asinActs16:18)butthatChristhimselfistheonewhocommands,evenifthroughtheexorcist.Fourth,varioussacredfiguresarerepresentedasparticipatingintheexorcist’sstrugglewiththemalignspirit:the angels, archangels, prophets, apostles, martyrs and confessors all placepressure upon the possessing devil (urguent, for urgent), or denounce him(reading arguunt). And fifth, the second-person address is interrupted with athird-person subjunctive urging that the Devil’s arts or snares may come tonaught. The essential structure of the formula remains unaffected by theseelements,but thenetworkof relations is renderedmorecomplex.Theexorcistinsultsthespiritwithwhomheisengagedinstruggle,identifieshisownactionasthatofChrist,andcallsupontheangelsandsaintsnotsimplyaspossessorsofpower that can be tapped through invocation but as active participants in thecontest.Therepresentationoftheexorcismasacosmiccombat,perhapsalocalinstance of that apocalyptic conflict thatChrist initiated in his own exorcismsandcarriedforwardinhispassionandresurrection,herebecomesexceptionallydramaticandexplicit.

As already indicated, the conjurations of the necromancer are identical informtotheexorcismsdesignedtodispeldemons.Theresemblancemaybeseenin amanual for exorcizing the possessed thatwas printed several times in thelate fifteenth century went by the title The Conjuration of Malign Spirits

Dwelling in theBodies ofPeople, as it isDone in SaintPeter.57 The simplestformofexorcismusedhereissimply,‘Iexorcizeyou,uncleanspirit,inthenameofGodtheFatheralmighty andinthenameofJesusChristhisSon andbythepoweroftheHolySpirit thatyoushouldrecedefromthisservantofGod,N.’Liketheconjurationsofexorcists,however,theformulasusedherebecomeextended through repetition of the instruction and through numerousinvocations:

Iconjureyou,ODevil,bytheFatherandtheSonandtheHolySpirit,andbythepatriarchsandprophets,apostles,evangelists,martyrs,confessors,virgins,andalltheholymenandholywomenofGod…andbyourLordJesusChristIconjureyou,thatyoushouldrecedefromthisservantofGod,N.Iconjureyou,ODevil,bythepassionofourLordJesusChrist,whichheenduredforthehumanrace,thatyoushouldrecedefromthisservantofGod,N.Iconjureyou,ODevil,bytheholycrossonwhichourLord[diedfor]theservantofGod,N.,thatyoushouldnotbeabletoconcealyourselfinhisbody,norinhismembers,norinhishead.Iconjureyou,Devil,bythenailsofourLordJesusChrist,bywhichhishandsandfeetwereaffixedtothecross,thatyoushouldwithdraw from this servant of God, N., that you not be able to concealyourself in his mouth or head. I conjure you, Devil, by the lance thatLonginus held, bywhich he pierced the side of ourLord JesusChrist, andbloodandwater flowedout, thatyounotbeable toconcealyourself inhisthroatoronhistongueorunderhistongue,orinhisothermembers.Iconjureyou,Devil, by thedeath andburialofChrist, fromwhichhe rose from thedeadonthethirdday,thatyounotbeabletoconcealyourselfinhisbowelsorinward parts. I conjure you, Devil, by the resurrection of our Lord JesusChrist,inwhichheappearedtohisdisciples,saying,‘ItisI,donotbeafraid,’andhecommandedthem,saying,‘Gointoalltheworldandpreachthegospeltoeverycreatures;hewhobelievesandisbaptizedwillbesaved,buthewhodoesnotbelievewill becondemned’;by theaforesaidwords I conjure andadmonishyouthatyoushouldrecedefromthisservantofGod,N.Iconjureyou, O Devil, by the ascension of our Lord Jesus Christ, that you shouldrecedefromthisservantofGod,N.Iconjureyou,Devil,bytheHolySpirit,theParacletemost high,whomourLord Jesus entrusted to his disciples infiery tongues, thatyoushould recede from this servantofGod,N., andnotreturnanymore,normakeany [spirit] return tohim,andasGodseparatedheavenfromearth,truthfromfalsehood,goodfromevil,sweetfrombitter,so

mayyoubeseparatedfromthisservantofGodandnotbeabletoapproachhimanymore…

The exorcist claims directly the authority of Christ, proclaiming that Christhimselfcommandsthespirittowithdraw:

Hecommandsyou,accurseddevil,whowalkedon theseawithdry feet….Hecommandsyou, accurseddevil,whocommanded thewinds and the seaandthestorms.Hecommandsyou,accurseddevil,whoorderedthatyoubecastfromtheheightsofheaventothedepthsofEarth….

Hefurtherthreatensthespiritbyremindinghimofthepunishmentspreparedforhim:‘Norshouldyoubeunaware,SatanandBelzebuch,thatpainsandtormentswillcomeuponyouinthedayofjudgementandinthateternaldaywhenGodwillcomelikeafieryfurnacetojudgethelivingandthedead….’Notonlythegeneral structure of the formulas but even the precise wording echoes theconjurationsoftheMunichhandbookandothernecromantictexts.Atonepoint,for example, the manual for dispelling a demon parallels the conjuration ofMirage:

You, therefore, most evil spirit, enemy of humankind, death’s plunderer[raptor], evader of justice [iustitie declinator], root of evils, font of vices,seducerofhumans[deductorhominum]…masterofdemons…

You,therefore,mostevilMirage,enemyofthefaithofhumankind,inventor[repertor] of death, herald of injustice [iniusticiedeclarator], root of evils,inciterofvices,seducerofhumans[seductorhominis],masterofdemons…58

Unlike the rite in this oft-published work, the exorcism of elves and other‘demons’ from a fifteenth-century medico-magical manuscript makes nopretenceofofficialstatus,yetitisidenticalinitsbasicformtootherexorcismsandconjurations:

In the name of the Father, and of the Son, and of theHolySpirit, amen. Iconjureyou,elvesandallkindsofdemons,ofthenightoroftheday,bytheFather,andtheSon,andtheHolySpirit,andtheundividedTrinity,andbytheintercessionofthemostblessedandgloriousevervirginMary,bytheprayersof the prophets, by the merits of the patriarchs, by the intercessions

[suffragia]of theangelsandarchangels,by the interventionof theapostles,bythepassionofthemartyrs,bythefaithoftheconfessors,bythechastityofthe virgins, and by the intercession of all the saints, and by the SevenSleepers, whose names are Malchus, Maximian, Dionysius, John,Constantine,Serapion,[and]Mortian[MSMartimanus],andbythenameoftheLordGodwhichisblessedforever A G L A ,thatyoushouldcauseorinflictnoharmoranyevilonthisservantofGod,N.,whetherinsleeporwhileawake. Christhasconquered [sic] Christ reigns Christ rulesmayChristblessus [and]defendusfromeveryevil. Amen.

InthenameoftheFather,andoftheSon,andoftheHolySpirit,amen.Inmy name theywill cast out demons, theywill speakwith new tongues,theywilltakeupserpents,andiftheydrinkanypoisonitwillnotharmthem,[and] theywillput theirhandson thesickandwillcure them. Wondrouscross,dispellerofsorrow,recoveryofhealth. BeholdthecrossoftheLord;flee, adverse ones [ partes adverse]. The lion of the tribe of Judah hasconquered, the root of David has sprouted [allam?]. Christ conquersChrist reigns Christ rules mayChrist defend this servant ofGod fromeveryfantasyandeveryvexationoftheDevil,andfromeveryevil,ateveryhour and everywhere, by the power of the holy cross Amen agioshyskyros athanathos eleyson .59

Thesamemaybesaidofanexorcismof ‘malignantspirits’ found in thesamemanuscript:

Hear,OaccursedSatan,IadjureyoubythenameoftheeternalGodandofOursaviour,HisSonJesusChrist.Depart, tremblingandsighing,overcomewithyourenvy.LettherebenothingincommonbetweenyouandyourangelsandtheservantofGod,N.Donotharmhimorappearvisiblybeforehim,inhis sleep or while he is awake. Again I conjure you demons ormalignantspirits,whoeveryouare,bythesprinklingofthebloodofJesusChristonthecross,andbyhisbloodywounds.AgainIconjureyoubythedeathofJesusChristonthecrossandthegivingupofhisspirit,whichdescendedintohellanddespoiled it, thatnowandhenceforthyou shouldalways flee from thisservantofGod,N.,andneverenterintohim,butgooutandwithdrawfromhim.AgainIconjureyoubythepowerofthewordswrittenhere,ifthouareoryearewithinhim,thatthoushouldstoryeshould(ifyouaremany)gooutfromhim,sothathemayhavenoterrorordisturbancefromhenceforth.This

compelsyou:maytheWordmadeflesh theholycrossofChrist,thenails,[and]thecrownofthornsdrenchedinthebloodoftheLambofGodonthecrosssavehim,defendthebearerhereandeverywherefromeveryadversityandperversityoftheDevil.InthenameoftheFather,etc.60

Inexorcismstheboundarybetweenmainstreamtraditionanddeviantusageisdifficult to define with precision, but the extreme cases are easy enough todetermine. One late medieval manuscript requires that the energumen be laidbeforeanaltaraftermass,insideachalkdiagram,withthreestolesbindinghisbody; another requires that the possessed personbe dressed in a chasuble andstole andmade to lie onhis back,with feet turned toward the altar,while theexorcistrecitesaritualbond(vinculum)tocontroltheevilspiritsbythepowerofvariousdivinenames.61WhenNiccolòConsigliwas tried atFlorence in1384,forexample,hewasaccusednotonlyofsummoningdemonstoworkharmbutalsoofexorcizingthepossessedandthususurpingclericalprerogatives.Whenaten-year-oldgirlwasbroughttohimhecuredherofpossessionbylayingheronarug,andintoningadiabolicalincantationthatbegan‘Tantmuructa?tiri?’62Incomparison,theexorcismscitedabovesharetheirbasicform(fromdeclarationthrough instruction)with thenecromanticconjurationswehaveexamined,andthey all rest on the mainstream theological assumption that the will of thedemons can be constrained, with God’s permission and aid, and through thepower of the sacred. The necromancers shared with fully official exorcists abeliefinthepoweroftheholytocommandandultimatelyconstraintheuncleanspirits.

FollowingasuggestionofLynnWhite,AndréGodduhas sought toexplainwhatheseesasthe‘failureofexorcism’inthefifteenthcenturylargelyintermsof a heightened consciousness of the possibility that exorcism may beineffective. Faced with these diminished expectations, theologians began toarguethatexorcismwasindeedeffectiveonthespiritualplaneevenifresidualbodilyeffectsremained.Alternatively,onecouldfallbackonthetime-honourednotion that ifexorcismdidnotsucceed thenprima facie theconditionwasnottrulyoneofdemonicpossession.63 Interestingashis argument is, it restsuponthe questionable assumption that the use of exorcism in fact declined. WhatGoddu shows is that in the October volumes of the Acta sanctorum there isdiminishedoccurrenceofexorcism inmaterials fromthe fifteenthcentury.Buthe seems to be referring mainly not to actual exorcisms performed by saintswhile theywerealive,but rather expulsionofdemonsworkedat the tombsof

deceasedsaints,whichhaveindirectrelevanceatmosttothestudyofexorcism.More compelling is the suggestion of Nancy Caciola, that precisely in thefifteenthcentury therewas increasing interest in exorcismas aquasi-liturgicalritual, and that extensivemanualson exorcism,with formulas and instructionsforitsuse,arechieflytheproduceofthiscentury.Tobesure,therewerelengthyformulasinearliereras,mainlyderivedfrombaptismalexorcisms,butbeforethefifteenth century exorcisms tended to be more concise, and the techniques inlargemeasureimprovised.64TheMunichhandbookwasthusridingonthecrestof a new development: what it represents is a particular version (or, from anorthodoxperspective, perversion) of amore general interest in the elaborationandassemblyofmaterialsforthecommandingofmalignspirits.Onceagainwecanseeconjurationas the reversesideofa tapestrywhoseobverseconsistsoforthodoxexorcism–bothtakingonnewsignificance,asithappens,atthesametimethatliteraltapestrieswerebecomingmoresignificantandmoreelaborateinEuropeanartisticpractice.

Notes1A.G.Little,ed.,Liberexemplorumadusumpraedicantium,saeculoXIIIcompositusaquodamFratre

Minore Anglico de provincia Hiberniae, secundum codicem Dunelmensem editus (Aberdeen: TypisAcademicis,1908),22.BarbaraNewman,whoisworkingonthethemeofdemon-preachersinandaroundthethirteenthcentury,calledthistexttomyattention.

2 See Richard P.H. Greenfield, Traditions of Belief in Late Byzantine Demonology (Amsterdam:Hakkert,1988):277,ontextsinwhichitappearsthatGodisbeingcommandedorconjured.

3LesterK.Little,BenedictineMaledictions: LiturgicalCursing inRomanesqueFrance (Ithaca,NY:CornellUniversityPress,1993).

4 See the curse directed against thieves in the Rawlinson necromantic manuscript, fols 121r–121v:Obscurenturoculieorumnevideantetdorsumeorumsemperincurua.Irruatsupereosformidoetpauorinmagnitudine brachij tui. Fiant inmobiles quasi lapis, donec pertranseat populus tuus, domine, donecpertranceat[sic]populustuus[sic]istequempossedisti,etc….(Cf.124r–124v.)

5IntheVulgate,SongofSongs2:7,Adiurovos,filiaeHierusalem,percapreascervosquecamporum,nesuscitetisnequeevigilarefaciatisdilectam.

6C.StephenJaeger,TheOriginsofCourtliness:CivilizingTrendsandtheFormationofCourtlyIdeals,939–1210(Philadelphia,1985),238,citingNicetius,EpistulaeAustrasicae,inMGHEpp.Merow.etKarol.aev.,1/3/9,119–22.

7 Charles Plummer, ed., Vitae sanctorum Hiberniae, 1 (Oxford: Clarendon, 1910), 143: illa bestiafugataadpersequentemseuocehumanadixit: ‘Adiuro te innomineBrigide,uirginisHibernensis,utmedimittas.’

8M.R.James,‘Twelvemedievalghost-stories’,EnglishHistoricalReview,37(1922),413–22(no.3).OnthesecasesseeJean-ClaudeSchmitt,Lesrevenants:lesvivantsetlesmortsdanslasociétémédiévale(Paris:Gallimard,1994),168–73.

9MichaelD.Swartz,‘Scribalmagicanditsrhetoric:formalpatternsinmedievalHebrewandAramaic

incantationtextsfromtheCairoGenizah’,HarvardTheologicalReview,83(1990),163–80.10Rawl.19r–20r,124v,139r–142r,151v,155r–156r;148r–149r;153r.11MartinBuber,IandThou,2ndedn,trans.RonaldGregorSmith(NewYork:Scribner,1958),83.12SeeRichardKieckhefer,MagicintheMiddleAges(Cambridge:CambridgeUniversityPress,1989),

78–80.13 See Iohannes de Francofordia, Quaestio, utrum potestas cohercendi demonis fieri possit per

caracteres,figurasatqueverborumprolationes(1412),inJosephHansen,ed.,QuellenundUntersuchungenzur Geschichte des Hexenwahns und der Hexenverfolgung im Mittelalter (Bonn: Georgi, 190l; repr.Hildesheim:Olms, 1963), 71–82. See also the conclusions of the Paris theologians, from 1398, in JeanGerson,Œuvres complètes, ed. Palemon Glorieux (Paris: Descle, 1961–73), vol. 10, p. 89: article 17condemns the belief ‘That by such arts demons are truly coerced and compelled and do not feign suchcompulsiontoseducepeople’.

14Precipiovobisoccurssixtimes(e.g.,no.38andno.39);adiurovos/tetwice;exorzizote,vocovos,invocovos,andabsoluovosalsooccur.

15Teinvocoetadiuro(no.14);coniurovosetprecipiovobis(no.39).16No.27(fivetimesinasingleconjuration),no.39(eleventimes).17No.12(coniuro…coniurote…coniurovosetexorcizovos[et]imperovobis);no.39(coniurovos

…coniuroetcontestorvos…adiurovosfollowedbyeightmoreoccurrencesofconiurovos);no.8 (vosconiuroet exorcizo, et prouocovos…coniurovos…coniurovos et imperoatqueprecipio vobis…vosadvoco);no.15(vospotenterinvoco…vosinvocoetconiuropotenteretexorziso…vosinvocoetconiuroet exorcizo et constringo); no. 33 (vos exorcisamus atque imperamus … exorcizamus atque viriliterimperamus);no.11 (invoco vos expartePatris, prouoco vos exparteFilij, invoco vos exparte SpiritusSancti).Furtherexamples:coniurovosetadvoco, followed by coniuro vos twice; coniuro vos six times,followedbyprecipiovobis;vos exorciso et coniuro…coniuro vos; vos coniuro et exorcizo et invoco…coniuro vos… coniuro vos et exorcizo; vos coniuro… coniuro vos… precipio vobis; vobis precipio…precipiovobis;coniurovos…precipiovobis;vobisimperoetprecipioetconiuro…coniurovos.

18No.1(supplicovobisandtedeprecor);no.4(vosdeprecor,vobis supplico,vosrogito);no.22 (tedeprecor);no.23(teexoramus);no.24(rogo…rogovos);no.29(tedeprecor);no.41(precorte…vocoretcontestorandprecor,rogo,etpeto).

19E.g.,no.6(rogovos,coniuroetadiuro).no.15usestheformsconiuroetconstringote;teinvoco,coniuro,etconstringo,andteinvocoetconiuroetconstringo.

20Bothfromno.10;thelatterreadsConiurovos,omnesdemonesscriptosinhocanulo.21No.39andno.40.22No.23.23Inno.27heisaddressedseveraltimesbythatdesignationandalsoassimplyvirgoorinfans.24Nos 4 (ymago), 11 (cappa), 24 (O vos sanctissima nomina). no. 40 addresses Jaspar,Balthasar,

Melchior,Smoagel,Emanuel,etdeusfortis,butthisappearstobeamistake;thesenamesshouldappearininvocationsratherthaninanaddress.

25Addressedasequeboneinnos17and43.26Aconjuration in experiment no. 38has thirty-four, one inno. 40has forty-six, one inno. 33has

forty-nine,andoneinno.39hasfifty-eight.27EamonDuffy,TheStrippingoftheAltars:TraditionalReligioninEngland,c.1400–c.1580 (New

Haven:YaleUniversityPress,1992),262f.28Cf.TheCommonplaceBookofRobertReynesofAcle:AnEditionofTannerMS407,ed.Cameron

Louis(NewYork:Garland,1980),169–70.

29Nos1,10,13,14(whereitiscalledthenomenaltissimum),25,27,28,33(whereitissaidtohavebeen used byAbraham) and 35. On the Jewish background formagical use of the divine name seeK.Kohler,‘TheTetragrammaton(Shemham-M’forash)anditsuses’,JournalofJewishLoreandPhilosophy,1(1919),19–32.

30ComparethewordingoftheconjurationinBodleianLibraryMSRawlinsonD252,fols87v–89v.31Nos33(AGLA);39(Theos);28(Yschiros);28and33(Athanatos);28(Eleyson);14,23,27,28,33

(On);25(Hon);28,33(Pancraton);39(Panthocrathon).Oneofthemoreextraordinaryinvocationsisperlegemlegalemetperspemsperantemetperkaritatemkaritatiuam (no.14),presumablyanadaptationorgarblingofthethreetheologicalvirtues.

32JosephKaster,trans.anded.,TheWingsoftheFalcon(NewYork,1968),60.33On the loreofVirgil seeDomenicoComparetti,Vergil in theMiddleAges, trans.E.F.M.Benecke

(London:SwanSonnenschein,1895),andJ.W.Spargo,VirgiltheNecromancer(Cambridge,MA,1934).34Seeesp.F.C.Conybeare,‘TheTestamentofSolomon’,JewishQuarterlyReview,11(1899),1–45,

butalsoJohnM.Hull,HellenisticMagicandtheSynopticTradition(Naperville,IL:Allenson,1974),30–35.

35E.g.,no.20.36Fols141r–141v.37Rawl.MSD252,fols16v–17v.,72r–72v.38E.g.,nos27,35,40.39 No. 25, vt non recedatis … quousque certificati fuerimus de omni re dubitabili; no. 27, vt non

habeatis licenciam recedendi … donec … michi dicatis … veritatem, and vt non habeatis potestatemrecedendi…donec…meamvoluntatemadimpleueritis,andvt virtutem talem recipias quod quocumquefuerisligata,ipsispiritusnonhabeantpotestatemrecedendiquousquevelleligatorisperficiant).Theymayalsobeusedtoensurethatthespiritswillrepeatthedesiredeffectonlateroccasions,atthemaster’swill(no. 9,vt iurare vos debeatis vt predictum equum semper ad me venire cogetis). The term ‘bond’ (hocvinculumestlegendum)occursinno.33.

40 E.g., Rawlinson D 252, 4v, 43v (coniuracio obediencialis) and 12r, 14v, and 36v (coniuraciolicencialis).

41Nos1,6,8,and9.Alsonos7and9,quatenus…admeveniredebeatis,andvthicveniredebeatis;andno.11,quatenus…hucveniredebeatis.

42Nos1,6,and13.Alsono.24,vtmittatis…angelos…quidicantmichiveritatem;no.27,vt…vadasproregetuoetfaciaseumvenire;no.38,vtvestrumvnus…veniatvtistepuerpossiteum…videre;no.41,vtmichispiritumveritatis…mitteredigneris.

43 Nos 5, 13, and 35. Also no. 2, vt eatis… et relinquatis talem in statu priori, and vt… [talem]personam…circuatis,etsensuseius…affligatis;no.4,vt…ipsum[?]iuxtametaliteraligetis,vtme…veneretur;andno.5,quatenus…odium…inseratis.

44Nos22,24,27, and38.Alsono.38,vtmichi sitis obedientes et istopuero…quodverumest…dicatis,andno.39,quod…ostendatisetdicetishuicpuero…vbiacceptumuelreconditumsithocfurtum.

45No.22,quatenus istipuero tribuasscienciamet intellectum,vtmichiveritatemannunciet; no. 29,illuminaistiuspuericor[et]mentem,etfacvtmichiveritatem…dicat…vt[?]indicetomnia,andvtistipuerotribuasscienciametintellectum,vtmichiveritatem…dicat;no.38,vt…istepuer…possitviderefuremcumfurto;no.39,quodvobisdetisauctoritatemhuicpuero…audiendi,interrogandi,etvidendi,andvt…vngwemhuiuspueri…crescereetclarescerefaciatis…vtapparerepossit…etvidereineofuremetfurtum;no.40,vt…faciatisvngwemistiuspueri…crescereetclarescere…quodistepuer…ineoviderepossitfuremuelfuresetfurtum.

46No.27.47Nos33,3,43,15,39,40.48No.27;cf.no.22.49Nos23,27,28,29,33.50.Nos10,15,10,39.51Nos14,15,17,and43.52Theconjurationonfols59v–69visabbreviated;thefull textisgivenonfols109r–118rand139r–

146r.ComparetheconjurationinBodleianLibraryMSRawlinsonD252,fols24r–29r.53ForparallelsseeMarvinMeyerandRichardSmith,eds,AncientChristianMagic:CopticTextsof

RitualPower(1994),157,andKaster,WingsoftheFalcon,151–2.SeealsoMalleusmaleficarum,ii.1.13,p.141.

54Fols115vand144r,Alioquinexorcizo teutcathenepenales tue fecundantur [or,on144r,perhapssecundantur]sulphureetpice.

55Fols111v–118rand141r–146r.56AdolfFranz,DiekirchlichenBenediktionenimMittelalter,2(FreiburgimBreisgau,1909),587–96.57ConiuratiomalignorumspirituumincorporibushominumexistentiumproutinSanctoPetro(Rome:

StephanPlannck,ca.1492;alsoRome:EuchariusSilber,ca.1495,andothereditions).58Clm849,fols109r–109v,139v.59 British Library, MS Sloane 962, fols 9v–10r: In nomine patris, et filii, et spiritus sancti, amen.

Coniuro uos elues et omnia genera demonum nocturna siue diuturna per patrem, et filium, et spiritumsanctum, atque indiuiduam trinitatem, et per intercessionem beatissime et gloriose semperque virginisMarie,peroracionesprophetarum,permeritapatriarcharum,persuffragiaangelorumetarchangelorum,perint[er?]uentumapostolorum,perpassionemmartyrum,perfidemconfessorum,percastitatemvirginum,etperintercessionemomniumsanctorum,etperseptemdormientes,hosquorumnominasunthec:Malchus,Maximianus,Dionisius,Iohennes,Constantinus,Seraphion,Martimanus,etpernomendominideiquodestbenedictuminsecula A G L A vt non noceatis neque aliquidmali faciatis vel inferatis huicfamulo dei N. neque dormiendo neque vigilando. Christus uicit [sic] Christus regnat Christusimperat Christus nos benedicat [et]ab omni malo deffendat Amen. In nomine patris, et filii, etspiritus sancti, amen. In nominemeo demonia eicient, linguis loquentur nouis, serpentes tollent, et simortiferum quid biberint non eis nocebit, super egros manos imponent et bene habebunt. Cruxadmirabilis,euacuaciodoloris,restituciosanitatis. Eccecrucemdomini,fugitepartes[sic?]adverse.Vicitleodetribuiuda,radixDauid[Apoc5:5]allam[sic?]. Christusvincit Christusregnat Christusimperat ChristushuncfamulumdeiN.abomnifantasiaetabomnivexacionediabolietabomnimaloomni hora et vbique per virtutem sancte crucis deffendat Amen agios hyskyros athanathoseleyson .

60 Fol. 10r:Contra malignos spiritus. Audi maledicte Sathana, adiuro te per nomen eterni dei etsaluatoris nostri filij eius IhesuChristi, cum tua victus inuidia, tremens gemensque, discede. Nichil tibinequeangelistuissitcommunecumfamulodeiN.,nequenoceasei,nequeappareascoramillovisibiliter,sompniendonequevigilando,et iterumconiurovosdemones siue spiritusmalignos,quicumquesitis,peraspercionemsanguinisIhesuChristiincruce,eteiusvulneracruentata.EtiterumconiurovospermortemIhesuChristiincruceetspiritusemissionem,quiadinfernumdescenditetilumspoliauit,vtnuncetamodosemperfugiatisabhocfamulodeiN.etnunquamineumintroeatissedexeatisetrecedatisabeo.Etiterumconiuro vos per virtutem verborum istorum infrascriptorum hic [MShoc?], si infra eum sis vel sitis, vtexeas vel exeatis, si plures sitis, ab illo vt nullum amodo habeat terrorem neque vexacionem.Hoc voscogat,verbumcarofactum cruxChristisancta[MSsanceaorsantea],claui,coronaspineainsanguineagnideiincruceperfusa,saluentei,deffendanthicetvbiqueferentem[sic]istaabomniaduersitatediaboli

etperuersa.Innominepatris,etc.61Franz,DiekirchlichenBenediktionen,2,p.573.62 Gene A. Brucker, ed., The Society of Renaissance Florence: A Documentary Study (NewYork:

Harper&Row, 1971), 261–6;GeneA.Brucker, ‘Sorcery in earlyRenaissanceFlorence’,Studies in theRenaissance,10(1963),13–16,22f.

63 André Goddu, ‘The failure of exorcism in the Middle Ages’, in A. Zimmermann, ed., SozialeOrdnungenimSelbstverständnisdesMittelalters(Berlin,1980),540–57.

64NancyCaciola,‘DiscerningSpirits:SanctityandPossessionintheLaterMiddleAges’(UniversityofMichigandissertation,1994),Ch.V:‘Exorcismfromspectacletoritual’.

I

7

DemonsandDaimons:TheSpiritsConjured

n his recent study of late Byzantine demonology, Richard Greenfielddistinguishes between a ‘standard orthodox’ tradition of demonology and‘alternative’ traditions. The former sees demons as immaterial, as ranked

underasinglechief(Satan,theDevil),andasactingonlywithGod’spermissionorthroughillusion(whichtheyusebecause,weakenedbyChrist,theymustdupehumansintobelievingtheystillwieldpower).Thelatterascribesomedegreeofmateriality to them, classify them in various hierarchieswithmultiple leaders,andascribesomepowertothedemonsthemselves.1Greenfieldsaysthat in thealternativetraditions,‘itisalwaysassumedthatthedemonsarefreetoobeythepractitioner or are capable of doing what he wants as long as sufficient orcoercionisprovided.Thereisnosuggestionthattheycanonlydosoifallowedto by God for the ends of divine providence or economy, the state of affairsrequiredbystandardbelief– indeed,manyof thepurposes forwhich theyareemployedwouldseemtobemostinappropriate,ifnotactuallycontradictorytonormal Christian concepts of God’s purposes.’2 Greenfield does not mean tosuggest a clear or sharp dichotomy, but rather a strong difference in tendencybetweenthetheologicalpuristsandthosewithalternativeandatleastimplicitlynon-orthodoxviews.

With perhaps some differences in nuance, one can make the same roughdistinctionforthelatermedievalWestaswell,andsomeifnotallofthespecificcontraststhatGreenfieldisolateswouldapplyintheWest.Mostfundamentally,onecandiscern–intheMunichmanuscript,asinWesternmagicgenerally–atension between the early Christian notion of demons as fallen angels,whosestatus is determined by their freemoral act of rebellion against God, and theGraeco-Romanconceptionofdaimones(ordaemonesinLatin)asspiritslinkedwith theworldofnature,whosestatus is fixedby theirnaturalpositionwithinthehierarchyofbeings.Apuleius’sDedeoSocratisremainedlonginfluentialinChristiantradition,despiteitsincongruencewiththenotionofdemonsasfallen

angels; forApuleius,daemoneswererationalbeingswhosenaturalspherewasthe sublunary air, just as gods and humans are rational beings residing in theether and on earth respectively.They are not naturally evil, butmaybe eithergood or evil.3 The conjurations of latemedieval necromancers, resembling astheydotheexorcismsintendedforthepossessed,presupposethatthespiritsinquestion are the same sort of fallen ones that Christ expelled from theenergumensoffirst-centuryPalestine.Butintermingledwithreferencestosuchmanifestly maleficent beings are notions of benign or neutral spirits, neitherangelsnordemonsinclassicalChristianterms,acategorynotrecognizedintheorthodox theology of the late Middle Ages.4 One might thus say that theconjurations betray a tension between ‘demonology’ and what we might call‘daimonology’.

Theologiansaswellasnecromancersbelievedthat thedemonsheldvariousranks,inakindofhierarchythatparodiedthatofGod’sheavenlycourt,orrathera‘Lowerarchy’,asC.S.Lewiscalledit.5Thenotionofademonichierarchy,withamultiplicityofnamedandrankedspirits,stemschieflyfromtheNeoplatonists,and above all Iamblichus. Proclus, drawing on Iamblichus’s elaboratecategorization,spokeofdaimonesasrulingthefire,theair,thewater,theearthand the underground region; to this systemPsellus added lucifugues (or light-fleeing)demons,andJohannesTrithemiuslenttheweightofhisauthoritytothissystem.6Thebasicnotionbecamepartofmainstreamtheologicaltradition:thatdemons are organized into an infernal parody of the celestial hierarchy is anassumptionthattheMalleusmaleficarumsharedwithThomasAquinas.7ForthelatermedievalWest,atleast,onethuscannotspeakofsuchconceptionsaspartofanalternativetradition,althoughitistruethatafascinationwiththedetailsoftheinfernalhierarchywaslefttothefringesofthetheologicalcommunity.

Altogether 189 spirits are addressed by name in the Munich handbook’sconjurations, of whom 88 are referred to expressly as demones. Furtherspecification is common: ‘malign demons’; ‘most inimical spirits’; ‘all hatefulandmalign,invidiousanddiscordantdemons’;‘arms-bearing[orsquire]spirits,whoseroleitistobeararmsand…deceivehumansenses’;‘spiritswhodwellinthewater[and]endangerships’;‘spiritswhoattendtosinners’;‘infernalspirits’;‘fornicator, tempter, seducer, possessor of humans’.8 In short, the compiler ofthismanualwasfarfromsqueamishaboutinvokingclearlyandexplicitlyfallenangels.

TheconjurationsoftheMunichhandbooksometimesrefertodemonsbytheirrank in the infernal hierarchy: five are ‘princes of the demons’; three are

powerful,magnificent, and illustrious spirits;Bartha isaking;Baltim,Galtim,andSaltimaredukes;Belialis‘foremostprince’;sevendemonsare‘subjects’ofLytim.9 On rare occasion the spirits referred to in the Munich handbook areclearly conceived as unfallen – a claim that would elicit skepticism fromorthodoxauthorities.Experimentsno.24andno.25bothreferto‘angels’,andinother cases as well the characterizations could be taken as implying unfallenangels: ‘most benign spirits,who sow concord’; ‘most pleasant, happy, joyfulspirits’; ‘powerful, magnificent, and illustrious spirits, in whom I place fulltrust’.10 In two experiments the spirit addressed is namedOrient, and in bothcasesheisexplicitlyconceivedasabenevolentfigure:heisaddressed,‘OmosthighandbenignkingOrient’,‘ObenignOrient,makerofthegreaterpartoftheworld,heaven,andearth,atwhosecommandallthingsonheavenandonearthwerewiselymade’.11 It would be hazardous to posit a direct connection herewith thegoddess-figureOriente said tohavebeenvenerated in the territoryofMilaninthelatefourteenthcentury,12butinbothcasesthetraditionalmedievalprimacyof the direction east obviously lies behind the construction of a chiefdeity. In several experiments God himself is addressed: ‘God, creator of allthings’;‘Almighty,everlastingGod,LordJesusChrist’;‘Godofheaven,Godofearth, God of the angels, God of the archangels, youwho are king of all thesaints, the patriarchs, and the prophets’; ‘Lord JesusChrist, Son of the livingGod,who,accordingtothewilloftheFather,withthecooperationoftheHolySpirit, byyour death gave life to theworld’; and ‘KingofKings andLordofLords,eternalandunchangingLordGod’.13

Sometimes the nature of the spirit addressed cannot be determined. In onecasethesubjectoftheaddressistheindeterminate‘N.’(no.12),andelsewherethespiritwhoappearstoaboyisaddressedsimplyas‘youwhoarebeforeme’(no. 27). Another experiment provides a conjuration with the indeterminateaddress,‘Oso-and-so,ofthus-and-suchanorder’(no.1).

A fewof theexperiments listdemonswhosenamesare familiar fromothersources: Astaroth, Baruch, Belial, Belzebub, Berith, Castiel, Lucifer, Mirael,PaymonandSatanorSathan.14Theexperimentsthatlistsuchfamiliarspiritsdonot restrict themselves to these, however, but also address less familiar orentirelyunfamiliarnames:oneconjuresnotonlyBelzebub,Berith,LuciferandSathan, but also Apolin, Beliath and Maraloch; another addresses not onlyMirael andAstaroth but alsoBelferith,Camoy,Noryoth,Ocel,Oreoth, Pinen,Sismael, Sobronoy and Tryboy; a third gives the altogether well establishedname Satan (spelled ‘Sathan’) but also the exceptional ones Altramat,

Archidemath,Discobermath,Fritath,Hegergibet,Helyberp,PestiferatandSona;afourth listsnotonlyBerith,BelzebubandAstaroth,butalsoAlthes,Cormes,Dies, Diles, Dilia, Fabar, Felsmes, Mithiomo, Molbet, Natheus, Onaris, Pist,Progemon,Thobar,VmonandVralchim.15Insomecasesthenameslistedcouldbe corrupt or variant forms ofmore familiar ones:Apolin could beApollion,ArathcouldbeArathiel,AstracouldbeAstrael,DamaycouldbeDahnay,ErlaincouldbeErel(l)im,GanacouldbeGanael,GebelcouldbeGebiel,LamaircouldbeLama,OorcouldbeOr,SafritcouldbeSafriel,TamicouldbeTamiel,Taraorcould be Tara, Tatomofon could be Tatonon, Thomo could be Thomax, YmcouldbeIm,andZannoorZaimocouldbeZainon.16Evenso,ofthe189namesaddressed in the conjurations, only 17 per cent at most seem to be wellestablishedones.Oftheelevenspiritsnamedinexperimentno.34,onlyCursonhas broad currency (unless Hanni is equated with Haniel). When the list ofspirits in thismanual is comparedwith that inPicatrix,what is striking is thesingularlackofcorrespondence.

ThecrucialquestionforthenecromancersofWesternEuropeiswhetherthedemonscanbecompelledtoappear,andtheirownassumption–thatthedemonscan be so compelled, but only with God’s permission and aid – is notfundamentally different from the assumption that underlies orthodox exorcismandmainstream theology. John of Frankfurt devoted a treatise in 1412 to thequestion,‘whetheritispossibletohavethepowerofcoercingademonthroughcharacters,figures,andrecitationofwords’(utrumpotestascohercendidemonisfieripossitpercaracteres,figurasatqueverborumprolationes),andheinsistedthatitwasnot–thatthedemonsmaypretendtobecompelledonlytoluretheconjurersdeeperintotheirownperfidy,butthattheycome,ifatall,oftheirownfreewill.17Heseemsnottohavetakenfullyintoaccountthatthenecromancers,exactly like orthodox exorcists, claimed the power of coercing demonsspecifically with divine aid. To be sure, their goals were at variance withorthodoxmorality,yettheysawtheirappealtosacredpowersasitselfasacredactivity,andifitledtothekillingandcoercionofotherindividuals,thatdidnotsway them from this conviction.18 In any event,while their critics and judgessawthenecromancersasinleaguewiththedemons,theyperceivedthemselvesascallinguponGodtohelpthemcontrolandexploitthespirits.

One reason it appeared to critics that the necromancerswere bound to thespiritstheyconjured,ratherthanviceversa,isthattheyseemedtomakesacrificeto these spirits: fumigations andother acts could readily be seen as sacrifices.NicholasEymericusexplainsthatsomeconjurersexhibitthehonouroflatriato

thedemonstheyinvokebysacrificingtothem,adoringthem,recitingexecrableprayerstothem,dedicatingthemselvesandpromisingobediencetothedemons,swearingbythemandadjuringonedemonbythenameofahigherone,singingsongs in theirhonour,genuflectingandmakingprostrations,observingchastityout of respect for them, fasting and otherwise macerating the flesh in theirhonour,wearingblackorwhiteoutof reverence to them,usingcharactersandunknownnames, lightinglampsandofferingfumigations,sacrificingbirdsandbeastsandeventheirownblood,andsoforth.19

Someof theexperiments in theMunichhandbookandelsewheredo indeedinvolve offering something, such as a hoopoe, to the demons. Whether suchofferings count as sacrificial depends on one’s definition of sacrifice. If anyexchangewith spirits implyingdo ut des is a sacrifice, then the term applies.From the necromancers’ perspective, however, a fumigation would surely bemoreameansforalluringandgainingpoweroverthespirits,andtheofferingofa hoopoe would be payment for services rendered. There is no explicitacknowledgementinthehandbookthatthemagicianisservingthespirits;tothecontrary,heseeshimselfascommandingandexploitingthem.

Thespirits invokedmayonoccasionberepresentedasunfallenones.Someare referred to as ‘most benign’,which could suggest but does not prove thattheyareunfallen;evenanevil spiritmayrelate inakindlymanner towardhisown. Inone experiment (no. 9) themaster greets the spiritswhen they appearwithawish thatGodmayrestore themto theiroriginalstatus,whichmakes itclear that theyare fallenyet suggests that theyarenone the less redeemable.20Mostinterestingisthesuggestionthatthespiritswhoprovideamagicship(no.8)areofintermediatestatus:‘Andyoushouldnotecarefullythatinthisshipyouareabletomentionholythings,asintrueChristianity,becausethesespiritsarebetween good and evil, dwelling neither in Hell nor in Paradise.’ The Paristheologians in 1398 condemned the belief that there are good and benigndemons,omniscientdemons,anddemonswhoareneithersavednordamnedbutsomewhere in between.21 At times the spirits summoned are threatened withdamnationiftheyrefusetoobeythemaster,whichassumeseitherthattheyareunfallen spirits or that they occupy somemiddle ground, perhaps being fallenbutcapableofredemption.22

The problemof distinguishing between fallen and unfallen spirits had longbeen a vexed one, and it was not made easier by the necromancers’ habit ofcallingmoreorlessindiscriminatelyonspiritsofbothkinds,aswellasallegedlyneutralspirits.TheRawlinsonnecromanticmanuscript,forexample,sometimes

praysforpoweroverallmalignspirits,orforpoweroverSatan,orforprotectionfrommalignspirits.ItexplicitlyinvokesSatanandother‘infernaldemons’.23Atothertimesitimplicitlyidentifiestheinvokedspiritsasdemons,conjuringthem‘by the power by which [Christ] destroyed hell and despoiled and tormentedyour companions [socios]’ or ‘by him who cast you from heaven’. Whilemagicianswerenotatallshyaboutconjuringangelsdirectly,thetendencyintheRawlinsonmanuscriptperhapsmoreoften than inothermanuscripts is topraythat good angels be sent. It even includes a lengthy prayer to the master’sguardianangelforprotection.Atonejunctureitconjures‘benevolentspiritsanddemons’,withoutmakingaltogetherclearwhetherthesearedistinctcategories.24

Oneruleofthumbwasthatspiritsexplicitlyknownfromtraditionalsourcesas unfallen angels could be prayed to, but others were at best suspect. Thearchangelsmentioned in theBible and theOldTestament apocrypha (Gabriel,Michael, Raphael) were mentioned from the seventh century onward in theLitanyoftheSaints,althoughitwasnotuntilthetwentiethcenturythatBenedictXVmade the feastof the last twoobligatory.Thenamesofotherangelsweredeemedapocryphal:theBookofEnochaddsUriel,Raguel,SeraqaelandHanielto the list of archangels. In the mid-eighth century a Frankish priest namedAdalbertwascondemned,interalia,forprayingtoUriel,Raguel,Tubuel,Adin,Tubuas,SabaokandSamiel,allofwhomaRomansynoddeclaredtobeinfactdemons.In789,Charlemagne’sAdmonitiogeneraliscondemned the invocationof ‘unknown angels’, presumably for the same reason.25 Even if a petitionerintendedtocalluponunfallenangels,thespiritshesummonedmightnotbethespiritshegot.

Johann von Frankfurt noted in the early fifteenth century that Platodistinguishedbetweengooddaimons(calodemones)andevil(cacodemones),butfor scriptural and dogmatic reasons he rejects this distinction and insists on arigid dichotomy between unfallen angels and demons, the latter being alwaysevil.26Invokingdemons,hesays,isprohibitedbothbyscripture(Deut2:18,alsoIVKgs1andIKgs28)andbycanonlaw(thecanonEpiscopi).Heinsiststhatdemons cannot be coerced: they are free agents, with intellect and will, andcannot be bound by human actions; Job attests that no power on earth iscomparable to the Devil;27 and many later medieval authorities are cited toconfirmthisstance.Hearguesthat‘althoughdemonsoftendocomewhentheyaresummonedbyinvocations,theydosonotcoerced,butfraudulently,soastodeceivethem[theconjurers]andothers”(p.78).(NotlongbeforeJohannwrote,thetheologiansattheUniversityofParishadin1398condemnedthebeliefthat

Godisinducedtocompeldemonstoobeyinvocations,andthatbymagicalartsthedemonsarecompelledtospeaktruthfully.28)Tobesure,Solomonissaidtohave exorcized or commanded demons, but if he did so at the time that hehimselfhadthespiritofGod,thenheexpelledthedemonsbydivinepowerandwiththecooperationofGod,whereasifhedosoafterhehadfallenintoidolatry(IIIKgs11Vulg.),thenfuitfactumartemagica,andthedemonspretendedtobeexpelled so as to lead people into error.WhenTobias placed a fish’s liver oncoals,demonswereexpelled(Tob6)–butthebookofTobiasisnotcanonical,so it may have edifying value but no probative force. Experience itself maysuggest that demons come or depart when certainwords are uttered, but it isprayerandnotfumigationthathastheeffectofexpellingdemons.

Notionsofdemoniccorporealityaremorerarelyexpressedbutnotunknown.The Rawlinson manuscript says at one juncture that if the spirit refuses towithdraw,themastershouldtraceacirclewiththepointofhisswordand then‘strike’ the spirit who is left standing outside the circle. The text goes on toexplain that the reader should not be astonished at this reference to striking,becausethespiritscanindeedbestruckwhentheyassumebodiesforthesakeofapparition.29 More extraordinary is the tale – involving a ghost rather than ademon,tobesure–of‘awomanwhocapturedaspirit,carrieditintoahouseonherbackinthepresenceofcertainmen,oneofwhomlatertoldthathesawthehandsofthewomansunkdeepintothespirit’sflesh,asifitsfleshwereputridandnotsolid,butfantastic’.30Moreoftenthespirits’corporealityispresupposedbut not the subject of comment: they presumably cannot carry the magiciansaboutintheformofhorsesorusherforthelaboratebanquetswithoutsomesortofbodies,buttheprecisenatureoftheirfleshseemsnottohaveconcernedthewriteroftheMunichhandbook.

When thedemons appear, theypresumablydo so either throughphantasmsimpresseddirectlyontheviewers’sensesorinassumedbodies.31Theymaybeable to take on any appearance they wish, conceivably even that of a famedbeautysuchasHelenofTroy,sincetheirbodiesareinanyeventassumed,butitseems to have been agreed that their most natural shape is terrifying. TheMunichhandbook thus routinely conjures the spirits to appear inpleasing andnon-threateningform,theimplicationbeingthatitisnaturalforthemtoappearotherwise. Indeed, the treatise on necromancy ascribed toRoger Baconwarnsthatdemonswilltrytofrightenthemagicianwithillusions,withhissinglikethatofaserpent,andwithterrifyingshapes,butbolduseoftheTetragrammatonandthesignofthecrosswillcompelthemtoadoptpleasingforms.32Thespiritsare

conjured to appear inhuman form,because they are assumedcloser tobeasts,and thus it is more natural for them to assume grotesque versions of bestialappearance,33astheydidinhagiographysincethelifeofSaintAnthony.34Inonecasetheyaretoldtotakeonthepleasingformofaten-year-oldboy,evidentlybycross-fertilizationoftheinstructionwiththerequirementsforamedium.35

The most sustained discussion of demons in the Munich manual is anextendedlistwhichnamesanddescribeselevenspirits(no.34).Eachhasarank:marquis,‘president’(preses),count,duke,princeorking.Theyappearindiverseforms:asaseneschal;asamanwithlargeteethandthreehorns,carryingasharpswordinhishand;asacrownedmanwithleonineface,bearingaviperinhand,riding horseback, and preceded by trumpets; as a splendid knight,with lance,banner,andsceptre;asaboywiththewingsofanangel,ridingonadragonwithtwoheads;36asabeautifulandcrownedwoman,ridingonacamel;asaknight,ridingonablackhorse;asabenevolentmanwithawoman’sface.Hannicomesinafieryflame,butalsotakeshumanform.Cursonissaidreadilytoassumeahumanandaerialbody;presumablytheothersaswelltakeonaerialbodieswhentheycomevisibly.37Their functions are likewisediverse.Sixof the spirits aresaidtodisclosethelocationofhiddentreasure,ortorevealandopentreasures,andalthoughinonecaseitisspecifiedthatthetreasuremustnotbeprotectedbymagic or charms, in another case the spirit in question can reveal treasuresguardedbyotherspirits.Fourofthemrespondtoquestionsaboutpresent,past,future, andhiddenmatters;Cursoncan revealdivineandhiddenmatters, evenregardingdivinityandthecreationoftheworld.Anothergivesknowledgeaboutoccultmattersandduels.Threespecializeinimpartingparticularknowledge:thetrivium, astronomy and other liberal arts, and languages.Two can procure theloveofwomen,especiallybeautifulwomeninonecase,widowsintheother;athirdmakeswomenburnwithloveformen,ondemandwilltransformthemintoanother formuntil they come to their beloved, andmakes themsterile.Otherscanenableapersontocrossseasandriversquickly,ortopassquicklyfromoneregiontoanother.Fourcansecurethefavourofall,enemiesaswellasfriends,or that of magnates and princes, or of all kings, marquises and knights. Onegivesdignities;anothergivesanexorcistpoweroverserpents;yetothersprovideexcellent familiars or knights. Each has command of legions of subordinatespirits(perhapsanallusiontoMark5:9),asfewastwenty-two,andasmanyasfifty.

Identical in formbut independent incontent is the listcontained inLe livredes esperitz found in a fifteenth-century French manuscript (Trinity College,

Cambridge, MS 0.8.29). This compilation lists forty-seven spirits: the triadLucifer,BezlebuthandSatan;fourassociatedwith thecardinaldirections; thenothersforwhomtitle,appearance,function,andnumberofsubordinatelegionsaregiven,asintheMunichhandbook.Mostcommonlythespiritsherelistedaresaid to give accurate response to the master’s questions (Vaal, Bucal, Oze,Bulfas,Artis,Gazon,Diusion,Orient,Poymon,Am[m]oymon,Barthas,Samson,Vipos, Berteth, Distolas, Asmoday, Flauos, Carmola, Abugor, Caap, Bune,Amon).Theyalsofurnishinstruction(Bezlebuth,Barthas,Artis),sometimesinall sciences (Cerbere, Parcas, Tudiras hoho, Am[m]oymon), often regardingmorespecificmatters:thevirtuesofherbsandpreciousstones(Machin,Parcas,Forcas, Gemer); transformation of metals into gold or silver (Berteth); alllanguage (Ducay,Agarat); astronomyandother sciences (Barthas,Furfur); thesounds of birds and dogs (Barbas). They disclose or provide buried treasure(Diusion, Parcas, Abugor, Bezlebuth, Barbas, Samson, Forcas). They make apersoninvisible(Parcas,Beal,Forcas).Theyobtaintheloveofwomen(Ducay,Furfur [?],Bitur), or of queens andwomengenerally,whethermaidens or not(Samson). They secure provision of dignities, seigneuries and favour (Agarat,Bitur, Vaal, Am[m]oymon, Poymon, Berteth, Gazon, Artis, Beal), as well aswealth(Bune,Cerbere,Distolas),orspecificallyofgoldandsilver(Caap,Dam,Bezlebuth).Theycan furnishmeansbywhich the ‘master’or someoneelse atthe master’s will may be transported from place to place (Ducay, Machin,Malpharas,Bune,Parcas),andthespiritDistolascanprovideahorsetotransportthemasterinanhour100,200or300leaguesbutnofurther.Unlikethelistofspirits in theMunich handbook, however, theLivredes esperitz also indicatesthatcertainspiritsspecializeinmaleficentmagic:theycanbringdeathorillness,deformity,destructionofadversaries,discordandbattles.TheserviceBezlebuthperforms,whichwouldhaveendearedhimtoFaustus,istorevealallthesecretsofhell.

SuchlistsofdemonsderivedtheirbasicconceptionfromearlyJewishsourcessuch as theTestament of Solomon,which listed various demons and told howSolomon employed them.38 These catalogues were especially common in thetreatises and grimoires of the early modern era (Johannes Weyer’sPseudomonarchia daemonum lists sixty-nine demons with their offices andfunctions), but the basic idea can be traced to medieval sources. Trithemiusspeaks of aLiberofficiorum that catalogues four emperors and various kings,dukes, marquises, and counts. The Lemegeton lists seventy-two demons withtheirfunctions,includingAsmoday(agreatkingwiththreeheads,whofurnishes

aringofvirtues, teachesmathematics,answersquestionstruly,makesapersoninvisible,revealshiddentreasure,andsoforth),Berith,andothers.39

Among other specializations, there were demons who ruled over one oranother of the cardinal directions. Thus, the Paris theologians repudiated thenotionthatonedemoniskingoftheeastandholdsspecialprominence,knownintheMunichhandbookandelsewheresimplyasOriens,whileothersruledthewest,thenorthandthesouth.40Nodoubttheidentificationofthesedemonswithspecialcompetencehadmuchpracticalvaluefor thosewishingtomakeuseoftheirservices,buttheformationofthelistswasinitselfadisplayoftheoreticalknowledge thatmightappealgreatly to thosecuriousabout the secretsofhell.Onecanperhapsunderstandwhysternmedievalmoralists,neverfavourabletocuriositas in the first place,would condemn this particular sort of curiosity inparticularasvainandperilous.

Presupposed throughout the Munich handbook is that the experimentsdescribedareworked through thepowerof spirits, oftenovertly referred to asdemons.Thewritermakesnopretencethathismagicisinanyway‘natural’,asopposedtodemonic.Classicalnotionsofmagicaseitherimplicitlyorexplicitlygrounded in the instruction and aid of demons come here to their fullestdevelopment: far from shrinking from this suggestion or defending himselfagainstit, thewritercandidlyacknowledgesandperhapsevenboasts,nodoubtlikeothernecromancersoftheera,thatthecommandingofmalignspiritsistheessenceofhisart.

TableC.Spiritsnamedintheconjurations

Abgo(demon,no.39)Abgoth(demon,no.40)Achalas(spiritus,no.26)Althes(demon,no.38)Altramat(demon[fromcardinaldirection],no.27)Andyron(demon,subditusofLytim,no.39)Apolin(orApolyn)(no.1)(no.5inv.)Arath(demon,no.40)Arbas(orArbes?)(no.28)Archidemath(demon[fromcardinaldirection],no.27)Astaroth(orAstorothorAstarotht)(demonmalignus,no.2;no.12;no.33;princepsdemoniorum,no.38)(no.5inv.)Astra(no.33)

Asyel(no.13)Azathi(demon,no.39)Baltim(orBalthym?orBalthimorBaltym)(dux,no.15)Bartha(orBartham?)(rex,no.15)Baruth(demon,subditusofLytim,no.39)Basal(no.29)Bel(spiritusinfernalis,no.35)Belam(no.13)Belferith(demonmalignus,no.2)Belial(inicialisprinceps,no.12)Beliath(no.1)Belzebub(orBelzebuc?)(no.1;princepsdemoniorum,no.38)Berien(orBeryen,no.10)Berith(orBerit)(no.1;spirituspotens,magnificus,etillustris,no.11;princepsdemoniorum,fornicator,temptator,etseductor,possessorhominum,no.38)Bireoth(spiritusbenignissimus,no.4)Bos(demon,no.39)Brimer(no.10)Camoy(orCanay)(demonmalignus,no.2)Carab(orCareb?)(no.29)Cargie(no.28)Castiel(no.13)Cebal(no.33)Cormes(demon,no.38)Cutroy(orCotroy?)(spiritusarmigerus,sensus[decipiens],no.7;spiritushabitatoraque,no.8)Damay(orDamayn,no.10)Demefin(spiritusiocundissimus,no.6)Demor(orDenior)(spiritusarmigerus,sensus[decipiens],no.7)Dies(demon,no.38)Diles(demon,no.38)Dilia(demon,no.38)Discobermath(demon[fromcardinaldirection],no.27)Dorayl(spiritusbenignissimus,no.4)Dyacon(spiritusbenignissimus,no.4)Dydones(demon,no.40)

Dyrus(demon,no.39andno.40)Dyspil(orDyspyl)(spiritushabitatoraque,no.8)Ebal(spiritusinfernalis,no.35)Elam(no.13)Emogeni(demon,no.40)Ergarrandras(no.28)Erlain(no.13)Fabanin(no.29)Fabar(demon,no.38)Fabath(demon,no.40)Fabin(spiritusbenignissimus,no.4)Falmar(no.5inv.)Faubair(spiritusiocundissimus,no.6)Febat(demon,no.39)Felsmes(demon,no.38)Feremin(spirituspeccatoribusinsistens,no.9)Finibet(demon,no.40)Foliath(demon,no.39)Fritath(demon[fromcardinaldirection],no.27)Fyriel(orFiriel)(spirituspotens,magnificus,etillustris,no.11)Fyrin(orSyrim)(spiritushabitatoraque,no.8)Fyrus(demon,no.40)Gallath(demon,no.40)Galtim(orGaltym?orGaltyra?)(dux,no.15)Gana(demon,no.39)Gebat(orGebath?)(demon,no.39)Gebel(spiritusbenignissimus,no.4)(no.5inv.)Gemitias(demon,no.39)Geremittarum(demon,no.40)Gyton(demon,no.40)Haram(spiritusbenignus,no.39)Hegergibet(demon[fromcardinaldirection],no.27)Helyberp(demon[fromcardinaldirection],no.27)Jubutzis(demon,no.40)Lamair(spiritusiocundissimus,no.6)Lamisniel(orLamsiyel,no.13)Lautrayth(spirituspeccatoribusinsistens,no.9)

Leutaber(orZeugaber)(spiritusiocundissimus,no.6)Lotobor(spiritusiocundissimus,no.6)Lucifer(no.1)Lylet(orByletorBylent)(no.24;demon,subditusofLytim,no.39)Lyroth(no.10)Lytay(orLytoyorLitor)(spiritusarmigerus,sensus[decipiens],no.7)Lytim(demon,no.39)Maraloch(no.1)Masair(spiritusiocundissimus,no.6)Mememil(orMelemil)(spirituspotens,magnificus,etillustris,no.11)Memoyr(orMemoir)(spiritusiocundissimus,no.6)Midain(spiritusbenignissimus,no.4)Mirael(no.2)Mistal(no.29)Mithiomo(demon,no.38)Molbet(princepsdemoniorum,no.38)Moloy(spiritusarmigerus,sensus[decipiens],no.7)Motmyo(demon,no.39)Natheus(princepsdemoniorum,no.38)Neyilon(spiritus,no.26)Non(no.29)Noryoth(orMoryoth)(demonmalignus,no.2)Nubar(demon,no.39)Ocel(demonmalignus,no.2)Oliroomim(spirituspeccatoribusinsistens,no.9)Onaris(demon,no.38)Onor(spiritusarmigerus,sensus[decipiens],no.7)Onoroy(spiritushabitatoraque,no.8)Oor(orDor)(spiritusarmigerus,sensus[decipiens],no.7)Oreoth(demonmalignus,no.2)Oriens(orrexOrientis)(altissimusetbenignissimusrex,no.4;benign[issim]e,no.41)Ornis(no.28)Oronothel(no.29)Orooth(spiritushabitatoraque,no.8)Oymelor(spiritusiocundissimus,no.6)Panite(orPanyte)(demon,no.38andno.40)

Paymon(no.12)Peamde(demon,no.39)Peripaos(spiritusbenignissimus,no.4)Pestiferat(demon[fromcardinaldirection],no.27)Pharachte(demon,no.39)Pinen(demonmalignus,no.2)Pist(demon,no.38)Progemon(demon,no.38)Pumeon(spiritusbenignissimus,no.4)Pumotor(orPumiotor)(spiritusarmigerus,sensus[decipiens],no.7)Rabam(no.13)Rayma(demon,no.40)Riasteli(no.29)Rimasor(spiritusiocundissimus,no.6)Rimel(spiritushabitatoraque,no.8)Risbel(orRistel)(spiritusarmigerus,sensus[decipiens],no.7)Rodobayl(orRodobail)(spiritusiocundissimus,no.6)Rofanes(demon,no.40)Safrit(demon,no.39)Salaul(spiritusarmigerus,sensus[decipiens],no.7)Saltim(dux,no.15)Sanfrielis(demon,no.40)Sathan(no.1;demon[fromcardinaldirection],no.27)Selentis(demon,no.40)Selutabel(orBelutabel)(spiritusiocundissimus,no.6)

Sertugidis(demon,no.40)Silitor(orSilitol)(spiritusarmigerus,sensus[decipiens],no.7)Sismael(demonmalignus,no.2)Sobronoy(demonmalignus,no.2)Sona(no.27)Suburith(no.10)Symofor(orSimofor)(spiritusiocundissimus,no.6)Syrama(orSirama)(spiritusiocundissimus,no.6)Syrtroy(spiritusarmigerus,sensus[decipiens],no.7)Sysabel(orSisabel)(spiritushabitatoraque,no.8)Tamafin(spiritusiocundissimus,no.6)Tami(orTamy–Tamer?)(spiritusarmigerus,sensus[decipiens],no.7)

Taraor(spirituspotens,magnificus,etillustris,no.11)Tatomofon(spiritusiocundissimus,no.6)Tentetos(spiritusiocundissimus,no.6)Tereol(no.5inv.)Tereoth(spiritusbenignissimus,no.4)Termines(spiritusbenignissimus,no.4)Thitodens[?](demon,no.39)Thobar(demon,no.38)Thomo(demon,no.40)Tranayrt(orTramayrt,no.10)Tryboy(orTriay)(demonmalignus,no.2)Tyroces(no.5inv.)Tyros(demon,no.39)Tyroy(spiritushabitatoraque,no.8)Va(no.29)Vatuel(no.29)Vijas(demon,no.39)Virus(demon,no.39)Virytus(demon,no.40)Vm(demon,no.39)Vmeloth(spiritusbenignissimus,no.4)Vmon(demon,no.38)Vniueny(demon,no.40)Vnyrus(demon,no.39)Vom(demon,no.39)Vralchim(demon,no.38)Vresius(demon,no.39)Vsyr(spiritusarmigerus,sensus[decipiens],no.7)Vtimo(demon,no.40)Vzmyas(demon,subditusofLytim,no.39)Ygrim(demon,subditusofLytim,no.39)Ym(spiritusarmigerus,sensus[decipiens],no.7)Ytelteos(demon,subditusofLytim,no.39)Zanno(orZaimo)(spiritusarmigerus,sensus[decipiens],no.7)Zelentes(demon,no.39)Zymens(demon,subditusofLytim,no.39)

TableD.Spiritslistedinno.34

Notes1RichardP.H.Greenfield,TraditionsofBelief inLateByzantineDemonology (Amsterdam:Hakkert,

1988),passim,esp.307–26.2Ibid.,275–6.3 C.S. Lewis, The Discarded Image: An Introduction to Medieval and Renaissance Literature

(Cambridge:CambridgeUniversityPress,1967),esp.40–44and117.4 See the Paris conclusions of 1398, in JeanGerson,OEuvres complètes, 10, ed. Palemon Glorieux

(Paris:Desclée,1961–73),p.89:the23rdcondemnedarticleis‘Thatsomedemonsaregood,somebenign,someomniscient,othersneithersavednordamned’.

5ThomasAquinas,Summa theologiae, i.109.1;Malleusmaleficarum, i.4, trans.Montague Summers(London:Rodker,1928;repr.London:Pushkin,1948),28–31;C.S.Lewis,TheScrewtapeLetters,xx(NewYork:Macmillan,1962),102.

6E.M.Butler,RitualMagic(Cambridge:CambridgeUniversityPress,1949),29–36,esp.35.7Summatheologiae,i.109.1;Malleusmaleficarum,i.4,28–31.8No.2(tennameddemonesmaligni);no.5(spiritusinimicissimos);no.5(omnesdemonesodiososet

malignos,inuidiosetdiscordes);no.7(fifteennamedspiritusarmigeri,quibuspropriumestarmadeferreet…sensushumanosdecipere);no.8 (spiritus habitatores aque, qui naues…periclitare conamini); no. 9(three named spiritus peccatoribus insistentes); no. 35 (spiritus infernales); no. 38 (Berith, described asfornicator, temptator, et seductor, possessor hominum). See also no. 3 (omnes demones in hac ymaginescriptosanddemonesinhoccirculosculptos)andno.5(spiritusinimicissimosandomnesdemonesodiososetmalignos,inuidiosetdiscordes).

9No.38 (principesdemoniorum);no.11 (spirituspotentes,magnifici, et illustres);no.15 (Barthaasrex,andBaltim,Galtim,andSaltimasduces);no.12(Belialasinicialisprinceps);no.39(sevendemonsassubditiofLytim).

10No.4(elevenspiritusbenignissimietconcordiamseminantes);no.6(sixteenspiritus iocundissimi,ylares,etgaudentes);no.11(spirituspotentes,magnifici,etillustres,inquibusomninoconfido).

11No.14(OaltissimeetbenignissimerexOrientis);no.41(OOriensbenigne,maiorparsmundi,celi,terreque sator, cuius nuta [sic] omnia, tam celestia quam terrestria, prouide facta sunt; benignissimeOriens).

12EttoreVergo, ‘Intornoadue ineditidocumentidistregheriaMilanesedelsecoloXIV.’,RendicontidelRealeInstitutoLombardosiScienzeeLettere, ser.2,vol.32(1899),166–8;onMadonnaOrienteseeCarlo Ginzburg, Ecstasies: Deciphering the Witches’ Sabbath, trans. Raymond Rosenthal (New York:Pantheon,1991),esp.92–6,100–102,131–6,247–8.

13No.22(Deus,creatoromniumrerum);no.25(Omnipotens,sempiternedeus,DomineIhesuChriste);no. 29 (Deus celi, deus terre, deus angelorum, deus archangelorum, qui es rex sanctorum omnium,

patriarcharumacprophetarumandDomineIhesuChriste,filideiviui,quiexvoluntatePatris,cooperanteSpirituSancto,permortemtuammundumviuificasti);no.36(rexregumetdominusdominancium,eterneetincommutabilisdeusdominus).

14Nos2,5,12,33,and38(Astaroth);no.20(Baruch);no.12(Belial);nos1and38(Belzebub);nos1,3, 11, and 39 (Berith); no. 13 (Castiel); no. 1 (Lucifer); no. 2 (Mirael); no. 12 (Paymon); nos 1 and 27(Sathan).SeethelistingsforeachoftheseinGustavDavidson,ADictionaryofAngels,IncludingtheFallenAngels (NewYork:FreePress,1967),and forgeneral informationondemonsseealsoLeanderPetzoldt,KleinesLexikonderDämonenundElementargeister(Munich:Beck,1990).OnthenamingofdemonsseeJeffreyBurtonRussell,Lucifer:TheDevilintheMiddleAges(Ithaca,NY:CornellUniversityPress,1984),248–50.

15Nos.1,2,27,and38.16Nos1and5(ApolinorApolyn);no.40(Arath);no.33(Astra);no.10(Damay);no.13(Erlain);no.

39(Gana);nos4and5(Gebel);no.6(Lamair);no.7(Oor);no.39(Safrit);no.7(Tami);no.11(Taraor);no. 6 (Tatomofon); no. 40 (Thomo); no. 7 (Ym); no. 7 (ZannoorZaimo). For these too seeDavidson’sDictionary.

17Hansen,QuellenundUntersuchungen,71–82.18RichardKieckhefer, ‘The holy and the unholy: sainthood,witchcraft, andmagic in latemedieval

Europe’, Journal ofMedieval and Renaissance Studies, 24 (1994), 355–85; and in Scott L.Waugh andPeterD.Diehl,eds,Christendomand itsDiscontents:Exclusion,Persecution,andRebellion,1000–1500(Cambridge:CambridgeUniversityPress,1996),310–37.

19NicolausEymericus,Directoriuminquisitorum,ii.42–3(Rome:GeorgiusFerrarius,1587),translatedin Alan C. Kors and Edward Peters, eds.,Witchcraft in Europe, 1100–1700: A Documentary History(Philadelphia:University of Pennsylvania Press, 1972), 84–92. See alsoGreenfield,Traditions ofBelief,252–5.

20Theclassic sourceof thenotion thatSatanand thedemonsare redeemable isOrigen; seeon thisthemeJosephWilsonTrigg,Origen:TheBibleandPhilosophyintheThird-centuryChurch(Atlanta:JohnKnox, 1983), 89, 106, 138f., 206, 208. Whatever indirect influence Origen may have had on thenecromantictradition,itisdifficulttobelievethatwriterssuchasthecompileroftheMunichhandbookhadanydirectacquaintancewithhisworks.

21Ch.23.22RawlinsonMS,148r–149r,150v,154r.23Coniurosvosdemonesinfernales(fol.121v).24BodleianLibrary,Oxford,RawlinsonMSD252,fols24r(prayerforpoweroverallmalignspirits);

40v(prayerforpoweroverSatan);37r,50r–50v,and72r(prayersforprotectionfrommalignspirits);152r(invocationofSatan);121v(Coniurovosdemonesinfernales);4vand5v(implicit identificationofspiritsas demons); 78r–78v (prayer for vision of good angels); 123v (prayer that good angels be sent); 159v(prayerfor threegoodangels toappear inacrystal);135v–139r(prayer toguardianangel);73r(Coniurovosspiritusbeneuolosetdemones).

25AronGurevich,MedievalPopularCulture:ProblemsofBeliefandPerception,trans.JánosM.Bakand Paul A. Hollingsworth (Cambridge: Cambridge University Press; Paris: Editions de la Maison desSciencesdel’Homme,1988),65–8andJeffreyB.Russell,‘SaintBonaventureandtheeccentrics’,ChurchHistory, 33, (1964), 235–47, esp. 237–8. For general information on the cult of angels seeA.A.Bialas,‘Devotiontoangels’,TheNewCatholicEncyclopedia,1(NewYork:McGraw-Hill,1967),514–15,andthesourcescitedthere.

26IohannesdeFrancofordia,Quaestio,utrumpotestascohercendidemonisfieripossitpercaracteres,figurasatqueverborumprolationes, in JosephHansen, ed.,QuellenundUntersuchungen zurGeschichte

desHexenwahns und derHexenverfolgung imMittelalter (Bonn: Georgi, 190l; repr. Hildesheim: Olms,1963),71–82.

27Page72,citingthedepictionofLeviathan:EteciamIob4.[i.e.41:24Vulg.]dicitur:nonestpotestassuperterram,quieicomparetur,ettextusibidemloquiturdedyabolo.

28Gerson,OEuvrescomplètes,10,pp.88f.,art.9,17.29Fols77v–78r.30M.R.James,‘Twelvemedievalghost-stories’,EnglishHistoricalReview,37(1922),418f.31 TheMalleus maleficarum, ii.1.4, pp. 109–14, discusses the nature of these assumed bodies in

connectionwiththenatureofincubi,andconcludesthatthedemonsconfectadhocfleshfromtheelementsinthesurroundingair.

32De Nigromancia of Roger Bacon, iv.3, ed. and trans. Michael-Albion Macdonald (Gillette, NJ:Heptangle,1988),33,56f.

33Ondemonsintheformofbeasts,seeRussell,Lucifer,209:‘UntiltheeleventhcenturytheDevilwasgenerally portrayed either as a humanor as an imp, and this tendencypersisted inByzantine art. In theWest,beginninginEnglandabout1000andspreadingtoGermanyabout1020andthenbeyond,theDeviltendstobeamonstrouscompositeofhumanandanimal.’

34 St. Athanasius, ‘Life of St. Anthony’, ch. 9, in Roy J. Deferrari, et al., trans., Early ChristianBiographies(Washington:CatholicUniversityofAmericaPress,1952),144.

35Fol.27v.36Itisevidentlythedragonthatistwo-headed,althoughthecontextdoesnotmakethepointclear.37OnthispointseetheMalleusmaleficarum,ii.1.4(p.109),andThomasAquinas’sSummatheologiae,

I.51.2ad4.38F.C.Conybeare,‘TheTestamentofSolomon’,JewishQuarterlyReview,11(1899),1–45.39OnthismaterialseegenerallyButler,RitualMagic,47–89,andArthurEdwardWaite,TheBookof

CeremonialMagic(repr.Secaucus,NJ:Citadel,1961),58–66.40Gerson,OEvrescomplètes,10,p.90,art.25.

I

8

TheMagicofCirclesandSpheres

fnecromancywasinonesensechieflytheartofconjuring,itwasalsowidelyassociated in the popular mind with the drawing of magic circles. TheFasciculusmorum saysofnecromancers (nigromantici) firstofall that they

‘raisedevilsintheircirclesthatareexpectedtoanswertheirquestions’,andonlysecondly that they also ‘make figures of people in wax or some other softmaterial in order to kill them’.1 In The Pilgrimage of the Life of Man, themessenger of Necromancy traces a circle on the ground, with characters andfigures,andinformsthePilgrimthathisinvocationcausesthespiritstoanswerand obey, and they cannot withstand his prayers, characters, and conjurationsbecauseheholds a commission from ‘theKing’,meaningGod, towhom theyaresubject.2TheYorkshiremanuscriptmentionedearliertellshowonemanusedamagiccircleinconjuringnotademonbutaghost:

…hecametotheassignedplaceandmadealargecirclewithacross,andithadonit[theopeningwordsof?] thefourgospelsandothersacredwords,andhestoodinthemiddleofthecircle,placingfoursmallreliquariesintheformofacrossontherimofthecircle,andsavingwordssuchas‘JesusofNazareth’andsoforthwereinscribedonthereliquaries.Thenhewaitedforthespirittoarrive.Finallyhecame,intheformofagoat,andthreetimeshewentaroundthecircle,going‘a-a-a,a-a-a,a-a-a’.Butwhenhewasconjuredhefelltothegroundandroseupagainintheformofamanofgreatheight,horridandgaunt,likeoneofthedeadkingsshowninpaintings.3

Like conjuration, the use ofmagic circles appears to have spread beyond thesphereofclericalnecromancy.Forexample,awomanchargedwithwitchcraftatProvins in1452wassaid tohavebelonged toa ‘sect’ofwitches thatconjuredtheDevilbytracingthreeevidentlyconcentriccirclesontheground.4Whatthisincident probably represents is not a popular tradition parallel to that of the

necromancers,butinfluencefromtheirtradition.

Formandpreparationofthemagiccircle

These magic circles could at times be very simple, but sometimes they wereelaboratediagramsmadeon specially constructedplatforms.5TheSworn Bookascribed to one ‘Honourius, son of Euclid’, gives elaborate instructions forconstructing a magic circle. The magician must construct a square platformfourteenfeetacrossofgoodandwelldressedstone,orof tile,or (ifnecessarybecause of poverty) of pure earth. On top of it he must fashion a circularplatform,sevenfeetacrossandthreefeethigh.Thesitemustberituallypurifiedand consecrated, with blessings, incense, and invocation of angels. Then,presumablyontopofthecircularplatform,hemustmaketwoconcentriccircles,carvedwithanewknifeorinscribedinchalk,withthenameswritteninthebandbetween thecircles. Ina later chapter themagician is told that inanelaborateceremonyofconsecrationheshouldcarveorinscribefourconcentriccircles,thesmallestninefeetandthelargesttwelvefeetacross,withnamesofGodandofangels in thebandsand thesealofSolomon in thecentre.Then theremustbetwo concentric squares around these circles, with the corners pointing in thecardinal directions, names of God between the squares, and lighted censersplacedwithintwosmallerconcentriccirclesateachofthefourcorners.6

TheDenigromancia associatedwithRogerBaconprovideseven fullerandmore elaborate instructions forpreparing andconsecrating amagic circle.Themagicianmust have a square ‘secret vault’ constructed in some remote place,twenty feet to each side atmost, and twenty feet high at least,withwindowsfacing the cardinal directions. Inside this building he must inscribe twoconcentric circles in chalk, fifteen feet at themost across,with characters andnamesofspiritsinscribed.Therearedistinctkindsofcirclesforspiritsoftheair,fire, water, and earth, but the treatise is not altogether clear regarding thedistinguishing features.Theconsecrationentails, amongother things,havingapriest say a mass in honour of Saint Cyprian, famous for having been amagician.7Alaterchaptergivesfurtherdetails:thepentacleofSolomonshouldcircumscribe the circle; the Tetragrammaton must be inscribed on all circles,because without it ‘all conjurations of the spirits will fail, and no spirit willanswer truth, but falsehood’; and an appropriate time must be observed formakingthecircle.8Elsewherethetreatiserecommendsacirclefordiscoveryofhidden treasure that is inscribed on a circular sheet of vellum eight feet in

compass, which should have ten loops with which it can be pinned to theground.9

The Rawlinson necromantic manuscript is more interested in conjurationsthanincircles,butdoesprescribeanddepictcirclesinconnectionwithsomeofitsconjurations,sometimesverysimple,sometimeswithpentanglesandwordsand characters inscribed, and says at one point that themaster should trace acirclewiththepointofhissword.Thereaselsewhere,however,circlesmaybeinscribed not on the ground, as a location for conjuring, but on a moveableobject,asameansforgainingpoweroverthespirits:atonepointthereaderistoldtodrawacircleonatablet,withthename‘Satan’inscribedinit.10

MagiccirclesintheMunichhandbook

Thecircles inClm849consistmost fundamentallyof single circularbandsorvarying numbers of concentric bands, between two and four.11 Beyond thissimple composition are various complicating factors: a single band inscribedwithinasquare(no.1);aninvertedtriangleinscribedwithintheouterboundaryof a single band (no. 15); a double band divided into ten segments, and arectangleinsidethecircledividedintosixsections(no.18);adoublebandwithitsinteriordividedintosixwedges(no.22);atriplebandwithacrossdividingtheinteriorintofourwedges(no.40);asquareinscribedinasingleband,withacircle inside the square, and short bars extending outward from themiddle ofeachsideofthesquareandtouchingtheinnersideofthecircularband(no.9);asinglebandbisectedbyahorizontalband,whileaverticalbandbisectstheupperportion of the circle, and a closed crescent shape (presumably representing aship)appearsintheuppertwo-thirdsofthecircle,withtwodotsbeneathitattheprowandthestern(no.8).Anotherexperiment(no.13)isunusualinhavingnotacirclebutashieldwithasinglebandarounditsedge.

Inscriptionsareofvariouskinds:

1. Four cardinal directions, with east on top in the fashion of traditionalmedievalcartogarphy:nos1,6,9,15,36;at timesnotall thedirectionsareexplicitlygiven(nos8,10,11).

2. Positions of themaster and childmedium:The position of themaster isoftenmarkedinthecentreofthecircle,withthetermLocusmagistri(nos3,7, 9, 12) or simplyMagister (nos 10, 11). The circle for no. 8 marks thepositionwiththeinscriptionHicmagistercumsuissociis.No.1hasNomen

magistri, de tali ordine andNomendiscipuli aremarked in the center. Thepositionsforno.22areintheliteralsenseeccentric:inscriptionsindicatethatthemasterandboyare tositon topofpentagramsonoppositesidesof thecircle:Hicsederat[=sedeat]puersupersignum (at the top),andHicsedeatmagistersupersignumalateresinistro(atthebottom).Towardthemiddleofthe circle for no. 40 are word fragments andN.p. (presumably forNomenpueri).

3.Names of spirits, givenmost frequentlywithin the bands: no. 1 has thenames of the spirits Belial, Satan, Osendior, Matalot, Belzebub, Lucifer,Sententino andApolin inscribed in and around its band; no. 2 hasOreoth,Pinen, Otel, Tryboy, Noryoth, Belferith, Camoy, Astaroth, Sobronoy andSismaelinscribedinitsband,andthenamesMiraelandN.(forthenameofthe intended victim) inscribed in its centre; no. 3 has the names Rator,Lampoy, Despan, Brunlo, Dronoth, Maloqui, Satola, Gelbid, Mascifin,NartimandLodoni;no.6hasthenamesOymelor,Symofos,Manoir,Faubair,Demefin, Rodobayl, Tamafin, Abelutabel, Lamair, Tentetos, Leutaber,Rimasor,Masair,Lotobor,TatomofonandSirama;no.7hasOVsyr,Salaul,Silitor,Demor,Zanno,Syrtroy,Risbel,Cutroy,LitorOnor,Moloy,Pumotor,Tami,OorandYm,spiritusarmigeri,initsbands;no.8hasthenamesFyron,Dyspil, Onoroy, Sysabel, Cotroy, Tyroy, Rimel and Orooth; no. 9 has thenames Lantrayth, Feremni and Oliromim; no. 10 has O Brimer, Suburith,Tranauit,Lyroth,vnq(?)Berien,Damayn;no.11hasthenamesFirieltothewest,Melemiltothesouth,Berithtotheeast,andTaraortothenorth;no.18has the names Latranoy, Iszarin, Bicol, Danmals, Gromon, Zara, Ralkal,Sigtonia,SamahandMeneglasarwritteninthetensegmentsofitsouterband,corresponding figures in its innerband, and the lettersF-L-O-R-O-N in thesix sections of its inner rectangle; no. 12 has the invocation Tu Belial, tuAstaroth,tuPaymon,adhocsitisopusmichiadiutores;no.13hasthenamesAsyel, Castyel, Lamsiyel, Rabam, Erlain, Olam and Belam in horizontalbands;no.23hasthenameLylet(orBylet)inscribedinitscentre.

4.Sacrednames: no. 16hasAgla /Michael virtus dei /Gabriel fortitudo /Emanuel Paraclitus / Raphael medicina dei / Alpha et O, Oli, Ely /Tetragrmaton,amen/Aglainscribedinsideadoubleband,withacrossinsidea square before and after each line of text; no. 36 has four divine namesoutside its triple band: Sabaoth at the top, Tetragramaton at the right, andAdonayatthebottom,Aglaattheleft.

5.Miscellaneous inscriptions: no. 15 has characters in what appears to bepseudo-Hebrew; to therightof thecircle forno.22 isa rectangularsignumwith the inscriptionEstoaltissimus, vnus, eternus,amen, on five horizontalbands;no.40showsthewordonus(possiblyforOn)fourtimes.

Varioustypesofsignandotherobjectsalsoappear:

1.Pentagrams(orpentangles).No.6hasapentagraminscribedinitscentre;no.10hasapentagram inscribed;no.23contains twopentagramswith thenameOnjustbeyondeachpointinscribedintheupperandlowerwedges,andtwomoretothelowerleftandrightofthecircle.

2.Astronomicalcharactersandmiscellaneousfigures:no.6showsradiatingfiguresextendingacrossitsbandsontheupperleft,upperright,lowerright,andlowerleft;nos9and10showastronomicalandothersignsalongsidethenamesofspirits;no.11hastwofigures.12

3. Objects to be used in the experiments: no. 6 shows a sword at the top,extendingdownward,withitspointonthetopofapentangle);no.11showsasword lying toward the eastwith its point near the centre; no. 15 has dotsevidentlydenotingpositionsforjars.Theseobjectsarepresumablynotmeanttobedrawn,butratherpositionedwheretheyareshown.Alongsidethecircleforno.2runsaverticalbandlabelledHoc[orhic]estcandelaandinscribedwith the names Oreoth, Pinen, Ocel, Triboy, Norioth, Belferith, Camoy,Astaroth,Sobronoy.

When prayers are shown inscribed on the bands, these may be meant to beinscribed,butareperhapsmoreoftentoberecitedasthecirclesthemselvesaretraced:

Thefirstcircleforno.39hasInnominePatrisetFilijetSpiritusSancti;Innomine indiuidue trinitatis,AlphaetO,deusethomo;andEgote facioperillumquicreauitcelumet terram,mareetomniaqueineissunt initsthreebands.

Thesecondcircleforno.39hasInnominePatrisetFilijetSpiritusSancti,Celienarrant in themiddle band, andDeus tuum [sic] regi da in its threebands.

No.36hasinscriptionsineachofitsthreebands: Hunccirculumfacio in

nomine dei Patris omnipotentis, qui solo verbo vniuersa creauit in theoutermost; Hunc circulum facio in nomine dei viui qui humanum genushumano sangwine redemit in the middle, and Hunc circulum facio innomine Spiritus Sancti paracliti, quia [sic] apostolorum et prophetarumcorda sua gracia illustrauit in the innermost. In the upper left, a furtherinscription begins in the outer circle and ends in themiddle one:Per hocsignumsanctecrucisgraciadeidefendatnosabomnimalo.

No.40has HunccirculumfacioinnominePatrisomnipotentisdei,quisoloverbocunctacreauit.Dexteradominifecitvirtutem,dexteradominiexaltauitme, non moriar sed viuam et narrabo opera domini. Castigans castigauitdominus in (and extending beyond) its outermost band; Hunc circulumfacioinnominefilijunigenitideiviui,quihumanumgenuspropriosangwineredemit. Dextera domini fecit virtutem, dextera domini exaltauit me, nonmoriarsedviuametnarrabooperainitsmiddleband;and Hunccirculumfacio in nomine Spiritus Sancti paracliti, qui corda apostolorum etprophetarumsuorumsanctissimamgraciam[sic] illustrauit.Dexteradominifecitvirtutem,etc.initsoutermostband.

No.23hasDeussanctus,deusomnipotens,deusfortis,deusinmortalis,paterfuturiseculi.

No.12givesamodifiedconjurationthatisshownonthecircleforno.12:TuBelial, tu Astaroth, tu Paymon, ad hoc sitis [michi deleted] opus michiadiutores.

OneoftheexperimentsintheMunichhandbook(no.7)speaksofthecircleasarepresentationof the spirits’ habitation,perhaps implying a conceptionofHellrelatedtoDante’s,butthepointremainsimplicitandundeveloped.Andinoneofthehandbook’sexperiments(no.33)anunusualkindofmagiccircleisrequired:themastergoestoacemeteryandgathersasmanystonesasthereareversesinPsalm50,andwiththemhemakesacircle,thensprinklesitwithverbena.

Thefunctionofthemagiccircle:protectionorheighteningofpower

Magic circles are usually represented in histories of magic as protectivedevices,13 and at least sometimes they performed that function. In one of theexempla told by Caesarius of Heisterbach, a cleric famed for his skill innecromancyagreestoconjuredemonstopersuadeaknightwhodoesnotbelieve

in them.Thecleric inscribesacircleon thegroundatacrossroads,andwarnstheknightthathemustremainwithinthecircleasprotectionfromthedemons,and within this protective confine the knight remains secure (albeit terrified)when demons and the Devil himself arrive. In another exemplum, individualswhodaretostepoutsidethecircleareimmediatelyattackedbythefiends.14

Thisnotionof themagiccircleasaprotectivedeviceoccursat timesin themagicians’ ownwritings. In theRawlinson necromanticmanuscript the spiritsarecommandedtoapproachthemaster‘besidethecirclehereinscribed’(iuxtacirculumhiccircumscriptum).Elsewherethespiritsarecommandedtocometothe ‘place and circle’ (locum et circulum) ordained for their appearance. Themaster is to‘sign’orbless thecirclewithhisrod,saying‘Imakethiscircle inhonouroftheHolyTrinity,that[it]maybeforhimandhiscompanionsaplaceofprotectionandarefugewhichthedemonscannotviolate,enter,defile,touch,or even fly over; theymust appear in a place designated for themoutside thecircle.’15Thenotionofthecircleasaprotectivedeviceisfoundagaininanearlysixteenth-centurytextpseudonymouslyascribedtoCorneliusAgrippa.16Butitisprobably not the magicians’ original understanding of how the magic circlefunctioned.Thecircleasalocusofpower,enhancingthepoweroftheoperator,isancient;itappears,forexample,intheearlyJewishstoryofHonitheCircle-Drawer and in the Greek magical papyri.17 The further notion that the circleprotects the magician from demons may well have originated with moralistssuch asCaesarius, as a symbolicway of talking about how hazardous it is toconjure demons, even if it was eventually taken over by the necromancersthemselves.

IntheMunichhandbookitisclearthatthecircleisafocusofpowermeanttogaincontroloverspirits.Thecircleshavepowertoconvokethedemons(no.9)andtoterrifythem(no.7).Inonecasethecircleisidentifiedastheinsigniaofthespiritsbeingconjured(no.8). Inanotherexperiment thecircleseemstobeidentifiedasarepresentationofthespirits’dwellingplace(no.7).Apartfromitspoweroverspirits,acirclemaybeinscribedonhorsehide,andthenitwillexertpoweroveranyhorses towhomit isdisplayed,orkeepunwantedhorsesfromapproachingitsbearer(no.9).Atonepointitissaidthatthespiritscannotentera circle (no. 3), but elsewhere they are said in fact to do so (no. 11). TheinstructionsforconjuringMirageinthesupplementarysectionsofthecodexdosuggest that the circle has a protective function, more for the magician’scompanion than for themasterhimself: themastermakesacirclewithaknifeandhashiscompanionsitinsideit,carefullyinstructinghimnottostretchhand,

foot,clothesorhairoutsideituntilallisdone,‘lestthroughsomeerrorheshouldseemtoenterintodanger’.18Theroleofthecircleinoneofthemanual’seroticexperiments(no.3)isambiguous:itisclearlyafocusofmagicalpower,anditmayalsoplayaprotectiverole.Thetextsaysthatthelargerthecircle,thebetter;ifanythingofthemaster’sshouldextendbeyondthecircle,‘itwouldbebadforyou’.Doesthisimplythatthecircleisaprotectiveenclosureagainsttheassaultsof thedemons?Perhaps,but this function isnotclearlyexpressed.Atnopointdoes the author expressly state that the demonsmay cause harm and that thecircleisnecessaryforprotection;indeed,theexperimentisexplicitlysaidtobewithout danger.While themaster sportswith thewoman inside his capaciouscircle thedemonshave in fact vanished; there is no sense that they remain asinvisibleyetmenacingpresences.Themaster’sgreatestfearmaybenotassaultbutinterruption:havinggonetosuchefforttosecurethewoman’spresenceandguard the secrecy of his magic, he does not want to be disturbed in hislovemakingbyforcesdemonicorotherwise,andthecircleprovidesanenclosurewithinwhichhisprivacyissecure.Exceedingtheboundsofthisenclosurewillprobablyhavetheworstresultheenvisions:thespellwillbebrokenandhewillbedisappointedinhislove.

Astralmagic

Magiccirclesarenotexplicitly linkedwith thecelestialspheres,at least in theMunichhandbook,yet themagicofcirclesand that involvingheavenlybodiesareperhapsrelated,atleastindirectly.Ineachcasethecircularform–theperfectshape,accordingtoancientGreekthought–wasconceivedasacentreofpowerthatradiatedoutward.Theeleganceofthesimpleform,madewithasingleanduniform line, seems to have been suggestive of inward-looking strengthcombined with maximal power to influence other beings. Even if the magiccircle could also serve as a protective boundary, defining a safe spacewithinitself, the Munich handbook makes it clear that the circle exerted force overdemons,whether traced on the ground or transferred to a sheet of parchment.More clearly and perhaps more obviously, in medieval thought, the stars andplanetsemittedpowers thataffected lifeonearthandcouldbeput tousebyamagicianforgoodorforill.Thepossibilityofsuchastralmagicwasnotmerelya belief of the magicians themselves; philosophers and theologians, indeededucated people generally, accepted the premise that the heavenly bodiesinfluencedaffairsherebelow.19

In1441EleanorCobham, theDuchessofBedford,was triedfor treasonousmagicalongwithaccompliceswhoincludedRogerBolingbroke.Hispartinthematterissummarizedbyonecontemporarysourceintheseterms:

Andacertainclerk,oneofthemostrenownedinalltheworldinastronomyandthemagicalart,masterRogerBolingbroke,wasarrested,andpubliclyinthecemeteryofStPaul’s,with thevestmentsofhismagicandwithwaxenimages, andwithmany othermagical instruments, he sat in a certain highthrone, so that people fromeverywheremight seehisworks; afterwardshewas hanged, drawn and quartered, and his head placed on LondonBridge.ThismasterRogerwasoneofthemostnotableclerksinthewholeworld,andhewasaccusedonaccountof…LadyElianora[Cobham],towhomhewasanadvisor in themagicart,andafterhisdeathmany lamentedexceedinglygreatly.

Forourpurposesitisnotnecessarytoexplorealldetailsandimplicationsoftheaffair.20SufficeittopointoutthatthisBolingbrokeclearlywasan‘astronomer’orastrologer,andsurelyhadcastthehoroscopeofHenryVI,alreadyanactivitythatsmackedoftreason,butwhetherhehadactuallycompassedthemonarch’sdemise is another matter. In any case, we have here a classic case of theintersection between astrology, astral magic and necromancy.Whether or notthis particular astrologer was also a necromancer, to lend further force to itsconjurationsnecromancyclearlydidborrow techniques, however superficially,fromthetraditionsofastralmagicderivedfromArabictreatisessuchasPicatrix.This and similar writings had been translated from Arabic into WesternEuropeanlanguagesinandaroundthethirteenthcenturyandseemtohavehadprofound influence on necromantic practice. This influencemanifests itself inthe Munich manual chiefly in instructions to observe certain astrologicalconditionsandintheuseoffumigations.

InvariouswaysthemagicalapparatuscontainedintheMunichmanualdrawsfrom the tradition of astral magic. Eleven experiments specify that theiroperations, or certain of them, should be done under specified astrologicalconditions,whichmostoftenentailphasesofthemoon:theworkshouldbedoneunderawaxingorwaningmoon,orinaparticularphaseofthemoon.Thedayof theweek issometimesspecified.The timeof thedaymaybe indicated: thefirsthour,beforesunrise,morningornoon.Thus,aneroticexperiment(no.12)mustbeinitiatedinthehourofVenusorthehourofJove,notsimplybecauseof

the obvious erotic associations of Venus, but becauseVenus and Jupiterwereseenas‘favourable’planets.Attimesthemanualsaysthatoperationsshouldbecarried out under a clear sky. Astrological specifications of slightly greatersophistication occur only rarely: an experiment is to be carried out under aconjunctionofVenusandJupiter,orwhentheSunisinLeo.21

Fumigations(orsuffumigations)occurineightofthemanual’sexperiments.In psychological experiments it is the image or the object sympatheticallyrepresenting thevictim that is fumigated:withmyrrhandsaffron (no.3);withcinnamon, pepper and agrimonia (no. 4), or with sulphur fumes (no. 5). Inillusionistexperiments it is thecircle that is thus treated:with themarrowofadead person (no. 8), or with incense and myrrh (no. 11). An all-purposeexperiment(no.36)likewiseinstructsthemastertoplaceincenseandmyrrhinathurible (presumably of gold) and walk around the outer edge of the circle,saying,‘ImakethisfumigationinthenameoftheFather,andoftheSon,andoftheHolySpirit.’Both versions of theMirror of Floron require that themirroritselfbefumigated.

TheportionofthemanualmostfullyreflectingtheinfluenceofArabicastralmagic is the compendium devoted specifically to the subject (no. 37). Thissection of themanuscript,which is deeply indebted toworks such asPicatrixandothermanualsofastralmagic,22 contains two typesofmaterial: integratedinstructions formagical rites utilizing the powers of the heavenly bodies, andlistsofsupplementaryinformationregardingeachdayoftheweek(thesealstobeused,thenamesofangelsandotherspiritswhoruleandserveoneachday,suffumigations tobeemployed)andeachhourof thedayandnight (thenameandfunctionofeach,namesofangelsthatruleeachhour,imagestobeusedforeach hour, and so forth).23 The latter form of material can perhaps best beconveyedintabularform(seeTablesE–G),evenifsomenuanceis lost inthispresentation.Thosesubsectionswhichgive integrated instructionsforritesare,inparticular,no.37a(conjurationsforeachdayoftheweek),nos37mand37n(usesofimagesforeachdayandnighthour),andno.37q(usesofimagesandconjurationsforeachdayoftheweek).

Twoexamples(onefromno.37m,theotherfromno.37q)willillustratehowtheintegratedexperimentsdrawupontheschematafoundinthemerelists:

Duringthefifthdayhouroneshouldmakeanimagetotamewildbeasts,suchas lions,bears,wolves,andanyotherwildandharmfulbeasts.At thishourcastanimageoftheanimalofthesortyouwishtocontrolortame,andonthe

headoftheimagecarvethenameoftheanimal,andonthechestthenameofthehourandthenameofthelordofthehour,andonthestomachthesevennamesof thefirsthour,andfumigate the imagewithIndianwoodandwithredsandalwood,andburytheimageinaplaceofyourchoosing,andwiththeLord’shelpaidingyou,youwillseethatall thoseanimalswillbeturnedtoyourwill.

Somewhatmoreelaborateisaprocedureforbringingconcordbetweenhumans:

The fifth image is that of Thursday, and the angels constituted over it areSatquiel, Pattar, Constiel, [and] Assassayel, and these are the windsconstituted over the image: Silite,Maraben, Halharit, and their helpers areYse,Riron,Naasay,[and]Eladab.Andwhenyouwishtoperformthiswork,makeanimageofyellowbronzeorofyellowwaxonaThursday,andtintitwithgreen,andmakeitforaman[or]forawoman,ifyouwishtherebytobring friendship between two men or women, or between a man and awoman.MaketwoimagesofgreenwaxinthemonthofMay,attheheightofPisces,orinthemonthofJanuaryintheheightofSagittarius,andwritethename of theman on the heart of thewoman’s image, and the name of thewomanontheheartofthemale,andsaythisconjuration:

‘O Lord God, almighty creator of [all] things, visible and invisible,establishgentleconcordbetweenthus-and-suchwoman,daughterofso-and-so,andso-and-so,sonofso-and-so,suchasyouestablishedbetweenAdamandEve,andbetweenJacobandRachel, andbetweenMichaelandGabriel(oneofwhomisfieryandtheotherwatery,[yet]theonedoesnotharmtheother, but there is great concord between them), and such concord as youestablished between the angel whose medium is fire and the one whosemediumissnow,sothat thesnowdoesnotextinguishthefire,nordoesthefireconsumethesnow,andsoyoulikewiseturnenvyintoconcord.Thus,OLord, by your most holy kindness and mercy, may you cause so-and-so,daughterofso-and-so,toaccordwith,tolove,andtocherishso-and-so,sonofso-and-so.IconjureyouangelsbythenameYafaa,Safaa,Alleya,Hayala,Haya,Halix,Hayul,Ataya,Hytoia,Saffetaba,Coffossol,Remlestar,El,LordGod, you who know the secrets of [all] hearts and are the end and thebeginning, [and] who never die. Hasten, Sarafem [and] Custyeli, andcommand Amaris and his helpers, that they may quickly carry out andaccomplishmyrequest.’

Andbury the image inaplacebywhich theypass,andyouwill see themarvelsofalmightyGod.

No. 37a consists chiefly of conjurations for the days of the week; theconjurations differ in two main ways from those found in the main block ofmaterial: theirpurpose is leftunspecified, therebeingnoexplicit instruction tothe spirits conjured; and they involve word play and near repetition of a sortoftenassociatedwithKabbalah: ‘In thenameAdonay,Adonay,Eye,Eye,Eyu…Eye,Aloraye;inthenameSadaye,Saday,Cados,Cados,Cados,thehighone,sittinguponthecherubim…’;‘InthenameAdonay,Adonay,Adonay,Eye,Eye,Eye,Cados,Cados,Cados,Hatyn,Hatyn,Hatyn,Va,Va, strongone,Va,whoappeared on Mount Sinai with glorification of his reign, Ya, Adonay, Saday,Sabaoth,Hanath,Hu,Haxi,Ya,Ya,Ya,Marmalita,Abym,Yea…’;and‘bythenameYa, Ya, Ya, A, A, Va, Hy, Hy, Haa, Haai, Va, Va, Han, Han, Hon, Hy,Hyen,Haya,Haya,Hol,Hol,Hay,Hael,Hon;bythenamesoftheLordAdonay,Haya,Hol,creatoroftheages,Cados,Cados,Cados,Ebel,El,Ya,Ya,Ya,Eloy,Arar,Eloym,Eloym…’

Elements of simple lunar astrology, too, are found toward the end of thecompilation, in a listing of what were called lunationes, or days of the lunarcyclethataregoodorbadformakingmagicalinscriptions(no.46).Ingeneral,lunar astrology lent itself more to popular use than did the more technicalscienceofsolarastrology;whileitisfoundinvaryingdegreesofcomplexity,itcouldeasilybereducedtoasimplelistofdaysinthelunarcycle,identifiedasfavourableorunfavourable,whetheringeneralorforaparticularoperationsuchastheworkingofmagic.24

Whenallissaidanddone,however,theuseofastrologyandastralmagicintheMunich handbook – and probably in other, similar necromantic texts – isfairlysuperficial.Onedoesnotfinddetailedorrationalizedeffortstoexploitthepowersofcelestialbodies,andeventheconcisetreatiseofastralmagicismoreacataloguethanafullydevelopedwork,presumablyincludedsimplybecausethecompilerwashighly eclectic, but notgenuinely integrated into thedrift of thecompilationasawhole.

TheSpeculum astronomiae, probablywritten byAlbert theGreat, explainsthe basic principles of astrology, then touches at the end on necromancy andrelatedarts.Theauthorsayshedoesnotmeantospeakinfavourofastrologicalimages,becauseoftheirsimilaritytonecromantic(necromanticas)ones.Hethengoes on to say that necromantic books should be set aside without being

destroyed, ‘For perhaps the time is already at hand,when, for certain reasonsabout which I am now silent, it will be useful on occasion to have inspectedthem,but,nevertheless,theirinspectorsshouldbewaryofusingthem.’25Coyasit is, this statement makes clear that the boundary between astral magic andnecromancywasfluidinpracticeevenifintheoryitcouldbestatedwithclarity:astral magic invoked the natural powers of the stars and planets, whilenecromancy called upon demons; but if therewere spirits associatedwith theheavenlybodies,thesemightbedifficulttodistinguishfromthespiritsoftheairtraditionally conceived as demonic.26 One can well understand why orthodoxauthoritiesandwriterswouldbesuspiciousofthatwhichevenborderedontheforbidden.Theworks translated from theArabicmight includeagreatdealofmaterial thatwasstraightforwardlyastrologicalandclearlynon-demonic,butaworksuchasPicatrix appealed toboth thepowersof theplanets and thoseofspirits, and identified its art as that of necromancy. TheMunich handbook isimportantinpartbecauseitextendsthespectrumtothefurthestextreme,givingusnearlyinitsentiretyaworkexpresslydevotedtodemonicmagic,workedoutinconsiderabledetailandforthemostpartwithonlytokenborrowingfromtheastralmagicwithwhichnecromancywassorichlyintertwined.

TableE.Specificationsforeachdayoftheweek

TableF.Specificationsfordayhours

TableG.Specificationsfornighthours

Notes1 SiegfriedWenzel, ed. and trans., Fasciculus morum: A Fourteenth-Century Preacher’s Handbook

(UniversityPark:PennsylvaniaStateUniversityPress,1989),v.30,pp.578–79.2GuillaumedeDeguileville,ThePilgrimageoftheLifeofMan,EnglishtbyJohnLydgate,A.D.1426,

fromtheFrenchofGuillaumedeDeguileville,A.D.1330,1355,ed.F.J.Furnivall(London:K.Paul,Trench,Trübner,1899–1904),vol.2,pp.493–505,lines18,471–924.SeeRichardKieckhefer,MagicintheMiddleAges (Cambridge:CambridgeUniversityPress,1989),172–3,wherethedrawingof themeetingwiththenecromancerisreproduced.

3M.R.James,‘Twelvemedievalghost-stories’,EnglishHistoricalReview,37(1922),416f.4Hansen,Quellen,556–9;Bibliothèquedel’EcoledesChartes,ser.2,vol.3(1846).5AclassicByzantinetreatiseonmagicinstructeditsreadertomaketwoconcentriccircleswideenough

toaccommodatetwopeople;theyshouldbedrawninsideasquare,withanentrancecorridortothesouth,andvariouswordsandsignsaretobeinscribed.SeeRichardP.H.Greenfield,TraditionsofBeliefinLateByzantineDemonology(Amsterdam:Hakkert,1988),286–7.

6TheSwornBookofHonourius[sic]theMagician,asComposedbyHonouriusthroughCounselwiththeAngelHocroell,ed.andtrans.DanielJ.Driscoll(Gillette,NJ:Heptangle,1983),chs26and38.

7De Nigromancia of Roger Bacon, ii.4–6, ed. and trans. Michael-Albion Macdonald (Gillette, NJ:Heptangle, 1988), 13–26. On the legend of St Cyprian of Antioch seeButler’s Lives of the Saints, ed.HerbertThurstonandDonaldAttwater(NewYork:Kenedy,1956),under26September.

8DeNigromancia.,iii.1,28f.9Ibid.,51.10Rawl.29r,73r,77v–78r,79r,103v,104v.11One(nos1,2,3,8,9,12,15),two(nos7,10,16,18,22),three(nos36,twoin39,40),orfour(no.

6).12ForparallelsandpossiblesourcesinArabiccultureseeH.A.Winkler,SiegelundCharaktereinder

muhammedanischenZauberei(BerlinandLeipzig:deGruyter,1930).13E.g.,Greenfield,TraditionsofBelief,286.14CaesariusofHeisterbach,TheDialogueonMiracles,trans.H.vonE.ScottandC.C.SwintonBland,

vol. 1 (London: Routledge, 1929), 315–17. See also Stith Thompson,Motif-Index of Folk-Literature: AClassificationofNarrativeElementsinFolktales,Ballads,Myths,Fables,MediaevalRomances,Exempla,Fabliaux,Jest-Books,andLocalLegends,rev.edn(Bloomington:IndianaUniversityPress,1955–58),nos.D1272(magiccircle),D1381.11(magiccircleprotectsfromdevil)andG303.16.19.15(devilcannotentermagiccirclemadetokeephimout);andFredericC.Tubach,Indexexemplorum:AHandbookofMedievalReligiousTales(FFCommunications,204)(Helsinki:SuomalainenTiedeakatemia,AkademiaScientiarumFennica,1969),p.86,nos.1,069–71.

15BodleianLibrary,Oxford,RawlinsonMS252,fols25v,59v–61v.16CorneliusAgrippa,OfOccultPhilosophy,BookFour:MagicalCeremonies, ed. and trans.Robert

Turner(Gillette,NJ:Heptangle,1985),72.17Taanith, 3.8, in C.K. Barrett,New Testament Background: Selected Documents (London: SPCK,

1956; rev. edn 1987), pp. 191–2; andHansDieter Betz, ed.,TheGreekMagical Papyri in Translation,IncludingtheDemoticSpells,1(Chicago:UniversityofChicagoPress,1986),141(PGMVII.846–61),73(IV.2006–2125).

18Fols112v–113v,142r–142v:magisterfacitcirculumcumcutello,etfaciatsociumsuumintussedere,et precipiat sibi magister quod nec pedes neque manus nec vestes nec capillos foras extendat, donecmagisterexeatexpeditusabomnibusordinatis….Posteafaciatcirculumcumcultellosuo,etassignatlocuminquosociussuussederedebeat.Posteaiubeteumsedere,etostenditeisubquaformasederedebeat incirculo, et qualiter se regere in omnibus debeat, et qualiter spiritum in aduentu suo recipere debeat, etquomodoexiredebeatdecirculo,etqualiterinrecessusuoeumlicenciaretenetur,etquomodoexiredebeatdecirculo,etquodebeatsediuertere.Ethecomniadebetmagistersociosuoostendereantequameumincirculoincurrerepermittit,neexdefectupericulumintrarevideatur.

19SeeRichardKieckhefer,MagicintheMiddleAges(Cambridge:CambridgeUniversityPress,1989),131–3.

20SeeHilaryM.Carey,CourtingDisaster:AstrologyattheEnglishCourtandUniversityintheLaterMiddleAges(NewYork:StMartin’sPress,1992),ch.8,fromwhichthetranslationistaken.

21Nos4,6,8,11,19,41(waxingmoon);2,5(waningmoon);7[?](firstphaseofthemoon);9(sixthphase); 20 (other phases); 4, 41 (Sunday), 9 (Tuesday), 11 (Wednesday), 6 (Thursday or Sunday), 2, 5(Saturday); 4, 11 (first hour); 5 (before sunrise); 41 (morning [demane]); 6 (noon); 7, 8 (clear sky); 20

(conjunction ofVenus and Jupiter); 41 (Sun inLeo); 5 (under awaningmoonetmaxime quando est incombustione).

22Picatrix:TheLatinVersionoftheGha-yatAl-Haki-m,ed.DavidPingree(London:WarburgInstitute,1986),esp.passagessuchasthoseonpp.15–22(imagestoeffectpeace,love,thefavourofalore,etc.);pp.68–73(imagesofplanets),and200–2(fumigationsforvariousplanets); for furtherexamplessee‘ThabitibnQurra’sDeimaginibus’,inFrancisJ.Carmody,TheAstronomicalWorksofThabitb.Qurra(Berkeley:UniversityofCaliforniaPress,1960),180–97.SeeLynnThorndike,‘Traditionalmedievaltractsconcerningengravedastrologicalimages’,inMélangesAugustePelzer:Etudesd’histoirelittéraireetdoctrinaledelaScolastique médiévale offertes à Monseigneur Auguste Pelzer (Louvain: Bibliothèque de l’Université,1947),217–73.

23Nos 37a (conjurations for days ofweek), 37b (signs of angels), 37c (signs of days), 37d (angelsruling days), 37e (spirits ruling days), 37f (fumigations for days), 37g (purposes served each day), 37h(angelsofdays),37i(namesofGod),37j(namesandfunctionsofdayhours),37k(namesandfunctionsofnighthours),37l(namesandfunctionsofhourlyangels),37m(imagesfordayhours),37n(imagesfornighthours),37o(angelsoftimes),37p(namesofplanetsandpartsofEarth),37q(imagesandconjurationsfordays) and 37r (summary).The association of angels and demonswith specific days andhours had beenworkedoutinByzantinesources;seeArmandDelatte,AnecdotaAtheniensia,1(Liège:BibliothèquedelaFacultédePhilosophieetLettresdel’UniversitédeLiège,1927),403–4,434–8.Formaterialsimilartothatin no. 37j, seeCharlesBurnett,Magic andDivination in theMiddle Ages: Texts and Techniques in theIslamicandChristianWorlds(Aldershot:Variorum,1996),IX,p.2.

24OnthetraditionfromwhichthistextdrawsseeUteMüller,DeutscheMondwahrsagetexteausdemSpätmittelalter (diss. Berlin: FreieUniversitätBerlin, 1971);TheWorks of JohnMetham, including TheRomance of Amoryus and Cleopes, ed. Hardin Craig (EETS, o.s. 132) (London: Kegan Paul, Trench,Trübner,1916),xxxviii–xlii (asurveyof thegenre),148–56;L.Braswell, ‘Popular lunarastrology in thelate Middle Ages’, University of Ottawa Quarterly, 48 (1978), 187–94.; Robert Vian, ed., EinMondwahrsagebuch: Zwei altdeutsche Handschriften des XIV. und XV. Jahrhunderts (Halle, 1910); andFrankFürbeth,JohannesHartlieb:UntersuchungenzuLebenundWerk (Tübingen:Niemeyer,1992),49–57. W. Braekman, ‘Magische experimenten en toverpraktijken uit een middelnederlands handschrift’,VerslagenenmededelingenvandeKoninklijkeVlaamseAcademievoorTaal-enLetterkunde,1966,54–68,givesthefirstsixsectionsofamoon-bookforwhenthemoonisineachzodiacalsign.

25PaolaZambelli,The‘Speculumastronomiae’and itsEnigmas:Astrology,TheologyandScience inAlbertusMagnusandHisContemporaries(Dordrecht,Boston,andLondon:Kluwer,1992),chs16–17,pp.270–73.

26OnthisissueseeespeciallyD.P.Walker,SpiritualandDemonicMagic,fromFicinotoCampanella(London:WarburgInstitute,1958;repr.NotreDame,ID:UniversityofNotreDamePress,1975).

S

9

Conclusion

ometimearound the1530s,BenvenutoCelliniwitnessed theconjuringofdemons in the Colosseum at Rome – or at least so he reports in hisautobiography.1He hadmet a Sicilian priestwho knewLatin andGreek,

and who agreed to introduce him to the art of necromancy. Along with twocompanions they went to the Colosseum, traced circles on the ground, andundertook ‘the finest ceremonies that can be imagined’, amid varioussuffumigationsandanhourandahalfofconjurations.WhenlegionsofdemonsfilledtheColosseum,thepriesturgedCellinitomakesomeinquiry,andheaskedthemtorestore tohimhisSiciliangirlfriend,Angelica, towhichtheymadenoreply.CelliniandthepriestwenttotheColosseumasecondtime,withatwelve-year-oldboyandtwoothercompanions.InHebrewandGreekaswellasLatin,thenecromancerconjuredmultitudinousdemonsbyname, invoking thepowerofGod,andthereappearedahundredtimesasmanyspiritsaspreviously.Cellinirepeatedhisrequest,and thespiritspromised thatwithinamonthhewouldbetogether with Angelica. But the ceremony was soon out of control: thenecromancerdeclaredthatthedemonswereathousandtimesmorethanhehadconjured, and theywere themostdangerousof spirits; theboy shrieked that amillionthreateningfigureswereswarmingaroundthem,whilefour‘giants’wereendeavouring to break into the circle. Eventually, however, the numbers ofspirits dwindled, so that by the time the conjurers left their circle the boyreported there were only two demons left, skipping along the road or on therooftops.Thenecromancerinsistedthathehadneverbeforeencounteredsuchaferocious display of demons. The experience did not dissuade him, however,fromurgingCellinitojoinhiminanotherritual,theconsecrationofabookbywhich they could discover buried treasure. Cellini agreed, but was soon sopreoccupied with his work that he abandoned both this new project and hishopesregardingAngelica.

E.M. Butler inclined to accept Cellini’s story essentially at face value,althoughshenoted thatonly theboyseemsactually tohaveseen theconjuredspirits–therestofthepartyreliedchieflyonthelad’sreports–andsheascribed

theexceptionalsuccessofthenecromancer’sritualstotheboy’simpressionablenature.2Nodoubtitcouldhavehappened.Conjuringdemonsishardlythemostimplausibleundertakinghumanshavedevotedthemselvesto,anditseemsprimafacieunlikelythatbooksofnecromancywouldhavecirculatedinlatemedievaland early modern Europe without occasional use of the experiments theycontained.TheresultsmaymoreoftenhavebeenthoseexperiencedbyGillesdeRais,whoengagedmorethanoneclericalnecromancerinanefforttorecouphisfinanceswithdemonicaid,butwhofoundtheconjurationsutterlywithouteffect–exceptwhenhewasnotlooking,atwhichpointthenecromancerwouldassurehimthatferociousspiritshadcomeandbeatenhimmercilessly.3GillesdeRais’snecromancerswereperhapstypicalintheirskilfuldeceptionofagullibleclient.One is remindedof thenecromancers, includinga formerTemplar,whostrungCardinal Francesco Caetani along, begging for time to complete theirexperiments,andpleadingthattheycouldnotdosobecausetheywereunabletolocate such necessary items as a hoopoe.4 The necromancer appears often tohave been a mountebank, and the most important factor in his success wasperhapsthecredulityofhisclient.Yetonehesitatestogeneralize;ifclientscouldplacefaithinnecromancy,thiswasinpartbecausethebroaderculturetookthematter seriously enough to prosecute people for exercising the art, and fewdoubted in principle that conjuring could succeed, so there must have beennecromancers and would-be necromancers who copied out experiments intotheirbooks in thehopeofhavingcloseencounterswithmalignbutpotentiallyusefulspirits.

InsomerespectsthestoryofBenvenutoCelliniisconsonantwiththepictureofnecromancygivenintheMunichhandbook,whileinotherwaysitisnot.Theuseofcircles,conjurationsandsuffumigations,therecruitmentofayoungboy,andthepresenceofafewcompanions–allthisistypicalofwhatwehaveseeninthenecromancer’smanual.Theuseofaclassicallanguageisagainexpected,althoughGreekandHebrewmayhavebeenexceptional.TheexperimentsintheMunich handbook sometimes instruct the spirits to come in pleasant andnonthreatening form, as if the conjurers were aware that the experience ofCelliniandhisfriends–averitabletemptationofSaintAnthony–mightbefallthem.What ismost unusual about Cellini’s report is precisely its drama. Thedemonsforeseenin theMunichmanuscriptaremadetame,domesticated,evendocileincomparison.Theconjurationsareintendedtocoercethespirits,andtheexpectationisthatthesespiritswillpresentthemselvesinamoodofsubmissionto the necromancer’s constraint. Yet the writer surely knew the alternative

possibility,andifheinsistedonusingconjurationsasspiritualweaponsagainstthe spirits he did so because he knew that precautions were necessary, thatdocilitydidnotcomenaturallytodemons.

I have argued that material such as the Munich handbook is historicallyimportant because it helps us grapple with the mentality of the clericalnecromancers, but that this mentality was not a simple or stable entity. Itsvariations depended largely on the type of ritual in question. The illusionistexperiments display a playful and imaginative impulse, but one that couldnurture the profoundly serious anxieties seen in the early witch trials. In thepsychological riteswefindaquest forpoweroverotherpeople’sminds,wills,andbodies,oftenmanifestingitselfasanexpressionofviolent impulse,andinany case revealing tension in the clashofwills. In thedivinatoryoperations adesire for knowledge often combines with pecuniary motives, and we see analmostobsessiveconcernwiththetruthoftheknowledgegained,inthefaceofthe danger of falsehood. In the Munich handbook we find all three types ofmaterial,butinshiftingproportions:ifIamrightinmyhypothesisthatwehavetheexperimentssubstantiallyintheiroriginalorder,thecompilerseemstohavebecome less interested in the glamorous forms of magic, more absorbed inworkaday divination, and more prosaic in his manner of presentation as hepursued his task. To read the work in this way is to find in it an element ofimplicitautobiography,evenwhen thefirstperson isnotused. It isalso toseethecompilerasreflectingbothsynchronicallyanddiachronicallythediversitiesof magical tradition: not only does he bring disparate practices into fusion,combiningsympatheticmagic or scryingwith conjuring and other techniques,but as he continues the process hiswork loses someof its earlier brio and hesettlesforkindsofmagicmorelikelytodrawmoney-bearingclients.

Furthermore, I have suggested that books such as the Munich manual ofnecromancyaresignificantforthelighttheyshedonbroadertendenciesinlatemedievalculture.First,attentiontosuchacompilationexpandsourconceptionof howabook could function andhow it couldbeperceived in latemedievalculture.Cellini’sstoryremindsusofwhatwehavealreadyseen,thatabookwasasacredobject,particularlywhenconsecrated,andthatitssacralitywasafactorenabling thenecromancerbetter toattainhisgoals.Second,awarenessofwhatmagicianssetout todoisneededforarealisticof theirenemies’reactionsandrefutations.Celliniknew,aseveryoneatthetimeknew,thatthebehaviourofhispriest friendwas transgressive.Onemightviewitasfrivolous transgression; itcertainly had no obvious political significance. Be that as it may, it takes on

moresobersignificanceinlightofthevirulentattacksonnecromancybypeoplewhoseopinionweighedheavily,includingpopesandtheologians,inquisitorsandsecular judges, those instrumental in forging the cumulative concept ofwitchcraft as a hammer for crushing women in particular, and the Humanistmages who wished to distance themselves as effectively as possible fromcommonandvulgarnecromancers.Third,studyofthismaterialhelpsusseetheessential continuity in form between necromancy and exorcism, and thegrounding of both in the established liturgy of the medieval Church. As thereversesideoftheliturgicaltapestry,thenecromancer’sexperimentshelpustoseehowritualcouldbeperceivedandpervertedbythosemakingprivateuseofitfortransgressivepurposes.

From a slightly different perspective, wemight say that a text such as theMunichhandbookishistoricallysignificantbecauseitelucidatestheconnectionbetweendreamsandnightmares.Thenecromancersandtheirclientsdreamedofdiscovering wealth, sexual fulfilment, favour and promotion, power overadversaries, entertainment, and knowledge of secret and future matters. Inpursuingthesedreamstheyriskedenteringintonightmaresthattheysharedwiththoseaboutthem.Celliniexperiencedwhatanynecromancerotherthanasheerimpostor must have feared, the traumatic disruption of psychic and spiritualsecurity, the terrifying irruption of sinister forces into the private space theyoccupied.The thrill of flirtingwith suchdangerwas surelyone reason for theart’spowerfulappeal.LiketheOuijaboard,thenecromancer’scirclecouldbeginasagamebut turnunexpectedlynastyand threatening.Onapurely rationalistreading,thedangerofthemeansmightbebalancedagainsttheallurementoftheends.Morerealisticallyspeaking,thehazardsweresurelyamongtheattractionsof such activity, and as Freud would remind us, the nightmare was itself thedistorted fulfilment of a wish, at least for those mysterious souls who tookdelight at venturing into a Boschian landscape, in the hope that when theyfinishedtheywouldnotbetrappedwithinitsframe.

Notes1TheAutobiographyofBenvenutoCellini,lxiv–lxv,trans.JohnAddingtonSymonds(repr.GardenCity,

NY:Doubleday,1946),118–22.ForbackgroundseeFrancoCardini,‘IdiavolialColosseo:notesualcuniluogli “magici” della città di Roma nel Medioero’, in F. Troncarelli, ed., La città dei segreti: magia,astrologiaeculturaesotericaaRoma(XV–XVIIIsecolo)(Milan:Angeli,1985),43–54.

2E.M.Butler,RitualMagic(Cambridge:CambridgeUniversityPress,1949),118–29.3ReginaldHyatte,intro.andtrans.,LaughterfortheDevil:TheTrialsofGillesdeRais,Companion-in-

Arms of Joan of Arc (1440) (Rutherford,NJ: FairleighDickinsonUniversity Press; London:Associated

UniversityPresses,1984).4CharlesVictorLanglois,‘L’affaireducardinalFrancescoCaetani(Avril1316)’,Revuehistorique,63

(1897), 56–71; Conrad Eubel, ‘Vom Zaubereiunwesen anfangs des 14. Jahrhunderts (mit urkundlichenBeilagen)’,HistorischesJahrbuchderGörres-Gesellschaft,18(1897),628.

TheNecromancer’sHandbookinClm849:Fols3r–108v

Thedispositionofthemanuscript

Themanuscript is from the first half of the fifteenth century, ofunknownprovenence. It is not mentioned in Otto Hartig, Die Gründung derMünchener Hofbibliothek durch Albrecht V. und Johann Jakob Fugger(Abhandlungen der Königlichen Bayerischen Akademie derWissenschaften, philosoph.-philolog. und hist. Klasse, vol. 28, sect. 3,1914).Itisonpaper,withoutdiscerniblewatermark.Thepresentbindingisprobably from the end of the nineteenth or beginning of the twentiethcentury;theinnersideoftherearbindingbearsastickerreferringtoGeorgWinkler Buchbinderei KB, Hoflieferant, München, Kreuzstr. 9. Fol. 3 isheavilyworn.Inthemiddleofthelowermarginoffol.3r(asonfol.156v)isastampwiththeinscriptionBibliothecaRegiaMonacensis.Inthemiddleoftheuppermarginoffol.3r,Clm849ismarkedinpencil.Themanuscriptis 14.7 cm wide and 21 cm high. The text is in a single column, withlineation still discernible on almost all pages. Initials are rubricated.Foliationrunsfromfol.3throughfol.152,andwasprobablyexecutedafterthe earliest binding; earlier foliation occurs on individual folios, and islargely erroneous.Various hands are represented, but these do not alwayscorrespond to thegatheringsof themanuscript; gatherings12 through14,however,arewrittenbyentirelydifferenthandsfromthosethatprecede,andtheconditionofthepaperisalsodifferentfromthatingatherings1through11.

Therearefifteengatherings:

TableH.GatheringsofClm849

Folios Experiments Codicologicalparticularities

1 3–11 No.1tobeginningofno.4 Sheetwithfol.10isseparatelyinserted.

2 12–23 Endofno.4tobeginningofno.9

Sheetwithfols12–13isseparatelyinserted.

3 24–35 Endofno.9tobeginningofno.16

Sheetwithfols24–25isseparatelyinserted.

4 36–45 Endofno.16tobeginningofno.27

Fol.45isalsomarkedasfol.59(inearlierhand).

5 46–50 Endofno.27throughno.30 Postponementofthemiddleofno.27resultsintextualdiscontinuityatthebeginningofthisgathering.Afterfol.50(onwhichno.30iscompleted),fiveuncountedfolios(i.e.,thesecondhalfofthegathering)areexcised.

6 51–59 Middleofno.27,thenno.31andbeginningofno.32

Betweenfol.51(whichisinscribedonlyrecto)and52(whichbeginswithanincipit)fiveuncountedfoliosareexcised.Fol.59risalsomarkedas79(inearlierhand).

7 60–68 Endofno.32tobeginningofno.37

Betweenfol.66andfol.67isfol.65bis.

8 69–82 Continuationofno.37 Fol.70risalsomarkedasfol.89(inearlierhand).Fol.71risalsomarkedasfol.70(inlaterhand).Fol.82isalsomarkedasfol.9(inearlierhand).

9 83–95 Continuationofno.37 Threesheets–fols91,92,and94–areseparatelyinserted.Fol.94isalsomarkedasfol.10(inearlierhand).

10 96–103 Endofno.37tobeginningofno.40

Fol.96risalsomarkedasfol.104(inlaterhand).

11 104–108 Endofno.40throughno.47 Afterfol.108,threeuncountedfoliosareexcised.Fols106–7arealsomarkedasfols.114–5(inlaterhand).No.44isafragment

onthemiddleoffol.107v.No.47isafragmentonthemiddleoffol.108v.

12 109–118 Relatedmaterials,writtenbyvarioushands

Afterfol.118,twouncountedfoliosareexcised.Inthisgatheringthereisnolineation.

13 119–3214 133–146 Fols133–139arealsomarkedas

fols1–7.15 147–156 Sixsheets–fols147–151and

156–areseparatelyinserted.

Textualdiscontinuities

Apart from the abrupt beginning of the text at the beginning of themainblock(onfol.3r)andtheoccurrenceoftextualfragmentsattheendofthisblock (on the middle of fol. 107v and on the middle of fol. 108v),discernible breaks in textual continuity occur at three points within theblock:(1)Betweenfols45and46,onetextendsabruptly(45v)attheendofthefourthgathering,thefifthgatheringbeginswithablankpage(46r),andanewtextbeginsinmediasres(46v).(2)Betweenfols50and51,onetextendswith an explicit (50v), five folios are excised at the end of the fifthgathering,and thesixthgatheringbegins inmediasres (51r). (3)Between51and52,onetextendsabruptly(51r)eventhoughtheversoisblank,fivefollowing folios are excisedwithin the gathering, and the same gatheringresumeswithanincipit(52).

Thediscontinuitiesonfols45–51arerelated,inthesensethatthecentralportion of an experiment (no. 28) has been postponed to fol. 51r, whichevidently supplies themissing link between the beginning (fols 44v–45v)andtheend(fols46v–47v)ofthisexperiment.Notethatexperimentno.28isdivided into two ‘chapters’: theendof the first ismarkedby thewordsExplicit primumcapitulum near the bottom of fol. 46r; the second beginswithalistofnamesattheverybottomofthatfolio,whichcontinuesatthetopoffol.51randcontinueswithaconjurationthatoccupiestheremainderof fol. 51r (fol. 51v is blank), only to concludewith thematerial on fols46v–47v,whichterminatedwiththenotationExplicitsecundumcapitulum.The textual continuity produced by this rearrangement is corroborated by

the identificationof two chapters as part of a continuing experiment.Thediscontinuity isnotfullyexplainable in termsoferroneousbinding,whichwouldnotaccountforthescribe’snotusingtheversooffol.51.Rather,thelack of continuity ismore plausibly explained on the assumption that thescriberecognizedbelatedlythathehadmaterialathandthatbelongedtoanearlierexperiment;hemaynothavetakenthetroubletodetermineexactlywherethefragmentinsertedonfol.51rbelonged.

Itispossiblethattheonlymaterialactuallydeletedfromthemiscellanyis that on the first two folios. Although folios are elsewhere excised(betweenfols50and51,betweenfols51and52,andbetweenfols108and109),theevidenttextualdiscontinuitiescanbeemendedbyrearrangement,andtherearenofurtherdeletionsfromtheoriginalfoliation.

Attheendofthisblock,threefoliosbetween108and109areexcisedattheendofagathering,afterwhichnewmaterialbegins,writtenbydifferenthands. Within this new material there are three further breaks in textualcontinuity:between118and119,wheretwofoliosareexcisedattheendofagathering;between132and133,withthebeginningofanewgathering;andbetween146and147,againwiththebeginningofanewgathering.

Editorialprinciples

Punctuation and capitalization have been standardized. Non-standard butclearly intentional formsandspellingshavebeenallowed tostand:abilemfor habilem (no. 34), aparuisti for apparuisti (no. 31), beniuolus forbeneuolus (no. 34), blica for plica (no. 1), colido for collido (no. 5),commitantem for comitantem (no. 19), commitiuam and commitiua forcomitiuam and comitiua (no. 7), decim for decem (no. 18), desparsit fordispersit(no.33),dissipulosfordiscipulos(no.35),duodecimforduodecem(no.27),genubusforgenibus(nos10&11),hillariterforhilariter(no.6),hostio for ostio (no. 17), inungas for inunguas (no. 22), karacteribus forcharacteribus(no.19),karitatemkaritatiuamforcaritatemcaritatiuam(no.14), kathedram for cathedram (no. 15), legittimo for legitimo (no. 27),letaniaforlitania(no.31),lingnumforlignum(no.13),loycamforlogicam(no.34),magestasformajestas (no.1),magestatis formajestatis (no.33),navim for navem (no. 8), optinere for obtinere (no. 31), pallificando forpaleficando (no. 19), patifacere for patefacere (no. 6), pulcherimi forpulcherrimi (no. 13), quadruuio for quadriuio (no. 26), rethoricam for

rhetoricam(no.34),ribellesforrebelles (no.33),senephali forseneschali(no. 34), sepellire for sepelire (no. 4), sepellitur and desepelliendo forsepelituranddesepeliendo(no.2),SeptemtrioneforSeptentrione(fols115rand144r),thesaurumforthesaurus(no.43),vppupaforupupa(no.6).Thetexthasbeencorrectedconservativelywhen itwasnecessary todo so forthesenseofapassage,butnotsimplytocorrecterrors;e.g.,onfol.56rquodvijdiehominemadymaginemplasmastituamiscorrectedtoquivij[a]diehominemadymaginemplasmastituambutvijisnotcorrectedtovi,andonfol.13rdiscedat…seruiet[forseruiat]…diligathasbeenallowedtostand.Necessary additions have been made in square brackets; deletions andsubstitutionsare indicated in thenotes.Lower-casec and t are sometimesdistinguished but often not; when the context allows either, c is used. Inoccult names and ‘Chaldean’ formulas especially it is often impossible todistinguishbetweencandt, todeterminewhetherasuperscriptlineoveravowel represents m or n, or to make other editorial judgements whichdepend on context; in these cases the transcription is perforce largelyarbitrary.

Italicsareusedforritualtextthatistoberecited,butnotfordialogue.Inthe conjurations, chains of invocations given in unbroken sequence in themanuscriptarebrokenintoindividualunits(beginningwithperoretper),eachmarkedwithabullet,toclarifythestructureofeachinvocation.

No.1.Forgainingknowledgeoftheliberalarts(fols3r–5v)

[…]versusorientem.Deindedicere[debes]:

Apolin,Maraloth,Berith,ego,talis,vosexorcisoaetconiuroexpartedeiomnipotentis, qui vos vestra eleccione iussit antra subire profundi, utdebeatis michi mittere quendam spiritum peritum dogmate omniumscienciarum, quimichi sit beniuolus, fidelis, et placidus, ad docendumomnem scienciamquam voluero,b veniens in formamagistri, vt nullamformidinemdoleampercipere.Fiat.Fiat.Itemconiurovos

•perPatremetFiliumetSpiritumSanctum,•et[per]hecsanctanominaquorumvirtuteligamini–scilicetDobel,Vriel,Sabaoth,

Semoni,Adonay,Tetragramaton,Albumay,Siloth,Moreth,Sadabin,Rodobel,Domiel,Perarabiel,cAlatuel,nominem,nominam,d[et]Vsobel,

quatenus vos tres reges maximi et michi socii michi petenti vnum desubditisvestrismitterelaboretis,quisitmagisteromniumscienciarumet

arcium, veniens in forma humana placabilis [et] splendense michi, eterudiensmecumamore,itaettaliterquodintermino30a[rum]dierumtalem scienciam valeam adipisci, permittens post sumpcionem scienciedaresibi[3v]licenciamrecedendi.

Ethoceciamtociensdicidebet.Hec vero dicta,f depone ensem et involue in dicto panno, et facto

fasciculo cuba super ipso, et aliquantulum dormias. Post sompnum verosurgeetinduaste,quiafactofasciculohomosespoliatetintratcubiculum,ponendodictumfasciculumsubcapite.Estautemsciendumquoddictishiisconiuracionibussompnusacciditvirtutediuina.Insompnoapparenttibitresmaximiregescumfamulis innumeris,militibusetpeditibus, interquosesteciamquidammagister apparens, cui ipsi tres reges iubent.A[d] te ipsumvenire paratum videbis. [Videbis] enim tres reges fulgentes mirapulchritudine,quitibiindictosompnoviuavoceloquentur,dicentes,‘Ecce,tibidamusquodmultocienspostulasti.’Etdicentillimagistro,‘Sitistetuusdiscipulus, quem docere te iubemus omnem scienciam siue artem quamaudirevoluerit.Doceipsumtalitereterudi,vtintermino30a[rum]dierumin quacumque scienciag voluerit summus inter alios habeatur.’ Et videbisipsum respondere, ‘Dominimei, libentissime faciam quidquid [4r] wltis.’Hiisdictis, regesabientetmagistersolus remanebit,qui tibidicet, ‘Surge,eccemagister tuus.’Hiisverodictis,excitaberis;statimapperiesoculos,etvidebis quendam magistrum optime indutum, qui tibi dicet, ‘Da michiensem quamh sub capite tenes.’ Tu vero dices, ‘Ecce discipulus vester,paratus facerequidquidwltis.’Tamendebeshaberepugillarem,et scribereomniaquetibidicet.

Primodebesquerere,‘Omagister,quodiestnomenvestrum?’Ipsedicit,jettuscribas.Secundo,dequoordine,etsimiliterscribe.Hiisscriptis,debessibipostularek ensem; quo habito ipse recedit, dicens, ‘Expectame donecveniam.’ Tu nichil dices.Magister vero recedet et fert ensem. Post cuiusrecessum,tudissoluespannumvtap[p]aretinferius.Etiamscribasindictocirculo nomen eius scriptum per te, et scribi debet per te cum predictosangwine.Quoscripto,involuedictumpannumetbenereconde.

Hiisfactis,debespranderesolopaneetpuraaqua,etilladienonegredicameram.Et cumpransus fueris, accipepannumet intres circulumversusApolin. Dic sic: ‘O rex Apolin, magne, potens, et venerabilis, [4v] egofamulustuus,intecredensetomninoconfidensquodtuesfortisetvalens,

rogoperincomprehensibilemmagestatemtuamvtfamulusetsubiectustuus,talis, magister meus, debeat ad me venire quaml cicius fieri potest, pervirtutemetpotenciamtuam,queestmagnaetmaximainseculaseculorum.Amen.’ Et similiter dicere [debes] versus Maraloth, mutando nomen. Etversus Berich similiter. Hiis dictis, accipe de dicto sangwine et scribe inmedio circuli nomen tuumcum supradicto corde, vt hic apparet inferius.mDeindescribecumdictocordeinangulispanniillanomina,vthicapparent.[5r]Si autemsangwisuniusauisnon sufficeret,potes interficerequantumtibiplacet.

Quibus omnibus factis, sedebis per totam diem in circulo, aspiciensipsum,nichilloquendo.Cumveroseronfuerit,blicadictumpannum,spoliate,et intra incubiculum,ponendoipsumsubcapite tuo.Etcumposueris,odicsicplanavoce:

O Apolin, Maraloch, Berith, Sathan, Beliath, Belzebuc, [et] Lucifer,supplico vobis vt precipiatis magistro – in eo [loco] (nominando eiusnomen)–vtipsedebeatvenirecrasantesolisortumadmeetdoceremetalemscienciamsinealiquafallacia,perillumquiventurusestiudicareviuosetmortuosetseculumperignem.Amen.

Caue igitur et precaue ne signum crucis facias, propter magnumpericuluminsompno.Sciasquodvidebismagistrumtotanocteloquitecum,interrogansatequamscienciamvelisaddiscere.Etcumdices,‘Talem’,itaquod,vtdictumest, totanoctecumeohoc loqueris.Cum itaqueexcitatusfueris,quode[s]tinipsanocte,surgeetaccendecandelam,etaccipedictumpannum et devolue, et in eo sede, videlicet in circulo vbi nomen tuumscriptumestadtuumcommodum,etvocanomenmagistritui,sicdicens:

Otalis,detaliordi-[5v]ne,etinmagistrummichidedituspermaioresreges tuos, te deprecor vt veniesp in forma benigna, doctumme talemscienciam, [in]quaq sim promcior omnibus mortalibus, discens ipsamcum magno gaudio, sine aliquo labore, et omni tedio derelicto. Veniigitur ex tuorum parte maiorum, qui regnant per infinita seculaseculorum.Amen.Fiat,fiat,fiat.

Hiis itaque dictis, tunc aspiciens versus occidentem videbismagistrumvenirecummultisdiscipulis,quemrogabisvtomnesabireiubeat,etstatimrecedunt.r Quo facto, ipse magister dicet, ‘Quam scientiam audire

desideras?’Tudices,‘Talem,’ettuncincipies.Memento enim quod quantum tibi dicet, tantum addiscess et memorie

commendabis, et omnem scienciam quam habere volueris addisces interminoxxxa[rum]dierum.

Etquandoipsumdecameraabirevolueris,plicapannumetreconde,tetstatim recedet. Et quando ipsum venire volueris, aperi pannum, et subitoibidem apparebit, continuando lecciones. Post vero terminum 30a[rum]dierum,doctusoptimeinscientia,factibidareuensemtuumetdicvtvadat,et cum pace recedat. Debes iterum dicere cum pro alia ipsum invocabishabendasciencia,quitibidicitadtuilibitumesseparatum.

Finisestcapitulisciencie,etc.

aCorrectedfromexorcisor.bMSvolueris,althoughthefinalletterisuncharacteristicforthishand.cOrPararabiel.dSicinMS.eMSsplandens.fSicinMS.gMSinquamscienciam.hSicinMS.iSicinMS.jSicinMS.kMeaningpresentare?lFollowedbyci(?),deleted.mCircleatthebottomoffol.4v:asinglebandinscribedwithinasquare.Thenamesofthe

spiritsBelial,Satan,MendiorMatalot,Belzebub,Lucifer,SententinoandApolinareinscribedinandaroundtheband,asarethefourcardinaldirections.Nomenmagistri,detaliordineandNomendiscipuliaremarkedinthecentre.

nThefinalo,writtenwithasuperscriptline,hasbeencorrected,withthecorrectformseroalsointhemargin.

oMeaningreposueris?pSicinMS.qMSquam.rSicinMS.sMSaddiscens.tMSretunde.uSicinMS.

No.2.Forcausingapersontolosehissenses(fols6r–7v)

Adhoc igitur,vt sciencia siuearspossit abaliquoauferri,vndediligenter

attende.aDebesenimprimodecrescentelunadiesabbatiireadillumquemadmentemvenirevoluerisetcorameosicdicereplanavoce:Subintret Mirael cerebrum tuum et omnem sapienciam, sensum,bdiscrecionem,[et]cogitationemdiluatetaboleat.Coniurote,Mirael,

•peromnesprincipesetmaiores,•etperomniaquefacerevoles,vtintaliquemaspiciodebeaspermaneredonecmichilibuerit,etipsumobfuscare,cetomnequodagnoscitammittat,dalioquinmittamteinmarisprofundum,quodnonegredierisinsecula.

Quibusdictis,recedeetprestolaredonecserofuerit.Quofacto,vadeadhostiumeiuset incidedelignoipsiushostij tantumquoddeipsocalamumfacerepossis,etaddomumredeas,etfacdeipsocalamum,etdesangwinemurilogiinpannolinicumipsocalamoscribe:

O Mirael, ablator sapiencie, sciencie, cognicionis, et artis, adsis insensibustalis,etspiritumfaceredebeasanimodementem.e

Quaconuocacionescripta,fitindictopannocirculuscumdictosangwinevthicapparet,fvbiscribiturvtsequitur:nomenilliusquempriuarevoluerisinmediocirculiconscribitur,[cum]hocnomine‘Mirael’.Quibusfactis,debesdiceresic:

Coniuro vos decem demones [6v] malignos, videlicet Oreoth, Pinen,Ocel,Tryboy,Noryoth,Belferith,Camoy,Astaroth,Sobronoy,Sismael,

•perindiuiduamtrinitatem,videlicetPatremetFiliumetSpiritumSanctumabvtroqueprocedentem,

•etpertremendamettimendamdiemjudicij,g•etperomniaquefueruntetsunteterunt,vthsicutinhoccirculofigurati,icircuitistalem,j itavereetefficaciteretexistenterpersonameius circuatis, et sensus eius taliteraffligatisquodignorans,demens,stultus,etmentecaptusk[7r]efficiatur.Ettu,Mirael,decerebroeiusnunquamegrediaris,manensineodienoctuquedonecabeoabireiubebo.

Quibussicdictister,iterumredeasineademnocteaddomumipsiuscumdictopannoetcumquodamcultello,etcumibifueris,voluehumerosversussuum hostium, et flectens te in terram,minge in parte eiusmore cameli.Faciendofoueamsubter[r]andodictumpannumineiuslimite,ldicsic:

Subterro te, talem, in nomine demoniorum scriptorum circa te, quodsemperipsidemones[sint]circateetomnistuavirtussepultasit.

Et cooperto dicto circulo cum terra, redeas iterum ad domum, et faccandelam, in qua sint scripta omnia contenta in circulo. Et debes ipsamfaceredeceraprimoempta,[in]nomineet[pro]destrvccioneeius,cumvnaacusimiliterempta.Quafacta,accendeipsametdicsic:

Sicut hec candela,m facta in destruccionem talis, comburitur etconsumatur,n itaomnisvirtuset scienciaexistens in ipso indemenciamconuertatur, per virtutem demoniorum in hac candela scriptorum. Etsicutvosdemoneshicscriptiardetis,itanullamrequiemhaberepossitisdonechocduxeritisadeffectum.o

Quibus verbis semel prolatis, dictam candelam extingwe, dicendo hecverba:

Sicutheccandelaextingwitur,itaomnisvirtusintalipermanenspenitusconsumetur.

Manevero ipsamaccende,dicendo,Sicuthec [7v]candela,etc. Item aliomane,vsquead terminumseptumdierum,computatoprimodie; inoctavovero die, videbis istum dementem omnino, de quo omnes mirabuntur.Mirabileestautemquodnoncreditsealiquemhaberedefectum,etomnesaliosmenteputatessecarentes.

Hancigiturexperienciamapudtetene,quiamagnevirtutisest.Cum autem ipsum volueris in statum priorem deuenire, optime fieri

potest.Dieiouis,1.horanoctis,vadeadsuumhostiumvbisepelistipannum,quoddumsepelliturdebetponipannusinquodamvasevtnonputrescat;sicfactisomninoipsumliberandi,etipsumpannumdesepelliendo,sicdicas:

O Mirael, Oreoth, Pinen, Ocel, Triay, Moryoth, Belferith, Canay,Astaroth,Sobronoy,[et]Sismael,ego,talis,absoluovosvteatisadvestrilibitum,etrelinquatistaleminstatupriori.

Quibus dictis, fer domip istum pannum, et accenso igne ligni oliue etqprouincula et herba verbena,r priocias dictum pannum sub dicto igne,

dicendo,

Sicutignisisteconsumithuncpannum,itaomnisarsfactapersmecontratalempenitusconsumetur.

Combusto igne, proice dictum puluerem in aqua currenti, et omnis arsdestructa erit. Cognoscet eciam se postea vir quod fuerit primo omniprefectura priuatus, credens se habuisse egritudinem, cuius occasione hecaccessisseputabit,etc.

aSicinMS.bFollowedbyet.cCorrectedinmarginfromabfuscare.dMSamittit.eSicinMS.fFigureonfol.6v:asinglecircularband,withOreoth,Pinen,Otel,Tryboy,Noryoth,Belferith,

Camoy,Astaroth,SobronoyandSismaelinscribedinit.InthecentreofthecircleMiraelandN.(forthenameoftheintendedvictim)areinscribed.Alongtheleftsideof6visabandlabelledHoc[orhic]estcandelaandthefollowingnamesinscribedalongit:Oreoth,Pinen,Ocel,Triboy,Norioth,Belferith,Camoy,Astaroth,Sobronoy.

gThewriterbegantowritejudij-,thencorrectedthesecondjtoc.hMSet.iFollowedbyestis.jFollowedbyvt.kMScapitis.lCorrectedfromlimate.mFollowedbyest.nPresumablymeaningconsumitur.oMSaffectum.pSic,fordomum?qMeaningcum?rMSherbamverbenam.sInsertedabovetheandinmargin.

No.3.Forarousingawoman’slove(fols8r–11v)

…maximadiligenciaprobaui ipsam,etestpericulosa,cumhecscilicet inpersona,et…a

Cumvoluerishabereamoremaquacumquemulierevis,siue longinquasiuepropinqua,tamnobiliquamprolipia,b inquacumquedievelnoctevis,siueinaugmentosiueinamiciciedetrimento,primodebeshaberequandam

columbamtotamalbametcartamfactamdecanefeminadumestinamore,de qua est habere leuissimum. Et debes scire quod predicta cartapotentissima est ad amorem mulieris habendum. Debes eciam haberecalamum aquile. Et in loco occulto accipe dictam columbam et cumdentibusmordeeampenescoritavtcoregrediatur,etcumcalamoaquileindicta carta cum dicto sangwine scribe nomen illius quam vis. [Debes]formareymaginemmulierisnudequammeliusscis,cdicendo,

Formotalem,N.,filiamtalis,quamhaberedesidero,nominedistorumsexspirituum calidorum, videlicet Tubal, Sathan, Reuces, Cupido, Afalion,Duliatus,quodipsamediligatsuperomnesviuentesistiusmundi.

Quafacta,scribeinfrontenomeneiusethocnumen‘Tubal’,dicendo,

Tues talis, filia talis,deceteroadmeamvoluntatemdisposita,et tuesTubalinfronteeius.Teiubeopermanere,ligandosensuseiuscapitissuieadmetantummodocupientem.

Postea adhuc scribe in brachio suo dextro ‘Sathan’, et in [8v] sinistro‘Reuces’.Quibusscriptis,sicdic:

Sicuttu,Sathan,ettu,Reuces,estisscriptiinhacymaginefactanominetalis,itacontinuoaffligatisbrachiaistasuavtaliquidfacerenequeatsedmeamplectidesideret.

Quofacto,iterumscribepenescorymaginisnomentuum,dicendo,

Sicutincordeistiusymaginissum,itatalis,N.,dienoctuquemeincordesuohabeat.

Quofacto,scribesuprawuluamimaginishocnomen‘Cupido’,dicendosic:

Sicut tu, Cupido, es superwuluam istius ymaginis, ita sempermaneassuper wuluam talis, accendendo ipsam vt omnes viros istius mundidespiciatetmetantummodocupiat,etignisamorismeiipsamtorqueatetinflammet.

Quo facto, scribe in crure dextro ‘Afalion’, in sinistro ‘Duliatus’.Quibusscriptis,dic:

SicuttuAfalionettuDuliatusestisscriptiinhacymagine,itasedeatisincruribus talis, affligendo crura eius propter amorem vehementemmei,quodnonvelitireneciredesideretaliquonisihuc.

Quibusdictis,accipefipsamymaginemambabusmanibus,etflexisgenibusdicsic:

Adtraxi cor et mentem talis per hanc ymaginem, et prouoco in ipsaminvocacione fortiquodipsamediligat,cupiat,etaffectet,eteciamtotanocte in sompno aspiciat, per dominum nostrum Iesum Christum, quiviuit[9r]etregnatetimperatineternum.

Quibus dictis, habeas mirram et saffranum, et facto igne, dictamymaginemsuffumiga,dicendohancconiuracionem:

Coniuro vos omnes demones in hac ymagine scriptos, per dominosvestrosquibusobediretenemini:Sobedon,Badalam,etBerith,gquatenustalem, cuius ymago est hoc nomine figurata, in amore meo accenderedebeatis,vtdienoctuqueinmecogitet,inmesperet,doneccumaffectumeam compleuerit voluntatem. Et sicut in hac ymagine scripti et fixiestis,itainipsarecumbarisdonecdeeafaciamquidquidvelim.

Hacigiturconiuracioneterdicta,etfactasuffumigacione,habeashcaudepilum cuiusdam equi, et suspende dictam cartam cum dicto pilo, ita vtmoueaturabaere,etdimitte stare; illaiverodie,vel sequenti,velalia,velquando potes, ad illammulierem accedas, et procul dubio libentissime tevidebit,dicens[se]sinetestarenonposse.Ethochabeasproconstanti,ettuoanimojfacietvoluntatem,etsuperteomniadiligetkineternum.

Sibeneseruauerisymaginemeiusnominefiguratam, inquavirtus talisexistit,ymmoetdehocmagisestadmirandum:hocestsignum:antequamvidissesipsam,statimfactahacymagine[9v]cumadeamaccesseriseritde[te] taliter filocapta quod dum te viderit, quod non recedas ab ipsiusconiunccionepriuatus,ymmodeomniquodvolueriscontentushabebis.l

Siveroadeamnonpossisaccedere, siuem timoreaut locidistanciaautaliquo interueniente, tamen potes ipsam apportari facere per supradictosdemones,quiitaefficacessuntquodsiessesinOrienteinvnahoraipsamabOccasu portarent sine aliquo periculo, et similiter reportarent sine aliquadiwlgacione. Et vt sit facta ymago vt dictum est et suspensa illa die, in

aliqua hora diei, sufflas in ipsa ita quod flatu tuo moueatur. Et similitersecundadieet terciadie. Innoctevero ipsiusdiei tercij,veleciamin ipsadie, solusuelcumtribussociis fidelibus,accipedictamymaginemetcumillo pilo liga ipsam ad collum tuum, et pendet in pectore tibi. Et habeasquandamensem,etinterrafaccirculumcumdictoense.Factocirculo,stansintus,vocasociossihabeas,quinichilfaciantnisiquodincirculosedeantetludum videant; quos si non habueris, quod melius est.n Habeas stilumferreum,etcircacirculumscribevthicapparet,ocumsilentiosemper.

Quofacto,p[10r]dichancconiuracionem:

Coniurovosdemonesinhoccirculosculptos,quibusdataestpotestasetpotenciaducendietalligandimulieresinamorevirorum,

•pervirtutemetpotentiammaiestatisdiuine,•etperthronosetdominacionesetpotestatesetprincipatusilliusquidixitetfactasunt,•etperillosquinoncessantclamarevnavoce,dicentes,‘Sanctus,sanctus,sanctus,

dominusdeussabaoth,plenisuntcelietterragloriatua.Osannainexcelsis.[10v]Benedictusquivenitinnominedomini.Osannainexcelsis’,

•etperhecnominapauenciaettremenciavos,qscilicetRator,Lampoy,Despan,Brulo,Dronoth,Maloqui,Satola,Gelbid,Mascifin,Nartim,etLodoni,

•etperanulumistumquihicest,•etperinnumerabilespotenciasvestrasetmaiorumvestrorum,quod vbicumque sitis de locis vestris sine mora surgatis et ad talempergatis,etstatimsinefallaciaipsamhucducatis,etcumvolueroipsamreportabitis.Etdehocnemosenciatvelperpendat.

Quar dicta ter, versus anulum aspiciendo, audies quandam vocemdicentem,‘Eccenossumus,’etstatimeosvidebissexdomicellospulcrioresetmites,tibieademvocedicentes,‘Assumushic,paratitibipareresbenigne.Dic igitur quid vis, et statim subito faciemus.’ Tu autem dices, ‘Eatis adtalemetmichiipsamsinemoraducatis.’Quibusdictis,subitorecedent;antehoramipsamsinelesioneportabunt.

Et scias quod nullus ipsorum potest ingredi circulum, sed ipsamapportentapudipsum,etipsaporrigettibimanum,etintusipsamtrahis,quealiquantulumestattonitatamenwult libentissime[11r] tecumstare.Doceoeciam te quod quantomaiorem circulum facis,melius est tibi, quia in eopotesfacerecirculumetinipsomeliusextendere.Sienimaliquidtuiessetvltrasignumcirculi,malumessettibi.Ventaitaquemuliere,omnesspirituseuanent.

Potesenimretinerehancmulieremindictocirculoquantumtibiplacet,

quia cum mulier ingreditur circulum dicere debes illis spiritibus, ‘Vnusvestrum vadat ad locum a quot talem a[p]portauistis, et in forma [eius]ibidem maneat donec ipsam hic habuero.’ Hiis dictis, omnes abient cumsilencio. Cum autem, illa die ac nocte ac mense ac anno quando tibiplacueritquodipsamaddomumvoluerisreuertere,udicsic:

Ovosspiritus,quitalemhucduxistis,accipiteipsametaddomumsuamportate.Etquotiensipsamreuoluero,ipsamsitisinreportandosubiecti.Veniteigiturpermirasvalenciasquasineffabiliterexercimini.

Quibusterdictis,venientquinquespiritus,quieamtevidenteportabunt.Memento enim, quando ipsa egreditur circulum, in dicendo ‘Vale’,

tangereipsamcumymaginequamhabesadcollum,quiaineternumprohacte diliget et neminem preter te videre curabit; ymaginem semper interimquodcummuliere[11v]moraris,adcollumretineredebes,quisemperipsimulieriinvisibilisapparebit,etcumipsaabierit,dissolueipsamacollotuoet inquoddamvasculumdiligenter reconde.Et ipsa recondita,dilue totumcirculumetsecureegrediaris.Etquando[eam]iterumadtevenirevolueris,facvtdesuperdictumest.

Et nota quod experimentum est efficacissimum, et in eo nullumpericulum est. Quo solo experimento Salomon habebat quascumquemulieresvolebat.Ethecdictasufficiantprohabendismulieribus.Etdebetfiericumsollempnitatibusmaximis,etc.

aIntroductorylineattopoffolio,partlycutoff.bMeaningplebeia?cSicinMS.dMeaninginnomine?eSicinMS.fMSaccipit.gMSLerith.hMShabeatorhabeac.iMSillam.jPerhapsfortuianimi.kSicinMS.lSicinMS.mMSsine.nSicinMS.oTheupperportionof10risoccupiedbyasinglecircularbandcontainingthenamesRator,

Lampoy,Despan,Brunlo,Dronoth,Maloqui,Satola,Gelbid,Mascifin,NartimandLodoni.ThecentreislabelledLocusmagistri.

pQuofactorepeatedattopof10r.qSicinMS.rSc.coniuracione.sMSparare.tCorrectedfromqua.uSicinMS.

No.4.Forgainingdignityandhonour(fols11v–13v)

Dictodehabendoamoremulieris,volotibi legareartemprobatissimamadobtinendum dignitatem et honorem, statum et maximam incorruptibilemdileccionem a rege uel a pelato siue domino, et generaliter a quocumquevirovolueris.

Primo igiturhabeasduos lapidesmollesquosad inuicemita fricabisvtsuperficies ipso[rum] plane eque concordent. Quo facto, in vno sculpesformam illiusquemvolueris,a incipiendo a capite, deinde vsque ad pedes,faciendo primo a parte anteriori, deinde a posteriori, sculpendo eciamcoronam in capite si rex est, et sic [12r] secundum dignitatem. Quasculpita,b formabis in illo eciam lapide apud aliam formam tuam figuram,quammeliusscieris, incipiendoacapite,vtdictumest,etaparteanteriorideinde a tergo. Quibus factis, scribe in fronte primo more sigilli nomenillius, et in tua nomen tuum. Quo facto, luna crescente die dominica inprima hora diei, habeas argentum siue stagnum, et ad ignem decola.Quodecolato,proiciasinformamillius,dicendosic:

Ego, talis, volens talem graciam obtinere et ab eo venerari, semperhonorari, similiter et timeri, formoc ymaginem factam et sculptamnomineeiusvirtutecuiusipsemeperpetuediligatvltramodum.

Quad facta, habeas stilum ferreum, et in eius fronte sculpes hoc nomen‘Dyacom’;inpectoreeiushectrianomina,scilicet‘Pumeon’,‘Terminas’,et‘Peripaos’; et in spatulis hec sex nomina, videlicet ‘Midam’, ‘Fabni’,‘Gebel’, ‘Darail’, ‘Vmeloth’, et ‘Thereoth’; et in vmblico hoc nomen‘Byreoth’.eQuibusscriptis,habeaspannumlineumcandidissimum,ethancymagineminipsaminvolve.Quaminvolutambenerecondas.

Dieveroiouis,inprimahoradiei,factoigne,colasimiliterstagnumetintuaformaipsuminfunde,dicendo,Ego, talis, formoymaginemmeametadmeisimilitudi- [12v]nem,qua

egosemperdominertalietabipsodiligarettimearineternum.

Quaformata,similiterinaliolinteoloinvoluas.Etestaduertendumquodymago illiuscuiusvisgraciamobtineredebet

esse longitudinis ipsius unius semissi, cum sculpitur in ipso lapide. Quieciam lapis tantus debet esse quod ymago tua tercia parte ymaginis illiusdebeatessemaior.Eteciaminymaginetuafdebesimponeresceptrum.

Quibusfactisomnibusdiligenter,utdictumest, insequentidieveneris,primahoraeius,suffumigaymaginemilliusadfumumhorumaromaticum,scilicetcinamomi,piperislongi,etherbaagrimonia,dicendosic:

Ego,talis,exorzizogte,ymaginem,hnominetalisformatam,•perinseparabilemvnicametindiuiduamtrinitatem,•etperomnesthronos,dominaciones,etpotestates,etprincipatus,•et[perpotenciam]omniumcreaturarum,vtpertuivirtutemobtineamgraciametamoremtaliscuiusnominefactaes.

Quibusterdictis,sicproferas:

ODyacon,Pumeon,Termines,Peripaos,Midain,Fabin,Gebel,Dorayl,Vmeloth, Tereoth, et Bireoth, spiritus benignissimi et concordiami

seminantes,ego,talis,cuminstantiamagnavosdeprecor,vobissupplico,vosrogito,pervnicumdeifilium,quisuisangwiniseffusionehumanumgenus mortuum suscitauit, vt per hanc ymaginem forma-[13r] tamnominetalisipsumiuxtametaliteraligetis,vtmesuperomnesmortalesveneretur,nunquamameoconsensujdiscendens,sedmeissemperparenspreceptibus. Michi studeat complacere, per eundem dominum nostrumIhesumChristum,quiviuitetregnatinseculaseculorum.Amen.

Qua oractione dicta, accipe tuam ymaginem et ipsam in dextra teneas,aliamauteminsinistra,etiungeillamtue,sicdicendoter:‘Subiecitpopulosnobis, et gentes sub pedibus nostris’ [Ps. 46:4 Vulg.]. Quo dicto, habeasquandam catenulam ferream, et ad collum ipsius ymaginis liga, ponendoaliudcapud inmanudextera tueymaginis.Quoposito,bene ligato, ita sicdices:Sicuttu,ymagoformatanominetalis,essubpeditaetligatameeymagini,itatalisineternumsitmichipenitusalligatus.

Quodicto,capiascumtuismanibusambasmanusymaginis,etretroflectensdic,k

Ligoperhancymaginemmanustalis,quodmanuseiusperpetuonullamvimhabeantcontrame.

Flecteeciampredicteymaginiscaputversusterram,sicdicendo:

Sicutymagohec, factanomine talis,manetcorammeflexaceruice, itatalis nunquam a mei voluntate discedat, sed me continue sequatur etmichisemperseruietletmeineternumdiligatsuperomnes,meveneretur,etmichistudeatapplaudere.

Quodicto,faciendosempersuffumigacionem,accipe[13v]tuamymaginemetatergoipsiusponealiam,itaquodossuumtangathumerostueymaginis,etponendosicdicas:

Sicuthecymago,factaetconditanominetalis,statapudistamymaginemfactam nomine mei cum maxima subieccione; ita talis sit subtritus etsubiectusmichidonecisteymaginesfuerintconseruate.

Quibus dictis, involue ipsas, vt dictum est, in quodam alio linteolomundissimo.

Quas involutas in quodamvasculo pone et clamporta per ciuitatem etcorameiuspresenciaminhabitaculoeius,sipotes;ethocfaceredebespertotamdiem.

Insero,autem,debessepellirehasymaginesintalilocoetitainfra,vt[non]reperiantur,etvidebismirabilia.Siautemcoramipsoauteiushabitaculumpergerenonvaleres,subterra,vtdictumest,etipsasmvbicumquetibiplacet,etabipsosuperomniadiligeris.

Hoc enim experimentumn vsus fuit Parmen[i]des ad regis Persarumgraciamobtinendam.

aFollowedbyjncip,deleted.bSicinMS,forsculpta.cMSformam.

dSc.ymagine.eTheformsofthesenamesvaryevenwithinthisexperiment:Dyacomappearsonfol.12vas

Dyacon;TerminasasTermines;MidamasMidain;FabniasFabin;DarailasDorayl;ThereothasTereoth,andByreothasBireoth.

fCorrectedinMSfromtuam.gSicinMS,correctedfromwhatappearstobeexerzizo.hSicinMS.iMSconcordium.jCorrectedinbothtextandmarginfromsensu.kMSdicendo.lSicinMSforseruiat.mSicinMS;meaningnotaltogetherclear,butperhapsetshouldbedeleted.nSicinMS.

No.5.Forarousinghatredbetweenfriends(fols13v–15r)

Adfaciendumodiuminterdiligentes.aRestatetiamvtdeodioetinimicitiainterdiligentesponerepertractemus.Cum igitur inter duos viros siue mulieres siue masculum et feminam

seminarevolueris inimiciciametbodiumcapitalem,necesseestvtaccipiasduoslapidesviuosetrecondescvniusponderis,quidebentessefluminei,etin vno debes sculpire nomen vnius cum hiis [14r] nominibus: Cartutay,Momabel, Sobil, et Geteritacon. Et in altero, nomen alt[er]ius et hecnomina, scilicetPuzanil,Pimaton,Folfitoy, etMansator.Quenomina suntvaldeseodencia.Quibussculptis,vnividelicetillumquifactusestnomineillius,debessubianuaeiusliminedsubterraresipotes,siautemnon,sepeliassub liminee cuiusdam domus inhabitate, et similiter alium sub liminefalterius,vtdictumest,velsubcuiusdamdomus,vtsuprascriptumest,etgibistarepermittasseptemdiebusetseptemnoctibus.

Quofacto,antesolisortumremoueasetinlocumocultumambasfaciashetipsasinignem

proicias,sicdicendo:

Coniuro vos spiritus inimicissimos, per eterni dei gloriam, quod intertalemettalem,quorumnominahicinillislapidibussculptapermanent,quantumodiumintervosest,tantuminteripsosseminetisetinseratis.

Quibusterdictis,ipso[s]lapidesdeigneafferas,sicdicendo:‘Cumirasceturfuroreoruminnos,forsitanaquaabsorbuissetnos’[Ps.123:3f.Vulg.].Quodicto,proiciamusiipsosinaquafrigidissima,etinipsastarepermitteserenocelotribusdiebusetnoctibus.

Quartoautemdie,accipiasipsosetsuffumigaeumcumfumosulphuris,dicendosic:

Coniurovosomnesdemonesodiososetmalignos,inuidiosetdiscordes,•pervnitatemSanctiSpiritusParaclitimanentisinPatreetFilioetSpirituSancto,j•etpereternitatemomniumcreatorum,•etperomnessanctosetsanctasdei,•etperhecsanctanomina,virtutequorumdominatorolimpicelumetterramestformare

dignatus,scilicet‘Aa’,[14v]‘Sabaoth’,‘Helyn’,et‘Abacel’,•etperomnesregesetdominatoresinferni,•etperhecnominademonum,videlicet‘Apolyn’,‘Gebel’,‘Astaroth’,‘Tereol’,‘Falmar’,et

‘Tyroces’,quatenusquantumodiumintervosexistitetquantuminterCaymetAbelfuit, tantum inter talem et talem protinus inseratis. Accendite itaqueipsos,ettaliterinflametisquodvnusalterumviderenonvaleat,ymovnoreliquum in innumerabili odio rebellis affligat.k Remoueatur ab ipsisomnisamor,dileccio, fraternitas, et compago;ad inimiciciamacomneodiummaximumconuertantur.

Quibusterdictis,suffumigandoipsossemper,reconde.Nocteverosequenti,colidasdictoslapidessimuletvnumsuperreliquum

proicias,sicdicendo:

Non collido hos lapides, ymo col[l]ido talem et talem, quorumnominahicsculptasunt,quodvnusalterumcontinuoaffligatetinmitigabiliodioseadinuicemdecetrerocrucient.

Etsicfaciassingulanocteetsinguladieterperaliquosdies.Etvidebisstatim siue audies quod inimici efficientur et se odient animo, et vnusalterumviderenonvalent.l

Si enim omnino ipsos disiungere voles, et voles vnum ab alterodisgregareetvnusalterumfugiat, faciashocmodo.Surgediesabbatiantesolisortum,decrescenteluna,etmaximequandoestincombustione,etireversussolisortumfacias.mQuafacta,habeasdictoslapidesilluctecum[15r]latos, et fortiter ipsos ad inuicem frica, pulsando vnum super alterum, sicdicendo:

Noncolidohasnlapides,etc.

Quodictoter,sepeliasquemvolueris.Deinderecedeetversusoccidentum

vadeetibifacfoueam,etaliamoibisepelias,dicendosic:

Sicut disiunxi hos lapides, ita talisp se disiungat a tali, et oppositi sintsicutistilapides.

Quosepulto,recede.Etvidebisdisiungietvnumabalteroseparari.

Hoc enim experimentum occultandum est, quia ineffabilis in eo virtusexistit. Nullum enim remedium invenitur anteq ipsi disiungantur et semordaciterodiant.

Cum vero volueris ad primam amiciciam remeare, desepeliendi suntpredictilapidesetinfornaceponendi;qui,benecocti,minutissimeterantur,et ipsos cum aqua ad invicem inpasta et siccare permitte.Quo siccato, influminisaquaproicias,dicendo,

Tollatur omnis inimicicia et ira que fuit inter talem et talem, et inamorempristinumreuertantur,permisericordiampiidei,quinonrespicitmaliciaspeccatorum.Amen.

Etsciasquodperhecstatimconiunguntur,etomnis ira tollitur, etpristinapacefruuntur.

aTitlerepeatedinmargin.bacaddedbetweenlines.cvndeleted.dMSlimite.eMSlimite.fMSlimite.gMSetet.hSicinMS.iSicinMS,forproice?jSicinMS.kSicinMS.lSicinMS.mSicinMS.nSicinMSforhos.oSicinMS.pMStalisettalis.qSicinMS.

No.6.Forobtainingabanquet(fols15r–18v)

Artem quam in tua curia vidisti me tociens exercere, videlicet adprouocandum dapiferos. Primo debet fieri invocacio xva spirituum hocmodo:Inprimo,extravillamdebesaccedere,lunacrescente,dieiouis[15v]vel die dominica, inmeridie, et debes tecum ferre ensem lucidissimumetauemvppupam,etcumdictoense inquodamremoto locofacerecirculos.Quibusfactis,cumaciepredictebensisscriberedebesxvjnominavtinferiusapparebit inc illa figura. Quibus factis, debes figere versus orientem ininteriori circulodictumensem,vthec raciodemonstrat.dQuo facto,debestibi taliter alligare dictam vppupam vt discedere non valeat de in- [16r]terioricirculo,inquotustaredebes.

Quo facto, genibus flexis, respiciendo versus orientem et capiendodictumensemambabusmanibus,siceproferas:

Oymelor, Demefin, Lamair, Masair, Symofor, Rodobayl, Tentetos,Lotobor, Memoyr, Tamafin, Leutaber, Tatomofon, Faubair, Selutabel,Rimasor,Syrama, spiritus iocundissimi, ylares, etgaudentes, ego, talis,vosadiuro

•perPatremetFiliumetSpiritumSanctum,•et[per]filiumvnicideipotentissimi,viuietveri,quipropternosetnostramsalutem

descenditdecelisetincarnatusestdeSpirituSancto,expuraetintemerataacincorruptavirgineMaria,

•etpernatiuitatemetpassionemacresurreccionemdomininostriIesuChristi,filijdeiveri,•etpersanctumlauacrumbaptismatisquoquisquesaluatur,•etpersolemetlunametomniasideracelestia,•etperomniaillaque[potenciam]habentvosterrereetconstringere,etvirtutequorumad

nosvocantibusfoportetaccedere,quatenushucsinemoraadmeveniredebeatisinformamiti,placida,etiocunda,patifacerequidquiddicam.

Qua dicta duodeciesg – videlicet primo quater versus orientem, secundoquater versusmeridiem, tercio quater versus occidentem, quarto et vltimoquaterversusaquilonem–portando semperensem inmanu, et cum[16v]dicisconiuracionem,figiendohsemperipsuminquolibetloco;deindeponevbiprimoeratdictaconiuracio,vtdictumest.

Qua dicta, semper genibus flexis, iterum volue te versus orientem,tenendonuncensemper

manumdexteram,etaccipiendovppupampersinistram,sicdicas:

Venite, o prenominatii spiritus, venite ad me, venite, quoniam egoprecipiovobispereternamdeigloriam.Amen.

Qua dicta semel, volue te cum ense et vppupa versus occidentem, etvidebisxvimilitesdecorosetstrenuos,quitibidicent,‘Vocastinosetadtevenimus, pararej subiecti. Pete secure quid vis, quoniam tibi sumus inobediendoparati.’Tuautemdices,‘Facitemichividerevestrampotenciam,vt aspiciam mensas cum discumbentibus multis cum inprandionibusinfinitis.’Quitibirespondebunt[se]libentervellefacere.

Et statim venient domicelli multi, apportantes mensas tripedes,manutergia, et alia necessaria. Post hec venient nobilissime gentes, quidiscumbent,etpincernasibidemseruientesetapportantesinfinitacibaria.Etaudiescantus,melodias,ettripudiantesvidebisetludosinnumeros.Etsciasquod illi duodecimk non discedant a te, stantes apud circulos et extra, ettecum loquentes et videntes. [Debes] eciam scire quod ad te de illisdiscumbentibus apud circulos venient tres reges, [17r] rogantes te vt cumipsis commestum vadas. Et tum respondebis te aliquo modo non possediscedere.Quibus dictis, ipsi subito ad discumbentes reuertentur, dicenteseisdecirculotemouerenonvelle,quosaudies.Quibusdictis,mittebuntlpervnumpincernamdequalibetdape,dequasecurecomedas,etdeipsaporrigeillisxviapudcirculumstantibus,et ipsieciamdeeacomedent.mPosthec,videbisomnesamensisdiscedereetordinateequosascendere.

Et demum omnes a tuis oculis euanebunt, preter illos xij,n qui, stantescoram te, dicent, ‘Nonne placuit tibi ludus noster?’ Quibus tu hillariterrespondebis quod sic.Et facta responsione, ipsi petent a te vppupam, quecontinuo trepidabit, quod mirum est. Quibus tu sic dices: ‘Volo vobisvppupamdaresiiurabitisadmevenire,faciendohuncludumquotiensmichiplacuerit.’ Qui dicent se esse iurare paratos. [Ad] quos librum quendamfaciasapportare,quemsubitoapportabunt,etinipsohocmodoiurarefacias:

Iuramusomnesduodecimoinhocsacratolibro•perillumdeumviuumetverum,quinosetomniacreauit,•etperdominosquostimemusetadoramus,•etperlegemquamobseruamus,adtesinemoravenirequocienscumquevocauerisnos,etmensaspararifacere,[17v]sicutetadhucmeliusvtvidisti.

Etstatimiurabunt.

Et cum iurauerint, dabis eis vppupam,quamcumhabuerint a te petentlicenciam recedendi. Quibus dabis hoc modo, dicendo, ‘Pergite quoaffectatis accedere, et estote sollicitip michi.’ Qui dicent [se] esse tibi decetero obligatos.Hiis dictis, abeunt, similiter et tu egredere de circulis etipsosaboleasvtnullusappareat,ettuumensemferendorecedas.

Debes igitur attenderequodvppupamagnevirtutis estnigromanticis etdemonesinvocantibus,qquapropteripsamultorvtimuradsnostritutelam.

Cum enim clam aut palam aut vbicumque ipsos ad te venire volueris,respicias in libro suprascriptos circulos et figuras, legendo submissa vocenomina in ipsis existencia. Quibus inspectis et semel lectis, lege hancconiuracionemsemel:

Oymelor,Demefin,Lamair,Masair,Simofor,Rodobail,Tentetos,Lotobor,Memoir,Tamafin,Zeugaber,Tatomofon,Faubair,Belutabel,Rimasor,etSirama, rogo vos, coniuro et adiuro per dei verammaiestatem, vt hicvenirefaciatissubditosvestros,quiapportenthuccibaria,etprimotalemet talem, et faciant pulcherimum festumcum iocis, canticis, choreis, ettripudiis,etge-[18r]neralitercumomnibusquetcircumstantibuscordaletificent[cf.Ps.103:15Vulg.].

Qua semel lecta, splendidissimi venient domicelli parantes mensaspulcherrimas. Quibus paratis, audies tubas, cytaras, et cantus innumeros.Cum enim alta voce dices, ‘Apportate aquam’, statim apportabitur. Etsimiliter,‘Feranturepule’,etstatimferuntur.Eteruntpincerneetdappiferioptime seruientes, et domicelle pulcherrime, et instrventes, facientesinnumerabilia sollacia. Et potes facere apportari, si tibi placet,inprandioni[um] mille maneries, que valde etu ultra modum sapientcomedentibus.

Debesitaquescirequodquantomagiscomedunt,multoplusfamescunt,quia apparentur sicut dapes, tamen nonv existent, ita quod si famelicus inillis esset credens illis dapibus saciari, vt si non comederet procul dubiomoreretur.

Et quando volueris ludum destruere, dic vt mensas accipiant. Eciamacceptisstatimmensis,womnesastantesibidempermanebunt.Quossivolescantare aut sonare aut omnem ludum facere, dic, ‘Sic fiat,’ et videbisaffectum,xquoniamhijsuntspiritusludietomnissolacij,quifacientomniadicta sibi.Et cumvolueris ipsos abire, dic sic: ‘Ovosomnes, recedite, et

quociensvosvocaboadme,omnicausaremotapergetis.’Quirespondebunt,‘Libentissimefaciemus.’Etipsisrecessis,omnes[18v]exiuerint,dehacartestupentes.

Ethicfiniturarsilla,queestquasiapudhodiernosignota,quamMatheusHispanustotaliterignorauit,etc.

aSicinMS.bSicinMS.cMSet.dDiagramonfol.15v:aquadruplebandwithapentangleinscribedinthecentre,asword

depictedatthetop(extendingdownwardacrossallfourbands,withitspointonthetopofthepentangle)andotherfigures(likewiseextendingacrossallfourbands)ontheupperleft,upperright,lowerright,andlowerleft.Thecardinaldirectionsaregivenoutsidetheoutermostband,withOriensontop.Withinthebandssixteennamesareinscribed:Oymelor,Symofos[on16r:Symofor;on17v:Simofor],Manoir[on16r:Memoyr;on17v:Memoir]andFaubairintheoutermostband;Demefin,Rodobayl[on17v:Rodobail],TamafinandAbelutabel[on16r:Selutabel;on17v:Belutabel]inthenext;Lamair,Tentetos,Leutaber[on17v:Zeugaber]andRimasorinthenext;andMasair,Lotobor,TatomofonandSirama[on16r:Syrama]intheinnermost.

eCorrectedinMSfromsicut.fSicinMS,foradnosvocantesoportetvosaccedere?gSicinMS.hSicinMSforfigendoor,rather,fige.iCorrectedfromprenominate.jSicinMSforparetietorparere?kSicinMS.lMSmittentibus.mMScomedentur.nSicinMS.oSicinMS.pMSsollicite.qFollowedbyquem.rMSmulta.sMSinad.tMSqui.uFollowedbyp,deleted.vFollowedbysunt.wMSmensas.xMeaningeffectum?

No.7.Forobtainingacastle(fols18v–21r)

Experimenta formosissima ad conuocandum spiritus vt homo faciataapparere castrum pulcherrimum et fulcitum, siue ad prouocandum

armatoruminnumerasblegiones.cEteciamdvnaealiaexperienciaadprouocandumspiritusvthomofaciat

apparere castrum pulcherimum et fulcitum, siue ad prouocandumarmatorum innumeras legiones,f quod leuiter fieri potest, et intra aliapulcherimumreputatur.

Vade primo, luna 10, sereno celo, extra villam ad aliquem locumsegregatum et secretum, portans tecum lac et mel, de quo per aeremaspergere debes. Et discalciatus, nudo capite, genibus flexis, versusoccidentemsiclege:

O Vsyr, Salaul, Silitor, Demor, Zanno, Syrtroy, Risbel, Cutroy, Lytay,Onor, Moloy, Pumotor, Tami, Oor, et Ym,g spiritus armigeri, quibusproprium est arma deferre et vbicumque wltis sensus humano[s]decipere,ego,talis,vosconiuroetexorcizoetinvoco,

•perPatremetFiliumetSpiritumSanctum,quesanctatrinitasnu[n]cupatur,•etpercreatoremcelietterreetvisibiliumomniumetinvisibilium,•etperillumquihominemdelimoterreformauit,•etperenunciacionemdomininostriIhesuChristi,•etpereiusnatiuitatem,•etpereiusmortemetpassionem,•etpereiusresurrexionem,•etpereiusascensionem.Item[19r]egoconiurovosomnesprenominatoshdemones,

•perpiametmisericordissimametintemeratamacincorruptamvirginemMariam,matremdomininostriIhesuChristi,quipromiserispeccatoribusmortemsumensnosadcelestempatriamreuocauit.

Itemegoconiurovossupradictosspiritus,•peromnessanctosetsanctasdei,•etperomnesapostolos,martires,confessores,virgines,etviduas,•etperhecpreciosissimaacineffabilianominaomniumcreatoris,quibusomnesligamini,

etqueiterrentomniacelestia,terrestria,etinfernalia,scilicetAa,Ely,Sother,Adonay,Cel,jSabaoth,Messyas,Alazabra,etOsian.

Itemegoconiurovosetexorcizo•pervirtutemetpotenciamomniumprincipum,regum,dominorum,etmaiorumvestrorum,•etpervirtutemetpossibilitatemacpotenciamvestram,•etperhabitaculumvestrum,cuiushecestforma,k•etperomnesfigurasinipsopermanentes,quatenus vos, insolubiliter ad mei potenciam alligati, ad me sineprestolacione venire debeatis, in tali habitu vt me aliqualiter nonterreatis,[19v]subiectietparatifacereacdemonstraremichiomniaquevoluero, et hoc facere debeatis et velit[is] per omnia que in celo et in

terramorantur.

Qua lecta semel versus occidentem, similiter [lege] versus meridiem,orientem,etaquilonem.

Eta longevidebiscontinuamcommitiuamturbamarmatorumversus tevenientem,quipremittentltibiquendamscutiferum,dicentemquodilliadteveniunt quos vocasti. Cui dices sic: ‘Vade ad eos, et dic ipsis vt in talicondicioneadmeveniantvtnullumtimeam,m sed securepermaneamcumipsis.’Quodicto,statimadeosredibit.

Quipostmodicuminteruallumvenientad te.Quibusvisis,ostendeeisnstatim hunc circulum, qui habetmultum ipsos 15 demones pauentare (uelspanentare),oquemipsiaspicient,dicentes,‘Securequidvispete,quoniamper nos tibi omnino fiet.’ Quibus tunc dices quod istum suum circulumtaliter debeant consecrare vt quandocumque ipsum aspexeris, vocandoipsos,adtedebeantvelocitervenire,pdebentesilludfacerequodestinipsisnaturale, scilicet facereq apparere fortilicias et castra cum foueis et cummultitudine armatorum. Qui dicent [se] hoc facere velle. Quibus porrigeslibrum,etvidebisquemlibetipsorumsuperipsummanuminponereetaliquaverbaloqui,quenonintelliges.Hocfacto,ipsumtibirestituent.

Quorestituto,rogabunttevtipsosabirepermittas,quiaatenonpossuntnisi licencia petita. Quibus dices, ‘Facite hic castrum, vt vi- [20r] deamvestri efficaciam.’Qui statimcirca te castrum facient, cummultis aliis, inmedio cuius castri te videbis, et ibidemmilitummaximamultitudo [erit].Tamen isti quindecim a te discedere non valebunt. Post enim huius horespacium, ter rogabunt vt a te discedere possint.Quibus dic, ‘Estotemichiparati quocienscumque hunc circulum aspiciam, vocando vos, et subitorecedetis.’sQuiiurabunta[d]tevenirecontinuo.Quodicto,dicvtrecedantquocumqueiredesiderant.Ettuncludustotaliterdestruetur,etnullusibidemapparebit.

Hiisfactis,domumremea,custodiendolibrumbeneinquovirtustotalisexistit. Quando vero enim pulcherime artem volueris operari, aspiciascirculum,legendonomina;incipiendoaboriente,sicdices:

O Vsyr, Salaul, Silitol, Denior, Zaimo, Syrtroy, Ristel, Cutroy, Lytoy,Onor,Moloy,Pumiotor,Tamy,Dor,Ym,vocovosvthicveniredebeatisper consecracionem huius circuli, in quo signa vestra permanent, etmichi in omnibus istis apparere faciatis castrum fortissimum, cum

profundisfoueis,etmilitumetpeditumcummaximacommitiua.

Et subito videbitur ibi castrum pulcherrimumt cum omnibus necessariis.Quod si vis ingredi, poteris, quia continuomiles tecum stabit,u cui omnequodvolesapparereprecipiasetfierifaciat.

Cum semel ego hanc artem [probare volebam], exercui eam cumimperatore, quem multi nobiles comitabant, qui venando per quandamobscuramsiluampergabant.Ethuncmodumtenui.Primoinspexicirculum,vocandosupradictosdemones[20v]planavoce.Ettuncstatimvenitadmequidamspeciosusmiles,quemnulluspretermevalebataspicere,quiadmedixit,‘Egosumvnusdevocatisspiritibus,abaliisadtemissus,quinominorSalaul,cuiprecipiasquidtibiplacetpetere,etstatimfiet.’Cuidixi,‘Volovtapparere facias istis vnam legionem armatorum, quam imperator et alijsecumstantesipsosvcredentesserebelles.’Quidixit,‘Factumest.’Ettuncomnes comites et eciam imperatorw respexerunt versus aquilonem, et alonge viderunt versus ipsos venire et equitum et militum innumerabilemmultitudinem,aquibusvnusdiscessit,etantemagnehorespaciumvenitadimperatorem,tremendodicens,‘Domineimperator,eccevidetegentessinenumeroquicontravosveniunt,iurantesvosetomnesvestroscomitesmoritradere,etvestrosdurexinterficere.’Quoaudito,imperatoretcomitesyquiddeberent agere nesciebant.z Et interim ipsi spiritus apropinquabant. Quosimperatoretalijvidentesetaudientes,ipsoruminstrumentaterrenciafugeretunc ceperunt, et isti sequentes ipsos et sagitando vna voce clamabant,‘Fugerenonpotestis hodiemortem!’Et tunc egodixi, ‘OSalaul, fac anteimperatoremetsuosunumcastrummirantissimum,aquod imperatoret alijingredientur.’Et factumest.Tunc factumest tutissimumcastrumcomitumoptime,b cum turribus et foueis, depressoc ponte, quod vide-[21r] baturoptime et plenum essed dispendiariis, clamantibus, ‘O domine imperator,ingredere cum tuis sociis festinanter!’ Qui ipsum intrauerunt, in quovidebantur esse famuli et multi amici imperatoris; existimauit se ibiinvenisseseviriliterdefendentes.Quibusingressis,leuaueruntpontemetsedefendere ceperunt. Tunc illi spiritus cum machinise castrum mirificetotaliter expugnabant.Quapropter imperator et alij sui, valde territi,magistimebant.

TuncdixitmichiSalaul,‘Nonhabemuspotenciamhicfmorandinisivnoquadrante, ita quod recedere nos oportet.’ Et tunc, recesso castro etexpugnantesg et ipsis recedentibuscastrumetomniaeuanerunt.h Imperator

etalijsuituncvideruntetinveneruntseinquadamipalude,dequoadmiratisunt valde. Quibus dixi, ‘Negocium ex hocmaximum fuit festum.’ Et adciuitatem remeatis, de sero cenauimus. Quibus sequentem experienciampostcenamfeci.

Memento quod ars predicta nisi vno quadrante durare non potest, nisidurabitvnumquadrantemvnavice,etc.

aMSfaciant.bMSinnumerasl.cHeadingunderlinedintextandrepeatedinmargin.denimwrittenabove,invadingprecedingline.eWrittenabovealia,alsoinvadingprecedingline.fThisrepetitionmaybeerroneous,ormaybeareferencetotherepetitionoftheexperiment(fol.

20r)ortothetestimonialanecdote(fols20r–21r).gSilitorappearsonfol.20rasSilitol;Demorappearsonfol.20rasDenior;Zannoappearson

fol.19rasZanno,withthenoteaddeduelZaimo,andonfol.20rasZaimo;Risbelappearsonfol.20rasRistel;Lytayappearsonfol.19rasLitorandonfol.20rasLytoy;Pumotorappearsonfol.20rasPumiotor;Tamiappearsonfol.20rasTamy;Oorappearsonfol.19rasOor,withthenoteaddeduelDor,andonfol.20rasDor.

hFollowedbyspiritus,deleted.iMSquem.jMeaningEl?kFigureatbottomoffol.19r:doubleband,withOVsyr,Salaul,Silitor,Demor,Zanno[outside

outerband:uelZaimo],Syrtroy,Risbel,Cutroy,Litorintheouterband,andOnor,Moloy,Pumotor,Tami,Oor[insideinnerband:uelDor],etYm,spiritusarmigeri,intheinnerband.Locusmagistriismarkedincentre.

lMSpermittent.mFirsttwoletterscorrectedinMS.nFollowedbyhoccirculum,deleted.oParenthesesinsertedontheassumptionthatuelspanentareismeantasanalternativereading.

Forquihabet…pauentareuelspanentarereadperhapsquifacit…pavereorpavescere.pFollowedbyetproficisti,deleted.qMSfaciendi.rTheeismisshapen,andanothereiswrittenaboveit.sSicinMS.tAddedinmargin.uNoteaddedinbottommargin:uelquiacontinuoquidammilitestecumstabunt.vSicinMS.wMSimperatoreteciam.xerepeatedaboveline.yFollowedbyterritus,deleted.zMSnesciebat.

aFollowedbycomitum,deleted.boptimeaddedinmargin.cMSdepresse.dFollowedbystipendariis,deleted.eFollowedbyet.fFollowedbymanendi,deleted.gMSexpungnantes.hPerhapsfor:recessocastro,etexpugnantibusrecedentibus,castrumetomniaeuanuerunt.iFollowedbyplade(deleted)plaude(deleted)uel.

No.8.Forobtainingaboat(fols21r–23r)

Vtvbicumquesispossishaberenauem,inquatucumquibuscumquevolesquocumque ferrisa vadas: ieiunusb die lune; ipsa die, luna crescente, adcelumserenum, idestserenocelo,solus[sis] in locoremoto,et fer tecumvnam[21v]costamhominissiuemulierismortui,quamprimoacueredebes,et facere cum ipsa in terra has figuras cum nominibus et aliis omnibuscontentisinipsocirculo,vthicapparet.cQuofacto,debesingredisignatumlocum,etvoluendotecircacirculum,suffumigaipsumcummedullamortui,vtdictumest.

Quofacto,audiesperaeremvoces,factasuffumigacione;quibusauditis,hancconiuracionemdicesversusoccidentem,vtscriptumest:

Fyrin(quoddsicdicas:OFyrin),Dyspil,Onoroy,Sysabel,Cotroy,Tyroy,Orooth, [22r]Rimel,spirituse habitatores aque, qui naues nauigantiumpericlitare conamini, ego vos coniuro et exorcizo, et prouoco vos,vbicumque sitis, aut in oriente aut in occidente aut in meridie aut inaquilone,autinaquisautinterris,

•perindiuiduamacinseparabilemtrinitatemqueintribuspersonisexistit,scilicetPatremetFiliumetSpiritumSanctumabvtroqueprocedentem,

•etperillumquiperpetuuseteternusest,•etperillumquiconcessitnobisgraciamininfernononstare.Item,egoconiurovosfetconstringovos

•perquatuorfluminaparadysi,•etperaduentumdomininostriIhesuChristi,quifrangensvectesferreossanctospatresde

tenebrisextraxitadlucem.Itemegoconiurovos

•perwltum,manusetpedes,atqueplagasIhesuChristi,vthicveniredebeatis,vosoctogspiritusprenominati,vtvosvideamin

formana[u]tarum,ethocsineprestolacionehaliquafaciatis.Itemegoconiurovosetimperoatqueprecipiovobis

•perpotenciametdignitatemLuciferi,Aphaleon,etNeutrion,

vt nullam requiemhabeatis donec adme veniatis,i vt dixi. Venite, quiaegovosadvocoexpartedominideiSabaoth,quoetgloriacuiuscelietvniversaterraestrepleta.

Qua semel dicta, tenendo costam semper inmanu dextra, videbis octonautasjcummagnareuerenciaettimoredicentes,[22v]‘Ecce,mittimuradte; precipe nobis de omnibus ad nos pertinentibus, et erit sine morafulcitum.’Quibusdicis,‘Volovosconiurareacpromitteremichitotdebeatisadmevenireteneaminicumamefueritisconiurati.’Quimaximumkfacientsacramentum ad te venire et redire quandocumque libuerit, tuam paratifacere voluntatem. Hoc iurato, sic dices: ‘Ego precipio vobis vt hunccirculum cumnaui capiatis et ad talem locum sinemorame feratis.’Hiisdictis,videbisipsoscumramislingredinauimetimponerevela,etincipientnauigare. Et scias quod tibi videbitur esse in profundomaris, et in paruotemporis spacio voles quocumque ferris.m Quibus eciam precipias vt adlocumaquoacceperuntteinstantissimereportent,quistatimfacient.Etcumillicn fueris reportatus,dic eis eciamquod revenient, quodhecomnia sinefraudefacient,eisquocienscumqueiubebis,quistatimiurabuntadtevenirevelociterquandoeisvocaueris,ettesolumvelcumquibusvoluerisinnauiportarequocumquetibiplacueritaccedere.

Quibus iuratis, des licenciam recedenti. Quibus recessis, aboleascirculum,etcostamsubterraibi.

Cum igitur tu solus uel cum aliis voluntatem habueris nauigandi, cumferro uel cum ligno uel digito vel cum aliquo signante fac circulum cumaliis, vt superius demonstraui, et cum aliis ingredere supradictum locum,dicenseisvttimerenonde-[23r]beant,fingenseisaliquid.oEtcumomnesingressifuerint,siclegassemel:

O Syrim, Dyspyl, Onoroy, Sisabel, Cotroy, Tyroy, Orooth, [et] Rimel,sculpti in hoc circulo, ego invoco vos per vestram subieccionemmichifactam, vt statim sine mora subito et incontinenti hincp debeatisaccedere, mites, subiecti, parati et obedire michi et tanquam na[u]tehunc circulum cum hac naui figuram vestram debeatis assumere, etnauigando debeatis nos portare ad talem locum ad quem intendimusprofiscissi.q

Etrconuocationelecta,venientstatiminnauioctonauteplacabiles,dicentestibi,‘Oviri,squoireintenditis?’Quibustudices,omnibusaudientibus,‘Ad

talem locum.’ Tunc nauis et omnest in aqua esse videbuntur,u et istosvelociternauigare,aspiciensquinauigant,vetwadlocumoptatum[venietis]vnius in[fra] hore spacium. Et cum ibi fueris, si in ipso loco manerevolueris, dic nautis vt abiant, parati ipsum officium reassumerex etexecucioni mandare quando eos invocaueris. Quiy subito, hoc audito,recedent.Et cumvolueris remeare vel alias pergere, voca ipsos vt dictumest,etomniafacient.Et scias diligenter quod in ipsa naui similiter potest fiere nominaciosanctorum, sicut in vera cristianitate, quia hij spiritus sunt inter bonumetmalum,nonininferno,noninparadysomorantes,quibushancartemfacerepropriumest.Etcirculusilleinsigniasuaest.Hocenimexperimentumvidimultosesseperitos,tamenaliteretaliter;hicautemmodusestverus,paucilaboris,zetnulliuspericuli.Et nota quod in isto libro sunt nomina et figure spirituum secundum suasproprietates, que ignota sunt; igitur occultande sunt et celande, propteripsorumineffabilemefficaciamprocerto,etc.

aMeaningvoles?bupartlycoveredbyblot.cFigureonfol.21v:asinglecircularbandinwhichareinscribedthenamesFyron,Dyspil,

Onoroy,Sysabel,Cotroy,Tyroy,RimelandOrooth.Ahorizontalbandbisectsthecircle,andaverticalbandbisectstheupperportionofthecircle.Aclosedcrescentshape(presumablyrepresentingaship)appearsintheuppertwo-thirdsofthecircle,withtwodotsbeneathitattheprowandthestern.Withinthiscrescentshape,belowthehorizontalband,istheinscriptionHicmagistercumsuissociis.ThepositionOccidensismarkedjustinsidethecircularband,atthebottom.

dMSqui.eFollowedbyhabitares,deleted.fMSte.gInitialocorrectedfromv.hMSprestilacione.iMSveneatis.jMSnaues.kMShasextraneouslineoverthex.lMSromis.mSicinMS,perhapsforquocumquevisteferetorvolabisquocumquevis.nMSillis.oSicinMS.pSicinMS,meaninghuc.qCorrectedinmarginfromperfecisti.rMSAut.sOviriaddedinmargin.

tetomnesaddedinmargin.uMSvidebitur,assumingnauisaloneasthesubject.vSicinMS.wFollowedbyepulent,deleted.xMSreasumere.yMSQuo.zMSlaborum.

No.9.Forobtainingahorse(fols23v–25v)

Volo eciam tibi mitterea quomodo equus, hoc est spiritus in equi forma,possit haberi, ferentis te tam per aquas quam per terram, tam per collesquamperplanicies,quocumquevolueris.

Primo enim, 6a luna, die Martis, ieiunus, forinsecus egrediaris cumquodamfrenonunquamoperato,etinlocosecretocumquodamclauosiuestiloferreofaccirculum,vthicapparet,bsculpiensineonominaetfigurasibidem apparentes.c Quibus factis, permanens in medio, genibus flexis,superfrenoversusorientemaliquantulumaltavocesicdicas:

OLautrayth,Feremin,[et]Oliroomim,spirituspeccatoribus insistentes,ego,talis,investra[24r]virtuteconfidens,vosconiuro

•perillumquidixitetfactasunt,etomniascitetcognoscitantequamfiant,•etpercelumetterram,ignemetaeremetaquam,solemetlunametstellas,•etperthronos,dominaciones,potestates,atqueprincipatusdomininostriIhesuChristi,•acperomnesangelosetarchangelosquimoranturantethronumdeisimilivoce

clamantes,‘Sanctus,sanctus,sanctus,dominusdeusSabaoth,plenisuntcelietterragloriatua,osannainexcelsis;benedictusquivenitinnominedomini,osannainexcelsis’,

quatenus vos tres adme venire debeatis suauiter, vt non terr[e]ar nectimeam, sed securus existam,d et quidquid vobis imperabo debeatistotaliter adimplere et cummaxima efficacia execucioni mandare. Itemegoconiurovossupradictosspiritus

•perillumquiventurusestjudicareviuosetmortuosetseculumperignem,•etpertremendamdiemjudicij,•etpersentenciamquamaudiredebetisinipsadie,•et[per]hunccirculum,quoefficaciterprouocamini,vtsinemorahucmearecogamini,etpreceptameasuppliciterobseruetis.

Quibusdictis ter, tresequitesvidebisalongevenire.Quoscumvideris,dic donec ad te fuerint,Leuaui ad te oculosmeos inmontes, vnde venietauxiliummichi.Auxilium [24v]meumadomino,qui fecitcelumet terram[Ps.120:1f.Vulg.; cf.Ps.122:1].Etquandoapudcirculumfuerint, statimdescendentequos,et tunchilariter[te]salutabunt.Quibusdices,‘Dominus

per sui misericordiam in statum pristinum vos reducat.’ Hoc dicto, ipsidicent, ‘Omagister, ad te venimus, vnanimes tuis preceptis seruire parati.Precipeigiturnobisillud,propterquodenoshucvenirefecisti,eteritpenitusexpeditum.’Quibus responderedebes, ‘Volovtpresens frenum’– tenendoipsum ambabus manibus – ‘taliter consecretis vt quocienscumque ipsumsquassauero ante me veniat equus, ori cuius ipsum possim imponere, etipsumascenderepossim,ipsumequitaretuteetaccederequomichilibueritproficisci.’ Hoc dicto, ipsi asseruntf dictum frenum velle secum ferre etibidemterciodiereportare.Quibusipsumgdabis.Etcumdederis,ascendentequos et sine mora recedent. Quibus recessis, egredere circulum, nonabolendo[illum],etdeinderecedas.

Terciaverodei,invesperis,reuertarisilluc,etinveniesibidempredictosspiritus offerentes tibi dictum frenum, asserentes tuam peticionem essefulcitam.Etacceptofreno,sicdicas:‘Egoconiurovosperdeumdeorumvtsine mei licencia de hinch discedere non possitis.’ Hoc dicto, tibirespondebunt quod quantum voles ibidem [25r] permanebunt. Quo dicto,squassabisfrenum,etsubitoillucvenietequusniger,cuiinponesfrenum,etequitabis.Hocfacto,descendesietremouebisfrenum,etsubitoequusabibit.Quorecesso,sicdices:

Egoiterumconiurovos,•peromniaantedicta,•etperomniahabenciacontravospotestatem,vtiurarevosdebeatisvtpredictumequumsemperjadmevenirecogetis.

Quiiurabuntetpromittentexpressehoccontinuocumefficaciafacere.Quodcum iurauerint, dic quod cum salute recedant. Quibus recessis, egrederecirculumetipsumtotumaboleas,etfrenumtecumportes.

Et cum volueris equum venire, dic, squassando frenum, Lutrayth,Feremim,Oliroomim,etstatimequuusveniet,cui[us]oriinponesfrenum,etequitabis.Decuiuscluni[bu]saliquantulumincideredebes,quiamiciorerit,ethocomnivicefaceredebes.Etcumvoluerisipsumcurrere,pungeipsumuel verberes, quia illic more sagitte [volabit], de quo nunquam caderepoteris, nec timere poteris. Et quando voles descendere, nunquam recedetdonecfrenumdeoreeiusauferes.kQuoablato,subitoeuanescet.

Facimus enim talia frena tenuissima, ita quod in paruo loco portarepossimus,quenunquamfrangipossi[n]tnecputrefieri,[25v]propteripsamconsecracionem.

Itemestaduertendumquodsi supradictumcirculum, incorioequicumsangwineequiscriptum,cumdenteeciamequi,estlostensumequis,subitomoriuntur.Etsiipsum,vtdictumestscriptum,ergatetuleris,nullusequusadtepoteritappropinquare.Et[de]virtutehuiuscirculieciamaitSocratesinlibromagice.

aSicinMS.bFigureonfol.23v:asinglecircularband,withasquareinscribed,andacircleinsidethe

square.Shortbarsextendoutwardfromthemiddleofeachsideofthesquareandtouchtheinnersideofthecircularband.Namesofthecardinaldirectionsflankeachofthesebars.Locusmagistriismarkedinthecentreofthecircle.ThebandcontainsthenamesLantrayth,FeremniandOliromim,plusastronomicalandothersigns.

LantraythappearsasLautraythinthetextonthesamefolio,andasLutraythonfol.25r.FeremniisgivenasFereminonthesamefolio,andasFeremim(withamisshapenfinalm)onfol.25r.OliromimappearsasOliroomiminbothlatercontexts.gloriatua,osannainexcelsis;benedictusquivenitinnominedomini,osannainexcelsis’,

cMSapparencias.dFollowedbyt,deleted.eMSillud,quidquid.fSicinMS.gMSipsius.hFollowedbyposs,deleted.iMSdescendens.jMSpredictumequumsempervt.kMShasrecedentandeuanescent,butthelineoverthelasteineuanescentisfaint.Evidently

thewritermeanttocorrectthepluraltothesingular.lMSeciam.

No.10.Forresuscitatingadeadperson(fols25v–28r)

Cumvolueris[in]aliquemmortuuminfunderespiritum,itaquodviuus,[vt]eratprius,avidebitur,talisordotenendusest.Primoquidemexauroanulumfieri facias. Eciam sculpta sintb in partec exteriori hec nomina: Brimer,Suburith,Tranauit; inpartevero interiori sculpta sinthecnomina:Lyroth,Beryen,Damayn.dQuibus sculptis, die dominico ante ortum solis accedasad aquam currentem et in ipsa pone dictum anulum, et quinque diebusipsumineastarepermittas.

Sextaverodie,ipsumextraheetferadquoddammonumentum,etinipsopone, itaquodmoretur ipsadieVenerisetSabbatidie.Verodominicadie,ante solis ortum, accedas extra villam, sereno celo, in loco occulto et

remoto,etfaccirculumcumquodamense,etinipsoscribecumdictoensenominaetfigura[s]vthicapparet.e[26r]Quibusscriptis,fingredereineumvtsignatumest,etponeensemsubgenubustuis,dicendoversusmeridiemhancconiuracionem:

Coniurovos,omnesdemonesscriptos inhocanulo–quem inmanibushabeas,

•perPatremetFiliumetSpiritumSanctum,•etperomnipotentemdeum,factoremcelietterre,•etperdominumnostrumIesumChristum,eiusfilium,quipropterhumanigenerissalutem

mortemsufferredignatusest,•etpergloriosamvirginemMariam,matremeius,•etperlac[26v]eiussanctissimumChristi,gperquodangelidenunciandopastoribus

locutisunt,‘Gloriainexcelsisdeo,etc.’Item ego coniuro vos, O Brimer, Suburith, Tranayrt, Lyroth, Berien,Damay,

•peromnessanctosetsanctasdei,•etperhecnominasanctadei:Tetragramaton,Oel,hMessyas,Soter,Adonay,AlphaetO,

Sabaoth,•etperhecsanctanominavirginisMarie,scilicetregina,flos,rosa,lilium,scala,

sapiencia,vita,dulcedo,misericordia,etspes,•etperparadisumcelestemetterrestrem,•etperomnesangelosetarchangelos,thronos,dominaciones,potestates,atque

principatus,etmaiestatesetgloriasregiscelietterre,•etperomnesprincipes,reges,dominos,etmaioresvestros,•etperinfernumvestrum,•etperomniaineodemexistenciaquatenusvosomnes,constrictiet ligati involuntatemeaet inpotestatemea, debeatis huc accedere in benigna forma, vt nullum timeam, etconsecrare ita et taliter presentum anulum, vt in eo hec virtus existat,videlicetquodquandocumqueinposueroipsumindigitoalicuiusmortui,vnus vestrum ipsum ingrediatur, et vt primo viuusi appareat in illasimilitudine et forma, per illum qui viuit et regnat in vnitate SpiritusSanctideus,peromniaseculaseculorum.Amen.

Hiis semel dictis, apparebunt subito apud circulum 6 spiritus, [27r]petentesdictumanulum;quibusdabis.Quodato,ipsiabient,etsimilitertuegrederecirculos,ferenstecumensem,nondestruenscirculum.

Sexta vero die, cum predicto ense, reuerteris et versus meridiem sicdices:

Ego coniuro vos, O Brimer, Suburith, Tramayrt, Lyroth, Beryen,

Damayn,perdeumvnum,viuum,solum,etverum,vtnuncsinemoraadme venire debeatis, apportando anulum consecratum, ita quod quandoinposuero ipsum in digito siue inmanu alicuius persone viue cadat interram sicut mortua, et quando abstulero ab ipsa in statum pristinumreuertatur, et eciam in quocumquej mortuo inposuero, vt dictum est,ipsumspiritusingrediaturetviuusvtpriusfueratvideatur,peromniaquepossuntvosterrereetomninoconstringere.

Hiis dictis quater, videlicet primo versus meridiem semel, et similiterversus occidentem, deinde versus aquilonem et versus orientem,k videbisversusorientemvenirequendamequitem,quicumfueritapudcirculumsicdicet:‘Talesmittunt’–nominandolnominasuprascripta–‘tibihuncanulumconsecratum,dicentes[se]ad tevenirenonposse,quianonexpediensest;experierisanulivirtutem,etsinonhabueritvirtutematepostulatam,dicentquodquandocumque[vis]suntadtevenireparati.’Quemanulumaccipies,mdicendo ei, [27v] ‘Graciam tibi et ipsis.’ Hoc dicto, statim recedet,n et tueciamexiesdecirculo,ipsumtotaliterdestruendo.

Etpredictumanulumbeneteneasinvolutuminsyndonealbo.Cumverovoluerisvtaliquisviuusmortuusvideaturetabomnibusvideturvitacarere,poneindigitoeiushuncanulum,etcadauervidebitur;etquandoremouebis,veniet in primum statum. Et quando volueris aliquod cadauer animatumapparere,ponevtdictumestanulum,ueladmanumsiueadpedemliga,etante horam surget in forma primo habita, et viua voce coram omnibusloquetur,ethocmonstrarepoteritsexdiebus,quiaquilibeteorumsuadieinipsopermanebit.Etsivolueris[illum]antedictumterminumvtprimoeratesse,remoueanulum.Ethocmodoresurgerepoterisdefunctum.

Hecenimexperienciadignissimaest etoccultanda,quia in ipsamagnavirtusexistit.

Circulus eciam suprascriptus multas virtutes habet, cuius tres per menotasoexponam.SienimdieVenerisipsumcumcalamovppupeetcumeiussangwine in carta edina nouatap scripseris,q et aliquam personam cum eotetigeris,ineternumsuperomnesabipsadiligeris.Etsipredictumcirculum,scriptumvtdictumest,posueris supercaputegroti, ipso ignoranti, simoridebetdicetsenullatenuseuadereposse;etsidebeteuaderedicetseomnino[28r] liberatum. Et si predictum circulum, scriptum similiter, super tehabueris, nullus canis tibi latrare valebit. Et ista sunt per me experta;inexpertarveropermerelinquo.

aMSprimo;cf.fol.27r.bMSgivessit,withalineoverthet,whichelsewhereintheMSisusedforsicut.cMSexparte.dThenamesaregivenonfols.25v,26r,26v,and27r.Spellingisconsistent,exceptthatTranauit

appearson26vasTranayrtandonand27rasTramayrt,Beryenisgivenon26rand26vasBerien,andDamaynlacksthefinalnon26v.

eFigureonfol.26r:adoublecircularband,withapentagraminscribed.OBrimer,Suburith,Tranauitisinscribedintheouterband,withastronomicalsigns;Lyroth,vnq(sic)Berien,Damaynisinscribedintheinnerband,withfurthersigns.Magisteriswritteninthecentreofthepentagram.Thecardinaldirectionsmeridies,occidensandoriensaremarkedoutsidetheband.Foralternativeformsofthenames,seeabove,n.e.

fFollowedbyingrediar,deleted.gSomethingmissing–perhapsetpercantum?hPresumablyforOEl.iMSvnus.jMScuicumque.kFollowedbyet.lMSnominandonominando.mMSaccipiens.nMSrecedes.oMSnotans.pSicinMS.qInmargin:Nota.rMSinexperto.

No.11.Forinvisibility(fols28r–29v)

Tractoeciamdearteinvisibilitatis,hodiequasiabomnibusignorata.aCumitaquevoluerisapudomnia,tamracionabiliaquamnon,invisibilis

acinsensibilishaberi,primo,crescentelunadieMercurij,inprimahoradiei,castusantepertriduum,ettonsuscapillosetbarbam,etalboindutus,extravillaminlocoocculto,serenocelo,inplanosolo,cumensesplendidissimofac circulum vt hic apparet,b scribendo hec nomina [et] cum eis omniaibidemapparencia. [28v]Hoc facto, fingasversusoccidentemsuperFirieldictumensem.Etcumfigeris,habeasvasinquositigniscumthure,mirra,et olibano, et cum fumo ipsorum [circum]vade circulum, suffumigandoipsum, incipiendo a Fyriel et ibi finiendo. Hoc facto, habeas aquambenedictam et aspergas te et circulum, dicendo, Aspergesc me, domine,ysopoetmundabor;lauabismeetsuperniuemdealbabor[Ps.50:9Vulg.].Quofacto,voluendotegenubusflexisversusoccidentem,emissavoce,sicdicas:

Ego, talis,coniurovos,OFyriel,Mememil,Berith, [et]Taraor,spirituspotentes,magnifici,etillustres,dinquibusomninoconfido,

•pervnicam,inseparabilem,acindiuiduamtrinitatem,scilicetPatremetFiliumetSpiritumSanctum,

•etperdeumvnicum,solum,viuum,etverum,quiomniadenichiloformauit,etcuisubditasuntomnia,celestia,terrestria,eetinfernalia,

•percelumetterram,mareetinfernum,etomniainipsisexistencia,•etperomnesprincipes,reges,etdominosvestros,•etperillumdeumquemtimetisetadoratis,•etperomniaquehabent[potenciam]vosterrere,constringere,etalligare,etquorum

preceptumvosoportettotaliteradimplere,quatenus vos omnes 4or cum humilitate maxima huc venire debeatis,ligati, constricti, et iurati ad execucionimandandum quidquid a uobispetiero. Venite sine mora; venite, quia invoco vos ex parte Patris,prouoco[29r]vosexparteFilij,invocovosexparteSpiritusSancti.

Hac invocacionedictaquater, scilicet semelversusFiriel, semelversusMelemil et versusBerith etTarator, aderunt subito in circulo 4or spiritus,dicentes tibi, ‘Dic nobis quid vis, et plene tibi obediemus.’Quibus dices,‘Egovoloquandamcappam invisibilitatis,que sit tenuiset incorruptibilis,quacumindutusfueronullusviderenecmesentirevaleat.’Hocdicto,vnusdiscedet, et ante horam apportabit ibi quandam cappam, quam ab ipsispetebasfvttibidaredeberent.Quirespondebunttibidarenonpossesiprimoipsisnondastuumindutumalbum;quibusdabis,etcumdederiseis,ipsitibidabuntcappam.Quorumvnusstatiminduetindutumeisdatum;similitertustatiminduascappam.Quamcumindueris,illisspiritibusdices,‘Abitecumpace,’etstatimrecedent.Etcumabierint,debesdimitterecirculum,ferendoensem.

Tercia vero dei, cum cappa illuc reuertere, et invenies tuum indutum,quemaccipies.Mementoenim, si ipsa terciadienon reuerteris, siue tuumindutum ibi dimissum non accipias, quarta die nullum invenires, sed inseptem diebus moreris. Accepto enim tercia die induto, ipsum in eodemloco combures. Et scias quod quando ipsum combures audies maximosplanctus[29v]etquerelas.Etcumcombureris,aspergascineremperaerem,sicdicendo:

Coniurovos,Firiel,Melemil,Berith,[et]Taraor,•pervirtutemetpotenciamvestram,•etperomniahabenciacontravospotestatem,vtnonhabeatisvirtutemnecpotenciamledendimeperhanccappam,sed

Ihesus Christus protegat et defendat me per omnia secula seculorum.Amen.

Quo dicto, habeas aquam benedictam et aspergas dictam cappam, sicdicendo:

Egoconiurote,cappa,•perPatremetFiliumetSpiritumSanctum,•etperhancaquam,vtquandocumque te indutus fuero,nullus sentirenec videremevaleat,per dominum nostrum Ihesum Christum, filium dei viuum, qui viuit etregnatperomniaseculaseculorum.Amen.

aAttopofpage,inmargin:deinvisibilitate.bFigureonfol.28r:aplaincircle,withthepositionsoriens,meridiesandoccidenslabelled,a

swordlyingtowardtheeastwithitspointnearthecentre,Magisterinscribednearthecentre(withFirieltothewest,Melemiltothesouth,Berithtotheeast,andTaraortothenorth),andtwofigures.

Thenamesoccuronfols28r,28v,29r,and29v.Spellingisconsistent,exceptthatFirieloccurstwiceon28vasFyriel,Melemilappearson28vasMememil,andTaraorisgivenon29rasTarator.

cMSAsperiges.dMSillustros.eThesecondtappearsmarkedfordeletion,erroneously.fMSpetiebas.

No.12.Forobtainingawoman’slove(fols29v–31v)a

Recipe ceramvirgineam, arte virginizatam, et hocb in die Jouis vel in diedominico, horaVeneris vel hora Jouis; ex dicta cera facias ymaginem adcarbones accensas sine fumo in vna olla positos. Et habeat magister decapillis mulieris pro qua wult facere, et tres fillos sete rubee, et habeastecum cultellum albimanubrij ad hoc facti. Et vade ad locum vbi artifexfacitacus,ettufaciasfacereabeodemartifice,horaSolisvsqueadhoramSaturni. Deinde magister [30r] habeat duos socios fideles, et vadat adarboremfructiferam,etfaciatmagistercirculum.cEtincipiatmagisterartemfacere,siueymaginemmulierisproquafacis,sempermurmurandoincordetuo,

TuBelial,tuAstarotht,dtuPaymon,adhocsitisopusmichiadiutores.

Etsimilitermurmurandodices,

Ego,N.,formoistamymagineminamoremtalis,vtvaleatadquodfactaest.Ettu,Belial,inicialisprinceps,adhocopussismichiadiutor.

Et tunce magister faciat ymaginem de predicta cera, incipiens hora Jouis,descendendovsque ad horamSaturni.Et sic formata ymagine, faciat fieri[30v] magister ab artifice perito nouem acus, qui eas faciat corporebalneatusetnitidisvestibusindutus;faciatdictasacushoraSolisvsqueadhoramSaturni.Posteamagisterfingatdictasacusinymagine,itacollocandovnam in capite, aliam in humero dextro, terciam in sinistro, 4am vbi corconsueuitabhominibusassignari,itadicendo:

Sicut ista acus fingitur in cor istius ymaginis, ita fingatur amor N. inamorem N., quod non possit dormire, vigilare, iacere, sedere, [uel]ambulare,fquousqueinmeumexardescatamorem,

quintaminvmbilico,sextaminfemore,septimaminlateregdextro,octauamin sinistro, nonam in ano. Sic formata ymagine, christianizes ipsam,inponendosibinomen[mulieris]proquafacis,submergendoteretdicendo,‘Quomodovocatur?’;etrespondetur,‘N.’Ettudebesdicere,Egobaptizote,N., in nomine Patris, et Filij, et Spiritus Sancti. Amen. Et postea poneymaginem in panno nouo et mundo, dimittendo ab hora Solis vsque adhoramMartis.Deinde facias istamconiuracionemsubarbore fructifera adcarbonesaccensos,etvoluasteversusorientem,etdicas,

Coniuro,talis,N.,caputtuum,crinestuos,oculostuos,aurestuas,genastuas; coniuro, talis, cerebrum tuum;coniuro,N., tunicash [31r]cerebriitui,scilicetdurametpiammatrem;coniuro,N.,oculostuos;coniuro,N.,tunicasoculorumtuorum;coniuro,N.,frontemtuam;coniuro,N.,dentestuos; coniuro, N., os tuum; coniuro, N., mentum tuum; coniuro, N.,nasum tuum; coniuro, N., nares tuas; coniuro, N., palatum tuum;coniuro, N., gingiuas tuas; coniuro, N., guttur tuum; coniuro, N.,humeros tuos; coniuro, N., spatulas tuas; coniuro, N., pectus tuum;coniuro, N., mammillas tuas; coniuro, N., corpus tuum; coniurovmbilicum tuum; coniuro, N., femur tuum; coniuro, N., renes tuos;coniuro,N.,lateratua;coniuro,N.,anumtuum;coniuro,N.,costastuas;coniuro, N., wuluam tuam; coniuro, N., genua tua; coniuro, N., crura

tua;coniuro,N.,talosjpedumtuarum;coniuro,N.,brachiatua;coniuro,N.,digitosmanuumtuarum;coniuro,N.,manustuas;coniuro,N.vngwesmanuum tuarum; coniuro,N., cor tuum; coniuro,N., pulmonem tuum;coniuro, N., bucellas tuas; coniuro, N., stomachum tuum; coniuro, N.,totam personam tuam; coniuro, N., totam substanciam tuam, vt nonpossisdormirenec sederenec iacerenecaliudartificiale faceredonecmeamlibidinosamcompleuerisvoluntatem.Coniurote

•perPatremetFiliumetSpiritumSanctum,•permagistratumkartis,•pervirtutemipsius,l•persapienciamSalomonis,•perverumSabaoth,•perverumseraphin,•perverumEmanuel,•peromniacorporasanctorum[31v]queiacentinRoma,•perlunametsolemetdominummaiorem,•etperlacvirginis,•persanctamMariam,matremdomininostriIhesuChristi,•pereukarismasanctum,•percorpusetsangwinemIhesuChristi.Coniurovosexexorcizovos[et]imperovobis,vtsicutceruusdesideratfontemaquarum [Ps.41:2Vulg.], itadesideres,mN.,admeumamorem.Etsicutcoruusdesideratcadaueramortuorum, itadesideresn tume.Etsicutceraistaliquefacitafacieignis,itadesideretN.inmeumamorem,quodnonpossit,etc.

Signa autemmulieris hec sunt et sequentur: solitudo, inuolucio capitis,ploratus, gemitus, percussiones, euigilaciones, [et] eiulaciones. Tuncmagistersiueillequifacitvadatadillam,etsivideritillamsolamstantemauto sedentem, tunc corroboretmagister coniuracionem vsque ad quintamdiem.Etsiillainterraomninofuerit,consumatur;siautemfueritinvillaautaliam ciuitatem transierit, tamdiumagister faciat coniuracionemquousqueillapossitvenire.

Et in hoc fuerunt concordes nigromantici omnes astroloyci Hyspanici,Arabici, Hebrei, Caldei, Greci, et Latini. Et extractum fuit istudexperimentum [ex libro] de secretis artibus ymaginarie artis, [ex libro] defloribusomniumexperimentorum,etc.

aInmargin:deamore.

bInsertedaboveline.cFigureonfol.30r:adoublecircularband,withTuBelial,tuAstaroth,tuPaymon,adhocsitis

[michideleted]opusmichiadiutoresinscribedintheband,andLocusmagistrimarkedinthecentre.Thenamesappearonthesamefoliointhetext.Spellingisconsistentfortwoofthem,but

AstarothisrenderedinthetextasAstarotht.dSicinMS.eAddedbothbetweenlinesandinmargin.fFollowedbysic.gMSlattereorlactere.hFollowedbytuas,deleted.iMScerebrum.

jMStales.kMSmgrmwithlineoverlastthreecharacters.lPresumablyeitherincompleteorintendedwithreferencetothepreviousphrase.mMSdesiderat,followingthePsalmverse.nMSdesideras.oMSet.

No.13.Forconstrainingaman,woman,spirit,orbeast(fols32r–33r)

Perhocexperimentumconstringiturhomo,mulier,vir,spiritus,[vel]bestia,cuiuscumquecondicionisexistat.

Hecnominainhuncmodumsintscriptainspatula.aPostquamhoctotumadinpletum fuerit, quod vis eligere tibi. Si aliquem spiritum constringerevolueris,scribenomeneiusinspatulainterbeteetinnominequodestBel.Sialiquemhominemconstringerevolueris,scribenomenillius inter leta.Siveroaliquambestiamconstringerevolueris,scribenomeneiusinteraetn, et coloremeius. Pro spiritibus vero atquehominibus et promulieribus,agendumestitaetineademhorainquaexpletaspatulafueritabaccione,bibi oportet vt in primis perquirantur lingna ex spina alba vel lingna quevagantur in aquis, et faciat inde ignem, carbonesque collige et in ollamnouammitte,etdesuperpaulatimponespatulam,etpaulatimaugmentandoignemdonecspatulacalefiat.

Ettuncinvocapredictosspiritus,etdichancconiuracionem:

Asyel,Castiel,Lamisniel,Rabam,Erlain,[et]Belam,cvobisprecipio

[A1]Siprohomineuelmulierequemuelqua[m] in tuoamoreaccenderevolueris,sicdicas:

vtstatim,etc.

secundumquodinfracontinetur.d[B]Siveroprospiritu,[32v]nominaillumspiritumquemvisvtveniatadtepatenter,humiliter,pulcrafacie,etblandosermone,dicendo,

Coniurovos,Asyel,etc., vtN. spiritumN.,equipotestatemhabet superomnequodabeoquererevolo,admevenirefaciatispatenter,humiliter,blando sermone, eius forma vt dixi, scilicet militis [et] pulcherimi, adcomplendumomniaqueeipreciperevoluero.

[A2]Etcumproviroautmulierehocfacerevolueris,faceipriusnotumvbiteinvenirepossit,quianisiteinvenietprocuiusfuroresuoinsaniet.f[C]Siprobestia,[dic:]

Coniuropredictosspiritusvtconstringantillambestiam

quamvis,nedelocoinquoestseremouerevaleatdonecvolueris.[A3][Conjurationtoconstrainamanorwoman:]

Asyel,Castiel,Lamsiyel,Rabam,Erlain,Elam,Belam,egovosconiuro•perdeumverum,•perdeumviuum,quivoscreauit,•etpereumquiAdametEuamformauit,•etpereumquimarecreauitaridamquefundauit,quifacitangelossuosspirituset

ministrossuosignemvrentem[Ps.103:4Vulg.],quinouiteaquenonsuntsicuteaquesunt,quihabetclauesmortis[et]inferni,ipseenimprimusetnouissimus,principiumetfinis,AlphaetO,etquiviuitetfuitmortuusetrevixit,gquivocauitdeumpatremeius.

•Alphagramaton,perhocnomenvosconiuro,

•etpersanctumetineffabilenomendeiTetragramaton,•etperidnomenquodnemonouitnisiipse[33r]quiestverbumdei,•etperhecnominadei:Hely,Heloy,Heloe,Sabaoth,Elion,Adonay,Saday,•etperomnianominaeius,•etperipsiusvirtutem,•etperomnesvirtutescelorum;itemconiurovos

•perPatremetFiliumetSpiritumSanctum,•etpersanctamtrinitatemetvnitatemdei,•etperillamcoronamquamdominusnosterIhesusChristusinsuocapitehabuit,•etperlacbeateMarievirginis,•etperhecpredictanominaetperomnesvirtuteseorundem,etperistamconiuracionemprecipiovobis,vtstatimetcitoetvelociteretsine mora seducatis cor et mentem N. in amoremmeum. Et sicut hecspatula calefit et incenditur, ita illum vel illam, N., incendatis etcalefaciatisignemeiamoris,etitavtnu[n]quamquiescerevaleatdonecmeamadimpleueritvoluntatem.InnominequodestBel,etc.

aFigureatthebottomoffol.33r(i.e.,attheendoftheexperiment):ashielddividedinto16horizontalbands,withoneverticalbanddownthecentre.Inthetopbandisinscribed,Hecestfiguraspatule.SucceedingbandsbearthenamesAsyel,Castyel,Lamsiyel,Rabam,Erlain,Olamand

Belam,eachofwhichstraddlestheverticalband.IntheverticalbandarethelettersA(attheintersectionwiththesecondhorizontalband),B(fifth),E(seventh),L(ninth),A(eleventh)andN(thirteenth).AcrosstheintersectionoftheverticalbandandthetwelfthhorizontalbandLeoiswritten.

Tothesideisthenote:Itemnotaquodspatulasupradictadebetesseasininavelleporinavelanserinavelcaponina,secundumdiuersos[usus?].

bSicinMS.cCorrectedinlowermarginfromBolam.dThisphrasingoccurstowardtheendoftheconjurationgiveninthenextparagraph.eSicinMS.fSicinMS.gCorrectedabovelinefromrefixit.

No.14.Forobtainingahorse(fols33v–34r)

Vt equum habeas ad eundum quo vis, [debes] respicere aerem versusorientem, flexis genibus [et] iunctismanibus et si essesa in carcere, et diccummagnafiduciaetspefirmissimaobtinendi,

O altissime et benignissime rex Orientis, exaudi oracionem meam etclamor meus ad te veniat; fiant aures tue intendentes in vocemdeprecacionismee [Pss. 101:2, 129:2 Vulg.], per nobilissimam sedemmaiestatistue.Teinvocoetadiuro

•perillumdominumquemconesbdiligis,confidis,etsperas,•perlegemlegalemcetperspemsperantemetperkaritatemkaritatiuam,•perOn,El,Ely,[et]Tetragramaton,quodestnomenaltissimum,•etperlocumvbisedesinsoliomagnenobilitatistue.Mitteadmespiritumaereum,quod ineovaleamadplenum,quodopto,proficere. Potens es,e domine, ipsummittere, vt michi in hac hora tuamagnapotenciainomnibusetperomniasitobediensetlegalis.fEtideote,domine, invoco,adoro,et laudonomen tuum ineternum,quioriensomnesbenedicteetgloriossisimusgperinfinitaseculaseculorum.Amen.

Hocigiturdictosepties,dicaudaciter:

Voloireadtalempartem,etstatimveni.

Vtsivoluerisspiritusuelequus,veldormiendouelvigilando.hCumequusvenerit,dic,

Coniuroteperdominum,quicreauitcelumetterram,mare,etomniaquein eis sunt, tam visibilia quam invisibilia, vti sine strepitu et timore,

dampnoaliquouelpericuloseujangustiameicor- [34r]porisetanimeportesmesuauiteretdeponesmesinealiqualesionepresentiuelfuturi,vsqueadtalemlocumsuauitermedeponas.

Cumenimdeposuerittevbiaffectabis,dicashumiliter,

Graciastibiago,Oriens,quidignummefecistiinhacpartemeaketprotantagracia et beneficiomeo,l etme tibi offero, seruire et semper tuisobedire mandatis. Benedictum [et] laudatum sit semper nomen tuum,regnaturum super omnia secula seculorum. Et tibi eciam gracias ago,quiperconiuracionemnominumaltissimideipermefatigaremdignatuses,etc.

aMSesset,perhapsmeaningvtsiesses?bOrtones,perhapsintendingtotocorde?cMeaningfidemfiducialem,correspondingtotheothertheologicalvirtues?dMeaningvt?eMSest.fSicinMS.gPerhapsmeaningquiOrienses,benedictusetgloriosissimus.hProbablymeaningEtsivoluerisspiritumuelequum,ueldormiendouelvigilando.iMSet.jFollowedbyet.kSicinMS.lMSmea.mProbablymeaningpromefatigari.

No.15.Forobtainingaflyingthrone(fols34r–35v)

Vadead locumsecretumetaltum, temporeserenoetabsqueventu,etdic:SanctaMaria,orapronobis,Secundummagnammisericordiamtuam [Ps.50 Vulg.], cum Gloria Patri totum,a In manus tuas, domine, commendospiritum et totum spiritum et corpus meum,b Domine deus, Pateromnipotens, [et] Iudica me [Ps. 42 Vulg.]. Postea fac talem circulum vtinferius designabitur,c cum ollis, et [34v] pone in ollam septentrioniscinerem et farinam, et in orient[al]em ignem cum sale, in occidentalemd

aquametcalcem.Etsedeinmediocirculietverteteversusseptentrionem,etvocaregemnubium,nomineBartha,vtmittat3esdeducibusquihabentpossee [super] nubibus et ventris, scilicet Saltim,f Balthim, Gehim, qui

ducentteabsquelesioneetabsquepericulotuicorporisetanimeadlocumquemvolueris.Ettuncapparebittibiparuanubes,etdetribusollisexibunttresalieolle,dicen[te]s,Ascende,ascende,ascende.Tuncauteminperterriteac et cum audacia parateg sellam magistro, hec dicas ter. Tunc videbiskathedraminmedionubis,ettuascendeillam,etdic,

RexBartha,etducesSaltim,Baltim,[et]Galtim,portatemeplacabiliter,sine timore et inpedimento et periculo aliquo mei corporish et anime,vsqueadtalemlocum,etsuauitermeleuateetsuauitermedeponite.Oturex Bartha, et o vos principes Saltim, Balthim, Galtyra,i vos potenterinvoco vt cito et velociterme ducatis vsque ad talem locum sine omnitimoreetpericulomeicorporisetanime,etadhocjvosinvocoetconiuropotenteretexorzisoperhecangelorumnominaaltissimaquiinaeresuntpotentes:Mastiesel,kEmedel,Emethel,Sangel,Eymeal,Venoel,Gerbon,Seutan, Ty- [35r] robay, Teneyn, Teregey, Gerebon, Gamelorum,Tubairum, Ficary, Gysay, Austeron, Boreal, Gemeloy, Garoen, Sypro,Ebely,Aurora,Subseloy,Siego,Afonei,etZephirim,Boreoth,Beolthoray,Aforax,l Aquelyo, Eureal, Fauelyon. Per hec nomina vos invoco etconiuroetexorcizoetconstringo,vtsinemoraveniatisadmeexistenteminhoc loco, etmultummme suauiter et benigne deferatis et ducatis adtalem locum, sine omni timore, lesione, et periculo mei corporis etanime.Sicfiat,fiat,amen.

Vade securus et non timeas, quia portabunt te quo volueris. Si fortesocioshaberevoluerisinviaetinopere,oportetquodsitisimpares,tamenplus.n Hec nomina dices, scilicet Semegibetelye, Sabolaay,o Saroten,Saramey,Cerbelli,Tyaurax.pEt sic irepoteris inomnempartemet terramsecurusquovolueris.

Si quis tibi forte nocere voluerit vel attemptauerit: Si a parteseptentrionalisenseriskathedramdescendere,dic,

OBalthym, te invoco,coniuro,etconstringovtvindicesmede istoquimichi nocere temptatur,q per hec septem nomina que in omnibuspotestatem habent, scilicet Flegely, Stygeloy,r Melyon, Babaia, Regale,Setgaboy,Guitipabey.

Etstatimveniettempestassupereumettimeas.sSiveroaparteoccidentaliquistibinoceretemptauerit,dicaudacter,

O Saltim, coniuro et constringo te per ista semptem nomina, [35v]scilicet Sebegyol, Sebely, Serbaton, Tymelyy,t Gerotal, Tyboel, Galtym.Fiatvtsitpluuiaetnubessuperillum,intantumquodnonpossitviderenubem.

Siveroexparteorientaliquistemptarevoluerit,dic,

Veniatis,Galtym[et]Baltym,per istanomina,scilicetFlegely,Stygeloy,Melyon,Barbaia,Regale,Segaboy,Guitipabey,etcadanttonitruasuperuillumetnubesettempestas,ita[quod]metemptarenonaudeat.

Si forte in via videris super te tempestates uel serpentes aut aues aut aliaterribilia,quibusfortepossesterreri,dicas,

OturexBartham,egoteinvocoetconiuroetconstringo,rexsapiensetfortis, per hec nomina, scilicet Alrogen, Segeuratetho, Spitalote,Frigonay,Gebelsey,vthecterribiliavfaciasprotinusremoueristatim.

Dictishiisverbis,sinemorarecedent,etvltranonhabebiscontrarium.Hiccirculusdebetfieriadistudopus,etc.w

aSicinMS.bSicinMS;cf.Lk.24:46.cFigureatbottomoffol.34r:asinglecircularband,withaninvertedtriangleinscribedwithin

itsouterboundary.Characters(inpseudo-Hebrew?)areinscribedalongtwosidesofthetriangle,withintheband.Intheintersectionsofthebandandthetriangle,circleswithdotsinthem(evidentlydenotingpositionsforjars)aremarked.Cardinaldirectionsareshown.

dMSoccidentali.ePossiblymeaningpotenciam;followedbymichi,deleted.fFollowedbyredundantBaltim,deleted.gSicinMS.hCorrectedinMSfromcorperis?.iSicinMS.jOrhec.kOrMasciesel.lOrAfforax.mSicinMS.nSicinMS.oCorrectedinMSfromSabalaay.pOrTyanrax.qMeaningtemptat?

rOrScygeloy.sPossiblymeaningettimebitorquemtimes.tSicinMS.uPartlycoveredbyblot.vMSterrebilia.wThatis,thecirclegivenalreadyonfol.34r,butperhapsdrawnattheendoftheexperimentin

anearliermanuscript.

No.16.Forfindingsomethinginsleep(fols35v–36r)

Ad inveniendum in sompnis que vis, scribe hec nomina in carta virgineacumnominibusilliusdieiinhuncmodumsicutinferiuspatebit.Posteaponesub dextra aure quando vadis dormitum, et videbis quidquid vis depreteritis,presentibus,etfuturis.

Hecestcon-[36r]iuracioquedebetfierisupercartam:

O vos gloriosa nomina summi dei, cui omnia, presencia, preterita, etfutura presencia sunt, rogo vos ego, seruus et subditus vester, quodmittatismichiangelosvestrosa, qui scripti sunt in circulo isto, vtmichireuelaredebeatis

quidquid super talem rem, uel de quocumque vis negocio quod venturumest.Ethecdicastribusbvicibus,etvidebisquidquidvis,perpotenciamdei.

Hicestcirculusquidebetscribicumibisdormitum.c

aBlotbetweenoands.bMSdicat.cFigureonfol.36r:adoublecircularband,witheightlinesoftextinscribedwithinit:Agla/

Michaelvirtusdei/Gabrielfortitudo/EmanuelParaclitus/Raphaelmedicinadei/AlphaetO,Oli,Ely/Tetragramaton,amen/Agla.Eachlineoftexthasacrossinsideasquareateitherend.

No.17.Forobtainingahorse(fol36r–v)

Ad equum habenduma scriba[n]tur in hostio domus vacui, in crepusculonoctis, more he- [36v] brayco, hec nomina cum sangwine vespertilionis:Tuditha,Stelpha,Alpha,Draco,Mariodo,Ypation.Quibus scriptis, recedemodicumaloco.

Post horam paruam reuertaris, et inuenies equum paratum, quemb cum

uolueris ascendere pone sinistrum pedem ad strepam et dic hancconiuracionem:

Coniurote,equebone,•percreatoremcelietterre,•etperillumquicreauitvniuersaetomniaadlaudemetgloriamsuinominis,•etperdeumviuum,•etperdeumsanctum,•etperdeumverum,c

vtnonincorporenecinanimanecinminimomembromeovereobessedvaleas,necinaliquomeperturbes,sedme,N.,adlocumtalemdeferas,placide,hilariter,jocunde,etvelociter,absqueomniinpedimento.

Deinde ascende audacter et secure, quia omnino tibi nocere non potest.Signoverecrucisnontesignabis,quiaipsumatefugabis.

Cum autem perveneris ad locum prenominatum, descende de equo etaccipe frenum, et absconde sub terra. Peracto autem tuo negocio, recipiasfrenum et scuctee firmissime, et statim veniet. Cum autem ascenderevolueris,dicfprecedentemconiuracionemethectriaverba:Rastelya,Elogo,Yetas,etc.

aFollowedbyhec.bMSquod.cFollowedbyablot.dCorrectedfromabesse.eSicinMS.fMSac.

No.18.ThemirrorofFloron,forrevelationofpast,present,andfuture(fols37r–38r)

HicincipitspeculumFloron.Facfierispeculumdepurocalibe,admensurampalmevniusinrotundo;

habeatquemanubriumadtenendum,etsitilluminatumetlucidumvtensis.SitquefactuminnomineFloron,etincircuituistiusspeculiexaliapartenonlucida sint hec decim nomina, cum hiis decem caracteribus descripta, etnomen spiritus predicti sit inmedio scriptum.a Postquam fuerit factum, inlocosecretovngaturexpurobalsamoexpartelucida,etsubfumiga,scilicet

[37v]cumlignoaloes,ambra,etmirra,etolibanoalbo.Hocperacto,magisterhuiusoperissedensfaciat ipsumspeculumteneri

permanubriumcumambabusmanibuspuerivirginis antepectus suum,etipsemagister sit balneatus, eciammundis vestibus indutus, qui antequamincipiat exercerehocopusmel, lac, et vinumequaliter insimulmixtum inaeremaspergat,dicendo,

OFloron,inspeculosicutsolitusesapparerecitissimerespondeas.

Hocdicto,hancconiuracionemcoramspeculolegat:

Bismille araathe memb bismissa gassim gisim galisim darrgosimsamaiaosim ralim ausini taxarim zaloimi hyacabanoy illete laytimihehelmini betoymi thoma leminao vnuthomin zonim narabanorumazarethia thathitat hinanadon illemay sard hucacef illemegiptimisitaginatim viaice hamtamice tatiala taltarini alaoht haleytumgaptametuntijmortoorfailgeibelhuabatonalbitalhualepinhalmagriliehualeon huastanie hualtamemeth huatorzor illenie giptimi tatgniegathegine lesuma lesanim aptasale albweroahit vlleath alfard vsemethaptisile abfluwarth vllelath ant clulamoralie hahysitimi waleles [38r]lithimi caegine catliegineles mirabolamini abtasile albiwahith alleathhalamaton vnitia gaytatalon huia gay soze cemeselis phalmorathbethathurehuabalagisillemeammitimigelginegatheginelesmiraptalibealbiwathvleuth.c

Dicta vero hac coniuracione, magister in speculo aspiciat, et videbitmilitemarmatuminequosedentemetarmigerumsuumcomitantemsecum,quimilesdeequodescendet,etarmigereiusequumtenebit.Cuimiliti sicdicet: ‘Se desperata, decentissime visibiliter greciomo.’d Et tuncmagisteripsuminterrogatdepreteritis,presentibus,etfuturis,et ipsecontinuocertoscriptointerrogatapleniusinsinuabit.

Nonergotibiincredibilesit,quicumquefueritehuiusoperisartifex,quiadumnouies ista perfeceris, idem spiritusmanifeste vniuersa queprius perscriptainsinuaueratoreadosviuavocepalificandodenunciabit.

Dum ergo cuncta pro tuo velle perfeceris, eidem spirituif cum paceprecipevtrecedat,etiuxtapreceptumsuidominiredeatcumfueritvocatus.

aFigureonfol.37r:adoublecircularband,dividedintotensegments.OuterbandhasthenamesLatranoy,Iszarin,Bicol,Danmals,Gromon,Zara,Ralkal,Sigtonia,SamahandMeneglasarwritteninthetensegments;innerbandcontainscorrespondingfigures.Inscribedwithinthebandsisarectangle,subdividedintosixsections,whichcontainthelettersF-L-O-R-O-N.

bSecondmwrittenwithsuperscriptlineoverit.cIndividualwordsinalmostallcasesseparatedbypunctus.dSicinMS.eMeaningfueris?fSicinMS.

No.19.ThemirrorofFloron,secondversion(fols38r–39v)

HicincipitspeculumFloron,etaliomodoquamsuprasitnotatum,quamuiscumeisdemregulis.

Facfierispeculumdepurocalibe,admensurampalmevniusinrotundo,ethabeatmanu-[38v]briumadtenendum,etsitilluminatumetlucidumvtensis. Sitque factum in honore et in nomine spirituum inferiorum, et incircuitu speculi et ex alia parte non lucida sint 10 nomina cum decemkaracteribus suprascriptis, vt pateat in speculo, et hoc nomen Floron inmediositsculptum.Etpostquamfactumfuerit,inlocotalisecretosicutscisvngatur purobalsamo inparte lucida.Et sit subfumigatumhiis speciebus,scilicetlignoaloes,ambra,mirra,splendenti,aetolibanoalbo.

Hoc facto, magister huius operis sedens faciat ipsum speculum teneriambabusmanibusalicuiuspuerivirginisbantepectussuum.Etipsemagistersitprimobalneatusetmundisvestibusindutus,etabomnibusaliismodis,vtbene nosti, ordinatus,c antequam incipiat hoc opus exercere. Mel, lac, etvinum mixta aspergantur in aere, et magister predictum spiritum proprionominedadvocetvtinspeculumsicutsolitusestveniatetveraresponsadeomnibusinterrogatispercertascriptavelverbarespondeat.

Hoc dicto, magister coniuracionem sequentem C[h]aldaycis verbisscripta[m]perlegathocmodo:

Brismassa cassini gossini gaissini gratagossini samalaosini raxinigratini caraxinimaraxini sobohini herurabanorallegalte alitisti alarohaletum ha- [39r]maymon hyalermon bispelimi bristedelimin hybelimbytho yhan bythoimin chosuma lonym lonynti torrimernum vitabanoratheretatat hyathet huyazalon vtaref illemegyptum biragyarius hyariteeheramenice conolar ganstraximi aloryoli helytum gayta mementummontoro lazyabel hubaton albnetalf hyxalepini almagarie hualeonhyaltanixe hualenyefet huatosor allemegitum cagine satogyne laminy

lesymaybdo abtysilthi alluhuait valehat arfard huzeniecht aptihleabimerahit vllehath enzebula morabe balitum veralesucum teagynelesmyro valanum aptalile asugnathecht valleaath hyamatharon hyabiagaytatalon hya yagapolozol phalmolmeth bethaure huaba laygipillenietentumtaygineoraginederagrinelesmyraptalilevlleytithsetratahaconox.g

Magister inspiciat in speculo et videbit militem armatum in equosedentem et armigerum suum commitantem secum. Qui miles de equodescendet, et armiger eius equum tenebit. Cui militi sic dicet: ‘Parateinsilitio gytromon.’ Tunc magister interroget ipsum de preteritis,presentibus,etfuturis,etipsecontinuocertoscriptointerrogataplenarieinti-[39v]mabit.Non sit igitur incredibile tibi, quicumque fueris huius operisartifex, quod cum con[iuracionem] predicta[m] feceris, idem spiritus quipriusmanifesteinsinuaueratperscriptaposteavnanocteperexerciciumetindieomnihoraoreadospallificandodenunciabit,eteciamomniaquesubcirculo lune sunt et eciam in terra et super terram, visibiliter eth apertedemonstrabit.

Cum igitur cuncta perfeceris, precipe vt in pace recedat et iuxtapreceptummagistriquacumqueihoravocatusfueritquodfestinanterveniatetsinemora.

Nota quod 10 nomina cum suis caracteribus debent sculpi in speculoprimadieVeneris,lunajcrescente,eteciamspeculumeademdiedebetfieri.EtsinonpotestextotoperficieodemdieVeneris,compleatur[secunda]uelterciadieVeneris,etsemperlunacrescente.Videatbenesculptorvelfaberquod non sint poluti luxuria per 9 dies antequam accedant ad opus. Sinteciambalneatietlotietmundisvestibusinduti,vtscis.

aSicinMS.bMSalicuipuerovirgini.cSicinMS.dPartlycoveredbyblot.eFollowedbyheramite,deleted.fOralbuetal.gOrpossiblyconrox.hFollowedbyapere,deleted.iMSquecumque.jMSlune.

No.20.Anotherwayofusingamirror(fols39v–40v)

Item,secundumaliummodum.In coniunccione Veneris et Jouis, vade ad locum secretum ac

secretissimum,vtinfraassignabitur.Ethabeastecumcandelasaccensas,ettenetecumspeculumcalibeumlimpidumetpolitum,factumluna4auel7avelxiija.a [40r]Et insequentidie ieiunabis.Etcumoperarevolueris,vadead locum vt supra dictum est, et fac circulum, et finge ibi speculumsupradictumsuprablignumadmodumcultellifactum,etdicashecverba:

Siclis piclis ticlis moturas baruch cortex garyn ruent hismuie haruelfuganesfurtymfermalfaruccornalisbosuozeladespasapaphirpatirph.Tu qui es deus, Alpha et O, fac hoc speculum crescere et claresceredonecadvisummeumsufficiat.

Hicnonestdefectus.Sequitur[alia]coniuracio:

Coniurote•perdeum,•etpertrespuerosSydrac,Mysaach,etAbdenago,•etpertresmagosCaspar,Balthasar,etMelchior,•etpertrespatriarchasAbraham,Ysaac,etIacob,•etperillumcuinomenestTheoden,Lien,Elyon,Vergiton,Christus,Deusfortis,Emanuel,

Caspar,Caspan,Caspar,Corpion,Asmal.Hec dic tribus vicibus, et videbitur tibi clarescere et crescere, et

apparebunttibimultiinspeculotamquamincampo.cTuncinquiresecuredequacumquerequodvolueris,etsufficientertibirespondebunt.

Postprimamautemvicem,[40v]quandocumquevis,vbicumquevis, insecreto tamen loco, hoc facere poteris dicens verba supradicta.Hoc enimspeculum tibi consecrabitur ad illam quam tu vnquam plus affectasti incirculonobilissimodetribusmilitibus.d

Et nota quod omnis circulus et dicti circuli debent fieri quandoe nubesnonappareant,quod siposteaapparuerintnonest timendum,quia spiritussunt,etc.

axiijaduplicatedinlowermargin.bMSsupera.

cMScanpo.dSicinMS.eMSquod.

No.21.Forinvisibility(fol.40v)

Studeasinvenirevnamcattamnigram,nataminmenseMartij,etexvisceraeam,cordetamenremanente;tuncabscidecorcumcultelloquisitdeVenerefacto,a et oculos erue dicte catte cum eodem cultello, et impleb foraminaoculorum semine cuiusdam herbe que elyotropia dicitur, vnum in oculodextroetaliudinsinistro,etterciumincor[de],semperhecverbadicendo:Sapresonlampsonessampsanay,invisibilisfiathomo.Etrepleeamcora,cetsepeli eam in ortu tuo in quo nemo intrat, et eam rigad cum sangwinehumanoetaquacommistis,hoccontinuandoperxvdiesvsquequocrescitherbaalba,cuiussemensuoopereesemperillaverbarepetendo.Sciastamenquodquelibet herbadabit semen, sedgranumunumbonum,quodquidemsic eligere debes, et nomina semper repetendo. Habeas igitur speculumcoramte,etrespiciendovnumgranumpostaliudinspeculo,etponasomniagrana in ore tuo sub lingwa tua, et bene semper consideras granum illudquodponisinostuum.Etsiinfquocumquegranopositoinoreteviderenonpoterisinspeculo,sciasidessebonumetvtileprote,etc.

aMeaningcumcultellodieVenerisfacto?Theeindeisblottedout,butthewordisreplicatedinthemargin.

bFollowedbyfro,deleted.cSic,analternativeformofcera.dMSrega.eSicinMS.fMeaningcum?

No.22.Fordiscoveringathieformurdererbygazingintoavessel(fol.41r–42r)

Adfurtuminveniendum,recipecultellumcummanubrionigrovelalbo,etfacias circulum in terra,a dicendo has oraciones:Deus, qui corda fideliumSanctiSpiritus,etc.,Concedenosfamulostuos,etc.,etHominessanctitui.Ethabeaspuerumuelpuellamvirginem.Etmagisterintretbcumeavelcumeo in circulum, et accipietc magister serraginem bene mundatam intus et

extra, et scribat super eum predicto cultello hoc signum et hec nominasimiliter:

Onel,d On, Adonay, Emanuel, sanctus deus fortis, sanctus Ely, sanctusElyon, sanctus dominus deus Sabaoth, mirabilis splendor, Alpha et O.Fiat.

Quo scripto, accipias lumen et invngas desuper serraginem cumpennagallinenigre,etdesinistraala,hocmododicendoPaterNosterter,totcumKyrieleison,Christeleison,Kyrieleison tribus vicibus,Christus ab antiquafraude,magnus,magnus et eternus; fiat, amen,Exaudinos tribusvicibus,Pater de celis, miserere nobis; sancta Maria, ora pro nobis; sancteMichahel, orate pro nobis; sancte Raphahel, ora pro nobis; sancteJohannesBaptista,precursordomini,orapronobis;omnessanctietsancte,orapronobis;Kyrieleison,Christeleison,Kyrieleison;Christe,audinos.

Hoc vero supra scriptum periurato,e dicat magister in auriculo puericoniuracionemistam:

Coniurote,puer,•perPatremetFiliumetSpiritumSanctum,cuiomnenomenflectituretomnislingwa

proclamatOsanna[cf.Phil.2:10];Coniurote

•persanctamMariamsempervirginem,•perangelosetarchangelos,•perxxiiijorseniores,•etpercxlamiliamartirum[41v]quipronomineChristiiugulatisunt,•etpersanctumJohannemBaptistam,•etperomnespatriarchasetprophetas,•etperxijapostolos,•etper4orewangelistas,•etperseptuagintadiscipulosdomini,•etperomnessanctosetsanctasdei,•etperomnesvirtutesomnipotentisdei,celestes,terrestres,etinfernales,vtquidquidtuvideasnobisinsinues,etvttuveraciterviderepossesquisvelquieciamsitvelsintquifurtumistuduelhomicidiumfecerunt,virtuteomnipotentisdeifetgracia.

Coniuracioneverofacta,dicassupercaputpuerihancconiuracionem:

Deus, creator omnium rerum, te deprecor humili deuocione, per tuammirabilem potenciam, quatenus isti puero tribuas scienciam et

intellectum, vtg michi veritatem annunciet de furtis uel homicidiis, vthcogatis, omni fallacia remota, inimicos,i vt exaltent nomen tuum, quodest benedictum in secula seculorum. Amen.Domine IhesuChriste, quicooperanteSpirituSanctopermortemtuammundumviuificasti,illuminacorj et corpus istius pueri, vt veritatem michi annunciet de furtis queinterrogauero, per hec sanctissima nomina: Nazarenus, Messyas,Adonay,quicumPatreetFilioetSpirituSanctoviuitetregnatperomniaseculaseculorum.

Precipiatmagisterpuerovtintenteinspiciatinvaseilloidemehimurili,khoc veromodo vt alibi non respiciat aut aliquomodo visum suum ab eoauertat.Etsialiquomodopuerinprimavicenichilviderit,iterumconiuretillum puerum secunda vice, quousque videat puer hoc furtum velhomicidiumetremillamdequadubitas.Etc.

aFigureatthetopoffol.42r:doublecircularband,theinteriorofwhichisdividedintosixwedges.PentagramswithOnjustbeyondeachpointareinscribedintheupperandlowerwedges,andtothelowerleftandrightofthecircle.WithinthecircleisinscribedHicsederat[=sedeat]puersupersignum(intheinnerband,attop);Hicsedeatmagistersupersignum(intheinnerband,atbottom)alateresinistro(intheouterband,atbottom).TotherightofthisfigureisacolumncontainingfivehorizontalbandsandlabelledIstudestsignum;inthebandsisinscribedEstoaltissimus,vnus,eternus;amen,withonewordperband.

bFollowedbyblot.cAlteredinMSfromaccipiat.dMeaningOn,El.eSicinMS.fMSvirtutedeiomnipotentisdei.gtmalformed,andduplicatedaboveline.hMeaninget?iMSinimici.jcblottedout,andwordduplicatedinmargin.kSicinMS.

No.23.FirstmirrorofLilith(fol.42r–43r)

Hoc est primum speculum Lilit et suorum virorum suorumque militumseniorum. Et hoc speculum debet fieri in magistratu sui speculi, et inmemoria omnium nominum suorum seruorum, qui omnes res ante Caymfaciuntinmundissimoloco.a

Coniuro vos demones vt veniatis et compareatis et dicatis michi dequocumqueinterrogauerovosomnemveritatem,innominePatrisetFilijetSpiritusSancti.Amen.Christus vincit ipsum Balbieit Zelans,bZelles,Dimedero,Cadar,esquicottidieastracelorumascenduntvbisunttres dogiec cruci uel breues actu uel ictu seculorum in quatuor partesseculi, ad faciendam totam voluntatem in eam, per deum vbiprobabilit[er]det licencia placabiliter et effabiliter, sine terrore, absquetocius ineffabili poten- [42v] cia deitatis summi viui, in hac veri deivirtute te exoramus, Lylet, per honorem patris tui Arieth, et per illudsacramentumquod tuNocmamatri tue fecisti verbo, vt in similitudinetuaetnonincoruorumsimilitudine,adsermocinandumetadsedendumnobiscuminquacumquehorarequisierimusteinspeculoisto,pacificeachumiliteracsinevlladeformitate, temichiostendas;etampliusvtduouelpluresdeseruistuis,quiverotamdefurtoquamdehomicidioautdequacumque alia re dubitabili de qua scire voluero michi dent veraresponsavelsigna,indeivirtuteetobediencia.IstudverospeculumdebetformariadmodumClypei,velealiomodo[si]

volueris, in cuius giro hec nomina depingantur: Deus sanctus, deusomnipotens, deus fortis, deus inmortalis, pater futuri seculi. Et circa duolattera superiora sigillaSalomonis depinganturmajora, in fine vero clypeiminus sigillum Salomonis, et in medio speculi hoc nomen ‘Lylet’fdepingatur,proutinhacpatebitfiguraqueinfraponitur.g[43r]Posteaverosicutaliovitro,sicutaliaspeculasolent,circumdetur.hQuoverofacto,taciteet secrete defer ad quadriuium vel ad sepulc[r]um alicuius hominisinterfecti, in crepusculo noctis, diei Martis vel Saturni, dicendo hancconiuracionem:

Coniurote,Lylet,iacsociostuos,•perAlphaetO,•perprimumetnouissimum,Abiel,Rotbons,Cafre,Odeus,OmaleChriste,inclitus,On,

Ely,Elyon,Messyas,Sabaoth,Adonay,Emanuel;coniuro[te]eciam,Lylet,jatquesociostuos,

•perannunciacionemdomininostriIhesuChristi,•etpernatiuitatemeius,•etperaduentumSpiritusSanctiparacliti,vt inquacumquehora tevocauero, inhocspeculomichiappareascumtuis sociis atque de re illa de qua scire voluero michi vera dandoresponsavelsigna.

Oracione vero ista completa, per aliam viam reuertaris ad hospiciumtuum. Postea vero, eadem hora ac die, ad quadriuium vade et accipespeculum, et cum de re aliqua volueris scire dubitabili, ipsos perconiuracionemiamdictamvenirecompellas.Etquerequidquidvolueris,etdicenttibi.Etc.

aSicinMS.bFollowedbyzo(?),deleted.cSicinMS.dSicinMS?eLargelyblottedout.fMSBylet.gFiguregivenatbottomrightoffol.42v:shieldwithasinglebandarounditsedge.Intheband

isinscribed,Deussanctus,deusomnipotens,deusfortis,deusinmortalis,paterfuturiseculi.ThenameBylet[=Lylet]appearsinthecentre.Intheupperleft-andright-handcornersarepentagramswithOnjustbeyondeachpoint;smallerversionappearsatbottom.

hPerhapsmeaning:Posteaverovitro,sicutaliaspeculasolent,circumdetur.iMSBylet.jMSBylet.

No.24.Forlearningaboutanyuncertainthingbygazingintoacrystal(fol.43r–v)

Si vis scire de omni re de qua dubitaueris, accipe puerum virginem etcristallum, quem laua cumvino.Deinde scribe in illo cumoleo oliue hecnomina: [43v] Hon, Hely, Sabaoth, Adonay, Hel, Hely, Heloym, Sother,Emanuel,AlphaetO,[etdic,]

Ovossanctissimanomina,rogovtmittatismichiduosangelosueltresinhunccristallum,quidicantmichiveritatemdehiisqueegoinquiram.Etrogovosangelosvtdicatismichiveritatemquamaegoinquiramavobis.

Primohecbdicatpuer:

ConiurovosinnomineDedeon,etdijEgariasetSemisonay,etexpartemagistrimei,quodveniatis inhunccristallum, itaquodapertecpossimvidere.

Etrepetenominasuperiushabitadonecvenerint.

Etcumvenerint,puerdicatnominasupradictaetconiureteosinnomineDedeon et dij, etc.; quod fiat ter. Et super sedes aureas sedeant, et cumsedeantpuerdicat,

Coniuro vos in nomine Bessabes, et Hint, et Serem, et Salaboni, etLethem,vtnonrecedatisabhoccristallosinelicenciameimagistri,quihicpresensest.

aMSque.bOrhoc.cMSapperte.

No.25.Forinformationaboutatheftbygazingintoacrystal(fols43v–44r)

Experimentumcristalliadinveniendumfurtum.Accipias cristallum planum et lucidum, ad modum sigilli factum vel

speculi,quemincerarecondeexunapartevirginea.Posteascribasinipsocumoleoviridihocnomen:Honely.Posteadicashancconiuracionem:

Omnipotens, sempiterne deus,Domine IhesuChriste, filia dei viui, quilapidibus,herbis, [et]predicacionibusvirtutesmichigentissimasbatque[44r]mirabilescontulisti,[et]lapidemistam;item,

•pernatiuitatemsanctamtuam,•acperpassionemacgloriosamresurreccionemtuametascensionem,•atqueperhecsanctanominatua:Adonay,Sabaoth,Hon,Ely,Eloy,Elyon,Honely,Sother,

Tetragramaton,Emanuel,AlphaetO,consecrare [et]benediceredigneris, perc tui honorem et gloria[m],quiviuisetregnasdeus,peromniaseculaseculorum.Amen.Agla,Otmonta,Panoneogens,Origmaria,nonobstetAsya,Africa,necEuropa,dneceiuspartes,quinadnosveniatis.Fiat,fiat,fiatsinemora.

Postquamveroapparuerinttibiincristallo,dicashancconiuracionem:

Coniurovosangelos,

•perdeumviuumetverum,•etpernatiuitatemesanctameius,•etpereiuspassionem,f•etpereiusresurreccionemsanctam,•etpereiusmissionemSanctiSpiritiparacliti,•etpersanctameiusaduentum,•etperhecsanctanominadei:Honay,Sabaoth,Onel,Ely,Eloym,Sother,Emanuel,vt

superiusdictumest,•etperomnianominasanctadei,vtnonrecedatisabhoclapidequousquecertificatifuerimusdeomniredubitabili de quo scire voluerimus, virtute dei omnipotentis etobediencia.Amen.

Notandumeciamestquodnondebetaliquisvtihocexperimentoprorevilivelmodica,sedprocausagardua,etneeciamsecundumquoddictumestalibi, ‘Nesumasnomendei tui invanum[Ex19:7],nec invoces invtiliter,etc.’h

aMSfilij.bMeaninggratissimas?cFollowedbyte.dMSEroupa.eMSnatifitatem.fFollowedbytwo(?)deletedwords.gMScasa.hEx.20:7Vulg.:Nonadsumesnomendominideituiinvanum.

No.26.KeyofPluto,toopenalllocks(fol.44v)

Sumetibiferruminventumexinprouisu,etfactibifiericlauemhuiusmodi,factam die Veneris.a Et cum facta fuerit, repone eam per noctem cumsacrificiogallialbiinquadruuio,dicens,

OspiritusNeyilon[et]Achalas,accipitesacrificiumvtnichilcontrameetcontraclauemistamvaleatseravbiistaclauisponetur.

Etfacsuperistamclauemantequamposuerissubtusterramhancfiguramdesangwinegalli albi.bEt dimitte ibi tribusdiebus.Tercia autemnocte, antegallicinium, accipe eam inde. Cum transieris vrbem, recipe clauem cumsinistramanudeoccidenteinorientem,omnesquecserasaperiat.Etddicitur

hececlauisPlutonis.

aFigureonupperrightoffol.44v:akey,withasingletoothextendingtotheleftandasingletoothtotheright.

bFigurepart-waydownfol.44v:alargecross,followedbyXL.cMSomniaqui.dDeleted,butre-addedinmargin.eOrhoc.

No.27-A.Forobtaininginformationaboutatheftbygazingintoafingernail(fols44v–45v)

Ad furtum inveniendum, accipepuerumvirginemde legittimo thoro, horaqua vis ante meridiem, et illius vngwem de pollice sinistre manus cumcultello bene purgabis. Deinde cedulam subnotatis nominibus scriptam ineodem digito ligabis sub ungwe. Et hec sunt nomina: Egippia, Benoham,Beanke (vel Beanre), Reranressym, Alredessym, Ebemidyri, Fecolinie,Dysi, Medirini, Alhea, Heresim, Egippia, Benoham,a Haham, Ezirohias,Bohodi,Hohada,Anna,Hohanna,Ohereo,Metaliteps,Aregereo,Agertho,Aliberri,Halba.

Hoc facto, si puer non vi- [45r] det aliquid, etc.b Si autem videt, ligacorrigiam ouinam, quam ad tres missas quas perfecte audiuisti tecumhabuisti,supracedulamcircadigitum,dicendohancconiuracionem:

Ovosdemones,quicorammeinvngweistiuspueriapparuistis,•pereumquiestAlphaetO,vobisimperoetprecipioetconiuro,

•perhecsacratissimanomina:Ely,Eloy,Messyas,Sother,Emanuel,Sabaoth,Adonay,•etperOn,quodestprimumnomendominiPantoncraton,cAnetheten,•etperalianominamichicognitaetincognita,vt non habeatis potestatem recedendi cum vestris sociis donec omninoomnem meam voluntatem adimpleueritis, et sine omni mendacio etlesione alicuius. Et si hoc facere contempseritis, iubeo vos ligari subprofunditateaquarummaris,perhecduonomina:Ioth[et]Nabnoth,perqueSalomonconstringebatinvasevitreodemones.Coniurovos

•pervijsignaSalomonis,•etpersigillumetsapienciameius,vt non habeatis licenciam recedendi hinc donec de quacumque re

interrogaueromichidicatisetostendatisveritatem.

Hiisdictis,sipuernondicatdirecte,dicinaureeiushancconiuracionem:

Coniurote,virgoiuuenis,•perdeumverumBasyon,•etpernomenOn,Berion,Sabaoth,Adonay;coniurote•perbaptismum[45v]etcastitatemtuamsacratam,quateregenerauitexaquaetSpiritu

Sancto,vtnonhabeaspotestatemcelandi,sedomniaqueviderismanifestes.

Hiis coniuracionibus ter dictis, si te expedired non expediant spiritus,addehancconiuracionem:

Vos demones ab oriente,e vos demones ab occidente, vos demones abmeridie, vos demones a septentrione, aperite nobis, Discobermath,Archidemath, Fritath, Altramat, Pestiferat, Helyberp, Hegergibet,Sathan.

Quaconiuracioneterdictaseurepetita,clarevidebitpueromnia.Hoc eciam experimentum valet adhoc si aliquis vellet scire statum

amicorumsuorum,vtrumessentsanivelegri,etdenunciatsiessent inviavelnon.

Coniuraciosupercorrigiam,dequaiamdictumest:Finitamissaqualibetdie,terdicashancconiuracionemsupercorrigiam:

Coniurote,Sona,•perhocnomendomini:Tetragramaton,•etperhocnomendei:Ioth,•etperhocnomendei:Nabnoth,•etperomnesvirtutesetpotestatesherbarumetlapidumetverborum,vtvirtutemtalemrecipiasquodquocumquefuerisligata,ipsispiritusnonhabeantpotestatemrecedendiquousquevelleligatorisperficiant.

Explicitprimumcapitulum.

Cemayedocuscutas,feferaton,San.f

aThesetwonames,alreadygivenattheoutsetoftheseries,arehererepeated.

bPartlyblottedout.cSicinMS,forPantocrator?dOrpossiblyexpedite.eFollowedbyaboccidente,deleted.fFol.46r,following,isblank.

No.27-C.Forobtaininginformation(fols46v–47v)a

[…]pueri;et•pernomenprincipisvestrisummi,•percoronamcapitissui,•perobedienciamquamsibidebetis,vtveniatisabomnibuspartibusmundi,omnioccasionepostposita,etinvngwe istiuspueri appareatis, et nobis sinedubio et sine fallacia illudquodavobisscirevolumusveracitermanifestetis.Fiat,fiat,fiat.

Coniurote,virgoiuuenis,•perbdeumOn,Orion,Sabaoth,Adonay,vt non habeas potestatem menciendi uel celandi de quocumqueinterrogauero;itemcconiurote,virgojuuenis,

•perdeumtuum,AlphaetO,quiestprimusetnouissimus,vtmichi veritatem dicas de hac re de qua te requiro; item coniuro te,virgo,

•perbaptismumquemdrecepistiinnominesancteetindiuiduetrinitatis,•percastitatemetpotenciamquatereg[e]nerauitexaquaetSpirituSancto,vt non habeas potenciam neque licenciam celandi uel menciendiquodcumquevideris;itemconiurote,virgoiuuenis,

•perPatremetFiliumetSpiritumSanctum,•persanctumnomendeiElthie,•persanctumTetragramaton,•persanctanominadeiOn,Ely,Eloy,Eloe,vt nonhabeas licenciam seupotestatemcelandie quodcumque sciueris;coniurote,virgoiuuenis,

•perbaptismumquemaccepistidesanctacredulitate,percastitatemetpotenciamsacramentiquatereg[e]nerauitdeanimaSpiritusSancti,

vt tam cito et sine mora, aperte et breuiter, in vngwe istius pueriveritatem[47r]nobisostendas,aliter,etc.fInfans,coniurote

•perPatremetFiliumetSpiritumSanctum,•pernomengdeihElthie,•perTetragramaton,•perhecnominadomininostriIhesuChristi:Ely,Eloy,Eloem,•etperbaptismumquemaccepistiinnominesancteetindiuiduetrinitatis,•percaritatemdei,AlphaetO,quodestprincipiumetfinis,

vtaspiciasinvngweitavtsideveniatclarusuelnon.

Tuncinterrogapuerumsivngwissitclariorquamante.Sidicatnon,legeiterumconiuracionemabinicio,etterciavicesinecessefuerit.Sidicitquodsit clarior, quere si videat aliquid. Si dicit quod videat hominem, faciatmagisterconiurarepuerumillumiquemvidet,inmaternalingwa,sic:

Tuquiescoramme,coniurote•perPatremetFiliumetSpiritumSanctum,•etpersanctamMariameteiusvirginitatem,•persanctumIohannemeteiusvirginitatem,•persanctamKatherinameteiusvirginitatem,•peromnessanctosetsanctasvirgines,•etpervirginitatemmeam,vt citovadaspro rege tuoet faciaseumvenirecoramme, itavt ipsumpossimexpressevidereetintelligere.

Posteaquereapuerosirexvenit.Sinon,coniuretiterumpuervtprius.Sivenit,dicatpuerregiquoddescendatdeequosuoetfaciatafferricathedramsuperquamsedeat.Tuncqueratpueraregesivelitcomedere.Sidicitquodnon, tunc de quo volueris queras. Si dicit quod sic, dicat puer regi quodmittatprovnoariete[47v]adquemcumquelocumvolueritetfaciat ipsumexcorriari et decoqui, et tunc dicat quod faciat ponimensam, et surgat etlauetmanus, et sedeat admensamet faciat arietemponi coramse, et citocomedat.Postquamcomedit,surgatetaccipiataquametlauetmanus.

Posteadicatpuerregiquodremoueatcoronamdecapiteetponatmanumdextramsupercaputsuumetiuretpercoronamsuametperceptrumsuumetper illod quod tenet sub manu sua dextra quod veraciter respondeat adomnes questiones magistri. Deinde querat magister per puerum quidquidvoluerit. Postquam satis factum questionibus magistri, detur spiritibuslicencia,etpuersicdicat:‘Ite.Paxsitinternosetvos.Etquandomagistervosvocauerit,estoteparatisibiobedireinomnibusperomnia.’

Explicitsecundumcapitulum.j

aTextcontinuedfromfol.51r.bperrepeated.cFollowedbyblot.dMSquod.

eMSscelandi.fThiselementofconjuration,addressedtothespirit,seemsmisplacedinthemidstofa

conjurationaddressedtotheboy.gMSnomina.hFollowedbyElith,deleted.iFollowedbyquod,blottedout.jWrittentwice.

No.28.Forobtaininginformationbygazingatabone(fols47v–49r)

Dea omni re dubitabili, eciam incerta, [pro] veritate habenda, accipespatulam arietis dextram, oleo oliue invnctam, quam ponendo supermanubrium cultelli, inspiciat puerb virgo. Tu vero ex alia parte, tenendocandelamaccensam,dicashocmodo:

Ergarrandras,Ornis,Arbes,Cargie,Ornis,Arbas,egoinvirtutedomininostriIhesuChristi,quiestAlphaetO,primusetnouissimus,iniciumetfinis,coniurovosdemonesetadvoco,

•pereumquidixitomniaetfactasunt,•etper[48r]eumcuiobediuntomnescreature,•etpereum[ante]quemtremuntomnesexercitusangelorum,celestiumetterrestriumet

infernorum,•etperipsiusvirtutemetomnipotenciam,•etpertremendumdiemiudicijsummidei,•etperipsiusnominahecsancta:On,El,Ely,Eloy,Adonay,AlphaetO,Messyas,Soter,

Emanuel,Pancraton,Occinomos,Tetragramaton,Agyos,Otheos,Athanatos,Yschiros,Kirios,Alleluia,Eleyson,Ymas,c

quatenus sinemora visibiliter in hac spatula compareatis, ante faciemistiuspuerivirginis,etrespondeatisetdemonstretisomnemveritatemdehacre,dN.,nobisdubitabilie et incerta.Britonia,Bresis,Diton,Crasis,Sanete,Garbamion,liberanosfamulosabomnimalo.Paternoster,etc.Itemconiurovosdemones

•percaputetcoronamprincipisvestri,•etpervestrampotestatem,vobisasummodeodatam,•peranulumSalomonis,etpersignaetsanctanominainipsisdescripta,•etpervijcelosetperomnesangelosinipsisdispositos,•etperomnespotestatesaereasfetinfernales,quatenuscito,etc.Gospar,Dasper,Gespar,Lapir,Sparsis,Nota,Calius,gAsper.Itemconiurovosdemones

•percaputetcoronamprincipisvestri,•etperhvestrampotestatem,vobisasummodeodatam,•peranulosSalomonisetpersignaetsanctanominainipsisdescripta;i•perangelosetarchangelos,perthronosetdominaciones,perprincipatusetpotestates

[48v][et]virtutes,percherubinetseraphin,etperomnesvirtutescelorum,•percelumetterrametmareetomniaqueineissunt,•perxijapostolos,•permartiresetconfessores,virgines[et]viduas,•perpatriarchasetprophetasetewangelistas,•perjxxiijseniores,•percxlmiliainnocentum,•etperomnessanctosetelectosdeiquisuntinceloetinterra,quatenuscitoetsinemora,etc.

Tuncinquirasapuerosivideatspatulamcrescereetclarescere,quodsisic,tuncdicatposteahancconiuracionem:

Coniurovosspiritus•pervirtutemdomininostriIhesuChristi,•etpervirginitatemsancteMarie,•etpervirginitatemsancteKaterineetsancteLucieetsancteAgateetsancteCecilieet

sancteBarbare,•etpervirginitatemsanctiJohannisewangeliste,k•etpercaputsanctiJohannisewangeliste,•etpervirginitatemmeam,vtcitoinhacspatulaa[p]pareatis,vtvosviderepossim.

Quospirituvisoinformahumananigra,inquireabipsodetuonegocio,proutmelius videris expedire, pueromediantel et per virginitatemm ipsumspiritumconstringente.

Sit puer infra xij annos existens.Et postmane et in crepusculo noctis,circulumprotrahendo,dicas,

Sator, arepo, tenet, opera, rotas. In nomine Patris et Filij et SpiritusSancti.Amen.Accionesnostras,quesumus,domine,aspirandopreuenietadiuuandopersequere, vt cuncta nostra opera a te semper incipiant etperteceptafiniantur.PerChristumdominumnostrum.Amen.Deus,quimisisti Spiritum Sanctum super [49r] apostolos tuos, mitte SpiritumSanctum tuum paraclitum super istum puerum, et illumina et clarificaintellectum ipsius atque animam, vt in spiritu videre possit creaturastuas, et nobis reuelare omnem veritatem de hac re nobis dubitabili etincerta.

Scribanturinspatulahecsanctanominadei:On,El,Eloy,Adonay,AlphaetO, Pancraton,Occinomos, Tetragramaton.Dum volueris eos licenciare,facsignumcrucissupraspatulam,dicendo,

InnominePatris, etFilij, etSpiritusSancti.Amen.Eccecruxn domini;fugite,partesaduerse;vicit leode tribaJuda,stirpsDauid. Ite inpaceadlocavndevenistis.

Poteris eciam coniurare puerum per virginitatem vt habeat potestatemvidendispiritumetnonmenciendi.

Explicit.

aRepeatedinmargin.bFollowedbyvr,deleted.cSicinMS.dFollowedbynob,deleted.eCorrectedfromdubitabile.frblottedout,andreplacedaboveline.gOrTalius.hFollowedbyvirtutem,deleted.iThelinesItemconiurovosdemones…persignaetsanctanominainipsisdescriptaare

repeatedverbatim.jFormationisirregular,asifthescribebeganwritingthesignforetandthenchangedittothat

forper.kSicinMS,meaningBaptiste.lInitialletterblottedout.mChangedinMSto(orfrom?)virginitates.nMScrucem.

No.29.Thetrueartofthebasin(fol.49r–v)

Incipitarsverissimadebacimine.Hecnominadicesinaurempuerivirginis:

Carab, Riasteli, Careb, Basal, Mistal, Oronothel, Fabanin, Non, Va,Vatuel.Coniurovos

•perPatremetFiliumetSpiritumSanctum,•perasanctamMariamvirginem,•perixordinesangelorum,•perpatriarchas,•perprophetas[et]apostolos,•permartires,•perconfessores,•pervirgines,vt appareatis in bacimine isto, vt veraciter huius rei veritatem nobis

ostendatis, vt non sit michi aliquod impedimentum veritatis in istaquestione.Rabuel,Astena,Hytatol,cogitatefacerevoluntatemmeamperpredictaspotestates.

Hectrianominascribenturincedula[49v]queponiturinbaciminedumarsfiet.

Posteadic,

Deusceli,deus terre,deusangelorum,deusarchangelorum,qui es rexsanctorumomnium,patriarcharumacprophetarum, tedeprecorhumilideuocione vt isti puero tribuas scienciam et intellectum, vt michiveritatemdequibus[cumque]interrogauerodicat,perhecsanctanominatua: Ely, Eloe, Sabaoth, Adonay, Elyon, On, qui viuis et regnas perinfinitaseculaseculorum.Amen.DomineIhesuChriste,filibdeiviui,quiex voluntate Patris, cooperante Spiritu Sancto, per mortem tuammundumviuificasti,illuminaistiuspuericor[et]mentem,etfacvtmichiveritatem de hiis que interrogauero dicat, per hec sancta nomina tua:JesusNazarenus,Messyas,Sother,Emanuel,Fortis,Fons,Leo,Petra,vtindicetomniadequibuspostuloveritatem.

Explicit.

Coniuracionemfacio,tuquiesAlphaetO.Coniurovosdemones,•pertresreges,Caspar,Balthasar,Melchior,•etpertrespueros,Sydrac,Misac,Abdenago,vt omnes appareatis huic puero in hoc speculo uel ense, Abiniabyndo,Abyncola,Abracalos,Pyel,Thyel,Syel.

Quibusapparentibus,cdicetpuerregivtsedeatetmittatproariete,sic[ut]aliasdictumestanteinsecundocapituloistiustractatus.

Posteasequaturconiuraciopuerisicuteciamibidemdictumest.Explicit.

aFollowedbypatriarchesetprophetas,deleted,andbyaredundantperthatisnotdeleted.bMSfilij.cMSaparantibus.

No.30.Twelvenamestomakespiritsappearinaboy’shand(fols49v–50v)

Bethala, Pamelon, Anguis, Floris, Ereth,a Alya, Cabyona, Ely, Eloy,Sadamay,Melgry,Asmyacre,intretisinnominedomini.Karacteresisti[50r]scribendisuntvtinfradocetur:A,Q,bO,P,E,V.

In nominePatris etFilij et Spiritus Sancti, signum sancte crucis sit infrontetuo,hocmodosignettedominusIhesusChristus,hocmodosignettedominussicutsignauit inChanaGalilee. InnominePatrisetFilijetSpiritusSancti.

Hocterdicatur,qualibetvicesignandofrontempuericumpollicetuodextrecmanus.Hec nomina predicta xij, scilicetBethela,d etc., tociens repetantur,quousquesexspirituscompareant inmanupueri.Postquamecomparuerint,precipiatpuer eis innominePatris etFilij etSpiritusSanctivt sedeant, etvnuseorumsurgat,quidetveraresponsaexpartemagistrisui.

Modus operandi idem: Accipe resinam albam quam accendes percandelam super lapidem aliquem planum sub pelui desuper aliquantulumeleuata. Postea cumpenna noua colligas in pergamen[t]o aliquo uel corioalbo puluerem illum adherentem pelui ex vaporacione resine predicte, etreserua quousque operari volueris. Tunc enim intinges digitum mediumf

dextre manus primo in oleo oliue, et linies inferiores quatuor articulossinistremanuspuerimasculivirginis.Deindeeundemdigitumtuumintingasinpulueremprefatum,getsimiliter lineasarticulospueri, sicutprius,etsicalternando,nunccumoleo,nunccumpuluere,donecarticulipredicti fiantsicutspeculumclarumetresplendens.

Post[ea]dicverbailladuodecimsupranominata:Bethala,Pamelon,etc.Deinde cum signaueris frontem pueri et frontem tuam, si vis, dicendo, InnominePatrisetFilijetSpiritusSancti,signumsanctecrucissit infronte,etc.,vtsupra.

[50v]Cumautempredictosspiritusvislicenciare,puerdicat,

Precipiovobisquodrecedatis,innominePatrisetFilijetSpiritusSancti.

Etiterumsignarepoterisfrontempueriettuamsivistercio,modoquopriuset verbis. Nota eciam quod in parte peluis predicte eleuata interius percircuitumcumcultelloinscribendisuntsexillikaracteres,quisuprainistocapitulosuntnominati–scilicetA,Q,hetc.–antequamipsaresinasubipsa

peluiaccenditur.Explicit.Etc.i

aCorrectedinMSfromAreth.bMShassignforquod.cMSdextro.dSicinMS.ePrecededbyQui.fumisshapen,asifscribebeganwritinge.gMSprefato.hFormedasbefore.iRemainderoffol.50visblank.

No.27-B.Forobtaininginformation(fol.51r)a

[…]Cedon,Zephata,Eloym,Eloyay,veniteetapparete invngwe istiuspueri sub forma humana, et ipsumb vngwem faciatis crescere etclarescere in tantum vt sufficiat ei ad videndum de quocumque ipsuminterrogauero.Coniurovosspiritus,

•pertresreges,Caspar,Baltasar,Melchior,quibusstellaapparuit,•[et]pervirtutemdomininostriIhesuChristi,vtnatiuitatemsuammanifestaret,c

vt in vngwe istius pueri appareatis, et quod a vobis inquirere volumusnobisabsquefallaciaetsinedubiomanifestetis.Coniurovosspiritusquivocatiestis,

•pertrespuerosSydrac,Misac,Abdenago,vtinvngweistiuspueriappareatis,necipsipuerotimoremuelterroremautlesionemfaciatis,etnosdeomnibusqueauobisscirevolumuscertosfaciatis.Coniurovosspiritusquivocatiestis,

•perPatremetFiliumetSpiritumSanctum,•etperomnipotenciameiusetvirtutem,•percherubinetseraphin,•perthronosetdominaciones,•perprincipatusetpotestatesetvirtutes,•perangelosetarchangelos,•perpatriarchas,•perprophetas,•perapostolos,•perconfessores,•permartyres,•permonachos,•pervirginesetviduas,•peromnessanctosetelectosdei,

•perixordinesangelorum,•persanctamMariammatremdomininostriIhesuChristi,•pervirginitatemistius[…]d

aContinuationoftextfromfol.45v.bMSipsam.cMeaningquanatiuitatemsuammanifestauit?dFol.51visblank;textcontinuesonfol.46v.

No.31.TheBookofConsecrations(fols52r–59vandfols135r–139r)

Incipitprologuslibriconsecracionum,adividensbacdemonstransadquidinventusfuerit,etquidsiteiuseffectus.Quicumquealiquodopusinceptumperficerevolueritvtperveniatadeffectum,prevideatsibipriusinomnibusetcaueatneinvanumoperetur,etprecipueinopereisto,quodprecunctislocisaliispreciosissimumetmagislaudabileatquecertissimum,quoddeinominibusestconsecratumetconfirmatum,nealiquisoperatorfallipossit,sispemetfidembonamhabeatetcertamindominoIhesuChristo,aquoomniabonaprocedunt,vttestatursacralittera,quinonfirmiterfideliterquecrediderit,saluarinonpoterit.cSicergofidelitercrede[re]vnicuiqueoperatoriestnecesse,nefallatur.

[135r]Incipitprologuslibriconsecracionumdicensaut[demonstrans]adquodinventussintetquidsinteiusaeffectus.Quicumqueenimaliquotopusinceptumetfinirevolueritutpreueniatadeffectum,prouideatsibiprimoquesibibnecessariasunt,neinvanumoperetur,etprecipueinopereistocquodprecunctisalijsmagistrisdestlaudabileatquecertissimum,quodsacrisnominibusestconsecratumacconfirmatum,nealiquisoperarepossitfalli,sispemetfidemfirmamhabeatindominoIhesuChristo,aquoomniabonaprocedunt,sicutsacrascripturadicit,quifirmiteretfideliternoncrediderit,saluusessenonpoterit.Si[c]ergocrederevnicuiqueoperatorinecesseest,utnonfallatur.

Sciasergoprocertohocopusesseinventumpropter[errorem]quorundamexperimentorumremouendum,scilicetflorum,vtpervirtutemetinvocacionemsanctorumdeinominum[etper]ineffabilemipsiusmisericordiam,

Sciasergoprocertoquodopusestinventumproptererroremquorundamexperimentorumremouendum,utpervirtutemetinvocacionemsanctorumnominumdeietperineffabilemipsiusmisericordiam,veritatemgatque

virtutemetpotestatemefficaciterobtineantquemdebeantobtinere,sicutinferiusdeclarabitur.Quandoaliquodexperimentumvirtutemetpotestatemsuamsanadamisittalimodosicutposteadeclarabiturpotestrecuperari.

potestatemefficaciterobtineantquodoptineredebea[n]t,sicutinferiusdeclarabitur.Cumigiturhocexperimentumvirtutemacpotenciamsuamamiserit,talimodosicudposteadocebiturrecuperaripoterit.

Notaquodmultisuntquimultaetmagnaqueruntetmultaeciamscriptahabentetcreduntdediein[52v]diemadeffectumpervenire,sednunquampervenient.Etsicseipsosdecipiunt,etoperasuaamittunt,etmeliusvaletvirtusvniusverbiistorumquampondusauri.Vndedicitur,‘Meliusestscienciaquamsecularispotencia.’eSicistascienciapreualetomnibusaliis,quiaomniaaliaveraexperimentasuntcorrupta,quorumquedamsuntfictaetsicomniapenefalsa.

Nota.Multisuntquerentesmagnascripta,etcreduntdedieindiemperuenireadeffectum,etnonperueniunt.Sedseipsossicdecipiunt,quodtemporafsuaamittunt,etmeliusestscirevirtutemvniusverbiquampondusgauri,vndedicitur,‘Meliusestscienciaquamsecularishpotencia.’Sicistascienciaplusvaletomnibussciencijs,queomniaexperimentasuntvictaetcorrupta,etsicpeneomniavniuersa.

Hiisigiturdiligenterprenotatis,adnostrumpropositumrecurras,etvideamusquandoetqualiterfexorcistasiueoperatorhaberedebeat,etquideisitvtileadoperandum,nefallatur.

Hijsigiturdiligenterprenominatisprenotatisadimumrecordamusipsositumvolentesquandooperarietqualiterexorcistasehaberedebeat,etquitisiteivtilenefallatur.

Inprimis,quicumquehocopussitfacturusadquodvocaturliberconsecracionum,abomnipollucionementisetcorporissedebetabstinereincibo[et]potu,inverbisociosissiueinmoderatis,etsitmundisindutusgvestibus,nouemdiebusanteopusinceptum,etdebetaudireinqualibetmissamvnam,etlibrumistumsecumdeferreetponesuperhaltaridonecmissafiniaturquolibetdie,quousquetransactifuerintomnia,iethecdevotissimefaciat,cumoracionibuset

Inprimis,igitur,quicumquehocopussitfacturus,quodvocaturliberconsecracionum,abomnipollucionementisetcorporisdebetseabstinere,inciboetinpotuatqueverbisociosis,sitmoderatusetsitmundisvestibusindutusixdiebusantequamjopusincipiatur,etdebetaudirequalibetdievnammissam[135v]etistumlibrumferresecumetponereinaltariquousquemissafiniatur,ethocdeuotissimefaciat,cumoracionibusetieiunijs,sicutscriptumest,‘Perieiuniaetoraciones

ieiuniis,quiasicutscriptumest,perieiuniumetoracionesoccultaministeriorumcelestiumreuelatorquediuinisacramentiarchanapendunt.jEtcottidiepostmissamlibrumportabisdomi.Ethabeaslocumsecretum[53r]abomnibusabsconditum,nealiquissitpresensoperisuo,ketpriusaspergatlocumaquabenedictavbilibrumistuml

ponet,etcumcingulosacerdotalietstoladedicataligeteuminmodumcruciscircumquaque,etflexisgenibusversusorientem,dicatvijpsalmoscumletaniaetoracionemsequentemantequamliberaperiatur.Etsupramlibrumpredictumdebetaperirecumhumilideuocioneettotocordisnaffectu,vtomnipotensdeusmisericordiaetbonitatesuasanctificetacbenedicatetconsecretistumlibrumsanctissimisnominibussuisinsignitum,vtvirtutemquamobtineredebeatpotenterobtineat,vtvaleatadconsecrandumvinculumspirituumetadomnesinvocacionesetconiuracionesipsorum,etsicomniaaliaexperimenta.

occultamisteriorumcelestiumreuelantur,archanadiuinesacramentapandantur.’Etcottidiepostmissamportaturlibrumdomuethabeatlocumsecretum,kabomnibusinquinamentismundum,necaliquissitpresenshuicoperi,etaspergatlocumaquabenedicta,scilicetvbiponatlibrumeteumcingulosacerdotisetstolabenedictaligetllibruminmodumcruciscircumquaque,etflexisgenibusponatlibrumversusOrientem,dicensvijpsalmoscumoracionelongaetletaniam,sanctificetetbenedicatetconsecretistumlibrumsuissanctisnominibusinsignitum,cumomnideuocioneactotocordisaffectu,etdeusomnipotenssuabonitateacmisericordiasanctificethunclibrum,benedicat,etmconsecraretsuissanctissimisnominibusninsignitumutvirtutemquemobtineredebeatvidelicetadconsecrandumvinculatumspiritum,valensadomnesinvocacionesetconiuracionesipsorumetadomniapaliaexperimenta.

Itemnota.Quicumquepolluithunclibrumsciateumvltranonvalerenisiqabipsodenouoconsecretur,rtuncoracioneetletaniaviuificatlibrum.

Similiternotahunclibrumnonvalerehabentinisiabipsodenuoconsecretur.

Letaniaautemfinita,aperietdichancoracionemhumiliteretanimoperfectoetmentesincera.

Aperiatetdicathancoracionemhumilicordeetanimadeuota,tuncincipesicutsequitur:

Oracio.Deusmeus,miserereomeietparcemalismeis.Sanaanimammeam,quiapeccauitibi.Nonobnegesmichiumquamquepluribusaliiscontulisti.Exaudi,deus,oracionemfamulitui,N.,etpquacumquedie[53v]invocaueroteexaudimevelociter,sicutexaudistisanctamMariammatremtuam.Suscipe,domine,clamoremq

confitentis.Audirvocemprecantis,permeritabeatissimeMariewirginismatristueatqueomniumsanctorumtuorum,vtoracionesetprecesperveniantadaurespietatistue,quasegoprohoclibroconsecracionumeffundocoramteinhachora,vtpertuasanctissimanominaqueinipsocontinentursitconsecratusetconfirmatusaquocumquevoluero,prestantedominonostroIhesuChristo,quiviuitetregnatperomniaseculaseculorum.Amen.

Deusmeus,misereremeietparcemalismeis,sanaanimammeam,quiapeccauitibi.Nonabnegesvniquodpluribuscontulisti.Exaudi,deus,oracionemmeam,famulituiN.,etsinquacumquedieinvocauerote,velociterexaudime,sicutexaudistiMariammatremtuam.Suscipe,domine,clamoremconfitentisanime.Exaudi,domine,vocemdeprecantis,permeritaetoracionesbeatissimevirginistMariamatristue,atqueomniumsanctorum,etoracionesetprecesmeeadaurestuepietatis,quasegoprouhoclibroconsecracionumeffundocoramteinhachora,pertuasanctissimanomina,queinhoclibrocontinentur,sitconsecratusetconfirmatus,adquodcumquevoluero,prestantedominonostroIhesuChristo,quiviuitetregnatinseculaseculorum.

Oracio.DomineIhesuChriste,perineffabilemmisericordiamtuam,parcemichiseumisereremeietexaudinuncperinvocacionemnoministui,scilicetPatrisetFilijetSpiritusSancti,vtacceptahabeasettibiplaceantverbaetoracionesorismei,perinvocacionessanctorumtuorumnominuminhoclibrodescriptorum.Humiliteretfideliter,deprecantissime,licetegoindignus,cuminteconfidensvtsanctificesetbenedicaslibrumistumsanctisnominibustuisinsignitumetconsecresistum,vtperhecnominatuasanctissima–On,Ihesus,Christus,

[136r]DomineIhesuChriste,perineffabilemmisericordiamtuam,parcemichietmisereremei.Exaudimenuncperinuocacionemnoministuitrini,scilicetPatremetFiliumetSpiritumSanctum,utacceptahabeasetplacea[n]ttibiverbaoracionismee,perinuocacionemsanctorumnominumtuoruminhoclibroscriptorum.Humiliteretfideliterdeprecans,licetegoindignuspeccator,tameninteconfidens,utsanctificesacbenedicasvlibrumistumtuissanctisnominibusinsignitum,etconsecresperhecsanctissimanominatua,scilicetOn,

AlphaetO,El,Eloy,Eloyye,Sithothith,sEon,Sepmelamaton,Ezelpha-[54r]tes,tTetragramaton,Elyoram,Ryon,Deseryon,Erystion,Ysyornus,Onela,Baysyn,Moyn,Messyas,Sother,uEmanuel,Sabaoth,Adonay–etperomniasecretanominatuaqueinhoclibrocontinentur,quatenusvirtute,sanctitate,acpotestateeorundemnominumsitliberisteconsecratus etbenedictus etconfirmatus pervirtutemsacramenticorporisetsangwinistui,vtvirtutemquamliberistedebetobtinereefficaciter,sinealiquafallacia,veraciterobtineat,adconsecrandumvinculumspirituumetadconsecrandumomniaexperimentacorrupta,etperfectamvirtutemetpotestatemhabeantadquamsuntconstituta,prestantedominoIhesuChristo,quisedetinaltissimis,cuiusvhonoretgloriaperinfinitaseculaseculorum.Amen,amen,amen,amen,amen.

IhesusChristus,AlphaetO,El,Ely,Eloye,On,Otheon,Stimlamathon,wEzelphares,Tetragramaton,Elyoraz,xEygiraem,yVsirion,Oristion,zOrona,Anellabiassim,Noyn,Messias,Cother,Emanuel,Sabaoth,Adonay,etperomnianominasecretaqueinhoclibrocontinentur,quatenussanctitate,bvirtute,acpotestateeorundemnominumtuorum,[per]virtutemetpotestatemtuamdiuinam,sitisteliberconsecratus benedictussanctificatus etconfirmatus,pervirtutemcorporisetsangwinistui,utvirtutemquamdebetobtinereobtineatefficaciter,sinealiquafallacia,adconsecrandumcvinculatumspiritum,dadconsecrandaomniaexperimentacorrupta,utperfectamvirtutemhabeantadeaadqueipsasuntconstituta,prestantedomino,quisedetinaltissimis.Tuiesthonoretgloriaperinfinitaseculaseculorum.Amen.

Bene dicattePater.Bene dicatteFilius.Bene dicatteSpiritusSanctus.Amen.SanctaMaria,materdomininostriIhesuChristi,tebene dicatetsanctificet,vtvirtutemsacramentiinteobtineasquamobtineredebeas.Benedicantteomnessanctevirgines.Benedicanttehodieetomnitemporesanctietelectidei.Omnesvirtutescelestestebene dicantetconfirment,omnesangelietarchangeli,virtutesetpotestates,principatus,throniet[54v]dominaciones,cherubinetseraphin,et

Oracio.BenedicattePater,benedicatteFilius,benedicatteSpiritusSanctus.SanctaMaria,materdomininostriIhesuChristi,benedicatetsanctificette,utvirtutemsacramentiobtineredebeasquamobtineredebes.Benedicantteomnessanctevirgines.Benedicanttehodieetinomnitemporeomnessanctietelectidei,omnesvirtutescelestes,tebenedicantetconfirmantomnesangelietarchangeli,principatus,virtutes,potestates,troni,etdominaciones,cherubinetseraphin,

exauctoritateetlicenciadeitebenedicant,permeritaetoracionesetinvocacionesomniumsanctorumtuorum.

Oracio.DomineIhesuChriste,bene dicasetsanctificeslibrumistum,etconfirmesperomnipotenciamtuam,vtvirtutemetpotestatemobtineatadquaminstitutusestetconfirmatus,prestantedominoIhesuChristo,cuiusregnumetimperiumsinefinepermanetinseculaseculorum.Amen.

exauctoritateetlicenciaedeitebenedicant,permeritaetoracionesacinuocacionesomniumsanctorumtuorum.DomineIhesuChriste,benedic,consecra,[136v]etsanctificalibrumistum,etconfirmaperomnempotenciamtuam,utvirtutemetpotestatemoptineatfadquamconstitutusetconfirmatusest,prestantedominonostroIhesuChristo,cuiusregnumetimperiumpermanetsinefineinseculaseculorum.Amen.

Etsicindeivirtuteconfisusadlibrumconsecracionumaccedassecurus,etinveniesquodoptas.Hocfactoperixdies,eritliberconsecratus,etquocienscumquealiudconsecrarevolueris,incipiasprimamoracionemlegere,scilicetDeusinvisibilis,cumreliquissequentibus,etwinvtroquetuumConfiteordebesdicere,etaquabenedictarespergi,etsignumsanctecrucisfrontituoinpone,vtdeusinfundatgraciamxSpiritusSanctiadopustuumperficiendum.

Etsicindeivirtutegconfisus,actuteadlibrumconsecracionumaccedasetinueniesquodhocfactoperixdies,eritconsecratus,etquociescumquealiquidconsecrarevolueris,incipeprimamoracionemlegere,scilicet‘Deusinuisibilis,’cumtribusreliquissubsequentibus,etinterutrumquedebesdiceretuumConfiteor,etaquabenedictateaspergere,etsignumcrucisinfrontituopone,utdeusinfundatgraciamSanctiSpiritus,adopustuumperficiendum.

Etsicvterehocexemplaretnonfallaris.Etcaueprudenterneinmanibusinsipientiumhocmagnumsecretumdeveniat,quodasapientissimisphisichisestmag[n]isetsanctisdeinominibusconsecratum.

Etvterehocexemplari,etnonfallaris.hEtcauediligenternehocmagnumsecretuminmanusinsipienciumdeueniat,quodsapientissimisetparatissimisphilosophisfuitabsconditum,etnominibusdeisanctisinsignitum.

Etsialicuiexperimentodeficitdocumentumanteconsecracionem,[55r]habeasistudpreparatum,etsiccumdocumentisdocensdebesexperimentatuaconsecrare,etponas

Itemsialicuiexperimentodeeritdocumentumanteconsecracionem,habeasilludinpromptoethijsidebestuaexperimentaconsecrareetponasvnumuelpluracircateetdicprimoet

vnumuelpluracoramte,etdicprimoetprincipalitertuumConfiteor,etpostmodumversusistos:Nederelinquasme,dominedeusmeus,nedisceserisame.Intendeinadiutoriummeum,dominedeussalutismee[Ps37:22–23Vulg.].Fiatmisericordiatua,domine,supernos,quemadmodumspera[ui]musinte[Ps32:22Vulg.].Inte,domine,speraui;nonconfundarineternum.[Ps70:1Vulg.].Intretinconspectutuooraciomea.

Inclinaauremtuamadprecesnostras[cf.Ps87:3Vulg.].Domine,exaudioracionemmeam,etclamormeusadteveniat[Ps101:2Vulg.].

principalitertuumConfiteor,etc.,Nederelinquasme,[domine]deusmeus,nediscesserisame.Intendeinadiutoriummeum,dominedeussalutismee[Ps37:22–23Vulg.].Fiatmisericordiatua,domine,superme,quemadmodumsperaui[in]te[cf.Ps32:22Vulg.].Inte,domine,speraui,nonconfundarineternum.Iniusticiatualiberameeteripeme[Ps70:1–2Vulg.].Intretinconspectutuooraciomea.Inclinaauremtuamadprecemmeam[Ps87:3Vulg.].Domine,exaudioracionemmeam,etclamormeusadteveniat[Ps101:2Vulg.].

Oracio.Deusinvisibilis,deusinestimabilis,deusincorruptibilis,deuspiissime,deusexcelse,deusgloriose,deusinmense,deustociusmisericordie,ego,licetindignusetplenusiniquitate,dolo,etmalicia,suppliciteradtuamveniomisericordiam,oransetdeprecansvtnonrespiciasadvniuersaetinnumerabiliapeccatamea,sedsicutconsueuistipeccatorimiserereyetpreceshumiliumexaudire,itaquodmefamulumtuum,N.,licetindignum,exaudiredignerisclamantemadte,quodhocexperimentosanctissimisnominibusinsignitovtvirtutemquamobtineredebeatpotenterobtineat,sedadereaszpotestatesetinfernalesprincipes,quodhanc[55v]oracionemconsecratammirabiliterconstringantvtcumvoluerithumanovoluntati

Oracio.Deusinuisibilis,deusinestimabilis,deusineffabilis,deusincommutabilis,deusincorruptibilis,deuspijssime,deusdilectissime,deuspotentissime,deusfortissime,deussumme,deusgloriose,deusimmense,deustotiusmisericordie,egolicetindignusetplenusiniquitate,dolo,etmalicia,suplexjadtuamveniomisericordiam,[137r]oransetdeprecansnedespiciasaduniuersaetinnumerabiliapeccatameasedsicutconsweuistipeccatorummisererietpreceshumiliumexaudire,itemefamulumtuum,N.,licetindignum,exaudiredigneris,clamantemadteprohocexperimentotuissanctissimisnominibusinsignito,utvirtutemquamobtineredebeatpotenterobtineat,scilicetaereaspotestatesetinsanabiles

obediant,etcumexorcistavolueritinunumomnescongregare,etcumvolueritdispergat,etpersanctissimumnomentuumquodscribitur4orlitteris,loth,hoth,velhec,velAGLA,g,e,he,van,quoauditoamareregreditur,aercommutatur,bvelN.concitatur,cterratremit,ignisextingwitur,omnisquecelestisexercitus,terrenusetinfernalis,tremitetturbatur,etperhecsanctissimanominatua–On,AlphaetO,PrincipiumetFinis,E,El,Ely,Elyo,Eloe,Elyon,Sother,Emanuel,Sabaoth,Adonay,Egge,Yaya,Eeye–consecraturhocexperimentum,eopotestate,cuiusdhonoretgloria[per]infinitaseculorumsecula.Amen.

principes,perhancoracionemconsecratam,humiliteretmirabiliterconstringat,vtvelintvelnolinthumanivoluntatiobediant.Etcumexorcistavoluerit,eosomnesinvnumcongreget,metcumvolueriteosdispergat.n

Oracio.Osummedeus,persanctissimumnomentuumquodscribiturperquatuorlitteras,oscilicetioth,varo,hee,thet,quoauditomareretrogreditur,aercommutaturetconcitatur,terraptimet,ignisextingwitur,omnisqueexercitusterrenusetinfernalistremet[et]turbatur,ethecsanctissimanominatua,On,AlphaetO,Principiumetfinis,El,Ely,Eloy,Eloy,Elyon,Sother,Emanuel,Sabaoth,Adonay,Eggie,Ye,Ye,Ya,Ya,consecreturhocexperimentum,prestanteillocuiestlaus,honor,etgloriaperinfinitaseculaseculorum.Amen.

Siautemquodcumqueexperimentumconsecrarevoluerisquodpertinetadinvocacionesspirituum,tuncdiceredebes:Meeexaudiredigneris,clamantemadte,quodhocexperimentofvtvirtutemquamobtineredebeatpotenterobtineat,persanctissimumnomentuumquodscribitur,etsicinqualibetconsecracionem,vtsupradictumest.Finitaoracione,procedevlterius:

Rubrica.Siautemaliquisaliudexperimentumconsecrarevoluerit,quodnonpertinetadconsecracionumspiritum,qtuncdebesdicerequater,Meexaudiredignerisclamantemadte,uthocexperimentumvirtutemobtineatquamobtineredebetpotenter,persanctissimumnomentuumquodscribiturperiiijlitteras,scilicetIoth,Varo,Hee,Teth,etc.

Deus,vniuersiconditororbis,quicelumsuperaltitudinemnubumextendistietterraminsuastabilitate

Oracio.Deus,vniuersiorbisconditoretredemptor,quicelumsuperaltitudinemnubiumextendistietterram

superaquasfundasti,[56r]etmariterminumsuumquempreteririnonpoterit[Ps109:9Vulg.]tribuisti;quisolemetlunametstellasinsummoaerecollocasti;quiomniainsapienciafecisti[Ps103:24Vulg.];quigvij[a]hdiehominemadymaginemplasmastituametdespiritutuoineuminspirasti;quemieciamcumEuampropterpreua[r]icacionemeiecisti;quigenushumanuminaquadiluuijperdidisti;quiNoeeteosquicumeoerantinarchasaluasti;quiAbrahesubtriplicipersonaadradicemmanibusjapparuisti;quiLothdesubmersioneSodomeetGomorreliberasti;quiMoysiinmediorubiinflammaignislocutusfuisti;quipopulumtuumdecaptiuitateEgyptorumdeduxistieteipermediumkmarisviamaperuisti;lquilegemMoysiinMonteSynaydedisti;quidepetraaquasexirefecisti;quiDanielemdelaculeonumrapuisti;mquitrespuerosdecaminoardenti,scilicetSydrach,Mysaac,Abdenago,illesosabirefecisti;quiSusannaminteconfidentemdefalsocrimineliberasti;[etqui]Yonamdeventrecetisaluasti,perhecetaliamultamiraculaquefecisti,exaudipropicius,pieIhesu,oracionemfamulitui,N.,etdahuicexperimentovirtutemetpotestatemsupermalignosspiritus,adcongregandumipsosetligandumetsol-[56v]uendumetmaledicendumetinprofundumabyssinproiciendumsinonobseruaueruntmandataexorciste,qui

instabilitatesuasuperaquasfundasti,etmariterminumquempreterirenonpotesttribuisti[cf.Ps103:5,9,Vulg.],etsolemetlunamacstellasincelocollocasti;quiomniainsapienciafecisti[Ps103:24Vulg.];quivjadiehominemadymaginemacsimilitudinemtuamformastieteispiraculumviteinspirasti,[137v]quemvnacumEuapropterpreuaricacionemdeParadisoeiecisti;quigenushumanumaquisdiluuijsaluasti;quiAbrahamsubtriplicipersonaadIheemMambreaparuisti;quiLothdesubmersioneSodomeetGomorreliberasti;quiMoysiinmediorubiinflammaignisapparuistieteilocutusfuisti;quipopulumtuumpermanumMoysietAarondecaptiuitateEgiptiacaeduxistieteospermediumMarisRubriviamfecisti;quiMoysilegeminMonteSinaydedisti;quiaquasdepetraOrebexirefecisti;quiaquasamarasinAmaratperinmissionemligniindulcoremconuertisti;quisolemetlunamperinuocacionemIosuestarefecisti;quiflumenIordanisiningressufiliorumIsraheldiuidisti;quiDanielemdelaculeonumeripuisti;quitrespueros,scilicetSidrach,Misach,etAbdenago,deigne[camini]ardentisabireillesosfecisti;quiSusannaminteconfidentemdefalsocrimineliberasti;quiIonamdeuentrecetisaluasti–perhecetaliamultamirabiliaquefecisti,exaudi,pieIhesuChriste,oracionemfamulituiN.,etdahuicexperimento

essanctusetbenedictus,etregnasperomniaseculaseculorum.Amen.

potestatemetvirtutemsupermalignosspiritus,adipsosscongregandum,ligandum,soluendum,etmaledicendum,etinprofundumabissiproiciendumsinonseruantpreceptaetsinonobediantmandatisexorciste,prestantedomino,quiestsanctusetbenedictus,regnansinseculaseculorum.Amen.

Oracio.OglorioseAdonay,perquemcreanturomniaethecregeneranturetconstituunt[ur],adestopropiciusinvocacionibusmeis,etclementerprestavthocexperimentumperfectevirtutemobtineatadcogendummalignosspiritus,velintohumiliterobedianteteiusmandatumimpleant,teiuuanteetiubente,quisedesinaltissimisetcunctacustodis,etc.Honorsitetpotestasperinfinitaseculaseculorum.Amen.

GlorioseAdonay,perquemcreanturetgeneranturomnia,etquetsubsistuntvniuersa,adestopropiciusinvocacionibusmeis,etclementermichiprestauthocexperimentumperfectamvirtutemobtineatadsubiugandummalignosspiritus,vtrumvelintvelnolint,semperexorcisteobedianthumiliteratquemandataeiusimpleant,adiuuanteetiubentequisedetinaltissimisetcunctacustodit,etcuiestlausethonorperinfinitaseculaseculorum.Amen.

Onpie,Oniuste,Adonaysanctissime,quiesfonsmisericordieetpietatis,origo,rexregum,etdominusdominancium,quisedesinmagestatetua,intuensprofundumabyssi,omniacernens,omniaregens,omniacontinens,etvirtutetuamoderaris,pquihominemadymaginemetsimilitudinemtuamdelimoterreformasti,vtinterrasicutincelolauderisetglorificeris,vndeomnisterraadoretteetpsallattibi,etego,licetindignus,psalmumdicamnominituo.Vndepiissimeetmisericordissimemagestatemtuamimploroetcumhumilideuocione

[138r]Onpie,oniuste,Adonaysanctissime,quiesfonsmisericordieetpietatis,origo,rexregumetdominusdominancium,quisedesinmaiestatetuaintuensinprofundumabissi,omniaregens,omniacernens,omniacontuens,omniagubernans,omniatuavirtutemoderans,quihominemdelimoterreetadymaginemetsimilitudinemtuamformasti,utinterrasicutinceloglorificerisetlauderis,quiaomnisterraadoretteetpsallattibi,etegolicetindignuspeccatorpsallamtibiacpsalmumudicamnominituo,pijssimeet

expostulosupplicitervtinvirtutetuaetgraciadonotuoconsecranturetconfirmanturomnesconsecraciones,coniuraciones,etinvocacionesqueinhoclibrocontinentur,vtvirtutem[57r]etefficaciamadquaminstituteqsuntpotenterobtineantetpotestatemexorcistesupermalignosspiritusperfectetribuantcuminvocatietexorcisatifuerintstatimexomniparteconueniantetresponsacertaetverareddantretmandataexorcistarumperficiant,illoprestantecuilausetpotestas,quiperomniaregnatetimperat,peromniasecula[secul]orum.Amen.

Oracio.Adonay,Meloth,Adonay,Ioiloth,Exclaui,Azeth,Adonay,inquocunctacreatasuntetsanctificata,[per]misericordiamtuametineffabilemkaritatemtuam,perhecsanctissimanominainvocote,vtN.,smichipostulanti,licetindignofamulotuo,N.,auxiliumgracietueprestaredignerissuperhasconsecraciones[et]invocacionestuissanctissimisnominibusinsignitas,queinhoclibrocontinentur:tOn,El,Eloe,Adonay,Sadoy,AlphaetO,Ya,He,uYhe,Aseroye,Esyon,Prearraton,Tetragramaton,Ezelphares,Otaizomos,Onoyteon,Stimulacio,On,Ely,Araz,Messyas,Sother,Emanuel,Saboath,Panttra,vPramelius,wPrincipium,Primogenitus,Sapiencia,Virtus,Grabaton,xOsanna,Sol,Splendor,Gloria,Lux,Panis,Fons,Vitis,Mens,

misericordissimedeus,maiestatemtuamsuppliciterexoroetcumhumilideuocionetuamimmensamsanctitatemimploroetexpostulo,utinuirtutetuaetdonagracietueconsecranturetconfirmanturoracionesetconsecraciones,coniuraciones,etinuocacionesqueinhoclibrocontinentur,utvirtutemetefficaciamadquaminstitutasuntpotenterobtineantetpotestatemsupermalignosspiritusexorcisareperfectetribuant,etcumexorcisatietinuocatifuerint,statimexomniparteconueniantetresponsaveritatisreddantetmandataexorcisteperficiant,prestanteillocuiestlausetpotestas,quiregnat[et]imperatpereternaseculaseculorum.Amen.

Adonay,Meloth,Adonay,Naioloth,Leolam,Naoch,Adonay,perquemcunctacreataetsignificatasunt,[per]misericordiastuasetineffabilempotestatemtuam,persanctissimanominatuateinuoco,utmichipostulantilicetindignofamulotuo,N.,auxiliumgracietueprestaredignerissuperhasoracionesetinvocacionestuissanctissimisnominibusinsignitas,queinhoclibrocontinentur,On,El,Eloe,Adonay,Saday,AlphaetO,Ye,Ye,Aserie,Vsion,Pantrathon,wTetragramaton,Acomiamos,Occinomos,Onoydeon,xOn,Elioram,Messias,Sother,Stimulamaton,Emanuel,[138v]Sabaoth,Pantrather,Premelus,zPrincipiumetfinis,Primogenitus,Sapiencia,Virtus,

Hostium,Ianua,Petra,Lapis,Os,Verbum,Salus,Angelus,Sponsus,Sacerdos,Philosophia,Mediator,Agnus,Ouis,Vitulus,Serpens,Aries,Leo,Vermis,Athanatos,Kyrios,Ayos,Theos.Perhecnominasanctissima,etperaliaque[57v]nominarenonlicet,tesuppliciterexpostulovtoracionibus,consecracionibus,atqueinvocacionibusistis,quecontinenturinhoclibro,virtutemetpotestatemtribuas,pervirtutemtuamdiuinam,adconsecrandumyomniaexperimentaetinvocacionesdemonium,vtvbicumquemalignispiritusinvirtutetuorumnominumfuerintadvocatietexorcizati,statim[ex]omniparteconveniantetexorcizatorisvoluntatemadimpleant,znichilnocentes,nequetimoreminferentes,sedpociusobedientesetministrantesadtuadistrictaavirtutemandataperficientes.Fiat.Fiat.Amen.

Hrabathon,aOsanna,Sol,Splendor,Gloria,Lux,Panis,Fons,Vitis,Mons,Hostium,Ianua,Petra,lapis,Os,Verbum,Salus,Angelus,Sacerdos,Pastor,Propheta,Mediator,Agnus,Ouis,Vitulus,Serpens,Aries,Leo,Vermis,Athanathos,bKirios,Ayos,Otheos–perhecsanctissimanominatuaetperomniaquenominarenonlicet,suppliciterexpostulovtcoracionibusetconsecracionibusistis,scilicetinhoclibrocontentis,virtutemetpotestatemtribuasutpervirtutemdiuinamadconsecrandumdomniaexperimentaet[in]vocacionesedemoniumvtfvbicumquemalignispiritusinuirtutetuorumnominuminvocatifuerintetexorcisati,statimexomniparteconueniantetvoluntatemg

exorcistediligenteradimpleant,nichileinocentesnecterroremeiinferentes,sedpociuseiministrantesethobedientes,pertremendumiudiciumtuumetomniamandataexorcisteperficiant.Amen.

Notandum:sidenuoaliquodbexperimentumcomponerevolueris,adplacituminponeeidocumentumetconsecraipsumsicutpriusdictumest,etcumestconsecratumpervenitadeffectum.

Oracio.Omnipotens,sempiternedeus,quiinprincipioomniacreastiexnichilo;cuiobediuntomnescreature;cuiomnegenusflectitur,celestium,terrestrium,etinfernorum;quemtimentangelietarchangeli,dominaciones,

potestates,adorantettremunt;quimanuclaudisomnia;[qui]AdametEuamadsimilitudinem[tuam]formastietangelostuosincredulospersuperbiameoruminprofundumThartarieiecisti,terogo,tepeto,clementissimepateromnipotens,etsicobsecro,perIhesumChristumfiliumtuum,incuiuspotestatesuntomnia,quisedescaddexteramPatrisomnipotentis,iudicaturusviuosetmortuos,tuquiesAlphaetO,primus[58r]etnovissimus,rexregum,dominusdominancium,Joth,Agla,Nabuoth,El,Elyel,Enay,Enacuel,Ananyel,Aniazyel,Sodamel,Agyten,Colymas,Elyas,Schyros,dAthanathos,eYmas,Ely,Messyas.

•Perhectuasanctanomina,•etperaliatuanominaaduocoteetobsecrote,•pernatiuitatemdomininostriIhesuChristi,•perpuerumbaiulantem,f•perbaptismumtuum,•perpassionemtuam,•perresurrexionemgtuam,•perspiritumparaclitumtuum,•peramaritudinemanimetuequandoexiuitdecorpore,•etpervwulneratua,•permortemtuam,•etpersangwinemetaquamqueexiueruntdecorporetuo,•permisericordiametomnipotenciametvirtutemineffabilemtuam,•persacramentumquoddiscipulistuisdedistipridiequampassusfuisti,•persanctamtrinitatemetindiuiduam,•perbeatamMariam,matremtuam,•perangelosetarchangelos

tuos,•peromnessanctosetsanctastuas,•peromniasacramisteriaetbeneficiaquesuntinhonoretuo,•persanctissimanomina,cognitaetincognita,

adoroteetinvoco,obsecroteetbenedicoteetrogote,vtacceptahabeasomnesconiuracionesetverbaorismeiquibusvti.Peto,desvirtutemetpotestatemsuperangelostuosquideceloeiectisunt,addecipiendumgenuseorumetloquelameorumcontrahendum,adconstringendum,adsoluendum,adligandum,adcogendumh

eoscoramte,adprecipiendum,adomniaquesunteis[58v]possibilia,etverbameaetvocemmeamvllomodoacceptentetmetimeant.Perhumilitatemetmisericordiametgraciamtuamdeprecoretpetote,Athon,Onay,Anay,Anathon,Vegeido,Ya,Yayay,El,Blemutum,Vsyon,Vsy,Elyas,

•peromnianominatua,•persanctosetsanctas,•perarchangelos,angelos,potestates,dominaciones,virtutes,•etpernomeniperquodSolomonastringebatdyabolosetconclusiteos,Shoeth,Hebatit,Het,Agla,Jocht,Othot,Vanecht,Nabuthi,•etperomniasacranominatuaquescriptasuntinhoclibro,•etpervirtutemeorundem,

quatenusmichicompareantetmichiresponderedeomnibuspermittasquequeram,sinelesionecorporisetanimemee,perdominumnostrumIhesumChristum,filiumtuum,quitecumvivit,

etc.Oracio.Paterdecelisdeus,unusin

substancia,trinusinpersonis,quiAdametEuametplurimosjpeccarepermisisti,etfiliumtuumvnigenitumproeorumpeccatiscrucifigietmorivoluisti,clementissimeigiturpater,terogoetpetosupplexmetiskomnibusquibuspossum,lperAlphaetO,Christumfiliumtuum,mvtmecongregareetmeadunarequosdamangelostuosincredulospermittas,quimichihancnpotestatemalloquendietfaciendi,quodvoloetdesidero,ethocosinelesioneal[i]quavelalicuiusnocumento.Etpervirtutemlapidum,harbarum,etverborum,etnominumtuorum,michidespotestatemsoluendietligandidemones,verbismeisetauxiliotuo.Quodmichiconcedasperinnumerabilemvirtutemetomnipotenciamtuam.Amen.

Paterdecelis,vnusinsubstancia,itrinusinpersonis,quiAdametEuaminpomumjpeccarepermisisti,ettuumvnigenitumfiliumproeorumpeccatiscrucietmortiktradidisti,clementissimepater,teigiturrogoetpetoacsuppliciterlperomnianominatuaquibuspossum,perAlphaetO,perIhesumChristummfiliumtuum,utme,famulumtuum,N.,faciascongregare,adiurareangelossiuespiritusquihabentpotestatemmichiloquietfacerequevoloacdesidero,sinelesioneetnocumentocorporisetanimemeeetomniumviuencium,precipuequidedistipotestatemetuirtutemherbis,lapidibus,verbis,peruirtutemomniumherbarum,lapidum,etverborum,etprecipuesanctissimanominatuanconcedepotestatemligandi[et]soluendidemonesverbismeisetauxiliotuo.Hocmichiconcedaspermirabilemuirtutemetomnempotenciamtuam.Amen.

[59r]Oracio.Osummaeteternadeitas,etvirtusaltissima,quitedisponentehiisveroiudiciovocarisnominibus:Emoytho,On,Strinolamaton,Elzephares,Tetragramaton,Elyeyon,Egyrion,Vsyrion,Oristion,Eryono,Vsy,Ormis,Euella,Brasym,Moym,Ioseph,Messyas,Sother,E,Emanuel,Sabaoth,Adonay,eteciamsicutsuperiusscribuntur,teinvoco,teadoro,tociusmentisviribusimploro,quatenusperte

[139r]Osummaeteternadiuinitas,Oovirtusaltissima,qui[te]disponentehysnominarisnominibus:Oneytheon,Stimula,Mathon,Elelpharos,Tetragramathon,pOsorion,E,Egyrion,Vsyrion,Oristion,Orrona,qVsiorius,Ouel,Byasim,Neym,Ioseph,Messias,Sother,Emanuel,Sabaoth,Adonay,etc.,sicutmodicumsuperiusscribit[ur],teinuoco,teadoro,tetotismentibusetverbisinploro,quatenuspresentesoraciones,consecraciones,et

presentesoraciones,consecraciones,etinvocacionesinhoclibroexistentesconsecrenturetpreparentur,pquemadmodumconuenit,scilicetvbicumquemaligniqspiritusinvirtutetuorumnominumfuerintinvocatiseuexorcizati,statymexomniparteconveniantretvoluntatemexorcistarumadimpleantdiligenter,quodnichilnocentesnectimoreminferentes,sedpociusobedientesetministrantesdistrictavirtutemandataexorcistesperficientes.Fiat.Fiat.Amen.

InnominedomininostriIhesuChristi,PatrisetFilijetSpiritusSancti,tamtrinitasetinseparabilisvnitas,teinvocovtsissalus,defensio,etprotecciocorporistetanimemee,nuncetinperpetuum,pervirtutemcrucisetpassionistue.Tedeprecor,domineIhesuChriste,filideiviui,permeritaetoracionesetintercessionesbeatissimematristueMarieatqueomniumsanctorum,vtmichiconcedasgraciamtuamatquepotestatemdiuinamsuperomnesmalignosspiritus,vtquemcumqueinvirtutetuorumnominuminvocauero,statimexomniparte[59v]conueniantuetvoluntatemmeamperfecteadimpleant,quodnichilnocentesvnectimore[m]inferentes,sedpociusobedientesetministrantes,ettuadistrictavirtutemandatameaperficientes.wAmen.

invocacionesinhoclibroexistentesconse-crenturretpreparentur,quemadmodumconuenit,scilicetutvbicumquemalignispirituspervirtutemstuorumnominumfuerantaduocatietexorcisati,statimexomniparteconueniantetvoluntatemexorcisteadimpleanttdiligenter,einichilnocentes,nectimoremeialiqueminferentes,sedpociuseiobedientesetministrantes,ettuauirtuteaciudiciotuodistrictomandataexorcisteperficientes.Amen.Finis.

aHeadingduplicatedinMS. aSicinMS.bSicinMS. bMSscilicet.

cCf.Is7:9,Lk1:20,Lk8:12,Rom10:9,ICor1:21.

cFollowedbyque,deleted.dSicinMS.

dSicinMS.eThisquotationconveysthespiritofthe

Pseudo-AristoteliantraditionmostfullyconveyedintheSecretumsecretorum;seeM.A.Manzalaoui,ed.,Secretumsecretorum:NineEnglishVersions(Oxford:OxfordUniversityPress,1977–).

eMSetveritatem.fSicinMS.gCorrectedinMStopondeus.hMSsolisaris?

fMSequaliter? iSicinMS.gMSindutis.hsu(?)duplicatedaboveline.iMSomnes.jMeaning,perhaps,occultamisteriorum

celestiumreuelantur,etdiuinisacramentiarchanapanduntur? jMSantequem.

kSicinMS. kFollowedbyabhominibus,struckthrough.lPartlyblottedout. lMSligat.

mFollowedbyanextraneousstroke.nFollowedbyet.oSicinMS.

mSicinMS. paliideleted.nMScorde. qFollowedbyabipandaspace.oMSmiscerere. rMSconsecratur.pMSvt. sMSut.

tFollowedbymatris,deleted.qFollowedbyconfide,deleted. uMSper.rExtraneousletterbetweendandiappears

blottedout. vMSbenedices.wSicinMS?xFollowedbyey,struckthrough.ySicinMS?zSicinMS?

sOrSichochich? aSicinMS.tMalformed,andduplicatedbelowline. bMSsanctificati.uFollowedby:::v. cFollowedbyvinctumspiritum,deleted.vMeaningcuisit? dSicinMS.

eMSlancea.fMSoptineant.gMSindieIouis.

wMSetet. hMSvallaris.xMSqm. iSicinMS?yCorrectedinMSfrommisesere. jSicinMS.zMeaningadaereas? kSicinMS.aMSauditu. lSicinMS.bSicinMS. mMScongregat.

cSicinMS. nMSdispergit.dPresumablymeaningeius…cui. oMSlitteris.eMSMie. pFollowedbytremet,struckthrough.fSicinMS. qSicinMS.gMSquod.hSicinMS.iMSquam.jSicinMS.kMSmodum.lMSapperuisti. rSicinMS.mMScapuisti.nMSabyssus.oMShasvelint(?),followedbyaspace,

possiblymeaningvt[humiliterobediant].sFollowedbyad.tSicinMS.

pMeaningmoderans?qFinaleblottedout. uMSpsallmum.rMSreddunt. vSicinMS?sAddedaboveline;probablyintendedtobe

addedaftermichi. wSicinMS?tPointinghanddrawninmargin. xSicinMS?uDuplicatedinmargin. ySicinMS.vSicinMS? zSicinMS?wSicinMS. aSicinMS?xSicinMS? bSicinMS.

cMSet.dMSsacrandam.

yMSconsecrandam. eFollowedbydemonum,struckthrough.zFollowedbyet,deleted. fFollowedbyvbique,struckthrough.aMSdistricti? gFollowedbyd,struckthrough.bMSalique? hWrittenaboveline.cNoteshifttosecondperson,addressing

Christ.dSicinMS?eSicinMS?fSicinMS?gMSresurrexicionem.hMScog’endu.

ibaddedinmargin.iFollowedbyquod,deleted. jSicinMS.jSicinMS? kMSmorte.

lSicinMS.kMeaningmentis? mFollowedbyfli,struckthrough.lSicinMS. nMSsanctissimosnominumtuos.mMSChristifilij[alteredfromfilium]tui. oSicinMS?nMShunc. pSicinMS.

oOrhec. qSicinMS?pMSpreparantur.

qMSmalignus.rSicinMS? rMSconsecrantur.sMSexorcisti. sMSiuret?tMScorperis. tFollowedbyet.uMSconueniunt.vCorrectedinMS,withsecondvowelblotted

outandesubstituted.wMSperficiem.

No.32.ConjurationofSatan/Mirage

Fromfols59v–62v Fromfols109r–111v[A]&139r–140r[B]

PerinvocacionemdomininostriIhesuChristi,imperatorisetagniinmaculati,aquodindebarguantteangelietarchangeli;argua[n]tteMichaeletGabriel[et]Raphahel;arguanttetrespatriarcheAbraham,Ysaac,etJacob,etprophete;arguantteapostoliChristi,sanctietelectidei.Deficiantergoartestuededieinhoraetinmenseetinmomento,sic[ut]cessaueruntjamvosetmembros,cvtcitoetsinealiquacondicioneobediatisdictismeisetvoluntatimeesubiciatis.dAmen.

PerinuocacionemnominisdominiIhesuCristi,Mirage,imperattibiagnusimmaculatus;perindearguantteangelietarchangeli,Michael,Gabriel,Raphael;arguanttetrespatriarche,scilicetAbraham,Ysaac,etIacob;arguanttepropheteetomnesapostoliChristi;arguantteomnessanctietelectidei.Deficientergoauresatueindieetinnocteinhoraetinmenseetinmomento,bsicutdefeceruntIamnesetMambres[IITim3:8],nisicitosinealiquamoradictismeisobediasetvoluntatimeesubiciaris.

Deusangelorum,deusarchangelorum,deusprophetarum,deusapostolorum,deusmartyrum,deusconfessorum,deusvirginumetviduarum,deuspater[domini]nostriIhesuChristi,invoconomensanctumtuumpreclaremagestatistuepotencie.eSupplexexposcovtmichiauxiliumprestaredignerisadversusistum

Deusangelorum,deusarchangelorum,deusprophetarum,deusapostolorum,deusewangelistarum,deusmartirum,deusconfessorum,deusdomininostriIhesuChristi,inuoconomensanctumtuuminhacpreclaratuemaiestatispotencia.Supplexexposcoutmichiauxiliumtuumprepararedignerisaduersusillum

spiritumSathanam,vtvbicumquelateat,auditonominetuo,velociterdelocosuoexeatetadmefestinanteraccedat.Ipseimperattibi,dyabole,quidesupremissedibusteininferioramiremergiiussit.Audiergo,dyabole,et[60r]tu,victusetprostratus,accedeinnominedomininostriIhesuChristi.Tuergo,nequissime,inimicusfidei,generishumanimortistemptatoriusticie,delectatormalorum,radix[et]fomesviciorum,fseductorhominum,etgmagister,etstasetresistiscumscisteperderevirestuas.IstummetuequiinYsaacimmolatusest,inIosephvenundatusest,inagnooccisusest,inhominecrucifixusest,deumhsurrexustriumphator.Audiergo,diabole,ettimeasverbadei,etestomichiparatusinomnibusnegociismeisperficiendis.Amen.

spiritumMiragem,utvbicumqueiacet,[B139v]auditonominetuo,velociterdelocosuoexeatetfestinantercadmeaccedat.Ipseimperattibi,dyabole,quitedesuperniscelorumsedibusininferioraterredemergidprecepit.Audi,ergo,Miragenequissime,ettime,evictusetprostratus,accedeinnominedeifnostriIhesuChristi.Tuergo,Miragenequissime,inimicusfidei,humanigenerismortisrepertor,giniusticiedeclarator,malorumradix,fomesviciorum,[A109v]seductorhominis,demonummagister,quistasetresistishcumscisteperderevirestuas.IllummetuequiinYsaacestymmolatus,inIosephvenundatus,inagnooccisus,inhominecrucifixus,deumisurrexittriumphator.Audiergo,Mirage,ettimeverbadei,etestomichipreparatusinomnibusnegociisprouidendis.j

Adiurote,serpensantique,periudicemviuorumetmortuorum,pereumquihabetpotestatemtemittereinIehennam,vtfaciascitoquidquidprecipiotibi,illoiubentequisedetinaltissimis.Amen.

Adiurote,nonmeainfirmitatesedvirtuteSpiritusSancti,vtsubiectussismeismandatisperficiendis.CedemichietministrisChristiillius,dyabole.Arguattepotencia[eius]quiseicrucisjpatibulosubiungauit,teilliusbrachiumcontremat,kquiteuictusgemitibusinfernilanimasadlucemperduxit.Sittimortibicorpushominis.Sittibi

Adiurote,Mirage,nonmeavisetuirtuteSpiritusSancti,utsissubiectusmandatismeis,easinemoraperficienda.CedeministrisIhesuChristi.Illiuspotestastevrgeatquisepronobisaffligendocrucispatibulosubiugauit,illiusenimbrachiumcontremiscequidevictisgemitibusinfernianimasadlucemproduxit.Sit

formidoymagodei,quamsanctamortesuaredemit.Necresistes,necmorerisap[p]ropinquaremichietvellemeumadimplere,etnemeininfernumputescondempnandum,mdummepeccatoremnimisessecognoscis.

tibitremorcor[p]ushominis.Sittibiformidoymagodei,quamkChristussanctamorteredemit.Neresistas,nemorerislapropinquaremichi,etuellemeumimplere,etnemeinfirmumputesadcondempnandumte.

Imperattibidominus.Imperattibimagestas.ImperattibideusPater.ImperattibiFilius.ImperattibiSpiritusSanctus.Imperattibiapostolorumsedes,scilicetPetrietPauliceterorumqueapostolorum.Imperattibiindulgenciaconfessorum.Imperattibimartyrumsangwis.Imperattibisacramentumcrucis.Imperattibinmysteriorumvirtus.Imperattibivirtus[60v]inquonichilinvenistidecorporibustuis.o[ImperattibiChristus,]quitespoliauit,quiregnumtuumdestruxit,quitevinctumligauitetvasatuadisrupit,quiteproiecitintenebras,vttibicumministristuiseritpreparatusinteritus,sedquemnunccrudelemterecogitas,quemptemerarieretractas.

TibiimperatdeusPater.TibiimperatdeusFilius.ImperatSpiritusSanctus.Tibiimperatapostolorumfides,scilicetPetrietPaulietceterorumapostolorum.Imperattibiindulgenciaconfessorum.Imperattibisa[n]gwismartirum.Imperattibimundiciavirginum.Imperattibicontinenciaviduarum.[A110r]Imperanttibipiaoperaconiugatorum.Imperanttibioracionesomniumbonorumhominuminecclesiadeimilitancium.Imperattibisacramentum[B140r]crucis.Imperattibivirtuscorporisetsa[n]guinisdomininostriIhesuChristi.Imperattibimisteriorumvirtus.ImperattibiIhesusChristusinquonichiliurauistimdeoperibustuis,quiteexspoliauit,quiregnumtuumdestruxit,quivictumteligauitetvasatuadisrupit,quiteproiecitintenebrasexterioresvbitibietministristuisestpreparatuseternusinteritus.Sedquidnunc,truculentedyaboleretractus,quitemperieredardas?n

Reus[es]omnipotentisdei,cuiusstatutaqtransgressuses;reusrfilijeiusIhesuChristi,quemtemptareaususesetcrucifigerepresumpsisti;reushumanigeneris,cuismorstuispersuasionibuseuenit.Imperotibi,

Reusesomnipotenti[s],cuiusstatutatransgressuses;reusIhesuChristifilijoeius,quemtemptareaususfuistietcrucifigerepermisisti;reushumanigeneris,cuimorspersuasionibustuiseuenit.Imperoptibi,

draconequissime,perimperiumdominicum.Adiuroteinnomineagniinmaculati,tquiambulatsuperaspidemetbasiliscum,quiconculcauitleonemetdraconem[Ps90:13Vulg.],vtfaciascitoquidquidprecipiam.Contremisceettime,invocatonominedei,queminferitiment,quemcelorumvirtutesetpotestates,dominacionesetvirtutes,[et]aliesubiectesuntettimentetadorant,quemcherubinetseraphinindefessisvocibuslaudant.Imperattibiverbumquiucarofactum.vImperattibinatusexvirgine.wImperattibiIesusNazarenus,quitecreauit,vtcitoimpleasomniaqueatepetamuelhaberevoluerouelsciredesidero.xQuiaquantotardiusfecerisquetibiprecipiovelprecipiam,tibisuppliciummagiscrescitetcrescatdedieindiem.

nequissime,perimperiumdiuinum.Adiuroteperagnuminmaculatum,quiambulatsuperaspidemetbasiliscum,quiconculcatleonemetdraconem[Ps90:13Vulg.],utfaciascitoquidquidimperotibietprecipio.Contremisceettime.Inuoconomendomini,illumtimecuiuirtutescelorum,potestates,dominaciones,etprincipatussubiectisunt,timent,ethonorant,qquemcherubinetrseraphinindefessisvocibuslaudant.Imperattibiverbumcarofactum,simperattibinatusdeuirgine.ImperattibiIhesusNazarenus.Imperattibiquitecreauit,utimpleascitoomniaquepetoateuelhaberevoluerouelscirecupio.Quiat[A110v]quantotardiusfeceriseaquetibiprecipio,tantoumagissuppliciumtibieritdedieindiem.

Exorcizote,maledicteetmendacissimespiritus,

•perverbaveritatis,•peromnipotentem,•perIhesumChristimNaza-[61r]renum,agnumimmaculatum,dealtissimoprogressu[m],deSpirituSanctoconceptum,exMariavirginenatum,quemGabrielangelusnunciauitventurum,quemcumvidissetcenturioyexclamauit,dicens,‘Verehicestfiliusdei’[cf.Matt27:54].

Exorcizote,maledicteetvnequissimeacwmendacissimespiritus,

•perverbumveritatis,•perdeumomnipotentem,•perIhesumChristumNazarenum,•peragnuminmaculatumdealtissimisprogressum,deSpirituSanctoconceptum,exMariavirginenatum,quemGabrielnunciauit,quemcumvidissetJohannesxexclamauit,dicens‘Hicestfiliusdei.’

Exorcisote,auctordyabolicepotestatis,inventormalorum,cumomnibussubditistuis,innominePatrisetFilijetSpiritusSancti;innominegloriosedeitatis,cuiusixordinesangelorum,throni,dominaciones,patriarchezetapostoli,etomnessanctia

Exorcizote,auctordyabolicepotestatis,inuentormalicie,cumomnibussubditistuis,innominePatrisetFilijetSpritusSancti,etinnominegloriosedeitatis,cuinouemchoriangelorum,patriarcheetprophete,apostoli,martires,confessores,y

diebusacnoctibusproclamant,dicentes,‘Sanctus,sanctus,sanctus,quieratetquiestbetquiventurusest,etquiestomnipotens’[Apoc4:8],vtnonpresumastransgredipreceptamea,N.Nectibiclateat,dN.,inmineretibipenas,inmineretibitormenta,diemiudicij,diemsupplicij,sempiternidiem,quiventurusestevelutclibanusardens,inquotibiatquevniuersisangelistuissempiternuseritpreparatusinteritus.Etideoprotuanequiciadampnoteatquedampnabo.Dahonoremdeoviuoetvero,etmichisubditusestoinomnibusoperibusmeispreparandisacproficiendis.Dahonoremdeoviuoetvero;dahonoremIhesuChristoetfSpirituiSanctoParaclito,incuiusnomineacvirtuteprecipiotibiego,gN.,vtnominieiushetverbismeisobedias,cuiomniscreaturadeseruit,quemcherubynetseraphymlaudant,dicentes,‘Sanctus,sanctus,sanctus,dominusdeusiexercituum[Is6:3],quiregnatetdominaturjperinfinitasecula.Amen,amen,amen.’

virgineset[B140v]vidue,etomneselectideidiebusacnoctibusindefessavocecollaudant,dicentes,‘Sanctus,sanctus,sanctus,quierat,quiest,etquiestventurus,etquiestomnipotens’[Apoc4:8],utnonpresumastransgredipreceptamea.Nectibizlateattibiimminerepenas,tibiimmineretormenta,tibiimminerediemiudicij,tibiimminerediemsuplicijsempiterni,perdeumquiventurusestveludclibanusaignisardentis,inquotibietangelistuispreparatusestsemp[i]ternusintroitus.Etideoprotuanequicia,dampnatebatquedampnande,dahonoremdeoviuoetvero,etestocmichisubiectus,utomniapreceptameaadimpleas.DahonoremIhesuChristofilioeius,dahonoremSpirituidSanctoParaclito,incuiusnomineatquevirtuteprecipiotibi,Mirage,utnominieiusacpreceptismeisobedias,cuiomniscreaturadeseruit,quemcherubinetseraphinlaudant,dicentes,‘Sanctus,sanctus,sanctus,dominusdeusexercituum[cf.Is6:3],quiregnatetdominatur[A111r]perinfinitaseculaseculorum.Amen.’

[61v]Coniuroetconstringoatqueprecipiotibi,vtsinealiquonocumentomichinuncetsemperobedias,sinelesioneetgrauaminecorporisetanimemee.Coniurote,diabole,

•perkomniapredictasacramentafacta,l•etperomniascripta,dicta,facta,creata,viua[et]mortua,

Adiuroacconstringoeteprecipiotibi,Mirage,utmichiobediassinealiquoimpedimentouelnocumentouellesioneetgrauaminecorporisetanimemee,nuncetsemper.Iterumconiurote,Mirage,

•peromniapredictasacramentafactaetfacienda,•peromniascriptasancta,

•etperistumquitedeparadysoeiecit.Coniuroteetprecipiotibi,N.,•perhostiamsacram,•perhostiaminmaculatam,•perhostiamconscriptametbenedictamatquedeoplacentem.

Coniuro te atque precipio tibi,Diabole,m

•peromniaquibusconstringietligaripossis.

Exorcisote•pernomentuumetpotestatemomniumspirituum,•etperomneskaracteres,•etpersigillumSalominis,•etperanulumneius,ixcandariascelestes,inmalediccioneetconfusioneetaugmentacionepenarumo

tuarumpdupla,qdedieindiem,quodtu,Diabole,nonrequiescasrneccessesalaborecontinuoineodemlocoinquomodoesremouearissetabofficiotuoetabomnisocietateettemptacioneetdecepcionealicuiustpriuatusstatim,perverbaetconiuracionestibipredicta.Maledicote,dyabole,etnomentuumconfundoineternum,

•etperomnesdiesvitetue,•etperpotestatemquamuhabeosupertehicmichiabomnipotentideovdatainbaptissmoetinaliissacramentis,•etpereukaristiamqueestcorpusChristi.

creata,viuaetmortua,•perillumquitedeceloproiecit.

Coniuroteetprecipiotibi•perhostiamsanctametperhostiaminmaculatam,•perhostiamscriptametperhostiambenedictamatquedeoplacentem.

Coniuroteacprecipiotibi,Mirage•peromniaperqueligarietconstringipossis.

Exorcizote•pernomendomini,•perpotestatemomniumspirituum,•peromnescaractares,•persigillumSalominis,•perannuloseius,•perseptemcandelabraaureaantedominumlucencia,

uttibi,Mirage,augmentaturpenarumaccerbitasdedieindiem,itavtnonrequiescasneccessasalaboretuocontinuoineodemlocovbinuncesremouere,fetutremouearisabomniofficiotuoetabomnisocietateettemptacioneetdecepcione,utpriuarisstatimperverbaconiuracionistibiinflicta.Maledico[B141r]teetnomentuumconfundoineternum

•peromnesdiesvitemee,•perpotestatemquamhabeosuperte,Mirage,michiabomnipotentideodatainbaptismoetalijssacramentis•percorpusdomininostriIhesuChristi.

Eciamteexcommunicoetmaledicotibietomneilludquodadtepertinet[62r]etconfundo[te],•perOn,

Eciamteexcom[m]unico,tibimaledicoetomneidquoda[d]tepertinet,etconfundoteetomniatua,•perOn,

•etperwAlph[a]etO,•etperEmanuel,•etpernomendeiineffabile,•etpersanctumTetragramaton,•etperomniaverbaquedictasunttibi,xN.,

•perAlphaetO,•perEmanuel,•pernomendeiineffabile,•persanctumTetragramaton,•peromnianominaetverbaquedictasunt,

vtfaciasstatim,sinealiquamora,mandatummeumetpeticionemquamtibimanifestabo,dumvtinamcomparasquodmichialloquaris.

utstatimvenias,Mirage,sinealiqua[A111v]mora,mandatumetpotestatemmeamquamtibimanifestabo,quammichiloqueris.

InnominePatrisveni,etinnomineFilijveni,etinnomineSpiritusSanctiveni,etinnominesanctetrinitatistibidicoveni,innominesummideicreatorisomniumcreaturarumveniadmeinhachora,sinealiquonocumento,lesione,atquegrauamineanimemeeetcorporismei,uelaliummittasuelvenirefacias,quisciatperfecteomnedesideriummeumadimplere,etnullomodoamerecedat,ynisilicenciatusfueritame,etvoluntatemmeamplenarieperfecerit.Coniuroteperhecetperhoca,etitavtsupradictasunt,vtfaciasmichivenirevnumspiritum,quiauferatsecumaurumetargentumdenarios,etthesauros,antequamalocoistorecedam;etquocienscumqueipsuminvocauerostatimcompareat,bbenignusachumilis,nullinocens,etmichiinomnibusministrans,etvoluntatemmeamperficiens,fiat,fiat,amen;vtducasuelmittasmichivnumspiritumprom[p]tumetydoneuminomniasciencia;vthabeatpotestatemfaceremeinvisibilemquandocumquevoluero;c[62v]etmichiplacuerit,et

InnominePatrisveni.InnomineFilijveni.InnomineSpiritusSanctiveni.InnominesancteTrinitatisveni.Tibidico,innominedeisummiveni.Innominecreatorisetomniumcreaturarumveniadmeinhachora,sinealiquonocumento,lesione,atquegrauaminecorporisetanimemee,uelaliummittas,velgvenirefacias,quisciatperfectedesideriummeumadimplere,etnullomodoamerecedere,nisiamefueritlicenciatusueluoluntatemmeamplenarieperficiat.Itemconiuroteperhecquesupradictasunt,utfaciasmichivenirevnumspiritumquiportethmichiaurumetargentumuelthesaurosabsconditos,antequamdeistolocorecedam;utsitmichiministransinomniuoluntatemea,etiquocienscumqueipsuminuocauerostatimcompareatmichi,benignusachumilis,nullinocens,seduoluntatemmeaminomnibusadimplensetperficiens,fiat,fiat,fiat,amen;utadducasmichivnumspiritumpromptumetydoneuminomnisciencia,etuthabeatpotestatemmefaciendi

eciamquodsempersitsubpotestatemea;etconcedaseisimiliterpotestatemconsecrandilibrosetexperimentaetomniaquecumquevoluero.dAmen,amen,amen.

inuisibilemquandocumquevoluero;etmichiplacuerit,etquodsempersitsubpotestatemea;etconcedaseisimiliter[potestatem]consecrandilibros,experimenta,etomniaquecumquevoluero.Amen.

aMSimperatorietangnusinmaculatus.bSicinMS? aSicinMS.cSicinMS. bmomentuAB.

cvestinanterB.dMeaningsubiciaris? ddemergeA.eSicinMS. etuncA.fMSvincorum. fSicAB,presumablyfordomini.getaddedaboveline. gCorrectedfromreperatorinB.hresipisA. hSicinMS,fordeusordeinde?iFollowedbyabasserisus(?),deleted.jFollowedbysuo,deleted. iSicAB,fordemum?kCorrectedinMSfromcontremiat? jperfidend’B.linferniduplicatedinmargin. kquatenusA.mMScondempnendum. lmoretisB.nFollowedbyminstriorumvirtus,deleted.oSicinMS.pSicinMS?qMSstatera,withrinsertedaboveline,after

anotherinterlinearletterwhichisblottedout.mSicAB.nMeaningredardescis?

rFollowedbyesse(?),deleted. oChristofilioAB.sMStibi. pimperatAB.

qhonorentA.tMSinmaculatij? rFollowedbyserahp,struckthroughB.uInsertedaboveline. sFollowedbyest,struckthrough(?)B.vMScarofactumest. tqueAB.wFollowedbyinterlinearmarking,apparently

anm(presumablyforMaria),whichappearstobestruckthrough.

utantumB,butwiththeletterowrittentwiceinthemargin.

vacB.xdesideroaddedinmargin. wetB.ycenturioduplicatedinmargin.zCorrectedinMSfrompatriarchi?aetomnessanctiaddedinmargin.betquiestaddedaboveline. xSicinMS.cMSte. ymartiresetconfessoresB.dlatetalteredinMStolataet. zteAB.eestaddedaboveline. aclibanumAB.fdeoviuo…Christoetaddedinmargin.

gegoaddedaboveline.heiusdeletedandeussubstituted.ideusaddedaboveline.jFollowedby-turus,deleted. bdampnanteA.kFollowedbyomnes,deleted. cestA.lFollowedbyduplicationofetperomnia

sacramentafacta.dSpirituAB.eacB.

mFollowedbyquibus,deleted.nCorrectedinMSfromannulum.oMSpuerum.pFollowedbyfide(?),deleted.qMSduplo.r-equi-erroneouslystruckthrough.sFollowedbyabo,deleted. fSicAB.tSicinMS.uCorrectedinMSfromquem.vdeoaddedaboveline.wAddedaboveline.xFollowedbyetc.?yFollowedbydare(?),deleted.aOrhec.bMScomparaeat.cTheclausesmarkedhereas[B]and[C]are

givenattheendof62r,afterFiat,fiat,amen,butareevidentlyintendedasalternativestothematerialheregivenas[A].Thelinesonthetopof62v(Etmichiplacuerit…Amen.Amen.Amen.)mayalsobeintendedforreadinghere.

gfereAB.hportatAB.iutB.

dMSvolueris.

No.33.Forobtaininginformationfromamirror(fols62v–65r)

CircuecimiteriumetcolligetotlapidesquotasuntversusinpsalmoMisererimeideus[Ps50Vulg.].bCumhiis lapidibus,ponecirculumquandovis,etinponeherbamquevocaturverbena.Posteaaccipespeculum,etlineipsumcumoleooliue cumpollice, dicendoGloria in excelsis deo, etc.Et intrescirculum.Stessupraherbam,etverteprimoadorientem,dicens,

Coniurote,Astra,Astaroth,Cebal,•perPatremetFiliumetSpiritumSanctum,•perxxiiijorseniores,•etpertrespuerosSydrach,Mysaac,etAbdenago,•perToth,cprincipemvestrum,•perZambrimetMambrim,

•perVsuel[et]perSaduel,quibusobedireteneminideveritate,d•etperbaptismumquodrecipiturinfonteasacerdote,vtobediatismichi.e

Cumveneritspiritus,dicsivolueris,‘Deumquitegenuitdereliquisti,etoblitus[es]dominicreatoristui.’Cuituncdicetspiritus,‘Verumest.’Tuncdic, ‘Ligof et constringo vos demones, per verba que audistis a creatorevestro pendenteg in cruce, vt nulli noceatis, sedh dei veritate respondeatismichi.’Quod si noluerint, lege vinculumSalomonis; de vinculo spirituumnonestsoluendum,sedymopociusdiuidendumetymitandum.j

[63r]Sedtamen,vtpredictumest,cauendumestneinmanusquorundaminsipienciumhocsecretumdeueniat.Eructuamussapientissimumfilium,perquodk predicti reges et principes [cum] omnibus subditis suis valeantsubpeditarietcogietligarietinabissumproici.Siverosuntribellesetcontradicentesetinobedientesexorcistesemper,etsiinomnibusnonobedierintuelpreceptaexorcistenonconseruauerint,hocvinculumestlegendum,lquodsicincipit:

•PercorroboratumetpotentissimumnomendeiEl,forteetammirabile,vosexorcisamusatqueimperamus,

•pereumquidixitetfactumest,•peromnianominaipsius,•etpernomenYetVetE,quodMoysesaudiuitetlocutusest,•pernomenGenery,etinnomineGenery,quodNoeaudiuitetlocutusest,cumviijafamilia

delineasua,•etpernomenYetVetEetX,etinnomineVetX,mquodAbrahamaudiuitetcognouit

omnipotentemdeum,•etpernomenJoth,etinnomineJoth,quodaudiuitJacobabangelosecumcomitante,et

liberatusestdemanufratrissuiEsav,•etpernomenEyzaserie,etinnomineEyzaserie,quodMoysesinmonteaudiuit,etmeruit

quodnuncestcumdeo,etaudireipsumcumflammaloquentem,n

•etpernomenoAnathematon,etinnomineAnathematon,quodAronaudiuit,eteloquensetsapiens[63v]factusest,

•etpernomenSabaoth,etinnomineSabaoth,quodMoysesaudiuitetindenominauit,etomnesaqueegredideterraceperuntpalidum,petversesuntinsangwinem,etputruerunt,q

•etpernomenOristion,etinnomineOristion,quodMoysesnominauit,etfluuijomnesebulieruntranas,retabsconderuntindomibusEgyptorum,

•etpernomenEloy,etinnomineEloy,quodMoysesaudiuit,percucienspulueremterre,etfactusestcinifesinhominibusetiumentis,s

•etpernomenArtifontite,etinnomineArtifontite,quodMoysesnominauit,etomnegenusmuscarummisitinEgyptum,etintertEgyptios,

•etpernomenYephaton,etinnomineYephaton,quodMoysesaudiuit,etquodMoysesnominauit,percuciensterram,etgrauispestispercussitequos,asynos,etcamelos,oueset

bouesinterierunt,•etpernomenArbitrios,quodMoysesnominauit,ettulitcineremdecymiterio,etdesparsit

incelum,etfactasuntwlneravisicarumvrgentiuminhominibusetiumentis,etinomniterraEgyptorum,

•etpernomenElyon,etinnomineElyon,quodMoysesnominauit,et[factaest]grandotalisqualisnonfueratabiniciomundi,vsqueadpresenstempus,itaquodhominesetiumentaqueerantinagriscecideruntetinterierunt,

•etpernomenAdonay,etinnomineAdonay,quodMoysesvoluit,etfactesuntlocusteetapparueruntsuperomnemterram,etquidquidresiduumgrandiserat[64r]deuorauerunt,

•etpernomenPantheon,etinnominePantheon,quodMoysesnominauit,etfactesuntvmbrehorribilestribusdiebusettribusnoctibus,

•etpernomenArimon,etinnomineArimon,quodMoysesmedianoctenominauit,etomniaprimogenitaEgyptiperieruntetmortuafuerunt,

•etpernomenGeremon,etinnomineGeremon,quodMoysesnominauitettotumYsraheliticumpopulumincaptiuitateuliberauit,

•etpernomenYegeron,etinnomineYegeron,quodmareaudiuit,etdiuisumest,•etpernomenYsiston,etinnomineYsiston,quodmareaudiuitetsubmersitomnescurrus

pharaonis,•etpernomenOn,etinnomineOn,quodpetreaudiuerunt,etinnumerabilesemanuerunt,•etpernomenAnabona,etinnomineAnabona,quodMoysesinmonteSynayaudiuit,et

meruittabulasmanuvsaluatorisscriptasaccipere,•etpernomenEgyryon,etinnomineEgyryon,cumquoYosuepugnauitetinimicos

destruxitsuosetvictoriamobtinuit,•etpernomenPatheon,etinnominePatheon,vtwsanctusDauidnominauitetliberatusest

demanuGolye,•etpernomenEya,etinnomineEya,quodSalomonaudiuitetGabaonetmeruitin

sompnispostulareetinpetraresanctamsapienciam,•et[64v]pernomenPancraton,etinnominePancraton,quodElyasorauitquodnon

plueret,etnonpluittribusannisetmensibussex,•etpernomenSymayon,etinnomineSymayon,quodElyasorauitetcelumdeditpluuiam,

etterradeditfructumsuum,•etpernomenEloy,etinnomineEloy,quodElyseusnominauitetEsunamitisfilium

liberauit,•etpernomenAthanatos,etinnomineAthanatos,quodYeremiasnominauitetpreteri[i]t

captiuitatemJerusalemciuitatis,•etpernomenAlphaetO,etinnomineAlphaetO,quodDanielnominauit,etperilludBel

destruxitetdraconeminterfecit,•etpernomenEmanuel,etinnomineEmanuel,quodtrespueriincaminoignisardentisx

nominauerunt,etperhocillesiexieruntetliberati,•etperhecnominaetomniaalianominaomnipotentisdeiviuietveri,quivosdeexcelso

thronoprimumydevestraculpaeiecitetvsqueadabissumlocumvosproiecit.Exorcizamuszatqueviriliterimperamus,

•pereumquidixitetfactumest,cuiobediuntomnescreature,•etpertremendumdiemiudicijdeisummi,•etperigneamdeuoracionem,•etpermarevitreuma[cf.Apoc.4:6]quodestanteconspectumdiuinemagestatis,b•etper4oranimaliacontrasedemdiuinemagestatisgaudencia(uelgradiencia),oculos

anteetretroha-[65r]bencia[cf.Apoc.4:6–8],•etpersanctamtrinitatem,quecestverusdeusvnus,•etdpernonagintanouemnominaquedicuntfilieIsrael,e•etperineffabilemipsiuscreatorisvirtutemetomnipotenciam,•etperfxxiiijorsenioresantegthronumcircumstantes,•etperangeloscelorum,potestatesetdominaciones,quesubeocreatorenominantur,•etpersummamsapienciam,•etperanulumSalomonis[et]sigillum,•etpersacratissimumnomenillius,quodomneseculumtimet,quodscribitur4orliteris,h

HV,V,etV,HV,AGLA,•etperixcelestescandarias,•etperearumvirtutes,

[A]quatenus hodierno die vsque ad talem terminum rei michi integre

custodiatis;i [B] quatenus thesaurum istum quem huc vsque custoditispenitusmichirelinquatis,sinealiquadiminucione,itaquodfaciatisquodanullojvaleatseperari;[C]etiaminhachoraveniatisketdebeatismichirespondere, de re et de rebus integrel de quibus vobis interrogaueroveritatemdicere.m

Item, si invenires spiritum vel spiritus rebelles uel contrariantes, sicdices:

Per nomen Pneumaton, et in nomine Pneumaton, quod Moysesnominauit et absorpti fuerunta cauernis terre,Dath,An, etAbyron, etvirtute illius sacratissimi nominis dei Pneumaton, maledicimus vos inprofundum abyssi; vsque ad vltimum diem iudicij ponimus vos atquereligamus,nisipreceptomeonobediatisetdesideriummeumduxeritisadeffectum.

aMSquod.bAddedinuppermargin:Nota:47versussuntinistopsalmo.cPerhapsareferencetoThoth?dSicinMS.eFollowedinMSbyetperbaptismumquodrecepiinfonteasacerdotemeo,vtobediatismichi,

whetherbywayofpleonasmorasacorrection.fFollowedinMSbyuel(?).gMSpendens.hFollowedinMSbyextraneousde(?),deleted.iFollowedinMSbyvirtute,deleted.jSicinMS.kSicinMS.PerhapsEruct[u]amussapientissimumverbum(Ps.18:3Vulg.)isintended,which

wouldexplaintheneuterquod.lMSledendum.mSicinMS.nSicinMS.oMSvotum.pSicinMS–evidentlyanechoofthebiblicalpaludes,whichwouldfitequallylittleintothe

presentcontext.qCf.Ex.7:17–21.rCf.Ex.8:3.sCf.Ex.8:17.tFollowedinMSbyin,deleted.uMScaptificate.vMSmanus.wSicinMS.

xMSardenter.ySicinMS.zMSExorcistamus.aMSviacum.bFollowedbygaudenciauelgradiencia,deleted.cMSqui.dAddedabovetheline.eMSIsraeli.fFollowedbyignemar,deleted.gAddedinmargin.hFollowedbyablot,orbyscilicet(?).iSicinMS.jMeaningamenunquam?kSicinMS?lSicinMS?mAlternativeCaddedinmargin.nSicinMS?

No.34.Listofdemons(fols65v–65rbis)

Barbarus[est]magnuscomesetdux,etapparetinsignoSagitarijsiluestriscum 4or regibus ferentibus tubas. Intellectus autem cum latratus canuminimicusboumetomniumanimalium.aLocathesauriorumfacitapeririquenoncustodiunt[ur]amagicisetacantacionibus.Etestdeordinevirtutum,ethabetsubsexxxvjlegiones.

Casonmagnusduxestetfortis,eta[p]paretinsimilitudinesenaphali.Datad plenitudinem vera responsiuab de presentibus, preteritis, et futuris, etoccultis.cDatgraciamamicorumetinimicorum.Datdignitatesetconfirmat.Habetsubsexlvlegiones.

Otiusmagnuspresesetcomes[est],etapparetinsignoVipere,ethabetdeterrimam hominis speciem, sed cum suscipit formam humanam habetdentes magnos et tria cornua. In manu portat gladium acutum. Dat adplenitudinemveraresponsiuaddepresentibusetfuturisetoccultisrebus.Datgraciamamicorumetinimicorum.Habetsubsexxxvjlegiones.

Cvrson magnus rex est et fortis, et apparet in similitudine hominis.Facies leonina coronatus est dyademate. In manu fere[n]se viperamfortissimam, equitat super [66r] dorsum feruentissimum, et ante ipsumsemperprecedunttube.fBenescitpresencia,preterita,etfutura[et]occultapandere. Loca thesaurorum ostendit et aperirig facit.h Libenter suscipitcorpushumanumetaereum,etdatveraresponsadediuinisetoccultisrebus,de deitate et mundi creacione. Dat optimos familiares. Habet sub se xxij

legiones,partimdeordinevirtutumetpartimdeordinethronorum.iAlugor magnusj dux est. Apparet in similitudine militis pulcherrimi,

ferens lanceam,vexillum,et sceptrum.Adplenitudinemdatvera responsadeoccultisrebusetdeduellis,quarumk fieridebeantetquarumladuenturasunt. Dat eciam milites in occursum, et dat graciam omnium regum,marchionum,etomniummilitum.Habetsubselmlegiones.

Taob magnus est et princeps. Apparet in signo medici cum suscipitfiguram humanam; [est] doctor opti[m]us mulierum, et facit ardere inamorem virorum. Si sibi iussum fuerit, facit eas transmutari in aliamformam,quousqueveneri[n]tcoramdilectis; finisn facit eas steriles.Habetsubse25olegiones,etc.

[66v]Volachmagnuspresesest.Apparet[informa]pueri,ethabetalasad modum angeli. Equitat super draconem. Duo habet capita. Dat adplenitudinemveraresponsadeoccultisthesauris,inquibus[locis]videnturetapparent.Serpentesetabsqueilliscustodibuspposseomniumserpentumtraditinmanusexorciste.Habetsubsexxvijlegiones.

Gaeneronduxestfortisetpotens,etapparetinsimilitudinepulcherrimemulieris. Ductili coronatur coria.q Equitat super camelum. Dat adplenitudinem vera responsiua de presentibus, preteritis, et futuris, et deoccultisthesauris,inquibuslocisvidenturetapparent.Datoptimeamoremmulierum,etprecipuepuellarum.Habetsubsexxvijlegiones.

Tvueries marchio magnus et fortis [est], regnans et imperans inAfforanisrpartibus.Docetadplenitudinemgramaticam,loycam,rethoricam,acdictata,setfacitlocathesaurorumaperiri,tetoccultaostendiufacit.Eciamhominemvelocissimocursumareetfluminatransireueltransmeare[facit].Inspeciemilitisapparet.Equitatsuperequumnigerrimumetsuperbitatem.vHabetsubsexxxlegiones.

Hannipresesmagnus[est],etapparetinflammaignea,sedcumsuscipitformam humanam [65r bis]w mirabilem reddit hominem abilem inastronomiaetxinaliisartibusliberalibus.Datoptimosfamiliaresetgraciammagnatumetprincipum,etlocathesaurorumqueaspiritibuscustodiunt[ur]mirabiliterostendit.Habetsubsexxxlegiones.

Svcaxmagnusmarchio est, et apparet in similitudine hominis.Wltumhabet femineum. Videtur beniuolus. Multum mirabiliter dat amoremmulierum,etmaximeomniumviduarum.Datadplenitudinemomniagenerali[n]gwarum. Facit hominem transire de regione in regionem velocissimocursu.Habetsubse23legiones.

aSicinMS.bSicinMS.cMSocculte,perhapsintendedtomodifydat,butmoreplausiblyconstruedasparalleltothe

precedingsubstantives,asinthefollowingparagraph.dSicinMS.eOrperhapsmeaningfert.fSicinMS.gMSapperui,buteitherapeririorapparereispresumablyintended.hMShasextraneousverticallinebetweencandi.iMSthroni.jFollowedbyablot.kMeaningquandoorquomodo?lMeaningquomodo?mSicinMS?nMeaningsivis?oDuplicatedinmargin.pSicinMS.qMeaningducalicoronaturcorona?rMeaningAfricanis?sMSdictate.tMSapperire.uMSostendere,followedbyablot.vMeaningsuperbum?wFol.65bisoccursbetweenfols.66and67.xetduplicated.

No.35.Forobtainingawoman’slove(fols65rbis–67v)

Incipiunt experimenta bonaa et probata et verissima, primo de modoscribendibBeletEbal.

Nota:inferiaquinta,nouisvestibusindutusetbalneatus,increpusculo,scribeincostamnomentuumetmulieris,BeletEbal–Belinprincipio,etinmedionomentuumetnomenmulieris,infineEbal–etponeadignemetfac cremari costam, et quando est in maximo calore uel furore legeconiuracionemquesequitur,etconsequerisdesideratum:

[65vbis]ConiurovosspiritusinfernalesBeletEbal,quorumnominainistacostascriptasuntetinigneardescunt,

•peromnesvirtutescelorumetterre,•perthronos,principatusetpotestates,etdominaciones,•percherubinetseraphin,•etperomniaquesubcelosunt,vt nunquam requiem habeatis, quinc cor eius in amore mei ita ardere

faciatisvtnunquamdormire,comederenecbibere,necirenecstare,necflerenecridere,necaliquodopusperficiat,quincordismeidesideriumpriusadimpleat.Itemconiurovos,BeletEbal,quorumnominaind igneardescunt,

•perdominumomnipotentem,•etperIhesumChristumfiliumeius,•etperSpiritumSanctum,•etpervirtutemsanctidei,•etperipsamprouidenciamdei,•etperterram,mare,etprofundumabissi,•etperclemenciam[dei],•etpervisionemdei,•pernoctemettenebras,•etpertremendumdiemiudicij,vt nunquam requiem habeatis quin core eius in amore mei ita arderefaciatis vt nunquam dormire, comedere nec bibere, ire nec stare neciacere, nec flere nec ridere, nec aliquod opus perficere valeat, quincordismeidesideriumpenitusadimpleat.fItemconiurovos,BeletEbal,quorumnominainigneardescunt,

•perdeum[67r]verum,perdeumviuum,perdeumsanctum,quivosetcunctacreauit,quiAdametEuamdelimocreauit,quifecitangelossuosspiritus[Ps.103:4Vulg.],quiscitpresencia,preterita,etfutura,quihabetclauesceli,[qui]clauditetaperit,[qui]clauditetnemoaperit[Apoc.3:7],

•pereumquifuitmortuusetresurrexit,quiestprincipiumetfinis,AlphaetO,primusetnouissimus[cf.Apoc.21:6,22:13],

vt nunquam, etc. Coniuro vos, O Bel et Ebal, quorum nomina in igneardescunt,

•perhecsanctanominadei:Ely,Eloy,Eleon,Tetragramaton,Tupanoel,Fabanoel,Sabaoth,Sathay,Adonay.

Coniurovos•pervirtutemquadominusnosterIhesusChristusianuisclausisaddissipulossuosintrauit.Coniurovos,BeletEbal,quorumnominainigneardescunt,

•perspineamcoronamquamdominusnosterIhesusChristusincapitesustinuit,•etperfixuramclauorumquipiasmanusetpedestransfixerunt,•etpersangwinemetaquamdelaterefluentem,•etperlacrimasbeatevirginisMarie,•etpermortemetsepulturamChristi,•perresurreccionemetascensionemChristi,vt nunquam requiem habeatis, quin cor mulieris in amore ita arderefaciatis quod nunquam dormire, comedere nec bibere, nec stare necsedere, [nec flere]nec ridere, nec aliquod opus perficere valeat, quincordismeidesiderium[67v]penitusadimpleat,etquodilludnullatenusobmittat.g Hoch precipio vobis, per eum qui viuit et regnat in secula

seculorum.Amen.Amen.Amen.Etc.

aThesethreewordsoccurtwice,thefirsttimeasaheading.bFollowedbyablankspace.cMSquoniam.dFollowedbyige.eMScorus.fMSadimpleatis.gMSobmittatis.hOrhec.

No.36.Genericpreparationforconjuringspirits(fols67v–68v)

Deresponsionespirituum.aCummagister voluerit vocare spiritus, vadat ad locumb secretum cum

duobis sociis, etc habeat cultellum cummanubrio albo uel nigro, in cuiuslamina hec nomina ex utraque parte sunt scripta: Agla [et] Sabaoth. Etfaciatd cum eodem cultello exteriorem circulum,e dicendo,Hunc circulumfacioinnominedeiPatrisomnipotentis,quisoloverbovniuersacreauit.Etineodemcirculoscribatcumcultelloprelibatohecnomina:contraorientem,Agla; contra occidentem, Tetragramaton; contra septentrionem, Adonay;contrameridiem,Sabaoth.Deindefaciatsecundumcirculum,dicendo,Hunccirculum facio in nomine dei viui, qui humanumgenus humano sangwineredemit. Tercium vero circulum faciat dicendo, Hunc circulum facio innomineSpiritusSanctiparacliti,quifapostolorumetprophetarumcordasuagraciaillustrauit.Posthecfacietcrucemperomnescirculos,[dicens],Perhoc signum sancte crucis gracia dei defendat nos ab omni malo. Tuncaccipe turribulum, inposito thureg et mirra, [et] circuash ex- [68r] terioracirculi,i dicens, Hanc fumigacionem facio in nomine Patris et Filij etSpiritusSancti.Etposthec,jstanscontraorientemextracirculum,kdicatvijpsalmoscumletania,ldeuoteethumiliter,ethasoraciones:

Adiuromte,rexregumetdominusdominancium,eterneetincommutabilisdeus,nintelligeclamoremmeumnuncetspiritusmeigemitumquecordismei,ovtrespirempintesaluatoremmeum.Daqmichiintellectumsanctumet bonum, et aufer amequodmalumest; et commutansme in omnemdileccionem tuam qua formasti me et saluasti, tribuasr incrementum

michi.Exaudi,domine,precemmeamquaclamauiad te,etexaudime.Reuela et illumina oculos mentis mee et carnis, vt considerem etintelligam mirabilia tua. Viuifica me in iustificacionibus tuis, vtpreualeaminconspectuaduersariorumsmeorumetdyaboli.t

aLineduplicatedinmarginofMS.bMSlocrum.cMSaut.dMSfaciendo.eFigureattopoffol.68v:atriplecircularband,withSabaothandmeridiesmarkedjustoutside

atthetop,occidensandTetragramatonattheright,septentrion[sic]andAdonayatthebottom,oriensandAglaattheleft.Theoutermostcirclebearstheinscription, HunccirculumfacioinnominedeiPatrisomnipotentis,quisoloverbovniuersacreauit.Themiddlecirclehastheinscription, Hunccirculumfacioinnominedeiviuiquihumanumgenushumanosangwineredemit.Theinnermostcontainstheinscription, HunccirculumfacioinnomineSpiritusSanctiparacliti,qui[MSquia]apostolorumetprophetarumcordasuagraciaillustrauit.Intheupperleft,afurtherinscriptionbeginsintheoutercircleandendsinthemiddleone:Perhocsignumsanctecrucisgraciadeidefendatnosabomnimalo.Theinteriorisleftblank.

fMSquia.gMSthus.hMScircuat.iMScirculum.jOrhoc.kFollowedbyin,deleted.lFollowedbyet.mRedundantastruckthrough.nFollowedbydominus,deleted.oSicinMS.pSicinMS.qMSdat.rFollowedbyin-(?),deleted.sFollowedbyet.tFollowedbyablankspaceleftforthetitleofthefollowingmaterial,andbythisfragment

(evidentlyinthesamehand,butlesscarefulthanusual):Aloeepaciumquandoimaracum(?)pliwiswirnies(?).

No.37.Manualofastralmagic(fols68v–96v)

37a.ConjurationsforeachdayoftheweekIncipiunt coniuraciones dierum super composicionem sacrificiorum, quodfietquandodebueritaliquidoperareaantequamillud incipiat.Coniuraergo

cum alia coniuracione sequentium dierum quibus operabis, et scribendafuerint.Scribeeadiesuo.

Coniuraciodieidominicisequitur,etc.[1.][69r]Coniuraciodieisolis.b

Coniuroetconfirmosupervos,angelifortesetsancti,• InnomineAdonay,Adonay,Eye,Eye,Eyu,quiestillequifuit,est,eterit,Eye,Aloraye,•innomineSadaye,Saday,Cados,Cados,Cados,altus,supercherubinsedens,•etpernomenipsiusmagni,sancti,fortis,potentis,etexaltati,superomnescelos,Eye,

Saraye,Plasmatorisseculorum,quicreauitmundum,celum,etterram,mare,etomniaqueineissuntinprimodiecelorum,etsigillauitsupereoscumnominesanctosuo,cYhon,superterramquesigillaterraest,honorato,preciosonominesuoYhaa,

•etpernominasanctorumangelorumquidominanturinprimoexercituetseruiuntcorampotentissimoSalamia,angelomagnoethonorato,

•etpernomenstellequeestSol,•etpersignuminmensissimumdeiviuietquodomniaperpredicta.d

Coniuro•superRaphaelangelumequiestprepositusdieidominici,f•etpernomenAdonay,deiIsrael,quicreauitmundumetquicquidestineo,quod pro me labores et adimpleas omnem voluntatem meam etpeticionemiuxtameumvelleetvotuminnegocioetcausamea.

Dicasautemsecundumquodtibividebitur.[2.]Coniuraciodieilune.g

[69v]Coniuroetconfirmoetsigillosupervos,angelifortesetsancti,•innomineAdonay,Adonay,Adonay,Eye,Eye,Eye,Cados,Cados,Cados,Hatyn,Hatyn,h

Hatyn,Va,Va,fortis,Va,quiapparuitiinmonteSynaycumglorificacioneregnisui,Ya,Adonay,Saday,Sabaoth,Hanath,Hu,Haxi,Ya,Ya,Ya,Marmalita,Abym,Yea,quimariacreauit,stagna,etomnesaquasinsecundadie,quosdamincelis,jquosdaminterra,etsigillauitmarecumvirtutesuaetaltonominesuovtterminumquemsibiposuitnonpreterierent[Ps.103:9Vulg.],

•etpernominaangelorumquidominanturinsecundoexercitu,quiseruiuntOraphaniely,angelomagno,precioso,ethonorato,k

•etpernomenstellequeestLuna,•etpersigillaetpernominapredicta.l

ConiurosuperteGabriel,quiestprepositusdieisecundo,scilicetLune,quodpromelaboresetadimpleasomnemmeampeticionem.Amen.

[3.]ConiuraciodieiMartis.m

Coniuroetconfirmoetsigillosupervos,angelifortesetsancti,•pernomenYa,Ya,Ya,A,A,Va,Hy,Hy,Haa,Haai,Va,Va,Han,Han,Hon,Hy,Hyen,

Haya,Haya,Hol,Hol,Hay,Hael,Hon,•pernominandominiAdonay,Haya,Hol,Plasmatoriseculorum,Cados,Cados,Cados,

[70r]Ebel,El,Ya,Ya,Ya,Eloy,Arar,Eloym,Eloym,•etpernomenipsiusaltideiquifecitaridamapparereetvocauiteamterrametproduxit

arboresetherbasdeea,etsigillauitsupereampreciosoethonorato[et]metuendonominesuo,

•etpernominaangelorumdominanciumexercituitertioetministrandoAcynerim,angelomagno,forti,potenti,ethonorato,

•etpernomenstellequeestoMars,•etpernomenAdonay,deiviuietveri.Coniurosuperte,Samael,angeloquiestpprepositusdiei tercio,scilicetMarti,quodpromelaboretisetadimpleatisomnemmeamvoluntatemettotammeampeticionem,vtsicutinprimocapitulo,etc.,etc.

[4.]ConiuraciodieiMercurij.q

Coniuro et confirmo et sigillo super vos, angeli fortes et sancti etpotentes,

•innominefortis,metuendi,etbenedicendi,Ya,Adonay,Eleoym,Saday,Saday,Saday,Eye,Eye,Eye,Asaame,Asaomie,Asamye,

•innominedominiAdonay,cumquosuperverbahominumsigillauitSaa,quid,Sayguans,rCapym,Say,Saaqui,

•etpernominasCryasy,Adonay,Taguaasas,Adonay,deiIsrael,quiaipseestt[quicreauit]diemetnoctem,

•etpernominaomniumuangelorumseruiencium[70v]exercitui4o,quorumThytagora,angelomaiori,fortiatquepotenti,v

•etpernomenstellequeestMercurius,•etpernomensigillicumquosigillaturAdon,fortissimoethonorato,w•etperomniapredicta.Coniurosuperte,angelemagneMichahel,quiesprepositusdiei4o,

•etpernomensanctumquodinfronteAaronsacerdotisaltissimicreatorisxerat,•etpernominaangelorumquiingraciaconfirmatisuntcreatoris,•etpernouemsedesanimaliumhabenciumseuasyetalas,vt pro me laboretis in [causa] mea, vt cicius ducatur ad effectumoptatum,etc.

[5.]ConiuraciodieiVeneris.z

Coniuro et confirmo et sigillo super vos, angeli fortes et sancti atquepotentes,

•innomineHay,Hey,Hea,Ya,A,Ya,Ya,Ananey,•innomineSaday,quicreauitquadrupediaetanimaliareptiliaethomineminsextodie,et

deditAdepotestatemsuperomniaanimalia–indebenedictussitnomencreatorisinlocosuo,

•etpernomenangelorumquiseruiuntexercituisextocoramDaghyel,angelomagnoprincipi,forteaatquepotenti,

•etpernomenstellequebestVenus,•etpersigillumeius,quodquoddamsigillumestsacratum,•etperomniapredicta.Coniuro super te, angelemagneAnael, qui es prepositus diei sexto, vtpromelabores,vtsupra.

[6.][71r]ConiuraciodieiJouis.c

Coniuro et confirmo et sigillo super vos, angeli fortes et sancti atquepotentes,

•pernomenCados,Cados,Cados,Eseraye,dEsoraye,Eseraye,Hatym,Va,fortisfirmatorisseculorum,Catiney,Yaheiz,Yaruc,Yarac,Calloac,Allae,Assaf,Maataf,Barifay,Abnaym,

•etpernomenAdonay,quicreauitepiscesetreptiliainaquisetauesvolantessuperfaciemterreversuscelosdiequinto,

•etpernominaangelorumseruienciumexercituiquinto,pastoreangelomagnosanctoetpotentiprincipi,

•etpernomenstellequefestJupiter,•etpernomensigillisui,•etpernomenAdonay,supremidieiomniumcreatoris,g•etpernominaomniumstellarum,etpervimetvirtutemeorum,•etpernominapredicta.Coniurosuperte,Satquiel,angelemagnequiesthprepositusdieiJouis,quodpromelaboresvtmeusaffectusadeffectumdeueniat.i

[7.]ConiuraciodieiSaturni.j

Coniuro et confirmo et presciendok super vos, Captiel, Matatori,Sartaquidi,angelifortesetpotentes,

•pernomenAdonay,Adonay,Eye,Ey,E,Eye,Hacyn,Hacyn,Hacyn,Cados,Cados,Cados,Yma,Yma,Yma,Saday,Ya,Sar,dominiformatorisseculorum,[qui]dieseptimoquieuit,etillaminbeneplacitosuofiliisIsraelinhereditatem[71v]etobsequiumdedit,vteumfirmiterseruarentetcustodirentetsanctificarentadhabendaindebonaetinalioseculoremuneraciones,etnominaangelorumseruienciumexercituiseptimocoramBoel,angelomagno,potentiprincipi,

•etpernomenstellequelestSaturnus,•etpersanctummsigillumeius,•etperomniapredicta.ConiuroCaptiel,quiprepositusesndieiseptimo,quiestodiessabbati,vtpro me laboresp et non desistasq donec totum affectum ad effectumperducas.Amen.

37b.SealsforsevenangelsSequiturvidereetscireseptemsigillaqueasignandasuntinquolibetoperesecundumdiemseptimane.

Hecsuntsigillavijplanetarumdiscurrenciumvijcelos,secundumquoddixeruntvijphysicisapientes,quotquodopusfacies,quodsinonsciesnoncomplebitur sine signis istis sequentibus, quoniam quelibet dies suumsigillumetsuamb planetamet suos angelos et suum regemspirituumcumadiutoriis suis et sua[s] creatura[s] et suffumigium suum, secundum quodinferius tibi dicetur, et quando feceris hec,c scias quod perfectum ipsumfuisse et magnum qui hunc librum composuit. Et scias quod quidquidquesierisperficietur,detvirtutedei,cuiusnomensitbenedictumperinfinitaseculaseculorum,amen.

[1.][72r]EccesigillumRaphahelis,angelicuiusstellaestSol.FacilluddieSolisinsignoLeonis.e

[2.] Ecce sigillumGabrielis, angeli cuius stella est Luna. Fac illud dieLune,horaLune,insignoCancri,etc.f

[3.] Ecce sigillum Samaelis, angeli cuius stella est Mars. Fac illa dieMartis,horaMartis,insignoArietisuelScorpionis.g

[4.]EccesigillumMichahelis,angelicuiusstellaestMercurius.FacilladieMercurijethoraMercurij,insignoCapricorniuelGeminiuelVirginis.h

[5.]EccesigillumSatquielis, angelicuius stellaest Jupiter.Fac illadieJouis,ethoraJouis,signoSagittarijetPissis,etc.i

[6.] [72v]Ecce sigillumAnaelis, angeli cuius stella estVenus.Fac illadieVeneris,horaVeneris,insignoThaurietLibre,etc.j

[7.]EccesigillumCaffrielis,kangelicuiusstellaestSaturnus.FacilladieSabbati,horaSaturni,insignoCapricornietAquarij.l

37c.Sealsfordaysoftheweek[1.]Eccesigillumdieidominici,quodfieridebetSoleascendente.a[73r]EccesignumSolis,quodbestplanetadie[i]dominice.c[2.]EccesigillumLune,quodfieridebetLunaascendente.dEccesignumLune,quodestplanetadieiLune.e[3.]SigillumdieiMartis,quoddebetfieriMarteascendente.f[73v]Signumdie[i]Martis,quodestplanetadieiMartis.g[4.]SigillumMercurijdebetfieriMercurioascendente.h

SignumMercurij,quodestplanetaMercurijdiei.i[5.]SigillumJouis,quodfieridebetJoueascendente.j[74r]SignumJouis,quodestplanetadieiJouis.k[6.]SigillumVeneris,quoddebetfieriVenereascendente.lSignumVeneris,quodestplanetadieiVeneris.m[7.]SigillumSaturni,quoddebetfieriSaturnoascendente.n[74v] Note de signis vij planetarum, id est septem dierum. Conpleta

signa vij dierum ebdomade super planetis et signis eorum.Caue igitur inillis tibi, quiao maxima virtus est in eis, quare quia in eis complebunturoperatua.

37d.NamesoftheangelswhoruleoverthedaysoftheweekNominaangelorumregnanciumadiebusseptimanesuntdicenda,etsequiturqueoperahabetanominareinoperibusseptimane.

[1.]AngelusdieidominiciestRaphahel.[2.]AngelusdieiLuneestGabriel.b[3.]AngelusdieiMartisestSamael.[4.]AngelusdieiMercurijestMichael.[5.]AngelusdieiJouis[75r]estSatquiel.[6.]AngelusdieiVenerisestAnael.[7.]AngelusdieiSaturni,idestSabbati,estCaptiel.cInisto igituroperenominabisangelumdiei inquofaciesopustuum,et

scribe illa, quared si fuerint scripta multum iuuabunt te cum potenciacreatoris.

37e.SpiritswhoruleoverthedaysoftheweekRegumspirituumvijdiebusinseptimanaregnanciumnominasubscribentursuper eos angelos dominantes diei quando facies opus et sic venient etcomplebuntvoluntatemtuametrespondebunttibiinomnibusquequesieris.a

[1.]DieergodominicoregnatetseruitrexSaytam.CoadiutoressuisuntbTaatus,Candas,Vanibal.

[2.]EtdieLuneregnatetseruitrexAlmodab.CoadiutoressuisuntSylol,Millalu,Abuzaba.

[3.] Die Martis regnat et seruit rex filius dyabuli.c Coadiutores suntCarmath,Utanaual,Pascami.

[4.]DieMercurijregnatetseruitrexSaba.CoadiutoressuisuntdConas,Pactas,Sanbras.

[5.]DieJouisregnatetseruitrexMadrath,filiusArath.CoadiutoressuisuntHyrtiuelHyiti,Ignaro,eQuiron,Saalalebeth.

[6.]DieVeneris[75v]regnatrexetseruitSaabotes.CoadiutoressuisuntNassath,Ynasa.

[7.]DieSaturniregnatHayton,Assayby.CoadiutoressuisuntAbimalybetHaybalydothetYfla.

Conpleta sunt nomina regum spirituum regnancium et seruienciumseptemdiebusseptimane.

37f.SuffumigationsforeachdayoftheweekQuilibet enim dies septimane habet suffumigium sibi appropriatum, cumquosuffumigabisaopus tuumquod facies inea,et complebituropus tuumsinedubio.

[1.] Suffumigium dies dominice assandalum croceum vel rubeum uelsimilesibi.

[2.]DieLuneestaloes,anacap,uelsimilesibi.[3.]DieMartisestpiperautabana,cygbuelsibisimile.[4.]DieMercurijestaltastauteisimile.[5.]DieJouisestolibanumautcroceumueleisimile.[6.]DieVenerisestalmasticautlignumradimueleisimile.[7.]DieSaturniestassandaronetsulphurauteisimile.EtsiindieSaturnioperarevoluerisadligandaslignas,ceritsuffumigium

thusOdeeCapre.dHecesuntsuffumigiadierumseptimane.

37g.Purposesservedineachdayoftheweek[1.] In die dominico operari poteris ad ligandas li[n]gwas aut ad alias

ligacioneshominum.[2.] Die Lune operandum est ad beniuolenciam et ad concordiam et

amiciciam.[3.] Die Martis [76r] operandum est ad infirmandum homines et

destruendum.[4.]DieMercurij operandumest adponendum inimiciciamsiueodium

interhomines.[5.] Die Jouis operandum est ad faciendum pacem inter homines

discordantes.[6.]DieVenerisoperandumestadconiu[n]gendumhominesinamicicia

uelprouocandosdelocoadlocumadbeniuolenciam.[7.] Die Saturni operari poteris ad liganduma interiorab balnea,

molendina,autsimilia.cDictumestdeoperibusdierumseptimaneinquaoperandumest.Quacumque die septimane operari volueris ad beniuolenciam aut

quo[d]libetbonumuelmalum,attendediligenterquodillasitoperifaciendoconueniens,d nec dimittas opus tuum de die in diem uel differas, quare siillud opus non confirmaretur uel non duceretur ad effectum forsitanputaret[ur]illudessefalsum.

37h.AngelsservingoneachdayoftheweekSciendumquodqualibeta die septimane presunt tres angeli ad seruiendumhominietoperaeiusperficienda.

[1.] Diei dominico presunt tres angeli, scilicet Raphahel, Dardiel etbVrlacafel.

[2.]DieLunepresuntchij:Gab[ri]el,Michael,Sammyel.[3.]DieiMartispresunthij,scilicetSatyel,Sanyel,Barma-[76v]ly.[4.]DieiMercurijpresunthij,scilicetGemi,Sabael,Sarpiel,Muriel.[5.]DieiJouispresunthij,scilicetPacta,Castiel,Assassael.[6.]DieiVenerispresunthij,scilicetAnael,Sarquiel,Sacquiel.[7.]Diei Saturni presunt hij, scilicetCaptiel,Mataton, Sartquiel, id est

Satraquel.In omni opere quod facies, invocabis angelos illius die[i] quo operari

volueris, et ipsi tuam complebunt voluntatem et ducent ad effectum opustuum.

37i.NamesofGodSequunturconsequenternominaquescriberehabentinprincipiocuiuslibet

operis quod facies ei et respondebunt voluntati tue. Et sunt ex nominibuscreatoris. Ista ergonomina cumnominari volueris invocanda sunt, scilicetAnguas, Yna, Dei Israel, Ybae,a Subae, Guabas, Ynissamon, Haa, Dosa,Barian. In omnia alia karta quam scribes opus hoc vt scribat in ea vbi sitaliqueexmateriacartequodsifueritdeamiciciaetsifueritdeinimiciciaetsiadmedicinamsimilitersicobseruet[ur]inomnibus.b

37j.Namesofthehoursoftheday,andtheirfunctionsScribere nosoportet nominahoraruma diei quibus horis perficientur operaquefacies.

[1.] [77r] Prima ergo diei hora dicitur Yayn. In hac hora facienda estcarta ad destruendas voces hominum et mala verba eorum et lingwasligandas.

[2.] Secunda enim hora diei dicitur Yan, Or, et in ea operaberis adamiciciametgraciametbeneficiumobtinendumetadsocietatemhominumaduittandumbadregesetadpotentes.

[3.] Tercia vero hora diei dicitur Nassura. In ea facias cartam uelymagines ad venerandumc feras vel aues, siue ad inplicandum pisces, uelaliquodquodlibetnascenciaperhibenda.d

[4.] Quarta hora diei dicitur Sala. In ea fac cartam uel ymaginem adligandumomnesbestiassiluestres,leones,vrsos,etsimilia.

[5.]QuintahoradieidiciturSadadat.Ineafaccartasadligacionesetadapplicandasquaslibetbestias,etadquidquidvisaliud.

[6.]SextahoradieidiciturTamhut.Ineaoperaripoterisadextrahendumcaptiuosdecarcere,adligatossoluendos.

[7.]SeptimahoradieidiciturCaror.Ineaoperaturadponendumpaceminterreges.

[8.]OctauahoradieidiciturTariel.Ineaoperaripoterisadmandeolenametdiscor-[77v]diameponendaminterhomines.

[9.]NonahoradieidiciturKaron.Ineafaciendaestcartaaditinerandumf

ueladeunduminterlatronessinetimore.[10.]DecimahoradieidiciturHyon.Ineaoperaripoterisaddemoniauel

demoniacosuelventummalumuelpauoremueliuuandumaddominas.[11.] Vndecima hora diei dicitur Nathalon. In ea operari poteris ad

prouocandum sangwinis fluxum inmulieribus et ad ligandum virum cummuliereuelecontrario.

[12.] Duodecima hora diei dicitur Abat. In ea operari poteris intermaliuolosadpacemponendamintervirumetmulierem.

37k.Namesofthehoursofthenight,andtheirfunctions

[1.]Istesunthorediei,etoperibussibipertinentibus.aPrimahoranoctisdiciturLeron.Ineafacaddemoniacosoperatua,aut

aduentosmalosautadcongregandasetloquiturcumeis.b[2.]SecundahoranoctisdiciturLatol.Ineaoperaripoterisadpiscariam

etadominanascenciaaque.[3.] Tercia hora noctis dicitur Hami. In ea operari poteris ad

accendendumueladexti[n]gwendumignemetadomniaqueineovoluerisoperari.

[4.] Quarta hora noctis dicitur Atyn. In ea operari [78r] poteris addestruendum domum uel huiusmodi ad expellendum homines de loco adlocum.

[5.]QuintahoranoctisdiciturCaron.Ineafacquestionesvtinsompnisvideatquod futurumest inmundouel indiebusuel in annis et ad secretareuelanda.

[6.] Sexta hora noctis dicitur Zaia. In ea operari poteris ad arbores etfructusearumetadceterasplantasterreetadomnequodoperandumestinterra.

[7.]SeptimahoradiciturNectius. Ineaoperaripoterisadexpellendumhominesdedomosuauelquodinfirmeturuelquodmoriatur.

[8.] Octaua hora noctisc dicitur Tafat. In ea poteris operari adinimicicaamponendaminterquosvolueris.

[9.] Nona hora noctis dicitur Conassuor. In ea poteris operari adligacionesli[n]gwarumautadintrandumadregesetdominos.

[10.] Decima hora noctis dicitur Algo. In ea operari poteris addestruendas li[n]gwas uel omnem cogitacionem super te aut conciliummalumquodsupertecogitatumfuerit.

[11.] Vndecima hora noctis dicitur Caltrua. In ea operari poteris quevoluerisinauibus,adeasligandasduelcapiendas.

[12.]DuodecimahoranoctisdiciturSalaij.Ineapoteris[78v]operariadinveniendumquidquidpredictumestueladreuelacionemfurtiuelmalorumfactorum.

37l.NamesofangelsthatruleeachhourofthedayandofthenightCvmaliquodopusuelcartamvoluerisscribere,nomenhoreetnomenangeliet hore et qui ei dominatur uelministratur oportet te nominare. Hec suntnomina angelorum dominancium omnibus horis diei noxiuma septimane.PrimehoredieidominaturRaphael.2ehoreAnael.3eMichael.4eGabriel.5eGaffriel.6eSatquiel.7ebSamael.8ueRaphael.9eAnael.10eMichael.VndecimeGabriel.12eCafriel.

Nocte diei Lune prima hora dominatur Satquiel. 2e hore Samael. 3eRaphael. 4e Anael. 5e Michael. 6e Gabriel. 7e Cafriel. 8e Satquiel. 9eSamael.10eRaphael.11ecAnael.12eMichael.Sicautemintelligeredebesde omnibus aliis noctium et dierum prenominatis quidem enim angelidominatur et ministrat horis secundum dominacionem planetarum uelministracionem in eis. Omni hora Solis ministrat uel dominatur Raphael.Hora Veneris, Anael. HoraMercurij, Michael. Hora Lune, Gabriel. HoraSaturni, Caffriel. Hora Jouis, Satquiel. Hora Martis, Samuel. Diei eciamcuiuslibet planete cum angelis suis signaque planetarum distributa horumangelorum nomina debent concordare et respondere [79r] nominibuscapitulis supra proxime positus et angelo qui continetur infra inconiuracionibuscuiuslibetdieietincapitulisdeymaginibusdeorumquibusministrantadinuicem.d

Diei dominici ergo ministrat Sol, et angelus eius Raphael, eiusquesignum Leo. Diei lunee ministrat Luna, et angelus eius Gabriel, eiusquesignum Aries et Scorpio. Diei Martis ministrat Mars, et angelus eiusSamael,eiusquesignumCancer.DieiMercurijministratplanetaMercurij,eteiusangelusMichaeluelMathael,eiusquesignumGeminiuelVirgo.DieiJouisministratJupiter,etangeluseiusSamael,eiusquesignumSagitariusetPisces.DieiVenerisministratVenus,etangeluseiusfAnael,eiusquesignumThaurusetLibra.DieiSabbatiministratSaturnus,etangeluseiusCaffriel,eiusquesignumCapricornusetAquarius.

Nominag siue istisvnominibusopus tuumperficerenonpoteris.Prima

horadieiLuneministrat ueldominaturGabriel.SecundahoraCaffriel. 3ahora Satquiel. 4a hora Samael. 5a hora Raphael. 6a hora Anael. 7a horaMichael. 8a hora Gabriel. Nona hora Caffriel. Decima hora Satquiel.VndecimahoraSamael.DuodecimahoraRaphael.

37m.Imagestobeusedforeachhouroftheday[79v]Deoperibusymaginumdiei.[1.]Notaprimomalasli[n]gwas.Primahoradieifaciendaestymagoad

ligandasli[n]gwas,etli[n]gwaqueligatafuitillahoranunquameritpotensloquendi malum verbum de te. Prima hora diei fac ymaginem canis exargento uel stannoa puro, et sculpe in capite ymaginis nomen illius superquemoperarisetnomendominihoreetdiei inquohecb facis,et inventreymaginisnomenpotentissimietaltissimidomini,etsuffumigabisymaginemsuffumigio supra dicto, et cum sangwine rubeo et involues eam in pannoalbo nouo, et sepelies eam ad partem illius de quo volueris, tunc nonloquitur de temalum.Et sic ligabunt omniaora et oculi hominum, et tibinunquamnocerepoteritquamdiudurabitymago ista. InventremymaginisscribenomenLuneetnomensigni et angelorum temporequohocc facies.Hec autem nomina sunt nomina creatoris multum preciosa et benedicta,quibus creatum fuitd celum et terra.e Hicf autem cum sculpes, sculpe eamtotalitervtbeneappareat.gEthecsuntnomina:Lyara,Lyalguana,Loaffar,Vialuarab,Lebara,Lebarion,Layasales.Hecsuntvijnominaquescribesinventre forme, et scribes ea in omnibus operibus omnium rerumpertinencium hominibus, aut auibus et bestiis et omnibus creaturis deconcordiaetamicicia.

[2.] [80r] Secunda hora diei facienda est ymago benivolencie, et vnaymago viri et altera mulieris de purissimo stanno fusile et [in] capiteymaginismulieris nomenviri, et in capite viri nomenmulieris, in pectoreveroetinventreymaginishsculpesvijtemsubsequencianominasimulcumvijtemnominibus supradictis, et iungesymagines, conglutinandoi eas cumcera, ita quod inter se bene firmantur, et sepeliasj in domo illius quemvoluerisaliumsequi,etfietintereosamiciciadurabilisquamdiuymaginesdurabunt. Et hec sunt ista vij nomina, hec scribes: Malthayl, Caramel,Azariel, Zaraimayl,k Parsail, Porbayl, Seralabelis. Et hecl quodm legipossunt.

[3.]Terciahoradiei faciendaestymagoadprouocandasomnesaueset

tota omnia piscaminan ad locum signatum. In hac hora fac ex ere rubeoymaginem animalis quod applicare volueris, et sculpe in capite ymaginisnomen domini hore et in pectore similiter et in ventre vij nomina primehore,etsuffumigaeamcumfeniculoautordeoyndo,etsepelieaminlocoad quem volueris applicare animalia sub quorum similitudine ymaginemformasti,etvidebismirabiliacreatorisquandoveniantadlocumistum.

[4.] [80v]Quartahoradiei faciendaestymagoadanimaliaprouocandauel effuganda, vt scorpiones et omnia reptilia et bestias siluestras. In hachora fac ymaginem ex ere croceo ad similitudinem animalis cuius genus[ge9] in loco signato volueris applicare, sculpe nomen animalis in capiteymaginisetinpectorenomendominihore,etvijsupradictanomina,primahorao sculpe in ventre ymaginis et sepeli ymaginem in loco quo visapplicari. Hec quidem ymago applicabit omnia animalia que tunc non inlocoerant.

[5.]Qvintahoradieifaciendaestymagoadferasmitigandas,vtleones,vrsos, et lupos, autp quaslibet alias feras nocentes. In hac hora fundeymaginemanimaliscuiusgenusvoluerisapplicariuelmittigari,etsculpeincapiteymaginisnomenanimalis,etinpectorenomenhoreetnomendominihore,etinventrevijnominaprimehore,etsuffumigaymaginemcumlignoyndo et cum sandalo rubeo, et sepeli ymaginem in loco vbi volueris, etauxiliodominiteadiuuantevidebisquodomniaillaanimaliaadvoluntatemtuamreuertentur.

[6.]Adliberandos incarceratos.Sextahoradiei faciendaestymagoprocaptiuis aut incarceratis, uel dampnandis admortem uel saluandis. In hac[81r] hora funde ymaginem illius uel istorum quos saluari volueris exargentouel stanno,et sculpe incapiteymaginisnomenviri saluandi,et inpectore nomen hore, et in ventreq septem nomina prime hore, etr donasymaginem alicui eorum, quod eam secum teneat carcere et ista nocteeuadentacarcerecumpotenciadeicreatoris.

[7.] Ad uenandum uel ad piscandum.t Septima hora diei facienda estymago pro uenacione et piscacione, et est fortis et vtilis multum. Fundeymaginem ex optimo argento in hac hora, et sculpe in capite ymaginisnomendominihore,etinpectoreymaginisvijnomina2ehore,etomnihoraquapiscatumvel venatum ieris ymaginem tecumporta etuapplicacionem,venacionem,uelpiscacionemquamvolueris.

[8.]Admaliuolenciam et discordiam ponendam inter homines.Octauahora diei facienda est ymago ad domos uel ad loca destruendav et

deponenda. In hac hora funde ymaginem ex ere rubeo cum duobuscapitibus,quorumvnumsit asininum, reliquumverohominis, et sculpe incapiteasininonomenlociquoddeletumessevolueris,etincapitehumanosculpe nomen domini loci, et ministratores domini loci et in pectoreymaginis nomen domini hore, et suffumiga ymaginem cum sangwinehominis inter- [81v] fecti uel cum auxugia carnis, et sepeli eam in locoquem depopulatum remw volueris et fugient omnes homines etdepopulabituristelocustalisquodnecquoddamxbrutumanimalremanebit.

[9.]Quodpoteristransirevbicumquevoluerisetnullustibinocerepotest.Nonahoradieifaciendaestymagoadambulandumsinetimoreinterleonesautferasettransirepereassinetimore[uel]terrore,etadomniaitinerandasecure. In ea hora funde ymaginem sub similitudine de qua quesieris,y etscribe in capite ymaginis nomendomini hore, in ventre vij nominaprimehore,et suffumigaymaginemcumsupradictoz fuste et croco.Portans eamtecum, transibisperquemcumque locumvolueris sine timore,qui[a]oculicunctorum videre te non poterunt et eorum li[n]gwe obmutescent.Poterisquetransire,[etnon]fiettibidampnum,cumpotenciadei.

[10.] Ad optinendum quidquid volueris corama regibus etb principibus.Decimahoradieifaciendaestymagoadintrandumadregesetpotestates.Inhachorafundeymaginemhominisexargento,etsculpeincapiteymaginisnomen hominis, et in pectore nomen hore et nomen domini hore, et inventre vij nominaprimehore, et suffumigaymaginemcumcroco et fustesupra-[82r]dicto,etinvolueeaminpannonouolineoetalbo,ethoraquaad aliquem volueris intrare vel ire porta eam tecum, et obtinebis quidvolueriscumadiutoriodei.

[11.] Ad faciendum concordare discordantes. Vndecima hora dieifaciendaestymagoadprouocandamconcordiaminterdiscordantesuelintervirum et mulierem. In hac hora funde duas ymagines, vnius ponderis etvnius quantitatis et qualitatis, et sculpe nomen viri in capite femine, etnomen femine in capite masculi, et in pectoribus ambarum ymaginumsculpesnomenhoreetnomendominihore,etinventrisnomina2ehore,etponeeasfacieadfaciem,etsuffumigaeascumcrocoetfustesupradicto,etponeeasinsecretoadstellas,etvidebismirabilia,quomodovnusinqui[e]tetaliumetnonpoteritvnussinealiostare.

[12.]Adligandasli[n]gwas.Dvodecimahoradieifaciendaestymagoadligandasli[n]gwas.Inhachorafacymaginemhominisexoptimostanno,etsculpeincapitenomeneius,etinpectorenomenhore,etinventrenomina

primehore,etsuffumigacumcrocoetfustesupradicto,etponeadstellasvijnoctes, et cum mochazat et cum sandaras, et coniura eam cum qui sicincipiuntSamahil,etnoneritpotensloquisupereummalumverbum.

[82v]Finitesuntvijymaginesque faciendesunt insimilibushorisdieicumomnibus suffumigacionibusetoperibus suis.Caue igitur in illis,quiaexanimatesuntetvereetnepertementiantur,cquiapereastotamperficiestuamvoluntatem,ingraciadei,cuiusnomensitbenedictum.Amen.

37n.ImagestobeusedforeachhourofthenightDeoperibusymaginumnoctis.

Mododicamoperacionemymaginumnoctis,sicutstudueruntantiquiquinominati sunt; invocantur qui ipsi eas composuerunt, vt omnes hominesoperanteseasscirentdelucernaquenunquamexti[n]gwipossit.

[1.]Primahoranoctisfaciendaestymagoadilluminandalocatenebrosauel quemlibet alium locumobscurum. In hac hora funde candelam ereamquasi crucibulum habens vij ora, et sculpa in quo[libet] ore crucibuli hecnomina: Sarastan, Hasas, Dalas, Sassa; et pone in quolibet ore crucibulilignuma de bombace, et scribe super os crucibuli hec xij nomina: Bezat,Berith,Zenit,Caffan,Dalfat,Dana,Aneth,Beas,Manith,Hassas,Dalaph,Sefa. Et fac ex eo super crucibulum ymaginem hominis tenentis secumquasi formamvasis in similitudinem fundentis oleum in candela, et implecandelamoleoquodnonfueritexpressummanibus,etsculpesuperfaciemymaginis istud [83r]nomen:Leorphahel [uel]Leorpahel, et super formamnomen istud: Rosahal. Et similiter supra candelam crucibuli, et cooperifaciemymaginisquodnonpossitdiscooperiri, et accendeoracrucibuli, etnunquamexti[n]gwetur.Poterisfacereymagineminlocoquodnullamulierpoterittransire,necibistare,necibistetur.b

[2.] Secunda hora noctis faciendum est ymago ad presciendumfortunium. Istud testificatus est homo Almera, qui fuit ex sapientibusantiquis, qui cum ingressus fuisset quamdam ciuitatem quam nominabantAlandar fecit ineaymaginem istametvlterius ingressanon fuitmulier ineam. In hac hora funde ymaginemex ere lympide, et scribe super faciemymaginishecnomina:Notooa,cHar,Beel,Cead,Vasas,Naaya,Haat.Ethecalia sculpes in quodam folio orisd et ponas in manu ymaginis; hec suntnomina, scilicet, Raagor, Ralaz, Branar, Cundaz,e Natho, Jany. Et sepeliymagineminmediociuitatissiueville,vtnullustevideatdumhocffeceris.

Etcumhacymaginepoterisprescinderescorpionesautceteranocenciadeloco.

[3.]Adfugandumomniareptilia.Terciahoranoctisfaciendaestymagoad predestinendum reptilia nocencia aut bestias malas aut locustas, vtviperasautomnemremmalam. Inhachora fundeymaginem[83v]ereamad similitudinem reptilis quod volueris fugari et scribe in facie eius hecnomina: Vabros, Wiez, Bercca,g Beror, Berabut, Baramel. Et sepelyymaginemvbivolueris,etomniadedictiseffugabunt.

[4.] Ad destinandum villam aut locum quem volueris depopulari, autinimiciciam. Qvarta hora noctis facienda est ymago ad villam vel locumdestruendumquemvoluerisdepopulari,autinimiciciam.hInhachoramingetuipseretroinorecameliuelcatti,etcolligeinpannohominis,etvadeaddomum inimici tui, et [scribe] ista nomina cum ista aqua in porta domuseius: Raccedi,i Palicos, Pytalas, Pila, coniuro vos quod cito destruetisdomumillius,N.,ettamcitofactumerit.

[5.] Ad dispergendum exercitum. Qvinta hora noctis faciendum estymago ad dispergendum exercitum congregatum super castrum autquemlibetaliumlocum,autmalasnubesautgrandinem.Inhachorafundeymaginemexplumboetererubeoequalitermixtumsitque4orlibrarum,etsculpe in ea hec nomina: Baraa, Atle, Hate, Carbara, Garglale, Ha,ConadiuroFamal,jAlul,Beaali,Aguel,etArpa,Nafaca,Paluo.Etsuffumigaymaginem suffumigiis que docuimus, etk coniura super eam vij nominascripta,etsepelilymagineminaltoriloco,ettaleinfor-[84r]tuniumeuenietquod totus exercitus dispergetur, [et] fugiet. Et si operatus fuerit addispergendasnubes,sepelieaminaltiori locoetpropinquiorimonte,ville,morce, uel loco seminato, et dispergetur nubes et complebitur quodquesieris,videbisquemirabiliaetpotenciamcreatoris.

[6.] Ad faciendum fugere inimicos uel inimicum. Sexta hora noctisfacienda est ymago ad expellendum inimicum a villa de domo in quamoratur. In hac hora funde ymaginem ex ere rubeo, et sculpe in ea hecnomina: Tartarath, Acuta, Col, Cafra, Cal, Guabrath, Afah, Audena, Cal,Matha,Coltasia,Bal,Mathail,Cafia,Falduc,Atal,Parclena,mCul,Mathiel,Fustaul, Gaulyar, Etal, Patath, Cicubael, Barath, Cabuel, Athael, Pera,Patua.Etincapiteymaginissculpenominailliusproquoymaginemfacis,etsuffumiga ymaginem supradictis suffumigiis, et pone eam propenhabitacionem eius, et recedet maliuolus fugiendo de villa vel domo, necquiescet,etpauescet,etdistruetureiussensustotalis.

[7.]Adcomburendumonascenciaterre.Septimahoranoctisfaciendaestymagoadcomburendanascenciaterre.Inhac[84v]horafundeymaginemexererubeo,etsculpeineahecnomina:Agug,Cantzit,Totman,Catua,Via,Meracuat,Vanath,Gara,Turat,pNuxae,Artha,Nar.Descendatignisdecelisin terram, quiq tremat totum terminum istum. Adrat, Mararat, Beguayl,Algayl, Carat.r Et sepeli ymaginem in termino ville, et in toto terminofoliumviridenonscremabit.

[8.] Ad congregandum apes aut columbas uel alias quascumque aues.Octaua hora noctis facienda est ymago ad applicandas apes ad aluariumsuum, aut columbas ad columbariumsuum, autquascumquealias aues adlocum signatum de longinquis partibus terminis in circuitu. In hac horafunde ymaginem apis de auro ad pondus vnius aurei, et sculpe in ea istanomina: Cadota, Carosa, Astab, Yatyon,t Vetartuna, Taracta. Et sepelyymagineminaltiorilocoilliusterminietapplicabuntillucomnesuapesquierunt in circuitu loci illius aut columbe ad columbarium suum vbi fueritymagocolumbefactasecundumquodsupradictumest.Similiteretomnesalieaues.

[9.] Hanc ymaginem facies ad omnia que volueris prouocare adcapiendumauesquasvolueris. [85r]Nonahoranoctis faciendaestymagoadprouocandasauesquarumlibetadquemlibetlocumvolueris.Inhachorafac ymaginem illarumauiumquas volueris prouocare, et sculpe in ea istanomina: Totarati, Tuata, Berhantual, Toluhaya, Ya. Et pone eam quovoluerisauesapplicari,etapplicabunt.

[10.] Ad dispergendum exercitum obsidentemv villam uel castrum.Decima hora noctis facienda est ymago ad dispergendum exercitumobsidentemvillamuelcastrum.Inhachorafundeduasymaginesexduobusgeneribusdiuersorummetallorum:vnasitexererubeo,2aexplumbo,3adestanno, 4a de argento, 5a de ferro. Sint autem hee due ymagines in vnocorpore,etistaymagohabeatduocapita,vnumleonis,reliquumverothauri,habenscornvaaparteanteriori,wetsculpeintestisillisistanomina:Horata,Taramat,Bata,Velaheia,Laa,Veda,Eaeffaxa,Lylatrala,Calmaatur,Mantut,Caatuas.Etsculpe inventreformamleoniset formambouis,etpone intereas de sepo bouis et de sepo colubri, et suffumiga ymaginem cum eis etsepelyeamvbisedetexercitus,etcadit ineo talisoccisioquod ipsimetseoccident,etnunquamreuertaturmedietasadterramsuamdeordine.

[11.–12.][85v]Vndecimaetduodecimahoranoctisnichilperymaginesmanuum est operandum, nisi per oracionem et postulacionem, sic enim

dixerunt sapientes: Qui de hac sapiencia inquirere uel addiscere voluerit,oportet eum primitus scire horar et nomina dierum, quia in hiis est totavirtusmagisterij, et cumhiis perficies opera tua in virtute creatoris, cuiusnomenestbenedictuminsecula[secul]orum.Amen.

37o.NamesofangelsservingspecifictimesQvandovoluerisoperariexlibroistoadnominanomenTerreintemporesuoquolibeteorum4ornominum,videlicetinquolibetoperevnum.Etquiahocaprecipitur,quiasi fieretaliqua transgressioperoperantem,nullumbveniretadeffectum,etc.

Cvm autem aliquod opus aut ymaginem operare volueris adprecidendumcda[m]pnumhominibussiueseminibusautgregibus,accipietdtempusdieiquohece facies,etsidenocteoperatusfueris,accipiet tempusnoctiscumnominibusangelorummendanciumftempusinquooperaberis,innomen non prohibende vt lucuste grandis etmalorumnubium aut rei quetibividebitur,ethecsuntnominaquescribesinprimotempore.g

Nomina angelorum primi temporis: Gatrat,h Cassa, Tait, Amatyel,Gramsatos, et nomen potentis super istos est Oamquiel, et nomen capitisSinglytiel,etVenatyel,Atatyel,[86r]nomenveroauiumestNerastas.

Nominaangelorumsecundi temporis sunthec:Bartatel,Turiel,Vlmiel,etnomencapitissigniLabael.

Nominaangelorumseruienciumtempori3osunthec:Tarquayl,Acartayl,Acayl,Gaabarayl,etnomencapitissigniCalguarath.

Nomina angelorum seruiencium tempori 4o sunt hec: Amabel, Terayl,Atraa,Atratrayl.

Cvmautemoperarivolueris,accipenomen temporisquohoci facies,etscribealianominaautsignasecundumquodfueritopus,etomniavenientadeffectum in virtute et potencia creatoris, cuius nomen est benedictum insecula[secul]orum.Amen.

37p.NamesoftheplanetsandofpartsoftheearthNotadenominibusSolis.

DicerenosoportetetdocerecupiditatesscireistascienciajymaginumetnominaSolisetLuneetTerre,et4orparciummundi,inquolibettempore.

Nomen igitur Solis in primo tempore est Abrayn. In secundo temporeAcamon.In3oAbragon.In4oRifar.

Primo tempore Solis sunt hec nomina signorum eius: Aries, Thaurus,Gemini. Tempore 2o Cancer, Leo, Virgo. Tempore 3o sunt hec: Libra,Scorpio, Sagitarius. Tempore vero 4o sunt hec: Capricornius, Aquarius,Pisses.k

DenominibusLune. [86v]Primo temporenomenLune estLunatulant.Secundo tempore Albora. Tercio tempore Alladyn. Quarto temporeSaarbaquia.

De nominibus celorum. Primo tempore celorum est Asaptaa, Tima.SecundotemporaArmatrassi.TercioMafatyn,Gnam.lQuartoSafatem.

De nominibus Terre. Primo tempore Terre nomen Inamodon. SecundotemporeFestaen.mTercioTabianvelRathbil.QuartoYematuelYaneaa.

Denominibus4orparciummundi,scilicetOrientis,Occidentis,Meridiei,etSeptentrionis.

Primo nomen 4or parcium mundi, scilicet Orientis in primo 4ortemporum est Gnaandon. 2o Pibdaya. 3o Aldebath. 4o Pedioth. NomenOccidentis tempore primo Amana. 2o Tana. 3o Ytadaon. QuartoMalchaam.n Nomen Meridiei tempore primo Mantham. 2o Yasaory. 3oAzut. Quarto Danor. Nomen Septentrionis tempore primo Manbasut. 2oGasson.3oMascyel.QuartoYamhor.

De aliis 4or nominibus Terre: alia nomina Terre in 4or temporibus: InprimotemporeTalyn.2oCosmaaram.oTercioAydarael.QuartoSaybath.

Vtsciasquesunt4ortempora.SciasquodprimumtempusincipitamedioMarcijetfinitinmedioJunij,

etmensespAprilis [87r] etMaij sunt inmedio, et sunt de temporeprimo.SecundumtempusincipitamedioJunijetfinitinmedioSeptembri,etJuliusetAugustussuntinmedio,etsuntdetempore2o.TerciumtempusincipitamedioSeptembrietfinitinmedioDecembri,etOctoberetNouemberqsuntinmedio,etsuntdetempore3o.QuartumtempusincipitamedioDecembrisetfinitinmedioMarcij,etJanuariusetFebruariussuntinmedio,etsuntdetempore4o.

37q.ImagesandconjurationsfordaysoftheweekDeymaginibusvijdierumebdomade.

Sapientes philosophi et experti qui composuerunt istum librum

confidentes in deo qui est super omnes deus ordinauerunt ymagines vijdierum ebdomade ad faciendum peticiones, et est sciencia altissima ethonorataetmultumsecretaetnonconcedituromnibushominibusnisivirismagnietprofundissimisensusetintelligencie.

Caueigiturtibiinillis,etproba,etinveniesveritatemsanctissimam.[1.]Deymaginediei dominice.Primaymago est diei dominici. Forma

eam ex auro uel auricalco aut cera crocea, et scribe super eam nominasequencia, et si in altitudinedicitur ascensioLeonis inmenseAugusti autAprilis.Hecsuntnominaangelorumman-[87v]danciumLeonem:Raphael,Dardyel,Vrlathafel. Nomina ventorum sunt hec uel spirituum qui sempermandantLeonem:Baythan,eteiusadiutoresCahatus,Cardas,Yabal.Cumvolueris ligare li[n]gwas, fac ymaginem istam in horis nominatis que tibiconuenitretaltitudinedicta,etconiurasupereamperistaconiuracionem:

Coniuro vos, angeli sigillo Solis consignati: Banarga, Lyon, Cylon,Bamayon, Admyon, Assuerop, Tayuf, Rem, Letana, Baupa, Yanoth,Haralyl, Quilil, Casub, Nubtub, Caytuli, Catub,s per creatorem celi etterreet4orparciummundietventorumquitsunt intercelumet terram,quiestsuperomnesdeus,fortissimusetaltissimus,etnonestaliusdeuspretereum,etipseestrerumetconditoromniumnaturarum:Yat,Faoli,Ydardyel, Ycalatasyel. Item coniuro vos per hec nomina: Vasamiaa,uLicaa, Cassaa, Lamubatub, Olot, Elos, Cymehalod, ipse est qui scitsciencias secretas et apertas, Yfael, Cardiel, Telataph, El, laborate etcompletepeticionemmeametopusquodcupiocompleri.

[2.]Secundaymagoest[diei]Lune,etestfaciendaexaurovelexstannoautexceraalba.Ymagohecestadmaximambeniuolenciametconcordiam,ethivsuntangelisupereamdominantes:Gab[ri]el,[88r]Michael,Samuel.Cum autem volueris facere concordiam et magnam beniuolenciam, facymaginemistam2ahorawdieiLune,inaltitudineCancri,xinmenseJulijautMartis, uel inmense Piscium.Hec sunt nomina ventorum quiymanda[n]tCancrum: Heletel, Halmital, et huius adiutores sunt Bellomilalum,zAbuzaba.Etconiurasupereamperistamconiuracionem:

Coniuro vos angeli quibus commissum est signum Lune, Comoha,Bamoha,Zihil,Bephaha,Casal,Nata,Vada.Coniuro vosperhonoremdei vt compleatis hanc peticionem, nec in aliam rem laboretis donecfestinetisacompleueritis.Rogote,G[abriel],M[ichael],etS[amuel],quod

hecbmeapeticioneadimplereconfirmarenon remaneatc quousque eamperfecte adimplebitis et confirmabitis, diuina nobis concessa gracia etvirtute.d

[3.] Tercia ymago est die[i]Martis. Forma eam ex ere rubeo aut cerarubea, die Martis et hora Martis, mensee Aprilis aut Decembri.f Et sciasquodhocopusestmultumhonoratumet forte,quandovolueris istudopusoperari.Nomina angelorum commissorum sigilloMartis sunt hec, scilicetSariel, Taryel, Harmalil, et nomina ventorum qui seruiunt ei superg hec:Harmabia, Blisacana, Ababob, et eius 3es adiutores Coaamal,h Vmial,iPerasas.Etconiuraperistamconiuracionem:

Coniurovos[88v]principesangelorumetventorumeius,Edus,Mafraas,Dadayus, et Hydus, Habat, Alat, Nays, Madasia, Yaral, Fastriath,Ysamtiel,Ytatel,Haramalil,nomineCabar,Carachar,Ycidanis,Yalens,Harab, et dominum lucis altum Bathaquius, diuinij Honris,k Tortur,Hamahe,Dana,Cadara, dominumcelorum et terre, nec est alius deuspreter ipsum,deumSalciel,Tariel,Hatamalil,precipelHamar,Benall,metadiutoribuseius,quodfaciantetcompleantquodabipsispostulaui.

Si volueris depopulare domum, ad sa[n]gwinis fluxum prouocare, autaliquem infirmari, aut quodlibet aliud dampnum facere, formanymaginemexererubeoetsepelyymaginemiuxtaaquamcurrentem.

[4.] Qvarta ymago est diei Mercurij, et hec sunt nomina angelorumquibus super eam constituunt: Michael, Fanuel,o Sarpiel; et nominaventorum sunt hec mandantium eam, scilicet Tobha et adiutores eiusDanhas, Paclas, Sambas. Forma ymaginem mense Julij aut Octobris, etplumbo; sculpe in ea nomina ista ad seperandosbeniuolentes et ponendasinimicicasintereos,petconiurasicperistaconiuracionem:

Coniuro vos angeli per nomen creatoris, preter quem nullus estvince[n]s, ipse enim est creator et preceptor, et omnis potestas est inmanu sua, uel eius sibi eciam est virtus insuperabilis, quia ipse estpotens et invincibilis rex, sub cuius [89r] auctoritate omnia sistunt etviuunt.Coniurovos,Michael,Sarpiel,Muriel,Peruerl,qYeserie,Adonay,Sabaoth,Yo,Yo,dominicelorumetterre,veniteperbonitatemverifortisquisolusfuit,est,eterit.Michael,Sarquiel,Muriel,completepeticionemmeam,rvtveniatadeffectum.

[5.] Qvinta ymago est diei Jouis, et angeli super eam constituti suntSatquiel, Pattar,s Constiel, Assassayel, et hij sunt venti constituti superymaginem: Silite, Maraben, Halharit, et sui adiutores sunt Yse, Riron,Naasay, Eladab. Et quando igitur volueris hoc opus operari, formaymaginemexerecroceoaut exceracroceadie Jouis, et intingeeamcumviridi, et fac pro viro et pro muliere, [si] hoc modo volueris ponereamiciciaminterduosvirosautmulieresautintervirumetmulierem.FormaduasymaginesexceraviridimenseMaij,scilicetinaltitudinePiscium,autmense Januarij in altitudine Sagitarij, et scribe nomen viri super corymaginisfemineetnomenfeminesupercormasculi,etdicconiuracionemistam:

Domine deus, omnipotens creator rerum visibilium tam invisibilium,pone beniuolenciam et mansuetam concordiam inter mulierem talem,filia[m]talis,ettalem,filiumtalis,quamposuistiinterAdametEuam,etinterJacobetRachelem,etinterMichaelemetGabrielem,quorumvnusest igneusetalteraqueus,vnus [autem]alterinon [89v]nocet, sed estinter eos concordia magna, et quemadmodum posuisti concordiam inangelocuiusmedietasestignea,alteraniuea,vtnixignemnonextingwit,nec ignis niuem consumit, et tu pariter inuidiam concordare facis. Ita,domine, tua sanctissima pietate et misericordiat talem, filiam talis,concordare, diligere, et amare cum tali, filio talis, facias. Coniuro vosangelinomineYafaa,Safaa,uAlleya,Hayala,Haya,Halix,Hayul,Ataya,Hytoia, Saffetaba, Coffossol, Remlestar,v El, domine deus, qui scissecretacordiumetesfinisetprincipium,quinunquammorieris.Festina,Sarafem,Custyeli,etprecipeAmariswetadiutoribuseius,vtcitofaciantetcompleantpeticionemmeam.

Et sepeli ymaginem in loco per quem transeant, et videbis mirabiliaomnipotentisdei.

[6.]SextaymagoestdieiVeneris,etangelimandanteseamsuntAnael,Naquiel,Sagriel,etventisuntSarabores,et3esadiutoresTrathacas,Nasat,Nasaa.Quandodeymaginibusoperarivolueris,formasillasdieVenerisexceraalbamenseMaij,inaltitudineThauri,autinmenseOctobris,etscribenomen viri super cor ymaginis mulieris, et nomen mulieris in capiteymaginisviri,etsuspendeeasadstellas,etpercuteeoscumvirgaoliue,etconiuraeascumistaconiuracione:

Venite, Anael, Tarquiel, Samuel, [90r] Hassahaa, Saaca, Giraca,Adtulia,xArchalia,Aler,Gnad,Alualia,Saana,Samorie,Mahyra,Cartel,Harat,Maslatym,yCaci,Yca,Yca,Dad,Dada,peripsumquiestCados,Salba, dominum angelorum et ventorum, Heyt, Asseveye, Adonay, El,Salday, Saraoth, Sabaoth, Lyaste, Ady, Gualbroa,z vir fortissimus,virorumfortissimum,adeusaltusetmagnus,creatornoster,pretercuiuspotenciamnonestalia,A,Cya,Ya,Barquissaquil,Sabguyel,etperistamconiuracionemquamsupervosconiuro,etpervirtutemEl,Veneris,benefortunate, coniuro vos vt bene proficiatis in hac mea causa,b etcompleatiscitomeamvoluntatem,commemorando filiumtalis,et talemfiliamc talis, sicut ferrebatd cor Eue per amorem Ade in omnibus,Haycrab, Hayclas, Canael, Taltoth, Scarpe, cor talis, filie tali[s], prolococondensovbicottidietranseat.e

[7.] Septima ymago est diei sabbati, cuius planeta est Saturnus, et hecymago est multum honorata et preciosa, super omnes alias ymagines, eoquod Saturnus est in septimo celo. Hanc autem ymaginem mandant istiangeli:Castuel,MaratronuelMatraton,Satael.Etventihuicseruientessunthij: Memmi, Aloybain, Aflas, Analuabith. Quando autem volueris ligareli[n]gwas aut balneum [90v] autf molendinum aut centorium, uel ponerediscordiam inter duos diligentes se, forma ymaginem ei etg sculpe in eanominadicta, et porta eam tecum,necessaria cumea,perportamciuitatisautvilleueldomus,etsepelieaminmediovbivolueris,etligabuntomnesli[n]gwe hominum loci illius. Et si volueris ponere discordiam inter duosbeniuolos,uelintervirumetmulierem,formaduasymaginesdepiceclara,sitque facies ymaginis viri facies porci, et facies ymaginismulieris faciescanis,etponeeas tergoad tergum,etscribe incarthavirginemh sequenciaverba, et ponisi eam inter costas ymaginis, et hec sunt verba que faciuntinter eos vt istos discordiam et inimiciciam, maliuolenciam, pec[t]orumpercussio,capillorumdepilacio,abhominaciones,etfuga,vtnunquamvnusab altero possit diligi, sed ab inuicem sibi tristes obuient. Et sepeliymaginemsubportadomusvnius illorum,etvidebismirabilia.Etconiurasupereamjcumistaconiuracione:

Venite,Cya,Mutaron, Sathauel,k angeli commissi sigillo Saturni Stigislquodinhachorainadiutoriummichi,etprecipitespiritibusAmamnimetAstaba,Hertanalit,nvtvenia[n]tcito,meumcompletumomandatum,per

nomen domini benedictum Albilfael, Fiel, Ignaborum, Yada, Yaffla,Tasagaf,Hyaalym,Anagodyny,[91r]Dymas,Anazana,Salodaya,Athym,Adyr, Elsyday, Adaptinor, Sabath, Adoray, Eloym, Eloe, Gna, Cithe,Sereaye, Alssylayessus, Agnibora,p Osatietas, angelorum Cassie,Mittaron, Satquiel, precipite me Mira et Affla, et Alualuaht, Sayp,Aladep, vt idem meam compleant voluntatem perq sanctitatemconiuracionishuius,quamsupervosscripsi.

37r.SummaryCvmoperarevolueris,accipesempertempus,siuedediesiuedenocte,cumnominibusangelorummandanciumtempusinquooperaberis,etnomenrei,et ibi sunt nomina supradictorum angelorum mandancium tempus, queascriberedebes inprimo temporeet in2o temporeet in3oet4o,et eciamnomina signorumeius, sicut ibi iacet, inquolibet tempore suo, et isti suntangeli cerciores et meliores, secundum librum quendam illi quod dedit,uidetis et quodb vocas principes xij mensium, vt sequitur infra, et locoistorum nominabis et pones istos supradictos. Nota quod sicut supradictiangelisuntnominandi,sicuteciamnominadieruminquooperaberis,csicutcontinentur incapituloquod incipit, ‘Conplete suntvij signadierum’. IstasuntdictaIudei.d

Nota quod isti sunt principes angelorum xij [91v] mensium, quidominanturinsuisthronisinquintocelo,quihabe[n]t thronos4or.Primusthronus est in parte orientali, in quo dominantur tres angeli qui suntprinciples.Secundusthronusest inparteoccidentali,et ibidominanturalij3es angeli et principes. Tercius thronus est in parte septentrionali, et ibidominantur3esalijangeli,vtinfrastatimmeliusdeclarabitur.

Notaquodsempervnithronoedeseruiunt tresmenses,etvnumtempus,vtinfrapatebit.Primusergoangelusestprinceps,quiestinprimothronoetinparteorientali,dominaturprimotemporeetmenseprimo,etistevocaturAysansasyel, et iste etf alij principes supradictig habent plures aliosseruientes eish et obedientibus eorum imperiis ornare quilibet princepsdominusestinvocandusetnominandussecundumtempusetordinemsuumcum suis seruitoribus, et imo iste primus angelus concordat cum primotemporeetmense,etsecundusi[sic]cum2o,et3uscum3o,4uscum4o,etsicdealiis.

Primumtempus:j

2omenseregnatetdominaturprincepsRagielcumsuisseruitoribus.3omenseregnatetdominaturprincepsDyrnaotcumsuisseruitoribus.[92r]Secundumtempus:k4omenseregnatetseruitprincepsTanenoncumsuisseruitoribus.Quinto mense regnat et dominaturl princeps Terogat cum suis

seruitoribus.SextomenseregnatetdominaturprincepsMorelcumsuisseruitoribus.3mtempus:mSeptimo mense regnat et dominatur princeps Patderon cum suis

seruitoribus.Octauo mense regnat et dominatur princeps Illdegage cum suis

seruitoribus.Nono mense regnat et dominatur princeps Andegor cum suis

seruitoribus.4mtempus:nDecimo mense regnat et dominatur princeps Macgmel cum suis

seruitoribus.Vndecimo mense regnat et dominatur princeps Assandaran cum suis

seruitoribus.Duodecimo mense regnat et dominatur princepso Abarthiel cum suis

seruitoribus.Nota eciam quod sicut mensium sunt nominandi sic eciam nomina

dierum sunt in quo operaberis, quorum nomina sunt: Prima enim diesdominicapvocaturMetraton.Et2aYaspel,TerciaGeminiel.4aGabriel.5aMichael.6aRaphael.7aSarphieluelCaptiel,vtscribiturinsacrascriptura.Distingwe tempora et concordabis scripturis,q et ideo primo distingwendasunt tempora et cognoscenda, [92v] et 2o in quolibet opere quod operarevolueris si vis opus tuum perficere et vt posses tempora disti[n]gwere etcognoscere, scias quod primum tempus cum fiunt 4or tempora incipit amedioMarcij et finitur inmedio Junij, etmensesr Aprilis etMaij sunt inmedio,etsuntdeprimotempore,etssiccontinenturadtalesignum.t

Etcumtempussummumucontinentur3esmensessupradicti,3esmenseseteorumprincipes,possunteisadaptarietconiungietcumeisnominarietinvocari quo ad primum tempus, quia sunt primo tempore orientali et inprimothronoorientali.

Cvmeciamsecundum tempuscontineat3esmenseset eorumprincipespresente 2o tempore adaptari, nominari, et [in]vocari, cum sunt diciturv

temporeoccidentalietthronooccidentali.Cvmeciam3mtempuscontinet3esmenseseteorumprincipes,possunt

3otemporeadaptarinominarietinvocari,cumeciamsuntde3otemporeetthronomeridionali.

Cvm 4m tempus eciam continet 3es menses et suos principes presunt[pn^t]4otemporewadaptarietnominarietinvocaricumsuntde4otemporeet throno septentrionali, ad tale signum invenies angelos cerciores etmeliores,quihabentconcordarecum4ortemporibus.

Cvm volueris coniurare seu cartham scribere vel nomina invocare, dicnomina angelorum [93r] dominancium tempore et mensi et altitudini quafaciesopus.PrimaenimaltitudomensisestNysan,2aestYar,etsicdealiis,quodsioperatusfuerisadbonasxveladbonum,narrabisangelosbonos,etsiad malum malos, et sic facies in omnibus que volueris operari, et itacomplebituropustuum,etprobatumlibridoctrinaestveraetcetera.y

Cvm eciam oporteat te nominare nomina Solis et signorum et Lune etterre et parcium 4or mundi, et cum nomina Solis sunt 4or et 4or suntztempora,concordabitprimumcumprimo,atquenominabisetinvocabis,etsecundumcum2o, et 3mcum3o, et 4mcum4o.Et cum sint 3a nominasignorum eius in quolibet tempore, facies idem. Et cum sint eciam 4ornominaLune concordabis cumpredictis et nominabis primumcumprimotempore, et secundumcum2o, et3mcum3o,4mcum4o.Et cumeciamsint 4or nomina terre quod eciam oportet te nominare, facies eciam quodprimumnominabiscumprimisetsecundumcum2is,et3mcum3is,et4mcum4is,sic[ut]habetursuperiusincapitulo.Dicereoportetetitafaciesde4ornominibusquodterrasignabit[sigibt]aliteribiinfinedicticapituli.aEteciamoportet tenominare4orpartesbmundi,videlicetorientis,occidentis,et meridiei, et septentrionis, et cum quolibet istorum habeat 4or nominasecundum tempus suum, primum nominabis et invocabis cum primis,secundumcum2o,[93v]3mcum3o,4mcum4o,etsicdealiis.

Etauertasquodsigillumetsignumdieiscribaturseudepingaturdiesethoraestinquadebesopustuumfacereseuincipere,quiamagnavirtusestineis,quarecumeiscomplebuntoperatua,etnominaangelorumregnanciumindiebusseptimanedicendasunt,etsequiturquenominahabetcnominareinoperibusseptimanesecundumdiemsuum.

AngelusdieidominiciestRaphael,etsioperatusfuerisindiedominicoistum nominabis et [in]vocabis, et sic de omnibus aliis, vt continetur insupradictocapitulocompleta,etc.Inomniigituroperenominabisangelum

dieiinquofaciesopus,etscribeillud,quiasifueritinscripto,dquiamultumiuuabittecumpotenciacreatoris.

Regum eciam spirituum vij diebus septimane regnancium nominasubscribentur, seu omnes angelos dominantes diei quo facies opus, et sicveniuntetcomplebuntvoluntatemtuam,[et] respondebunt tibi inomnibusquequesieris.

Diei ergo dominico regnat et seruit Baytan rex, coadiutores sui suntCaatus,Candas,Vambal,etsicdealiis,vtibiinvenies.

Nota eciamquodquilibet dies septimanehabet suffumigium suum sibia[p]propriatum,cumquo[94r]suffumigarioportetopusquodfaciesinea,etcomplebitur opus tuum sine dubio. Suffumigium diei dominice estassandalis croceum uel rubeum vel sibi simile, et sic de aliis, vt ibidemcontinetur,eteciamibisubsequentureinveniesqualiaoperafaceredebesinquolibetdie.

Nota quod eciam oportet te scribere nomina horarum die[i] quibusquidem horis perfic[i]entur opera que facies. Prima ergo diei hora diciturYayn. In hac hora facienda est cartha ad destruendasf voces hominum etmalaverba eorum, et li[n]gwas ligandas, et sic invenies ibi de aliis horis,tamdiurnisquamnocturnis.

Notaeciamquodcumaliquodopusautcarthamscriberevolueris,nomenhore et nomen domini hore, id est angeli qui ei dominatur uel ministrat,oportet te nominare. Vnde hec sunt nomina angelorum dominanciumomnibushorisdieiseptimane.PrimaenimhoradieidominaturRaphael,etsicde alijs que ibi inveniesquoad idem, et sic eciamestdenocte.VndenoctedieiLuneprimahoradominaturSarquiel,etsiceciamdealiis,vtibiinvenies,etc.

Nota eciamquod sic est de omnibus horis supradictis, ita eciam est etintelligere debis, quod quidam angeli dominantur uel ministrant horissecundumdominacionemplanetarumuelministracionemineis.OmnienimhoraSolisdominaturuelministratRaphael, et sicdealiis,vt ibi invenies,etc.

[94v] Nota eciam diligenter de concordia, quod eciam habens,g debesfaceredeomnibussupradictis,etconiunccioneeorumestregulatalis.Dieieciam cuilibet planete cum angelis suis signaque planetarum distributahorum angelorum nomina debent concordare et respondere nominibus etcapitulis supra scriptis, et angelo quih continetur in coniuracionibuscuiuslibetdiei,vtsupraincapitulisdeymaginibusdierumquibusministrant

adinvicem diei, ergo dominicoministrat Sol, et angelus eius est Raphael,eiusquesignumestLeo,etsicdealiis,vtibiinvenies.

Omnia predicta oportet te seruare quandocumque volueris operaresecundum istum librum, et in aliquo deficere non posses, quia hec perordinem invenies quomodo et qualiter habere te debes, et opus tuumsecundumistumlibrumfaciasetnichildimittas,sinonviserrare,etprimosemper respicere mensem lunarem, quia mensis lunaris dierum alij bonisunt, alij suntmali, vt habetur supra in libro isto, et ideo regula est talis,quodquocumquedieseptimaneoperarevoluerisadquo[d]libetbonumsiuemalum facere vis, attende diligenter, quod illa dies sit operi fiendorespiciendo mensem lunarem, vt dictum est. Et si illa dies sit bona etconueniens,nondimittasopustuumdedieindiem,ueldifferas,quarequiaiopustuumnonveniretadeffectum,etforsitanputaresilludessefalsum.

[95r]Avertaseciamdiligenterquodinprincipiovniuscuiusquetuioperisdebesscriberenominaque respondebuntvoluntati tue,et sunthecnominaexnominibuscreatoris.Cumigiturillanominaaltissimanominarevolueris,flexisgenibushumiliter,invocabissic:

Invocoethumilitersupplicovobisnominaaltissimadei,vtnosadiuuetisin opere tali, ad complendum, ad perficiendum:j Agnas, Yana, deiIsrahel, Ybat, Suliat, Gnalas, Yemssamon,Haa,Dosa, Barian, Barian,etc.kInuocoetappellote,Captiel,angelequieslprepositusdieimseptimo,

quiesdiessabbati,quodpromelaboresnet[non]desistasdonec totummeum effectum et desiderium ado effectum perducas. Rex Mayron,Assayby,invocoteetappelloettuosadiutoresAbymalibetHaybaly,Dotet Yfla, quod pro me laboretis et non desistetis donec totum meumaffectumetdesideriumcompleuerit[is].Vospangeliquipresidetisdieisabbati,Captiel,Mataton,Sarquiel,id

estSatraquiel,invocoetappellovosvtpromelaboretisetnondeficiatisdonec totummeum affectum compleueritis. O sanctissima nomina dei,Agmas,qYana,deiIsrael,Ydar,Subar,Gnabas,Yemssamon,Haa,Dosa,Ba-[95v]rian,r invocovosetrequirototocordeetorevtdigneminimeexaudire et adiuuare, et totum meum desiderium complere, vt valeamvideremillearmatosinmeoseruicio.Cyayn,primahoradiei invoco tevtadiuuesme,vt faciasmevidere

predictosspiritusarmatos,etteeciam,Yan,oportet,queess2ahora,et

teeciam,3ahoraDasura,etteeciam,4ahora,Sala.Invocoeciametappelloangelosdominantespredictishoris,Raphael,

2o Anael, 3o Michael, 4o Gabriel. Invoco eciam Saturnum et eiusangelumCaptielem,eteiussignumCapricornumetAquarium,etsuumsigillum quod est hoc quod hic pono,t vt me adiuuent et faciant michiapparerepredictosspiritusarmatorinmeoseruicio.Terra, queu in 4o tempore vocarisv Yemat vel Yaneaa, invoco te et

appello,vttuadiuuesmeetfaciasapparerepredictosspiritusarmatosinmeo seruicio. O nomina angelorum qui seruitis 4o tempore, Amabel,Terayl, Atrarayl, invoco vos et appello, vt faciatis michi [96r] venirespiritus in forma militum armatos in meo seruicio. O angeli fortes,Castiel,Matraton,Fatael,invocovosvtmeumdesideriumcompleatisetpredictos spiritus venire faciatis. Et vos ventos, Genuum, Altibayn,Aflas,w Analuabet,x venite Eya,Mittaton, Sathane, uel angeli promissi,sigillo Saturni, sitisque in hac hora in adiutorium michi, et precipitespiritibus Amamimy et Astabam et Hactanaabit, vt veniant cito meumcomplez mandatum, per nomen benedictum Abilfaelfiel, Anogodym,Dymaon, Ana, Ana, Saoday, Athym, Adyr, Essiday, A,Daymior, Sabat,Adonay,Eloym,Eloe,Gna,Cythe,Seredye,Assylla,Yssessus,Agnabora.Osocietasaangelorum,Cassie,Matraton,Satquiel,precipitemeMiraetAfflaetAbralualit,Sayp,Aladep,bvt iammeamcompleatisvoluntatem,per sanctitatem coniuracionis huius, et per coniuracionemquam supervosfeci.OTomitat,nomenSolisin4otempore,invocotevttuadiuuesadfaciendumveniresupradictosspiritusinformamilituminseruiciomeo.O nomina signorum 4ti temporis, invoco vos vt adiuuetis me quodsupradicti spiritus venient in meo seruicio, Capricornus, Aquarius, etPisces.OSaarlaquia,nomenLunein4otempore,rogoteetinvocovttuadiuues me, quod fa- [96v] cies venire supradictos spiritus in formamilituminmeoseruicio.OSafaten,nomencelorumin4otempore,rogoteetinvocovttuadiuuesme,quodfaciasveniresupradictosspiritusinformamilituminmeoseruicio.Onomina4orparciumcmundi,OrientisPedyoth,Malchaam,dMendie,Danoe,SeptentrionisYamhor,vos invocoetrogovtvosadiuuetismeetfaciatisveniresupradictosspiritusinformamilituminserviciomeo.

aNotethatoperariandoperareareusedinterchangeably.bHeadingduplicatedinmargin.cucorrectedfromanotherletter,whichisblottedout.dSicinMS.eMSangele.fMeaningdominico.gHeadingduplicatedinmargin,andagainattopoffol.69v.hCorrectedbothtimesfromHatym.iMSapparauitjMScelos.kMShonorata.lMSpredictos.mHeadingduplicatedinmargin.nFollowedinMSbymen,deleted.oMSqui.pSicinMS.qHeadingduplicatedinmargin.rSicinMS?sFollowedinMSbyet.tFollowedbyide,struckthrough.uomniumaddedbelowlineinMS.vSicinMS.wSicinMS.xCorrectedinMSfromcreatis.ySicinMS?zHeadingduplicatedinmargin.aCorrectedinMSfromfortem.bMSqui.cHeadingduplicatedinmarginatbottomoffol.70v.dCorrectedinMSfromEsaraye.eFollowedbypissces,struckthrough.fMSqui.gPresumablymeaningsupremidei,omniumcreatoris.hSicinMS.iMSdeueniant.jHeadingduplicatedinmargin.kSicinMS.lMSqui.mFollowedbyg,struckthrough.nSicinMS.oMSes.pMSlaboras.qMSdesistacordesistat.aMSqui.bMSsuum.cOrhoc.dperficieturduplicatedinMS.eFollowedbyseal.fFollowedbyseal.gFollowedbyseal.

hFollowedbyseal.iFollowedbysealontopof72v.jFollowedbyseal.kOrCasfrielis?lFollowedbyseal.aFollowedbyfourlinesofseals.bSicinMS,hereandinfollowingcases.cFollowedbytwolinesofseals.dFollowedbytwolinesofseals.eFollowedbyonelineofseals.fFollowedbyfivelinesofseals.gFollowedbytwolinesofseals.hFollowedbyfivelinesofseals.iFollowedbyonelineofseals.jFollowedbytwolinesofseals,andthreefurtherlinesatthetopof74r.kFollowedbyonelineofsigns.lFollowedbyfourlinesofsigns.mFollowedbyonelineofsigns.nFollowedby6linesofsignsatthetopof74v.oSicinMS.aSicinMS.brinGabrielpartlyblottedoutinMS.cOrCapciel?dSicinMS.aSicinMS.bFollowedinMSbySylol,Candas,struckthrough.cSicinMS.dFollowedinMSbyComas,deleted.eSicinMS?afumiblottedoutinMS.bSicinMS,forcygminus?cMeaninglinguas?dSicinMS?eMSHee.aumblottedoutinMS.bInitialiblottedoutinMS.cFollowedbyQuacumquedieseptimane.dMeaningquodillasintoperifaciendoconueniencia?aMSquilibet.bMSuel.cMSprosunt(hereandinthefollowingfivecases).aCorrectedinMSfromYbas(?).bThisentireparagraphseemsobscurelywritten.aMShoras.bMeaningadmittendamoradmittendorum?cPresumablymeaningvenandum.dSicinMS.ecaddedabovelineinMS.fMSitenerandum.

aPresumablymeaningoperaeispertinencia.bSicinMS.cCorrectedinmarginofMSfromnothis.dFirstainsertedaboveline,substitutingforaletterthatisblottedout.aSicinMS.

bBlottedoutinMS.cMS12.dSicinMS.eCorrectedinMSfromluna.fMSeiusque.gSicinMS.aMSstangno.bOrhoc.cOrhec.dPresumablymeaningquibuscreauit.eInmarginofMS:Notanomina,andpointinghand.fMeaninghanc[ymaginem]?gMSappariatorapperiat[appiat].hMSymaginem.iMSconglutinaando.jMSsepelieas.kSicinMS?lOrhoc.mMeaningquoque?nSicinMS.oMShore.pMSaut.qMSvirtute.retslightlymalformed,andduplicatedabovelineinMS.sMStona.tHeadingaddedinmarginofMS.uMeaningad?vMeaningdepopulaturum?wSicinMS?xFollowedinMSbyp,struckthrough.yPerhapsmeaningsubsimilitudinebestiedequaquesieris?zSicinMS.aFollowedinMSbyte,struckthrough.bFollowedinMSbypueri(?),struckthrough.cSicinMS.aMSlignium.bSicinMS.cSicinMS?dSicinMS.eSicinMS?fOrhec.gSicinMS?hSicinMS.iSicinMS?jSicinMS.kFollowedinMSbysignforcon-,blottedout.lFollowedinMSbyeam,deleted.mSicinMS?nMSproprie.oMScomburendam.

pSicinMS?qFollowedinMSbycreauitte,struckthrough.rSicinMS.sSicinMS.tFollowedinMSbyVertart,struckthrough.uFollowedinMSbyaues,deleted.vMSabsidentem.wSicinMS?aOrhec.bMSnullo.cSicinMS.dSicinMS.eOrhoc.fPresumablymeaningministrancium.gThisentireparagraphappearstobeobscurelywritten.hSicinMS?iOrhec.jPossiblymeaningetcupitisscireistamscienciam.kSicinMS.lSicinMS?mSicinMS?nSicinMS?oSicinMS?pMSmensis.qMSOctobrietNouembri.rSicinMS?sFollowedinMSbyet.tMSque.uSicinMS?vMSsi.wMS2amhoram.xMSCancer.yMSque.zSicinMS?a-ne-accompaniedbydotsnormallyindicatingdeletion.Perhapsanadverbisintended?bOrhoc.cSicinMS.dMSvirtus.eMSmensis.fMSDecembris.gMeaningsunt?hSicinMS?iSicinMS?jMeaningdominum?kSicinMS?lSicinMS.mSicinMS?nMSformam.oSicinMS?pMSeas.

qSicinMS?rMSmean.sSicinMS?tMSmisericordiam.uCorrectedinMSfromSafea(?).vSicinMS?wSicinMS?xSicinMS?ySicinMS?zSicinMS?aSicinMS.bMSmeamcasam.cMStalifilia.dPerhapsintendedforfurebat.eThefinalwordsreadlikefragmentsofinstructionthatdonotbelongtotheconjuration,butthe

passageisevidentlyconfused.fMSad.gMeaningeorum?hMeaningvirginea?iMeaningponas?jMSeas.kSicinMS?lI.e.,Saturn(thespirit)ofStyx.mSicinMS?nSicinMS?oSicinMS.pFollowedinMSbyOsan(?),struckthrough.qMSpre.aMSqui.bThispassageappearsconfused.cSicinMS.dSicinMS?eMSthroni.fetaddedabovelineinMS.gMSsupradicte.hMSeius.iMSsecundo.jWrittenonrightsideofpage.kWrittenonrightsideofpage.lFollowedinMSbyTerogat,struckthrough.mWrittenonrightsideofpage.nWrittenonrightsideofpage.oFollowedinMSbyAbra,struckthrough.pMSdominice.qFollowedinMSbyanextraneouset,struckthrough.rMSmensis.sMSetc.tSicinMS.uSicinMS.vThispassageappearsconfused.

wMStempori.xSicinMS.yMeaningcerta?zChangedinmargintosint.aMScapitulum.bMSparcium.cMeaninghabes?dSicinMS.eMeaningsubsequenter?fMSdestruandas.gFollowedinMSbyde,struckthrough.hMSque.iSicinMS.jFollowedinMSbyAgnas,Yna,Yana,deiIsrael,Ybat,Subat,struckthrough.kPointinghanddrawninmargin,withinscriptionNotanomina.lMSest.mMSdei.nMSlaboras.oFollowedinMSbyblot.pMSQuos.qOrAginas?rSecondpointinghandshowninmarginoffol.95r.sMSest.tFollowedinMSbythreesigns,givennexttoeachotheracrossthepage.uMSquod.vsstruckthroughinMS?wSicinMS?xSicinMS?ySicinMS?zSicinMS.aFollowedinMSbyange,struckthrough.bSicinMS?Thirdletterisblottedout.cMStemporum.dSicinMS?

No.38.Forobtaininginformationaboutatheftbygazingintoafingernail(fols96v–99v)a

Accipepuerumvirgineumdelegittimothoro,etsociosquostibiplacuerint,etvadasadlocumsecretum,etfaciascirculos3escumgladio.Adprimumdic,InnominePatrisetFilijetSpiritusSancti.Adsecundumdic,Innomineindiuiduetrinitatis,AlphaetO,deusethomo.Ad3mdic,Egotefacioperillumquicreauitcelumetterram,mareetomniaqueineissunt.b

Hocfinito,facquodvnusquisquehabeatgladiumsuum,etnonminus4orgladiisextractis,etaccipesedemtripedem,etponeinferioremcirculum,etscribas [97r] nomen pueri ad sedem, et benedic puerum per hanc

benediccionem,circu[i]endopercaputeiuscumgladio,dicens,

CruxChristi tecum.CruxChristi estquamsemperadoro.CruxChristiest vera salus. Crux Christi soluit vinculum mortis. Crux Christi estinvincibilis per arma. Crux Christi est mobile signum. Crux Christisuperatomnemalum.

Et dac puero gladium tenere ad manus, et fac illi crucem ad frontem,dicendo,

Cruxsanctasanctificetdteetomnesoracionessacerdotumbenedicantte.

Etfacpuerumsedereadsedem,etradassibivngwemcumcultello,etvngesibi vngwemcumoleooliue, et tuncbenedicas socios tuos, sempervnumpost alium, et te ipsum cum predicta benediccione, sicut tu puerumbenedixisti.Etfaciaseossedere,vnumpostalium,adinferioremcirculum,et da vnicuique gladium suum tenere ad manum, et facias eos haberesilencium,etfacpuerumcla[u]dereoculos,etbenedicpuerumetteipsumetomnes socios tuos per inicium sancti ewangelij secundum Johannem: Inprincipioeratverbum,etverbumerataputdeum,etc.[Jn1:1].

Hoc finito, fac puerum inspicere vngwemquousque se reuertat et ipseconiurare,

Vmon, Progemon, Mithiomo, Pist, Vralchim, Althes, Panite, Fabar,Thobar, Cormes, Felsmes, Diles, Dilia, Dies, Onaris, coniuro vosdemones prenominatos, per hec nomina sancta, On, Ton, [97v] Gon,Ron,Apt,eGalapt,f Ivs,gCalens,Timel,vtcitissime iamnullamrequiemhabeatis, nec in celo nec sub celo, nec in terra nec sub terra, nec inpluuiisnecinventis,necinnubibusnecinaeribus,necinignibusnecinaquis, nec in abissis nec in arundinibus, nec in ponish nec in aliisquibus[cumque]locis,nisifuremcumfurtoistopueroostendensivngwemistius pueri virginei oleo linito crescere, clarescere, tanta latitudinisapparere,vtpoteriteuidentervidereineofuremetfurtumfactumnobisablatum,etlocumvbiadhuclatet,jetquicumquecumipsofurtoactum.

Tuncsibylater.Adprimumdic,OdominekIhesuChriste.Adsecundumdic,Odeusfortis.Ad3mdic,Opotestas.

Hocfinito,dicconiuracionem:

Coniurovos,principesomniumdemoniorum,Astaroth,Belzebub,Berit,Fornicator, Temptator, et Seductor, Possessor hominum, Natheus,Molbet.lPrecipiovobisvtvestrumvnusinformanigraveniatvtistepuerpossiteumeuidentervidereinsuavngwe.

Hoc finito, queras a puero si videt latitudinem at altitudinem in suovngwe.Sinon,dimittasformamnigrametincipepredictamconiuracionemvsque quod videbit omnia.m Tunc facias venire sicut prius posui, eciamprecipiasipsisperhecnomina:

El, Eloy, Elyon, Aloe, Sappa, Sother, Emanuel, Tetragramaton, Saday,Luamay, Athanatos, Ysos, Kyrie, Primogenitus, Vita, Finis, Via, Flos,Fons, Ve- [98r] ritas, Sapiencia, Virtus, Paraclitus, Ego sum qui sum,Mediator,Agnus,Ouis,Vitulus,Serpens,Aries,Leo,Os,Verbum,Ianua,Ymago, Gloria, Lux, Sol, Splendor, Lapis angularis, Sponsus, Pastor,Propheta, Sacerdos, Immortalis, Lex, Rex, Christus, Pater, Filius,Spiritus Sanctus, Agla, Petra, Eternitas, Neon, Burnon, Parli, Caon,Aepton,AlphaetO,Omnipotens,Misericors,Caritas,EternusCreatoretRedemptor, Primus et Nouissimus, Dator et Receptor, Ayos, Otheos,Yschyros,SanctusDeus,FortisetPaciens,IustusIudexinvltimodie.PeristalxxijanominaChristiprecipiovobisvtmichisitisobedientesetistopuero virgineo de qua re et de qua interrogacione quod factum est[nichil]retineatis,quodverumestnumeretisetdicatis.

Hocfinito,querassividetdemonemsaltantemetgaudentem.Tuncdicadpuerum,etfaciasadsociostuossimulloquiquodpuernonhabeattimorem.Hoc finito, incipe coniurare et fac istum recedere et furem cum furtominare:n

Coniurovos,prenominatosdemones,•peristumquicreauitcelumetterrametomniaqueineissunt,•etperistumquinosetvoscreauitetnosredemitcumsuopreciososangwine,•etperistumquiventurusest,•perPatremetFiliumetSpiritumSanctum,•etpersanctamobedienciam,•etpercorpusdomininostriIhesuChristi,quihodieetcottidiecelebraturpervniuersum

mundum,•etpersanctamtrinitatem,•perdeitatem,•[98v]perhumanitatem,

•perdeumverum,•perdeumviuum,•perdeumsanctum,•perdeumomnipotentem,•persanctamMariam,matremdomininostriIhesuChristi,•pereiusvnicumfilium,•etpertremendumdiemiudicij,•perresurrex[i]onemomniummortuorum,vt recedas et furem cum furto [et] loco, cui adducas, vt iste puereuidenterpossitviderefuremcumfurtoN.

Nonodicasaliamconiuracionem:

Coniurovos,prenominatosdemones,•perannunciacionemdomininostriIhesuChristi,•persacrumieiuniumdomininostriIhesuChristi,•perbaptismumdomininostriIhesuChristi,•pertemptacionemdomininostriIhesuChristi,•perpassionemdomininostriIhesuChristi,•permiliasexwlneradomininostriIhesuChristi,•percentumsexwlneradomininostriIhesuChristi,•perquinquagintasexwlneradomininostriIhesuChristi,sinealijsdecapitevsquead

plantas,•perspineamcoronamquamincapitedomininostriIhesuChristiposueruntetgenua

flectebant[et]illudebantsibi,dicentes,‘AuerexIudeorum’,•perarundinemetalapas,quibusChristumcedebant,•etper3esclauos,•perlanceamquasacratumcorpusdomininostriIhesuChristiperforatumestdum

continuoexiuitsa[n]gwisetaqua,•peremissionemsuesanctitatisdomininostriIhesuChristi,‘Inmanustuascommendo

spiritummeum’,•peranxietatemquambeatavirgoMaria,materdomininostriIhesuChristi,habuitdum

viditfiliumeiuspendentemincruce,dicens,‘Flecteramos,arboralta,’etnonsecundumquodcompositumestex4orlitteris,scilicetAlphaetO,deusethomofactus.p

Coniurovosprenominatosdemones•peromnessanctosangelos,thronos,etdominaciones,principatus,potestates,virtutes

celorum,cherubinetseraphin,quinoncessant[99r]clamare,dicen[te]s,‘Sanctus,sanctus,sanctus’,

•etpervirtutemdomininostriIhesuChristi,scilicetpropternoshominesdescenditdecelisetnatusextexMariavirgine,subPoncioPylatopassusest,

•etper3esangelos,scilicetMichael,Gabriel,[et]Raphael,•etperdominicamoracionem,scilicetPaternoster,•pervijcandelabraqueinmanibusangelorumodoriferum,•pereorummiraculadeobeneplacita,quisuntsubchristiana.q

Hocfinito,querasapuerosividet.Sinon,tuncdichancconiuracionem:

Coniurovos,prenominatidemones,•per4orewangelistas,Lucam,Marcum,Matheum,Johannem,•per4orsermones,•perxijapostolos,•per3esmagos,scilicetCaspar,Balthasar,[et]Melchior,•perpatriarchas[et]prophetas,•permartiresetconfessores,•etperomnespapasRomanorum,etomnesvirginesetviduas,•etperomnesepiscopos,•etperomnesabbates,•peromnespriores,•peromnespreponitos,•peromnesarchidiaconos,•etperomnesdeconos,•peromnesmonachos,•peromnesmoniales,•peromnessacerdotes,•peromnesdyaconosetsubdyaconos,•peromnessanctosdei,•permeritaomniumsanctorum,•peromnempopulumChristianorum,•etperomnessanctosquisuntinceloetintera,•etpercentumetrxliiijmiliainnocentumquinonsuntloquentesloquiinpuericia,passi

suntsupplicia,•peromneskaracteresSalomonis,•persapienciamsuam,•peromniaexperimentaVirgilij,•percelumetterram,•permare,•peromniaqueineissunt,•peromnesCesares,•peromnes[99v]reges,•peromnesprincipes,•percomites,•peromnesmilites,•peromnesciues.

Hocfinito,querassividetfuremcumfurtoetsivenistiadfinem.Tunctergepuerovngwem tunica tua, et accipiasvnugla[m]pueri,s et benedicaspuerumtalimodo,faciendocrucemcumgladioad4orpartescorporissui,dicendo,Pater,Filius,SpiritusSanctus,sancti,tcustodiantte.Etfacpuerumgladiumrecipereantese,etexiredecirculo,etomnibussociistuisitafaciesettibi.

aThisexperimentbeginsasectionthatislabelledonfol.96vasfollows:Incipiuntexperimentaverissimaetprobata:Incipiuntexperimentaverissimaetprobata,primumadomniaindagandaquevolueris,siuepresencia,siuepreterita,siuefutura,etc.

bCf.Ps.145:6Vulg.cMSdat.dMSsanctificat.eSicinMS?fSicinMS?gSicinMS?hMeaningpontibus?iMSostendans.jMSiatet.kFollowedinMSbyfirststrokeofanx,struckthrough.lSicinMS?momnia,writteninmarginofMS,probablybelongshere.nPresumablyforminari.oMeaningnunc?pSicinMS.qSicinMS.rFollowedinMSbyl,struckthrough.sMSdomini.tSicinMS.

No.39.Forobtaininginformationbygazingintoafingernail(fols99v–103r)

Incipitsecundum[experimentum]bonumetprobatum.a[100r]Accipe puerumvirginemde legittimo thoro, et fac 3es circulos.

Ad primum circulumdic, In nomine Patris et Filij et Spiritus Sancti. AdsecundumdicpsalmumCelienarrant.bAd3mdicDeustuumregida.cPosthec,d accipe sedem tripedemquercinium, et subtus scribe nomenpueri, etsubpedibuspueriscribaturhocnomenTetragramaton,etponanturdesuperduo lapides, ne puer tangat nomen pedibus. Postea scribe in manubriocultelli et nomen pueri et hec nomina: Istath,Hoaz,Abays, Fastich; et inpollice scribe Alpha et O. Deinde rada vngwem dextri pollicise cultello,cuiusmanubriumsitfactumdecornunigrouelalbo.

Deindedic,Domine, secundum peccata, etc.f Postea fac crucem talimodoinfrontepueri,dicens,TuquiesAlphaetO,facverumdicerepuerumvirginemistum,N.,quiestcreaturatua.InnominePatrisetFilijetSpiritusSancti. Et dic,Domine Ihesu, fili dei viui, qui pro nobis peccatoribus desynuPatrisdescendistiad terram,ostendenobisveritatem.Amen. Deindesusurra puero ad aurem dextram, Sathan, Belzebub, Astaroth, Berith,Azraro,Rotunda;hecgdicter.

Deinde intra circulos et pone te contra faciem pueri, et tunc lineasvngwempueri rasumcumoleooliue, etdapuerocultellumadmanum,etdic,

Abgo, Safrit, Bos, Zelentes, Vm, Vom, Motmyo, Thitodens,h Gemitias,iGana,Vresius,Pharachte,Foliath,Gebath,Dyrus,[100v]Virus,Vnyrus,Peamde, Febat, Gebat, Tyros, Vijas,j Nubar, Azathi, coniuro vosprenominatosdemones

•perPatremetFiliumetSpiritumSanctum,•perdeumomnipotentem,•perIhesumChristumfiliumeius,•etpertrinitatemillius,•etperipsamprouidenciamquamdeusinmentehabuitpriusquammundusfieret,

[vt] obediatis imperio meo, non per virtutem meam sed per virtutemmagestatisomnipotentisdei.Coniuroetcontestorvosdemones

•persapienciameternitatisdei,quacelumsuprastarefecit,terramautemdeorsumfundauitetperfecit,elementorumquekinopusmundiconnexit,

•etperprudenciamquadeuslucematenebrisseparauitetvtrumquecreauit,vtarteetmagisterio,amagistrovestroAstarothvobisconcessa,vngwemhuiuspueri,N.,oleolinitum,crescereetclarescerefaciatisetprocrearelatitudinem,vtapparerepossiteuidenteretvidereineofuremetfurtumnobis ablatum, etl locum de quo ablatum est, et in quem locumtranslatumest,etvbiadhucpositumest,etquidquidexipsofurtomactumest.Itemadiurovosprenominatosdemones

•perverbumdei,quocelumetterramcreauitetherbamvirentemineageneresuo,solemetlunametstellasetsignumettempora,fulguraettonitrua,voces,netomniaquecumquesintinterra,mare,etinferno,

vtarte,etc.Itemconiurovosprenominatosdemones•perannunciacionem,•pernatiuitatem,•percircumcisionem,•perbaptismumChristi,•etperomniaquefecitIhesusinChanaGalyleequandoconuertitaquametvinum,

[101r]utarte,etc.Itemconiurovosprenominatosdemones•perieiuniumChristi,•etperistumgressumquandoinMonteOliueteascenderevolueritadorandumPatrem,

dicendo,‘Pater,sifieripotest,transeatamecalixiste’;o•etpersudoremsa[n]gwineumIhesuChristi,quidesuocorporeemanauitpronobis

peccatoribus,•etperomniaarchanasecretorum,•persa[n]gwineasguttassudorisChristi,•persolemobscuratum,

•perlunamconuersaminsa[n]gwinemetterribilemclamoremChristipendentisinlignocrucis,

•persup[p]liciummortis,•etperemissionemsuisanctissimispiritus,•etperistamvirtutemquavelumtemplicissumest,etinquinamentaapertasunt,•etpermisteriumsacrisepulchri,•etpervirtutemdei,•etperdispositionempdiuineordinacionis,•etperqdominumnostrumIhesumChristum,quemadoramus,crucifixum,passum,et

sepultumcredimus,etscimusresurrexisseet[in]celosascendisseconfitemus,vtarte,etc.Coniurovosprenominatosdemones

•percelumetterram,mareetomniaqueineissunt;•etperomniaqueconcludunt4orpartesmundi,•etperserpenciaetvolatiliaceli,bipedia,tripedia,[et]quadrupedia,•etperomnesaereaspotestates,vtarte(vtsupra).Itemconiurovosprenominatosdemones

•perangelosetarchangelos,perthronosetdominaciones,principatusetpotestates,pervirtutescelorum,percherubinetseraphin,

•etperdiuinumofficiummiseracionis,•etpereosquiprosunt,•etperomnia[101v]quesubiectasuntomnipotentideo,•etrperipsumomnipotentemdeumquiexnichilocreauitcuncta[et]adlaudemetad

gloriamnominissuifecit,vtarte,etc.Coniurovosprenominatosdemones

•pervseculaetvijetatesmundi,•etpertremendumdiemiudicij•etperlxijnominaChristi,•[etper]etatemetclaritatemChristi,quamhabuitpriusquammundusfieret,•etpercentumetxliiijmiliainnocentumantedeumastancium,•etomnesordinesecclesiasticos,vtarte,etc.Coniurovosprenominatosdemones

•percoeternamsapienciamdei,quadeushominemcreauitcumnonesset,etAdamsadymaginemetsimilitudinemsuamformauit,

vtarte,[etc.].Coniurovosprenominatosdemones•persanctissimanominaChristi:Messyas,Sother,Emanuel,Sabaoth,Adonay,Panthon,

Panthocrathon,Eloy,Theos,Hon,tVisio,Saluator,AlphaetO,primusetnouissimus,primogenitus,principiumetfinis,via,veritas,etsapiencia,virtus,paraclitus,egosumquisum,quies,mediator,agnus,ouis,aries,vitulus,serpens,edus,verbum,ymago,gloria,gracia,salus,lux,sal,pax,splendor,panis,fons,vitis,pastor,propheta,spesimmortalis,rex,pater,omnipotens,misericors,eternus,usummumbonum,trinitas,vnitas,pater,El,Eloy,Eloe,Eleon,Saday,Symator,Tu,Ye,Ye,princepspacis,Enstriel,[102r]spiritus,timor,pietas,tu,vnitasvnitatis,trinadeitas,

vtarte,etc.Coniurovosprenominatosdemones•perfidemprophetarum,•perpreconiapatriarcharum,•perdignitatemxxiiijorseniorum,•etpersymbolumapostolorum,

•etperpassionemsanctissimorummartyrum,•perconfessionempiorumconfessorum,•etpercontinenciamsanctarumvirginumacviduarum,•etperomnessanctosetelectosdei,•etper4orewangeliastaseteorumewangelia,vtarte,etc.Coniurovosprenominatosdemones

•persalutemomniumsanctorum,viuorumetmortuorum,•etpersanctasacrificiasacerdotum,•etperomnesdiuinosoracionessanctorum,•etperomniacorporasanctorumdei,•etpereorumanimasinstatusalutiseterne,vtarte,etc.

Sipuernonvidetadtunc,vdicas,

Jaspar, Balthasar, Melchior, Smoagel, Emanuel, et deus fortis, tedeprecorvtungulaN.efficiaturlataetcrescatetclarescat.

Adquamlibetconiuracionemdebetoperanspueruminterrogaresivngwiscrescat. Si non, repetatur eadem coniuracio, Jaspar, etc., donec videatcrescentem,latam,etmagnam,quousquesufficiat.Quereapuerosialiquidvideat.Siwvidet,dicstatimsubungwehancconiuracionem:

Lytim, cum tuis subditis Ygrim, Andyron, Vzmyas, Ytelteos, Zymens,Bylent,Baruth,precipiovobis,demones,

•peromnipotentemdeum,viuumetverum,•etpertresmagosJaspar,Balthasar,[et]Melchior,vtveniatis,vbicumquesitis,advisionemistiuspueri,N.,verisxinspeciehumana,etinspecieistorumquihocfurtumperpetra-[102v]uerunt.

Quere a puero si aliquid videat. Si non, repetatur eadem oratio, Lytmy,donecappareant.

Ipsisautemapparentibus,dichancconiuracionem:

Precipio vobis, demones, per trinitatem et inseparabilem vnitatem quefactafuitsuperipsuminIordanisflumine,inycolumbespecie,quodvosostendatisetdicetishuicpuero,N.,vbiacceptumuelreconditumsithocfurtum,etinquolocoadhucrestat.

Siadhucnonprodest,dichancconiuracionem:

Coniuro vos demones et precipio vobis per nomen Naamay, Syy, quiSyrumde lepramundauit,etDanielemde lacu leonumliberauit,et3espueroszdecaminoignisillesosabirefecit,quodvobisdetisauctoritatemhuicpuero,N.,audiendi,interrogandi,etvidendi.

Post coniuracionem factam, fac puerum claudere oculos, et purga sibivngwem,etfaccrucemsupereum,anteeum,[et]retroeum,etaccipesibicultellumdemanu.Posteabenedic te et ipsum, et dele circulum, et exeassecurecumeo,scilicetpuero.Cumautemvisexirecirculum,dic,Pax ipsiasitnobisetvobis.Tuncregesreceduntadpropriaregna,etdic,

Cum vos iterumb vocauero, sitis parati obedire michi. Hocc vobisprecipio

•pereternumetviuumdeum,quiincrucepassus[est]etexlatereeiusexiuitsa[n]gwisetaqua.

Insuperprecipiovobis•perhostiamsanctam,perhostiampuram,perhostiaminmaculatam,quiestIhesus

Christus,vt cito michi tunc veniatis et omnem voluntatem meam adimpleatis.Amen.Etc.

aThislineisgiventwice;betweenthetwooccurrencesisthefollowingfigure:atriplecirclarband,withtheinscriptionInnominePatrisetFilijetSpiritusSanctiintheoutermostband;Innomineindiuiduetrinitatis,AlphaetO,deusethomointhemiddleband,andEgotefacioperillumquicreauitcelumetterram,mareetomniaqueineissuntintheinnermostband.

bPs.18Vulg.cCf.Ps.71:2Vulg.(deus,iudiciumtuumregida).Figureattopoffol.103r:atriplecircular

band,withInnominePatrisetFilijetSpiritusSanctiintheouterband,Celienarrantinthemiddleband,andDeustuum[sic]regidaintheinnermost.

dOrhoc.eFollowedinMSbycuius.fCf.Ps.102:10Vulg.(nonsecundumpeccatanostrafecitnobis)andPs.118:65Vulg.(Domine,

secundumverbumtuum).gOrhoc.hOrChitodens.iSicinMS?jSicinMS?kMSquos.lFollowedinMSbyin.mMSfurtu.nMStunitrua.oCf.Matt.26:39.

pMSdisponsicionis.qFollowedinMSbyIhesum.rMSvt.sSicinMS?adia–shouldbeaformof‘adicio’,but‘adam’isrequired.tForGreekhoon.uLineoverudeletedinMS.vMeaningadhuc?wMSetc.xMeaningvenientes?yMSeciam.zMSpuero.aMeaningChristi?bFollowedinMSbyvobi,deleted.cOrhec.

No.40.Forobtaininginformationaboutatheftbygazingintoafingernail(fols103r–105v)

Experimentumverumdefurtuetprobatum.Inortusolisfac3escirculos,etcruceminmedietatecirculorum,aetfac

tibiporrigeresedemtripedemdequercuetcultellumcummanubrioalboetlinito cumoleo oliue.Hoc facto, scribe diuisimhecb xxiijor nomina; sunt4orliterasuellapidesparumlatoset3esliterasponesubtussedemetvnamsubtuspedemc pueri, et ipsa omnia nomina subscripta [103v] scribe supervnam literam, quam pones super caput pueri. Hoc facto, tolle puerum adcirculosetlocapuerumsupersedem.Vertassibifaciemcontraorientem,etscabepueroambasungwespollicis,etponesibivnumpollicemsuperalium,etscribesupermanubriumnomenpuerietAstaroth,etdespuerocultellumad manus, ita quod cultellus sit subtus pollices. Hoc facto, vnge pueroungwem superiorem cum oleo oliue ad modum crucis, in omni pietateelecta, vt illictis et districtis appareatis in vngwe istius pueri, N. Tu verosedesupersedemqualemcumquevolueris,ettutenepuerumintergenua,etdic vt diligenter inspiciat ad vngwem. Hoc facto, caues ne aliquasoperacioneshabeassextisautsabbatisdiebus.

Hec sunt nomina que scribi debent: in nomine Progeneri, Mutimo,Possunt, Thomopest, Vtany, Votanes, Filij, Fibos, Fibet, Baruth, Sachith,Propiietas, Voltam, Panyte, Farum, Farum, Farum, Cubarum, Crutines,Tyrygel,Dyrus,Formys,Fembusalk,Berith,Sathanas.

Incipeconiuracionem:

Coniurovos,demones,

•perPatremetFiliumetSpiritumSanctam,•etperincarnacionemdomininostriIhesuChristi,•perbaptismumChristi,•perieiuniumChristi,•permortemChristi,•perpassionemChristi,•perresurrexionemChristi,•perascensionem,•peradventumSpiritusSanctiparacliti,•per[104r]tremendumdiemiudicij,indquoomnesestisdampnandi,vtappareatisinvngweistiuspueri,N.,inspeciefurisuelfurumquiremautres istiushominis,N.,accepit;absqueomnidecepcioneappareatis,sicutpromisistis.Emogeni,Thomo,Gyton,Sertugidis,eJubutzis.TuquiesAlphaetO,facverumdicerehuncpuerum,N.,virgineum,qui est creatura tua. Justus es,f domine, et rectum iudicium tuum.g Incircuitotuo,domine,lumen,estetnondeficiet.Nichiloccultumquodnonreueletur,etcoopertumquodnonsciatur.DomineIhesuChriste, filideiviui, qui propter nos peccatores de sinu Patris descendisti ad terram,ostendenobistuam[veritatem]etveritatemhuiusrei.Abgoth,Sanfrielis,Selentis,Vniueny,Vtimo,Geremittarum,Dydones,Rayma,Rofanes,Panyte,Fabath,Gallath,Dyrus,Fyrus,Virytus,Finibet,Arath.Coniurovosprenominatosdemones

•perPatremetFiliumetSpiritumSanctum,etdeumomnipotentem,IhesumChristumfiliumeiusvnigenitum,

•etperdeitatemipsius,•etperipsamprouidenciamquamdeushabuitpriusquammundusfieret,vtobediatisimperiomeo.Coniurovosprenominatosdemones

•persapienciamdei,quadeuscelumsursumstarefecitetterramdeorsumfundauit,etmareinterminosuocollocauit,

•etpervirtutemquadeusconfusionemelementoruminopusmundiconvertit,•etper[104v]sapienciamdei,quadeuslucemettenebrascreauit,quidiemacnoctem

adunauit,vtarteetmagisterioamagistrovestroAsefCarothvobisconcessasicuthsunt vt faciatis vngwem istius pueri, N., oleo linitum, crescere etclarescereettantelatitudiniscomparere,quodeuidenteristepuer,N.,ineo videre possit furem uel fures et furtum furis nobis ablatum, et reilocusidequoablatumest,etlocuminquemdeportatumest,etlocuminquo adhuc latet, et quidquid cum ipso furto est, vt huic reueletis. Itemconiurovosprenominatosdemones

•permagistrumvestrumAstaroth,vtcompareatisjinformafurisetfurti,etquidquidcumhocfurtofactumest ad nostram faciatis noticiam pervenire. Item coniuro vos

prenominatosdemones•perillumquifecitcelumetterrametherbamvirentemingeneresuo,solemetlunamet

stellasceli,signaettempora,fulguraettunitrua,vocesetomniaquecumqueinterra,inmari,[et]ininfernosunt,

vtarte,etc.Itemconiurovosprenominatosdemones•perieiuniumdomininostriIhesuChristi,•etperiterquodfecitadmontemOliuetiadorandumPatrem,‘Pater,sifieripotest,

transeatamecalixiste’,vtarte,etc.Coniurovosprenominatosdemones

•pervwlneradomininostriIhesuChristi,etfixurascla-[105r]uorum,•etperlanceametclauosquibuscrucifixusestdominus.Coniuro[vos]prenominatosdemones

•peromniaqueconcludunt4orpartesmundi,•etperetatesmundi,•etperomniaanimaliaquesubcelosunt,•etperserpenciaetvolatilia,bipedia,tripedia,[et]quadrupedia,•etperomnesaereaspotestates,vtarte,etc.Coniurovosprenominatosdemones

•pertollerancia[m]spineecoronekquamsustinuitdominussuocapite,•etperpoculumquopotatusestincrucefelleetaceto.l

Itemconiurovosprenominatosdemones•perangelosetarchangelos,thronosetdominaciones,principatus,potestates,virtutes

celorum,cherubinetseraphin,•etperdominicumsacrificiumetofficiummiseracionis,•etpereosquipresuntaliis,•etperomniaquesuntdeosubiecta,•etperdeumomnipotentem,•etperdeumquiexnichiloomniacreauitadlaudemetadgloriamsuinominisac

magestatis,m

vtarte,etc.Itemconiurovosprenominatosdemones•percoeternamsapienciamquandeushominemcreauitcumnonesset,condiditad

ymaginemetsimilitudinemsuam,vtarte,etc.Itemconiurovosprenominatosdemones

•perfidemprophetarum,•perpreconiapatriarcharum,•perdignitatemxxiiijseniorum,•persymbolumapostolorum,•perpassionemsanctissimorummartyrum,•perconfessionempiorumconfessorum,•etpercontinenciamsanctarumvirginumacviduarum,•etperlacrimasbeateMarievirginis,quasfudit,[105v]etperplanctumsanctiJohannis

ewangeliste,cumvideruntIhesumChristumincruceexspiratum,•etpersolisobscuracionemetlunamversaminsa[n]gwineminsignatransactaFilijdei,•etpertremendumdiemiudicijinquoomnesestisdampnandi,vtappareatisinvngweistiuspueri,N.,inspeciefurisuelfurumquioremuel res istius hominis, N., ac[c]eperit ad nostram noticiam faciatis

peruenire.p

Finitoexperimento,dichuncversam:

Protege,salua,benedic,sanctificapopulumcunctumpercrucissignumdomini.Morbosauertecorporisetanime.Hoccontrasignumnullumstetpericulum.Amen.Per crucishoc signumdefendatnos IhesusChristus.Amen.

aFigureatbottomoffol.105v:atriplecircularband,withacrossdividingtheinteriorintofourwedges.Theoutermostcirclehastheinscription, HunccirculumfacioinnominePatrisomnipotentisdei,quisoloverbocunctacreauit.Dexteradominifecitvirtutem,dexteradominiexaltauitme,nonmoriarsedviuametnarrabooperadomini.Castigansca-(finishedoutsidethecircle:stigauitdominus).Themiddlecirclebearstheinscription, Hunccirculumfacioinnominefilijunigenitideiviui,quihumanumgenuspropriosangwineredemit.Dexteradominifecitvirtutem,dexteradominiexaltauitme,nonmoriarsedviuametnarraboopera.Theinnermostbandcontainstheinscription, HunccirculumfacioinnomineSpiritusSanctiparacliti,quicordaapostolorumetprophetarumsuorumsanctissimagracia[MSsanctissimamgraciam]illustrauit.Dexteradominifecitvirtutem,etc.Thewordonusappearsattheedgeofeachwedge.TowardthemiddlearethefragmentsFren,---p’on(?),onandN.p(presumablyforNomenpueri.

bFollowedinMSbynomina,deleted.cmblottedoutinMS.dinblottedoutinMS.eSicinMS?fMSest.gPs.118:137Vulg.hSicinMS.iSicinMS.jMScomparaeatis.kMScorane.lMSacceto.mFollowedinMSbyfecit.nMSquo.oMSuel.pFollowedinMSbyvtarte,etc.,extraneouslyadded.

No.41.Fordiscoveringhiddentreasureinsleep(fol.106r–106v)

A[d] sciendum vbi thesaurum sit absconditum, primum est quod oportethominem confiteri generaliter peccata sua, luna crescente, videlicet diedominico, sole existente in leone, de mane. Et cum a prima surrexeris,aspergeteaquabenedicta,dicensantyfonam,Aspergesme,domine,ysopo,

etc. totam, cumGloria Patri. Postea vade ad crucifixum et dic coram eoMiserere mei, deus totum, semper respiciendo crucifixum, cum omnideuocione. Et cum hec dixeris, tunc dic deuotissime corde et contrito,Orabi,rabi,rexmeusetdeusmeusacdominusdominancium,quiconditoresvniuersorum, exaudi oracionem mei, misere et indignea creature, etredempcionis tue in hac hora et semper,b et indignus clamor meus ad teperueniat.

Hocdicto,vadeaddomumtuumetcameramtuamoptimemundatam,etversusorientemdichancoracionemdeuotissimequampotes:

OOriens benigne, maior pars mundi, celi, terreque sator, cuius nutucomnia, tam celestia quam terrestria, prouide facta sunt, confirmaintellectummeum inhocopereper tui regnidominium,quodnunquamdimittitur.Regeetpauemeinhacmeasupplicacione.Etprecorte

•pertuosregesquodtenetetstringit,sanatetconfirmat,d•etperomnesregiastuaspotestas,•perSotuem,Sortfen,vtinnoctesequentiveniatadmeinsompnisHaram,spiritusbenignus,etinflammet cor meum et mentem meam, vt sciam thesaurum [106v]invenire,sialiquisestinpartibusistisuelinaliis,etducatmeetsignumibifaciatvtcognoscamverumetipsamveritatem,e

•pertuumsolemsanctissimumetsacratissimumthesaurumnitidissimum,candidumetfulgentissimum,quodmittittuaexcellenciaetremittittuamanifestaetbenignapotestas,

•etperomnesdignitatestuasetregiminavocorf et contestor vt mich[i] spiritum veritatis in sompnis mitteredignerishacnocte,vtmichireueletgthesaurumabsconditum.

Hocfiatversusorientemetgenibusflexis.Hancoracionemterdicas.Q[u]andoautemintraslectum,dicasnouemvicibus,

Oriens, Oriens, Oriens, precor, rogo, et peto, benignissime Oriens, vtvotummeumadimpleas,etvelisrespicereadoffensionesmeas.

Et tunc veniet ad te spiritus qui te non offendet, sed sompniare te facietthesaurum,etducetterecteadlocum.

Mane autem facto, quando surrexeris, fac 3es elimosinas in honoremagniregisscientis,etvadeassociatusuelsolusadlocumvbiestthesaurusin domo tua, et recipe eam.Postquamhabebis thesaurum, fac cantare 3esmissas:primamadhonoremsanctetrinitatis,2ampropeccatismortuorum,

terciamproh[in]columitatevitetue,etc.

aMSmiserereetindige.bSicinMS.cMSnuta.dSicinMS.eSicinMS.fSicinMS.gMSreuelent.hMSpropro.

No.42.ThenameSemiforas(fols106v–107r)

Nota: hoc est nomen magnum Semiforas, quod erat [107r] scriptum infronte Aaron, sacerdotis creatoris. Crescat in me virtus tua, omnipotensdeus,creatorcelietterre,quemadmodumlocutusfuisti,dicendo,

Saday, Hay, Resel,a H, Q,b Ayn, Yemino, Selatados, Braruth, Huy,Adonay,Eya,Yen,YhnuelTunehy,Vo,cDa,Ey,Aha,Heye,Heye,Heye,Haya,Haya,Haya,Ey,Ey,Ey,Ya,Ya,Ya,Han,Han,Han,Ga,Ga,Ga.

Conpletum est nomen Semiforas, benedictum nomen eius cuius regninoneritfinisperinfinitaseculorumsecula.Amen.

aFollowedinMSbyblankspace.bSicinMS?cSicinMS?

No.43.Forobtainingahorse(fol.107r–v)

Ad equum habendum, hoc scribatur in hostio domus vacue in crepusculonoctis,moreHebrayco,hecnominacumsa[n]gwinevespertilionis:Tuditha,Stehiha,Alpha,Draco,Mariodo,Ypanon.Quibusscriptis,recedemodicumaloco.

Post horam paruam, reuertaris et invenies eqqum paratum, quem cumvolueris ascendere, pone sinistrum pedem ad screpam et dic hanc

coniuracionem:

Coniurote,equebone,•percreatoremcelietterre,•etperillumquicreauitvniuersaetomniaadlaudemetgloriamsuinominis,•etperdeumviuuum•etperdeumsanctum•etperdeumverum,

vtnonincorporenecinanimanecinminimomembromeovereobessevaleas,necinaliquomeperturbes,sedme,N.,adlocumtalemdeferas,placide,hilariter,jocunde,etvelociter,absqueomniinpedimento.

Deindeascendeaudacteretsecure,[107v]qu[i]aomninotibinocerenonpotest.Signoverecrucisnontesignabis,quiaipsumatefugabit.

Cum autem perueneris ad locum prenominatum, descende de equo etaccipe frenum, et absconde sub terra. Peracto autem tuo negocio, recipiasfrenum et scucte firmissime, et statim veniet. Cum autem ascenderevolueris,dicprecedentemconiuracionemethectriaverba:dkostolya,elogo,yetas.

dFollowedbykostelia,deleted.

No.44.Fragmentofanexperimentforavertingharm(fol.107v)a

[…]creauitbmundumetseptemdies,inquibuscunctacreatafuerintinvnatorta,etobseruabiscartam,etcumhocprohibesomniadampnahominibus,cunctaque nocencia arboribus et nascoiciis,c nominabisque hec nominasursumpositaetdeorsum.Ethecsuntnomina,scilicet:Layalym,Lyalgnea,Yalgnal, Narath, Lybarye, Lymbaros, Lyaslam. Cum hiis igitur signisprohibes omnia mala et dampna in mundo, et numquam ad locumreuerte[n]turvndefuerintexpulsa.

aThisfragmentoccursonthemiddleoffol.107v,separatedbydoublehorizontallinesfromthe

precedingandsubsequentmaterial.bFollowedbymundum,deleted.cMeaningnascenciis?

No.45.Forinvisibility(fols107v–108r)

Nunc igitur sume albam columbam, die Sabbati de nocte, et cartam agnivirgineam, pergasque ad riuum iuxta quadruuium et occide columbam,dicens,

Ovosquibussacrificiumdebetur,estotemichicompletiumvotummeum.a

Hoc dicas contra occidentem primo, postea ad meridiem, deinde adborientem, post[e]a ad [108r] septentrionem. Et scribe de huiusc collumbesangwinehancfiguram.d

Reuertansquedemaneantesolisortum,inveniesibialiamliterametasquodam involutum, illudque ligabis in capillis tuis cum volueris esseinvisibilis. Et precaue tamen quod ibi dimittas columbam et cartam, neipsamaccipiasmodoaliquo.

aSicinMS,forcompletiovotimei?bInsertedabovelineinMS.cMShac.dFiguretowardtopoffol.108r:acomplexhorizontaldesign.

No.46.Favourableandunfavourabledaysofthemonthforinscriptions(fol.108r–v)

Mensis lunarisdierumalijsuntboni,alijmaliadscribendasacartas.Primadiesmensis, scilicet lunaris, tota est bona. Secunda diemane est bona, etnon plus. Tercia nil facere debes.Quarta dies tota bona.Quinta vsque adhoramterciam,etvltranon.Sextadienichilfacies.Septimadie,primahorabonaest, etnonplus.Octaua,manebona.Nonanichil facies.Decimadieomninonichilfacias,bquiamalacestadomniafacienda.Vndecimabonaesttota.Duodecimabonaestvsqueadterciamuelquartam[horam].13anichilfacias. 14a tota bona est. 15adied nichil facies. 16[a]mane tota bona est,postea nichil valet. 17a et 18a vsque admeridiemmala est, et postea est

bona.19anichilineaagas.20aet21aet22a[108v]dies,manesuntbone,etnonplus.23a[et]24a,enichilfacias.25amala,necbona.26aet27a,nichilfacias.28aet29aet30abonaesttoto.Etc.

aMSscribendos.bFollowedinMSbyquare.cMSmale.dMShora.

eFollowedinMSbyu,struckthrough(?).

No.47.Fragmentofachemicalprescription(withanoteinGerman)(fol.108v)

Itemrecipesalispetri,vitrioli,rorani,aanatere,etfacaquamfortemexeis,etdissolueinealunelimaturamquantumsoluerepotes,betquandononplussoluitlunam,tuncrecipeillamaquaminqualunaestsolutaetinpone mercurij crudi quantum coagulare potest. Istum mixtum sitcoagulatum.Accipeetponeeum incrusibulumsuper stratum istarumrerum.Recipeceramnouam,thurisalbi,gummiarabicum,oxicroceum,asafetidam, serabiuum, boracem, semen orobi, cantarides, puluisbuffonum,c cerusam, sal nitri, sal commune, vernicium, terebentinam,euforbium,ouum,anapartesequales,etfacsimiliterfluere.Etc.

aSicinMS?bCorrectedinMSfrompotest.cNoteaddedatbottomoffol.108v:Puluis[MSPoluis]buffonumistdazkupferdazvomhamer

felt,somansschmihet[?].

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Braekman,W.‘Magischeexperimentenentoverpraktijkenuiteenmiddelnederlandshandschrift’,VerslagenenmededelingenvandeKoninklijkeVlaamseAcademievoorTaalenLetterkunde,1966,pp.53–118;alsopublishedseparately(Ghent:SeminarievoorVolkskunde,1966)

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Hartlieb,Johann.DasBuchallerverbotenenKünste,desAberglaubensundderZauberei,ed.andtrans.FalkEisermannandEckhardGraf(Ahlerstedt:Param,1989)

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Plates

Allthefoliosfrom3r–108vofClm849thatcontainmagicdiagramsorcharactersarereproduced.

Fol.4v,no.1:Singlebandinscribedwithinasquare;namesofeightspiritsinscribedinandaroundtheband;cardinaldirectionsmarked;Nomenmagistri,detaliordineandNomendiscipulimarkedinthecentre.

Fol.6v,no.2:Simpleband;namesofMiraelandvictimincentre,namesoftendemonsinband.

Fol.10r,no.3:Simplebandwithnamesofelevendemons;positionofthemastermarkedincentre.

Fol.15v,no.6:Fourbands;pentangleinscribed;cardinaldirectionsmarked;namesoffourspiritswrittenineachband;positionofswordmarkedtoeast;fourotherobjectsplacedacrossthebandstowardotherdirections.

Fol.19r,no.7:Doubleband;namesofninespiritsinouterband,sixmore(‘arms-bearingspirits’)ininnerband,positionofmastermarkedincentre.

Fol.21v,no.8:Bandwithnamesofeightspirits,horizontalbandacrosscentre,verticalbandacrossuppersemicircle,allsurmountedbycrescentwithtwosmallcircles,placeofmasterandcompanionsmarkedatbottomofcrescent,eastmarkedtowardbottom.

Fol.23v,no.9:Bandcontainingthreenames,threecharacters,andcrosses;squareinscribedwithincircle,andarmsprotrudingfromthesquare,withcardinaldirections;positionofthemastermarkedincentre.

Fol.26r,no.10:Doubleband,drawnwithsword;characterandthreenamesineachband;pentangleinscribed;cardinaldirectionsindicatedonsides;positionofthemastermarkedincentre.

Fol.28r,no.11:Plaincircle,withplaceofmasterandnameFirielmarkednearcentre,nameTaraorandelaboratecharactertoleft,nameMelemilandfurthercharactertoupperright.

Fol.30r,no.12:SinglebandwithinvocationofBelialandtwootherspirits,andpositionofthemastermarkedincentre.

Fol.33r,no.13:Shielddividedintosixteenhorizontalbands,withoneverticalbanddownthecentre;namesAsyel,Castyel,Lamsiyel,Rabam,Erlain,OlamandBelaminhorizontalbands,eachstraddlingtheverticalband;A,B,E,L,AandNintheverticalband;Leowrittenacrosstheintersectionoftheverticalbandandthetwelfthhorizontalband.

Fol.34r,no.15:Band,withtriangleinscribedinoutercircle,cardinaldirectionsmarkedonoutside,occultcharactersontwosidesoftriangle,positionsofjarsmarkedinangles.

Fol.36r,no.16:Doubleband,witheightlinesoftextinscribed;crossinsidesquareateitherendofeachlineoftext.

Fol.37r,no.18:Doublebandwithtensegments;nameofaspiritinouterpart;occultcharacterininnerpartofeachsegment;inscribedandsegmentedverticalrectanglecontainingthelettersF-L-OR-O-Ninsegments.

Fol.42r,no.22:Doubleband;interiordividedintosixwedges;pentangles(inscribedwithon);positionsofmasterandboymarked;linedcolumn(withinscription)toright.

Fol.42v,no.23:Shield;inscriptionaddressedtoGod;pentangles(sigillaSalomonis,inscribedwithon);nameLyletinscribednearcentre.

Fol.68v,no.36:Threebandscontainingatripartiteprayer.

Fol.72r,no.37b:Sealsforangels.

Fol.72v,nos37b–37c:Sealsforangels,sealsforplanetsanddaysoftheweek.

Fol.73r,no.37c:Sealsforplanetsanddaysoftheweek.

Fol.73v,no.37c:Sealsforplanetsanddaysoftheweek.

Fol.74r,no.37c:Sealsforplanetsanddaysoftheweek.

Fol.74v,no.37c:Sealsforplanetsanddaysoftheweek.

Fol.95v,no.37r:SealofSolomon(threecharacters).

Fol.99v,no.39(firstcircle):Threebandscontainingatripartiteprayer.

Fol.103r,no.39(secondcircle):Threebandscontainingatripartiteprayer.

Fol.105v,no.40:Threeconcentricbands;centreofinnermostdividedintoinscribedquadrants;eachcirclededicatedtomemberofTrinity.

Fol.108r,no.45:Complexcharacter.

Index

address(aselementinconjuration),127–9,132–3AGLA,97,139,173Agrippa,Cornelius,175al-Kindi,10,22AlberttheGreat,22,180Anthony,Saint,160,187Antichrist,63AntoninusofFlorence,5,6,60Apuleius,154Aquinas,Thomas,15,155Arabicmagic,10,11,22,24,38,39,70,88,177,178,180Astaroth,81,87,111,138,139,156,172–4astralmagic,10,18,22,25,28,29,39,70,75,79,176–180

Bacon,Roger,22,23,43,126,160,171banquet,illusory,25,28,45–7,49,50,54,120Baruch,156bats,42,47,75Belial,87,155,156,172–4Belzebub,156,172BenedictXIII,1,8,64BenedictXV,158Berith,59,60,83,100,117,118,156,161,173boast,46Boccaccio,Giovanni,12Bolingbroke,Roger,176–7bones,71,89–91,113BookofConsecrations,seeLiberconsecracionumBookofSecrets,23,161,162,179Braekman,Willy,23,47Brown,Peter,100Butler,E.M.,26,186

Caciola,Nancy,68n.45,128CaesariusofHeisterbach,11,120,175Caetani,Francesco,187candles,71,74,75,113,119Cassendi,Geraud,82Castiel,90,156castle,illusory,25,28,46,47,50–3cats,vii,60,74,75,100Ceccod’Ascoli,106Cellini,Benvenuto,186–9

Celsus,44,50characters,173Charlemagne,158Chaucer,Geoffrey,43circles,18,23,25,29,36,42,44–53,55–60,57,62–3,70–1,74,80,84–7,91,100,103,106,110–13,115,

117–19,126,128,133,139,144,159,170–6,178,186–7,189Cobham,Eleanor,72,91,176conjurations,8,12,14,16,23,29,36,42,45,48,49,51,53,57,58,61,62,73–5,80,81,83,84,86–8,90,

91,98,102,105–11,115,116,127–34,138,140–4,146,147,149,156,170,174,179Consigli,Nicolò,2,149ConstantiusAfricanus,59Corso,Agnolodi,2,6,82crystals,29,97,98,102,103,107Cyprian,Saint,171

Daiches,Samuel,115daimones,50,154–5Dante,174declaration(aselementinconjuration),127,131–4,149Dee,John,97Délicieux,Bernard,1,3demons,2,5,7,8,12–17,24–6,29,30–2,34,42–4,46–7,50–4,56,60–2,71–5,80–4,86,91,96–101,

104,106,108–13,116–17,119,121,126–130,132–4,138–40,142,146–9,154–62,170,175–6,180,186–7

divinatoryexperiments,17,25,26,29,34,37,38,39,71,91,96–125,133,134,141,142,187doves,35,61,76,80,82,83,86Duffy,Eamon,13Durkheim,Émile,13

emperor,46,47,52,53,56,120Enoch,Bookof,158Ephesus,2Episcopi,canon,159exorcisms,5,14,91,127,144–9,157,188Eymericus,Nicholas,22,157

Fasciculusmorum,97,170favor,25,70,75–8,120,160,161,188Ficino,Marilio,3,10,12,22fingernails,29,34,96–8,100,103,108–12,115–6,141,142Floron,Mirrorof,28,104–6,178Forde,Thomas,102fumigation(suffumigation),59,73,78,84,158,159,177–8,186,187

García,Pedro,98–9ghosts,130,159,170GillesdeRais,186–7Goddu,André,149Greekmagicalpapyri,11,23,50,112,113–14,115,175Greenfield,Richard,154

Groot,Gerard,2GuichardofTroyes,72,91Gusfield,Joseph,14Gyges,ringof,59

Hansen,Joseph,121Hartlieb,Johannes,32–4,37,54,86,98,104,107,110,113hatred,1,25,28,69–73,141HenryVI,177HildegardofBingen,63HonitheCircle-Drawer,175Honorius,sonofEuclid,171HonoriusofRegensburg,63hoopoes,42,47–50,63,66n.25,75,117,157,158,187horse,illusory,25,28,34,42–4,46–7,54–7,133,142,159,161HughofStVictor,33

Iamblichus,155IbnKhaldûn,98,99illusionistexperiments,17,25,26,28,34,35,38,42–68,70,71,86,91,106,113,120,178,187imagemagic,24,31,70–2,75–89,91,133,177–80imitativemagic,seesympatheticmagicinstruction(aselementinconjuration),127–9,134,140–3,146,149,160,179invisibility,23,28,36,43–5,59–61,142–3,161;ofanimage,85–6invocations(aselementinconjuration),127–9,132,133–40,145–6,159IsidoreofSeville,33Italian(language),24,29,36,56–7

JacobofMarvège,116Jewishmagic,11,16,33,38,39,115,116,120,122,130,139,161,175JohannvonFrankfurt,157,159JohnofSalisbury,97,98,100JohnXXII,1JubertusofBavaria,30–2,34,37,38,43Jupiter,106,177

Kaster,Joseph,139KeyofPluto,26Kramer,Heinrich,3,82;seealsoMalleusmaleficarumKrishna,86Kyeser,Conrad,120Kyteler,Alice,82

Lee,William,101Lemegeton,161Lewis,C.S.,Lewis,155Liberconsecrationum,8–10,25,29,128Liberdeangelis,71,72,80,86Lilith,Mirrorof,104,106LitanyoftheSaints,9,35,134,158

literacy,1,4Little,Lester,128Livredesesperitz,161love,1,23,25,28,35,36,63,69,70,73–91,128,141,142,160,161,176,179Lucifer,80,118,138,156,161,172

Magni,Nicholas,ofJawor,32,33Malleusmaleficarum,5,86,155MaryofNijmeghen,102MatteucciadiFrancesco,69Mauss,Marcel,13MechthildofMagdeburg,89mediums,16,29,97,100,103,104,108,110,112–13,116,131,133,134,140–2,160,172Milarepa,53–4Mirael,74,156,172Mirage,29,36,142–4,147,175mirrors,4,28,29,61,97–100,103–8,110,112,178moon,24,47,51,55,57,59,73,76,81,105,106,114,137,177Morigny,monkof,7

naturalmagic,8,12,15,24,75,80,82,98–100,131,162,180necromancy,1–4,6,7,10–13,18,22,25,26,30,32–5,37,44,45,54,61,64,69–72,80,82,101,102,127,

128,160,170,175,177,180,186–8Netherstreet,William,81

OldradusdaPonte,80opal,useof,forinvisibility,59OpusZoal,29Oresme,Nicolas,100Oriens,140,162

Pariscondemnationof1398,8,11,100,101,126,158,159,162Paymon,87,156,173,174pentagrams,pentangles,50,63,173Peters,Edward,76Picatrix,22,70,75,156,177,178,180Pico,Giovanni,12Pietrodal’Aquila,6Plato,78,99,159PrinceoftheTorah,120Proclus,155Psellus,155psychologicalexperiments,6,17,25,26,28,34,35,38,39,44,56,69-95,113,128,134,141,177,187

QuestoftheHolyGrail,43,53

RawlinsonMSD252,24,42–4,56,61,100,107,110,131,140,158,159,171,175Recordi,Peter,81Reuchlin,Johannes,3,12,34Reynys,Robert,97RiccoladiPuccio,74

RichardofSaint-Victor,89rings,42,59,61–3,84,85,97,100,128,133,139,142,161

Sadyngstone,William,100Samuel,61Satan(Sathan),6,82,83,109,118,142–5,147,148,154,156,158,161,171,172SATOR-AREPOsquare,76,113,116Saturn,71,72,87Scot,Michael,5,37,120scrying,25,34,97,103,104,107,188secrecy,8–9,44–5,49,51,54–5,58–9,62,70,72–3,75,78,83,106,144,171,176Semiforas(Shemham-M’forash),115Shakespeare,William,67n.26,93n.22ship,illusory,47,57–8,172signofthecross,47,59,110,111,160Solomon,24,85,108,115,139,159,171;bondofSolomon,106,141;KeyofSolomon,26;Testamentof

Solomon,161StephenofBourbon,101swords,42,47–50,59,60,62,72,84,88,98,101,104,110–12,117–19,159,160,171,173sympatheticmagic,25,70,71,73–5,78–80,85–7,128,188

Tambiah,S.J.,16testimonials,44–6,78Tetragrammaton,42,109,110,115,135,138,160,171ThabitibnQurra,70Thorndike,Lynn,24throne,illusory,28,57,58,142Tobias,159treasure,29,42,102,103,114,115,141,143,160,161,171,186Tristan,80Trithemius,Johannes,12,155,161

Venus,79–81,86,87,106,177vessels,5,28,59,78,85,86,103,108,112Virgil,97,139

Walker,Richard,100Weyer,Johannes,161WilliamofAuvergne,22witchcraft,3,12,24,30,32,33,44,46–7,61,64,72,79,86,102,170,187–8Wittgenstein,Ludwig,14Wryght,Thomas,2