In the first part of this two-part blog series, I covered the Ars Notoria, quam Creator Altissimus Salomoni revelavit (The Notory Art, which the Almighty Creator Revealed to Solomon, abbreviated according to the Latin as ANQCASR) and its 1657 English translation by Robert Turner. I also proposed the new category of a “Version C” for these late and derivative composite texts as part of the study of the ars notoria tradition (See my blog entry, “The Last Derivative Texts of the Ars Notoria: The Early Modern Composites, Part I”). Here I will explore the 17th century Latin Tractatus Artis Notoriae Inaestimabilum Et Propositiones Eius (A Treatise of the Inestimable Ars Notoria and Its Propositions abbreviated according to the Latin hereafter as TANIEPE) which is held at the Bibliotheca Philosophica Hermetica (BPH), that is, the Philosophical Hermetica Library, also called the Ritman Library, housed inside the Embassy of the Free Mind, shelf marked as M 242 and appears on folios 1-153. The Ars Notoria is a thirteenth-century handbook of angelic magic which inspired a collection of later derivative texts, thereby establishing an entire magical tradition aimed at the rapid acquisition of earthly and heavenly knowledge. The TANIEPE is one of the last derivative texts of this notory art (ars notoria) tradition. I will briefly mention here that the Latin TANIEPE is followed by two Latin supplements, one of which provides basic astrological information and the other presents divine and Kabbalistic names as well as a study of angelology and a collection of prayers and hymns. These two supplements are not studied here.
The TANIEPE says that its contents appear as those excerpts in a compendium which the brilliant translator Apollonius of Tyana called the Flores Aurei (Golden Flowers). Apollonius of Tyana was a first-century Greek and Neopythagorean philosopher who, according to the Solomonic mythos described in the original Ars Notoria, acted as the translator to King Solomon’s work called the Liber Florum Caelestis Doctrinae (Book of Flowers of Heavenly Teaching). Specifically, Apollonius’ Flores Aurei, written in Latin, is described as a series of excerpts, a florilegium, of Solomon’s mythical Liber Florum. Following Solomon’s divine visitation from angels, he composed his Liber Florum which, also a florilegium, drew from a collection of divinely received (and also mythical or lost) books, written in “a distorted speech” out of the Hebrew, Chaldean, and Greek languages which expressed mysteriously formulated prayers (See my other blog post, “Ars Notoria: Why is It Called the Notory Art?”).
The TANIEPE as a composite text immediately displays its dependence on other texts and its imperfections appear likely as a result of scribal redactions during literary transmissions. The TANIEPE is primarily constituted from the glossed version of the Ars Notoria (Version B) and the mid-fourteenth-century angelic magic treatise called the Ars Brevis (Short Art). (For a brief explanation of Julien Véronèse’s classification of the Ars Notoria into Version A and Version B, see my blog entry, “Where are the Original Latin Texts of the Ars Notoria Tradition?”). There are also borrowings from the ANQCASR, or, in some cases, the TANIEPE and the ANQCASR may share a common source. There are small but noticeable differences in word choices among the Ars Brevis, the ANQCASR, and the TANIEPE, but not substantial in meaning, therefore, I will not set out to establish a detailed comparative analysis of these texts here, only an introduction and summary of the TANIEPE. There are essentially four main parts of the TANIEPE.
The TANIEPE opens by establishing itself as part of the notory art (ars notoria) tradition. Next, there is a confession, which expresses belief in the Catholic faith and the doctrine of the Trinity, and it is incorporated into the greater notory art ritual of the TANIEPE. A triangle containing the divine name of God, the Tetragrammaton, embodies the Trinitarian doctrine which is related to the four Greek elements in the following prayer, O ineffabile Dei Nomen. The triangle and prayer are distinctly occult and Kabbalistic in nature. The TANIEPE’s introduction runs from folios 1-12.
The second part of the TANIEPE is the operation of the notory art, delineating each step of the greater ritual. The greater ritual of the TANIEPE is adapted from the Ars Notoria (Version B) and the Ars Brevis, incorporating these two together into a new configuration of its own. This differs from the ANQCASR whose composition is much more compartmental, and therefore, less innovative. The greater ritual includes notory art prayers, the consecration of the magical figure of the Ars Brevis, the figure of memory (here it is associated with the Archangel Michael), liturgy following the canonical hours, a mock crucifixion rite, dream incubation rite, and astrological considerations. The bulk of the greater ritual of the TANIEPE runs from folios 13-44.
The third part of the TANIEPE presents the Ars Nova (New Art), which is the first derivative text of the original thirteenth-century Ars Notoria (Version A). The Ars Nova has always been found embedded within the original Ars Notoria, a text whose compositional nature is complex but explained in my book. The Ars Nova is a stand-alone ritual for acquiring knowledge quickly through ten prayers which are not bound to any time restraints or astrological prescriptions. However, like the glossed version of the Ars Notoria (Version B), the TANIEPE has incorporated the Ars Nova into its own greater ritual. Following the presentation of the ten prayers of the Ars Nova, there is the adapted Ars Brevis material. This adapted material has roughly five main sections which are out of order from the original Ars Brevis. It would be interesting to see a study of the TANIEPE, ANQCASR, and the Ars Brevis which may shed light on the still uncertain compositional nature of the original Ars Brevis. The third part of the TANIEPE runs from folios 44-102.
The fourth and final part of the TANIEPE presents the disciplines of knowledge, including the new inclusion of alchemy, as well as the notory art prayers associated with them. The author describes alchemy as like a spiritual discipline meant to cleanse the world of men from its immortality and corruption. The other disciplines mentioned are theology, astronomy, astrology, music, medicine, grammar, dialectic/logic, rhetoric, arithmetic, geometry, and philosophy. Under medicine, there is the inclusion of a talisman of the Sun borrowed from the famous magical text, the Key of Solomon. The fourth part of the TANIEPE runs from folios 103-153.
The TANIEPE omits all the pictorial figures called nota (plural, notae) just like the ANQCASR. The Latin word nota has a technical sense and idiosyncratic use in the greater ars notoria tradition for which the reader is directed to my book and also to my other blog entry entitled, “Ars Notoria: Why is It Called the Notory Art?” Like the fifteenth-century recension of the Ars Brevis (Sloane 513) and the ANQCASR, there is omission of Catholic elements such as the votive masses which are central to the original Ars Brevis. Most of these Catholic elements were removed leading up to the Protestant Reformation but the opening confession appears untouched.
The TANIEPE does present Kabbalistic and occult imagery including the triangle of the Tetragrammaton, the figure of memory from the Ars Brevis, the Schemhamphoras with an unfinished hexagram, a complicated figure made up of multiple hexagrams containing divine names, an alchemical hexagram with an unknown quotation from Hermes Trismegistus, and the Solomonic talisman of the Sun. It is worth mentioning that Robert Turner’s 1657 English translation of the ANQCASR calls the Ars Notoria “The Cabalistic Key of Magical Operations.”
It is important to mention that the author of the TANIEPE was primarily acting as a compiler, and this is most evident in which instructions are apparently made on an assumption of familiarity with the original texts, but such an assumption is read into the text because certain important passages are missing. Anyone who wants to reconstruct the greater ritual of the TANIEPE would certainly need to be familiar with its original sources.
What follows is an outline of the TANIEPE, including selected passages made into English. Since the TANIEPE is largely derivative of the glossed version of the Ars Notoria (Version B) and the mid-fourteenth-century angelic magic treatise called the Ars Brevis (Short Art), I will not repeat those passages in their entirety here. Rather, I will note them with a single heading in bold brackets like this, [AN, 7]. The TANIEPE has about 12 passages which are original, and they are labeled as special, like this [TANIEPE, Special 1]. I suppose some would number each passage as 1, 2, 3, etc. but, once again, since it is largely derivative, I chose to mark the original source at the beginning of each passage. I did the same for my blog entries on the Latin ANQCASR and its Robert Turner English translation. I also marked in red the rubrics, usually those that begin with N.B. (nota bene, “note well”), as N.B. and some ritual procedures, mostly those related to the Ars Brevis, such as “[The Consecration of the Magical Figure by the Canonical Hours].” The original headings are underlined. The reader is advised to keep in mind that this is a preliminary study not a complete Latin transcription nor full English translation of the TANIEPE. English translations remain unedited. This is considered a work in progress. If I generate enough interest, I will consider doing additional work on it.
To really understand this blog entry, readers are recommended to see the full English translation of and introduction to the Ars Notoria and the Ars Brevis, in my book, Ars Notoria: The Notory Art of Solomon: A Medieval Treatise on Angelic Magic (Inner Traditions, 2023).
Note that all Psalms listed are according to the numbering of the NRSV Bible.
List of Abbreviations
AB = Ars Brevis (Short Art)
AN = Ars Notoria (Notory Art)
ANQCASR = Ars Notoria, quam Creator Altissimus Salomoni revelavit (The Notory Art, which the Almighty Creator Revealed to Solomon)
TANIEPE = Tractatus Artis Notoriae Inaestimabilum Et Propositiones Eius (A Treatise of the Inestimable Ars Notoria and Its Propositions)
Here is the link to the M 242 manuscript at the Embassy of the Free Mind:
The TANIEPE Outline
[TANIEPE, Special 1] To the Holy Reading of Instructions. The Preface. Admonition. You have here the inestimable tract of the Notory Art (Artis Notoriae) and its propositions as those excerpts in a compendium which the brilliant translator Apollonius of Tyana called the Golden Flowers (Flores Aurei) for the purpose of erudition of all the natural and liberal arts generally, because the authority of the wisest and mortal King Solomon has now confirmed [it] for a long time, and it has been approved and tested, etc. (fol. 1-7)
[TANIEPE, Special 2; AB, 5] Confession. On the Most Sacred Trinity and the Orthodox Faith. The doctors [of the church], the holy saints, fathers, and faithful people have dwindled, etc. (fol. 8-10)
Thus, they ought to write these names of God with one triangle.
Caption: A figure of a triangle with the divine names of God, Yod, Tetragramaton, Jehovah, (fol. 11)
[TANIEPE, Special 3] O ineffabile Dei Nomen, O ineffable Name of God, in who is the plaster [or form] of every age, which the Elements, having heard [it], fall down, [the Element of] Air is shakened violently, the Sea steps backwards, [the Element of] Fire is extinguished, and the Earth tremors, and all the Armies of Heaven, Earth, and the Infernal [realms] tremble, shake violently, and are disturbed, and from that [ineffable Name], every Wisdom emanates.[1] (fol. 11-12)
[TANIEPE, Special 4] The Operation of the Notory Art that the Most High Creator revealed to Solomon, (fol. 13)
Operatio: Artis Notoria, quam Creator Altissimus Salomoni revelavit (ANQCASR)
[Opening prayer of the Operation of the ANQCASR]
In the name of the Holy and Individual Trinity of the Father + and of the Son + and the Holy Spirit + the Glory and Honor and the Benediction is sitting upon the Throne, Living in the age of ages, Amen.
N.B. On the day of the New Moon, having inspected the New Moon, say the following in the early morning time, devotedly, soberly, [and] chastely apart from every sin.
[The Preamble Prayers]
[AN (Version B), Variation 1; AB, L2.2] Alpha et Omega, (fol. 13-15)
[AN, 7] Now follows the first prayer, which is full of divine mystery: Hely Scemath, Amazaz, Hemel, Sathus, Teon, Heli, Tamaram, Theos, Megale, in you, Ymas, Eurel.[2] (fol. 15)
[AN, 16] Now follows the second prayer, containing all the divine mystery and power of God, the same [prayer] is pronounced, not frivolous, most devout in a state of gratitude. The second prayer: Assay, Lemath, Assay, Lemeth, Azzabuc, Azzay, Lemath, Lemath, Azacgessenio, Lemath, Sebanche, Ellithy, Aygezo. (fol. 15-16)
[AN, 11; AB, 43] Lux mundi, (fol. 16-17)
[AN, 16 and 19] This preceding prayer of four languages, Chaldean, Greek, Hebrew, and Latin, evidently explained, and which is called “the mirror and splendor [of] wisdom” ought to be read in each lunation, once in the early morning, around the third hour, around the ninth [hour], and around the evening [hour] once. (fol. 17)
[The Consecration of the Magical Figure by the Canonical Hours]
[AB, 46, 49] [First hour of the morning] Now recite Psalm 91 Qui habitat in adiutorio Altissimi una cum Gloria Patri to the end [of the psalm].[3] And the prayer follows, for which he is able to say at the rise of the Sun on the other days., (fol. 18)
[The Ars Notoria Prayers Associated with the Figure of Memory, i.e., Theos Patyr (Version A), Lameth Leynach, and Te Quaeso Domine, (includes the occult virtue of Te Quaeso as a lesser ritual)]
[AN (Version A), 24; AB, 6; ANQCASR] Prayer. Theos Patyr, Deus summe Deus invisibilis, Heminas through your Archangels, Elipbamalaci, Golonucoa, Gebeche, Banaigerabcai, Elomnit: and through your glorious Angels, of whose names, indeed, are consecrated, as they are not to be offered by us: Do., HEL., X., P., A., Li., O., F., F., which human sense is not allowed to comprehend. (fol. 18)
[AN (Version B), 22] Lameth, Leynach, Semach, Belmai, Lothamasim, Zetogomaglial, Zeziphiet, Iosanum, Solatoc, Bozetamma, Detareiamar, Zemait, Lemaio, Pheralon, Anuc, Philosophi, Gregaon, Letos, Anum, Anum, Anum.
[AN, 25; ANQCASR] Prayer. Te quaeso Domine, (fol. 19-20)
[TANIEPE, Special 5, a rubric] N.B. This prayer with the preceding Helyscemath (fol. 15) and Assay Lemath with the prayer, O Lux Mundi (fol. 16) [say] with faith. (fol. 20)
[AN, 26] If you would doubt some great vision what you ought to excuse or if you want to see a great vision about an immediate or future danger, or you want to have certainty about any vision of an absentee, [then] you must say [it, (i.e., the Te quaeso Domine prayer)] with the utmost veneration and obsequiousness, [then] you will see what you asked for.[4] (fol. 20)
[TANIEPE, Special 6] [Then] you are able to apply the figure of memory or of the crowned Archangel Michael[5] according to the only custom [i.e., dream incubation], (fol. 20)
[The Consecration of the Magical Figure by the Canonical Hours (cont.)]
[AB, 47] [First hour of the morning] Then proceed and recite Psalm 138, Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei in conspectus angelorum psallam tibi, (fol. 20-21)
[AB, 48] [Third hour of the day] Psalm 103 Benedic anima mea, (fol. 21)
[AB, 49] [Sixth hour of the day] Psalm 119 Appropinquet deprecation mea, (fol. 21)
[AB, 51] [Evening hour] Psalm 67 Deus miseratur nostril et benedicat nobis, (fol. 22)
[AB, 52] [Compline hour] Psalm 22 Deus Deus respice me quare me dereliquisti, Psalm (69) 70 Deus in adiutorium meum intende, and an Ambrosian hymn Te Deum laudamus, Gloria Patri, and Pater Noster, then it follows the prayer: (fol. 22)
[The Ars Notoria Prayers Associated with the Figure of Memory, i.e., Theos Patyr (Version B), Te Quaeso Domine, Deus qui Omnia Numero, Conditor Omnium (a doublet ritual formula from above?) and the Prayer before Bedtime, Summe Deus Pater Piissime]
[AN (Version B), 24] Theos Patyr, Behominas, Cadagamias through your holy angels, who [are] Michael, (the Medicine of God), Raphael, (the Fortitude of God), Gabriel, (the Burning One), etc.[6] (fol. 23)
[AN 25; ANQCASR] Te quaeso Domine, (fol. 23-24)
[AN, 144; AB, 52] Deus qui omnia numero, (fol. 24-25)
[AN (Version B), Variation 12] Conditor omnium, (fol. 25-26)
[Opus Operum, C; AB, 57] Summe Deus Pater piissime, (fol. 26-27)
[Opus Operum, C; AB, 58] Deus Sabaoth, invisibilis (fol. 27)
[Opus Operum, C; AB, 59] Confiteor hodie, (fol. 28)
[Opus Operum, C; AB, 60] Et nunc te clementissime Domine, (fol. 29)
[Opus Operum, C][7] multiplicem benedictus septiformis gratiae (fol. 29)
[AB, L2.1] Et nunc tu ipse clementissime Deus, (fol. 30-32)
Caption: The Figure of Memory, St. Michael, he who is like God Almighty, Behold, the Crowned. The Hebrew letter Mem, perhaps sigilized in a manner described by the German occult writer Agrippa, lies at the center of the figure. This figure is significantly altered from its fourteenth-century origins. (fol. 32-33).
N.B. It is to be consecreated by such a manner through the prayers [of memory], and the figure of memory of Michael with the utmost faith, hope, and charity in God, and if it was consecrated or it was blessed in such a manner with prayers, [then] guard [it] from every human eye, and keep [it] for its own purpose of use. This figure ought to be [written] upon a sheet of papyrus or virgin parchment just as the others are accustomed to be made.
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[The Consecration of the Bedroom (agrees with the special blended material of ANQCASR]
[Benedic Domine chant, ANQCASR] Benedictio Loci Seu Cubiculi.
Benedic + Domine locum istum, ut sit in eo sanctitas + Castitas + Mansuetudo + Virtus + Victoria + Sanctimonia + Humilitas + Bonitas + Plenitudo legis + Obedientia + Patri + Filio + et Spiritui Sancto + Exaudi me Domine (fol. 33-34)
[Astrological prescriptions for the operation of inspections, ANQCASR]
N.B. Pro operatione inspiciendae sunt Lunationes uti in priori et sequenti opere praesertim in mensibus in quibus regnat [the Sun] nempe in [Gemini], etc.[8] (fol. 34)
The Beginning (Principium)[9]
The most holy art which the Most High ministered through [His] Angel over the Altar [in the Jewish Temple], which he ought to say and is accustomed to saying on bent knees on the first day of the month or the full moon, just as it follows. (fol. 34)
[AB, 4, 32] Illumina Domine vultum tuum super me (Psalm 67:1, NRSV), Domine Deus meus et non de relinquas me (Psalm 38:21, NRSV), [Deus meus,] Sperante in Te (Psalm 17:7, NRSV), then say three Pater Noster, and you bring it forth in the first day of the month.
[AB, 5] And you wanting to never commit perjury in the operation but remain persevering in the Roman Catholic faith, truly, you are able to recite the Symbol of Saint Athanasius (i.e., the Athansian Creed); you will discover a “Confession of Truth” in the beginning of this book on folio 8. Having made this, you must bend [at the knees] and pray:
Psalm
Adiutorium nostrum in Nomine Domini, qui fecit coelum et terram (Psalm 124:8, NRSV), and the Introibo ad invocationem Altissimi ad [d]eum, qui laetificat iuventutem meam (the opening to the Catholic Mass, inspired in part by Psalm 43:4, NRSV),[10] Qui habitat in adiutorio Altissimi in Protectione Dei coeli commorabit (Psalm 91, NRSV), (fol. 35)
Aperi Domine,[11] (fol. 35-36)
[AN, 51] Prayer. Deus, qui es Deus meus,[12] (fol. 36)
It Follows a Prayer of four languages, full of divine mysteries, and before it is said, say the [preamble] Alpha et Omega prayer on folio 13. (fol. 36)
[AN (Version B), 7] Let us pray. [another preamble prayer] Helyscemaht Hazaram, (fol. 37)
Having finished speaking this prayer, the first prayer from those ten (i.e., the Ars Nova prayers), which you will discover below on folio 5[2]. Having fulfilled this, a third follows from those ten, as between folios . . . then recite the second prayer of the four languages as it follows now: (fol. 38)
[Special, new variant of AN, Version B, 118; ANQCASR] Let us pray. O Theos Hazamagiel, (fol. 38; this prayer is also found on folio 61 below)
[The Crucifixion Rite]
Then write in the write hand † Alpha † Omega †,[13] [AB, 26] going to bed, say Psalm 51, Miserere mei Deus.
Having finished [it], recite Psalm 31 in its entirety, In te, Domine, speravi, just like on a holiday according to the early morning (matutinum). (fol. 38-39)
Having finished [it], say with outstretched arms: (fol. 39)
Let us pray.
[AB, 28] Deus qui pro nobis miseris peccatoribus, (fol. 39)
[AB, 29] Verba mea auribus percipe Domine, (Psalm 5:2-3) (fol. 39)
[AB, 30] Dominus regit me, (adapted Psalm 23:1-3) (fol. 39-40)
[AB, 31] Deus, cuius sapientia coelum stabilivit (fol. 40-41)[14]
[AB, 32] Illumina Domine vultum tuum super me (Psalm 67:1, NRSV) (fol. 41)
Deus meus sperante in te (Psalm 17:7, NRSV)[15] (fol. 41)
Come teaching me virtue, O Lord God, and Show me your face and I will be saved (Ostende mihi faciem tuam et salvi ero, adapted Psalm 80:20)
[AB, 33] Having finished this, recite Psalm 30, Ad te Domine levavi animam meam Deus meus (I do not redden in te confido [i.e., the writer omits the part where it says in te confido).[16]
[The Dream Incubation Rite]
[AB, 35] Having finished this, go to sleep placing the figure of memory before your eyes, then under [your] head, and having applied [the Greek letters of alpha and omega] to [your] right hand at the side of [your] ear, go to sleep, and whatever you dream, hear, or see, note [it] diligently, and you must not speak of [it] to anyone, but save [it] in a secret script [or, save it, having written it in secret], indeed, you are able to place open books near the bed, those you desire to understand, then at the top of the morning on bent knees before your bed, always give thanks again to God for these, which are revealed to you. (fol. 42)
[AB, 36] Let us pray. Gratias tibi ago Deus Magne et Mirabilis, (fol. 42-43)
(This art which you have received [from God], ought to be named.)
[AB, 8] Fast on bread and water, and give alms, (fol. 43-44)
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The Sacred Little Book of Prayers
The New Art (Ars Nova) and its introduction (forthcoming English translation), (fol. 44-46)
In the Name of the Lord, etc. (see also folio 34)
Let us pray.
[AN, Version B, Variation 1] Alpha et Omega, (fol. 49-51)
[AN, Version B, 7] Helyscemaht Hazaram, a prayer of four languages, (fol. 51-52)
[AN, 115] [First] Prayer, Omnipotens incomprehensibilis, (fol. 52-56)
[AN, 116] Second Prayer, Adoro te rex regum, (fol. 56-58)
[AN, 117] Third Prayer, gives eloquence for offering [it], and stability of the mind, especially in the art of astronomy and alchemy, and the preceding ones in theology, Confiteor, (fol. 58-61)
[Special, new variant of AN (Version B), 118; ANQCASR] A prayer, which pertains so far to the preceding and for the purpose of every work which is to be done. Let us pray. O Theos Hazamagiel,[17] (fol. 61)
[AN, 119] Fourth Prayer, for strengthening the internal and external sense, Pie Deus, (fol. 62-64)
[AN, 120] Fifth Prayer, with the preceding ones, ought to be prayed for memory, Pie Pater, (fol. 64-65)
[AN, 121] Sixth Prayer, which strengthens what you say before, for the external and internal senses, Extollo sensus, (fol. 65-66)
[AN, 122] Seventh Prayer, gives memory, eloquence, and stability, Omnium regnorum, (fol. 67-68)
[AN, 123] Eighth Prayer, Deus vivorum, (fol. 68-69)
[AN, 125] Ninth Prayer, Domine quia ego servus, (fol. 69-70)
[AN, 124] Tenth Prayer, Profiteor, (fol. 70-71)
N.B. Now you must offer these said prayers in the first day of the month up to the fourth day, etc.
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[AN, 10; AB, 42; ANQCASR] Prayer through which so much eloquence is augmented to [you], as like nothing above, Theos Megale Patyr, Ymas, Heth, Heldyahebaoth, Heleotezygel, Salatyel, Salus, theth, Samel, Zadaziel, Zadan, Sadiz, Leogio, Yemegas, Mengas, Omehoy, Myeroym, Ezel, Ezely, Yegrogamal, Ameldach, Somelta, Sany, Geltonama, Hanns, Simon, Salte, Patyr, Osyon, Hate, Haylos, Amen. (fol. 71)[18]
[AN, 11; AB, 43; ANQCASR] Prayer. Lux mundi, (fol. 72-73)
Theray Lemach Ossanlomach, Azabath, Azach, Azare, Gessemon, etc. (fol. 73-75)
Azaylemach, Azac, Gessemon, Thelamech, Azabhaihal, Sezyon, Traheo, Emagal, Gyeotheon, etc., (fol. 75-76)
Prayer. Of the Sign Lemach. Lamech Sabrice, Elchyan, Gezagan, Tomaspin, Hegety, Gemial, etc., (fol. 76-77)
[AN (Version B), 24; ANQCASR] Prayer for Memory. Deus summe Deus invisibilis Theos Patyr, Behominas, Cadagamias, Imas through your holy angels, who [are] Michael, the Medicine of God, Raphael, the Fortitude of God, Gabriel, the Burning One, Holy, through Amassam, Cherubim, Gelommeios, Seraphim, Gedabanam, etc. (fol. 77-79)
Now follows the conclusion of the entire operation, and the confirmation of the acquired sciences and arts.
[AN, Version B, Variation 12] Prayer. Conditor omnium, [19] (fol. 79-80)
[AN, Version B, Variation 13] Prayer. O Sapientia Dei Patris incomprehensibilis . . . (Verse) Sit nomen Domini benedictum. (Response) Et hoc nunc et usque in saeculum,[20] (fol. 80-81)
[AN, Version B, NS 138] Prayer, which has power to repell all voluptuousness of the libido Domine Sancte Pater […reparator], (fol. 82-84)
[Special, Benedic Domine chant, ANQCASR] Blessing of the Place (Benedictio loci), It is to be recited, as before, before sleeping on fol. 33. having lit a blessed candle of wax, if you are able to have [it], and cense with fumigation and apply the figure of memory of Saint Michael as you know, then it is a blessing for the studio placed here.
Prayer. Benedic Domine, etc. (fol. 84)
Schemhamphoras, (fol. 85)
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[An Intention for the Dream Incubation Rite, Variation 1]
[AB, 9] New Instructions, If you want to work from some difficult problem or question, etc.
Let us pray. Mitte Domine sedium tuarum , etc. (fol. 87)
[AB, 10] Let us pray. Gloria et honor, et benediction sit, (fol. 87)
[An Intention for the Dream Incubation Rite, Variation 2]
[AB, 11] But if wanting to understand a book to study, to dispute, or some other thing, etc.[21]
[First Day, Mass of the Holy Trinity (omitted context)]
[AB, 13] Let us pray. O Pater Creaturarum omnium, opifex, etc. (fol. 88)
[AB, 14] Christe fili Dei vivi, qui es splendor et figura luminis, (fol. 88-89)
[AB, 15] Deus, qui discipulis tuis S[anctum] dedisti Spiritum,[22] (fol. 89)
[An Intention for the Dream Incubation Rite, Variation 3]
[AB, 39] Memor esto servo tuo verbi, (Psalm 119:49-50, Zayin, fol. 89)
[AB, 40] Let us pray. Recordare mei Domine,[23] Then say these prayers in silence. (fol. 88-89)
[AB, 41] Let us pray. O Domine Deus innova signa, (fol. 90)
[AN, Version B, 7; ANQCASR] Let us pray. Helyscemaht Amazaz, Hemel, Sathusteon, Stheli, Tamaram, Theos Megale in you, Ymas, Eruel, Theos, Megale, Patyr, Imas, Heth, Heldya, Hebeath, Salus, Thet, Samel, Zadaziel, Zadan, Sadiz, Leogio, Yemegas, Mengas, Omechon, Myeroym, Ezel, Ezely, Yegrogamal, Sameldach, Somelta, Sanay, Geltonama, Hanns, Simon, Salte, Patyr, Osyon, Hate, Haylos, Amen. (fol. 90-91)
[TANIEPE, Special 7] Then it follows the prayer Thezay Lemach as fol. 73. After this, the prayer Azay Lemach Azae, fol. 75. And after these, the pryaer Lemach Sabrice, as fol. 76.
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[AB, 1] An experiment to understand all arts and secrets of the world and to dig out minerals and treasure, Now the prayer of prayers follows, etc. (fol. 91-92)
[AN, 7] Prayer. Hely Schemath, (fol. 92)
[AN, 11] Prayer. Lux mundi, (fol. 92)
[AN, 34, 36] Prayer, or the Gem of Prayers as called by Solomon. Lamed Rogum, Memoria Irreprehensibilis, (fol. 93-94)
[AN, 46-47] Prayer. Achacham, Confirma, (fol. 94-95)
[AN, 50-51] Pause here, then go on. Agloros, Deus omnium, (fol. 95)
[AN, 52-53] Pause here for a longer time. Now the books of the sciences, arts, or whatever [you] desired to acquire or know are to be meditated upon here. Megal, Veritas lux et vita, (fol. 95-96)
[AN, 62, 64] Prayer. Elmoht Sehel, Omnipotens aeterne Deus, (fol. 96-98)
[AN (Version A), 24; AB, 6; ANQCASR] Prayer. Theos Patyr, vehemens, I ask you God of the Angels and I invoke you through your most holy angels, Eliphamasay, Gelomieros, Gedobonai, Saromana, Elomnia, and through your angels, of those whom are indeed consecrated in the Name, as they ought not be offered by us, which are these: De. El. X. P. N. R. H. T. L. I. G. Y. Y. and they are neither to be said nor comprehended by human sense. (fol. 98)
[AN, 25; AB, 7; ANQCASR] Te quaeso Domine, (fol. 98-100)
[AB, 13] Prayer. O Pater Creaturarum omnium, (fol. 100)
[TANIEPE, Special 8] A rubric, N.B. Luna 11, 17, et 19, nunquam recites istas orationes praedictas et sacrosanctas, quantum obseruntur ab Angelis ad Thronum Altissimi. Laveas ergo a criminalibus ut a crapula, luxuria, etc. Caeteris vero diebus omnibus, prasertim crescente Luna, ut supra dictum est. N.B. Salomon per has praedictas orationes: Hely Schemat, praecipue vero per hanc sequentes preces sublimitatem coeli et maris profunditatem, animalia et omnia arcana naturae intellexit, et penetravit, sicut ipse testatus est. (fol. 101)
Caption: A figure of multiple hexagrams containing divine names, Yod, Saday, Adonay, Eheieh, Elohim, and Tetragrammaton, (fol. 102)
[AN, 71 and parallels] On Definitions of the Liberal Arts and Their Notes,[24]
Artes liberales sunt septem, etc. (fol. 103)
[AN, 134] But Theology, Astronomy, and Alchemy containing beneath them with all the remaining sciences have seven notes, but, nevertheless, those are much more danger and serious. Not it around serious, because they must be pronounced seriously, but because they have a serious efficacy. (fol. 103-104)
[Rubric modeled after Version B glosses] But music has one note, also, medicine has one note. Each of those are to be offered only on the determined days, again, just as we said, etc.
[AN, 147] [If] you wish to operate theology or astronomy, [then do so] when [the Moon] in a fiery sign. But if [you wish to operate] grammar or logic, [then the Moon] must be Gemini or in Virgo. But if [you wish to operate] music or medicine, [then the Moon] must be in Taurus or Libra, etc.
For astrology it must be Taurus or Gemini. For alchemy, in Cauda Draconis (Tail of the Dragon) and Caput Draconis (Head of the Dragon), ascendant rising and the days are formed thus, etc.
On Grammar,[25] (fol. 106)
[AN, 82] Lux veritas, (fol. 107)
[AN, 128] Domine Sancte Pater […imperfectum], (fol. 107)
[AN, 129] Respice Domine, (fol. 108)
[AN, 130] Creator Adonay, (fol. 109)
On Dialectic, (fol. 110)
[AN, 135] Sancte Deus, (fol. 110)
[AN, 137] Heloy Clementissime, (fol. 111)
On Rhetoric,[26] (fol. 111)
[AN, 140] Hanazay, (fol. 112)
[AN, 138] Omnipotens et misericors, (fol. 112-113)
[AN, 141] Usyon omnium, (fol. 113)
[AN, Version B, Variation 7] Azelechias, (fol. 114-115)
[AN, 139] Unus magnus, (fol. 115)
[AN, Version B, Variation 8] Scio enim, (fol. 116)
[AN, 142] Reverende, (fol. 117-118)
[AN (Version B), 78 gloss; AN (Version A), 78] N.B. But having considered [it], because in the beginning of the inspection of all the notes, he must have been fasting on the first day up to the evenings, if you are not able to wait, assume another hour for yourself, [then] the dialectic notes are able to be offered on all days except 11, 17, and 19 just as it is said above. (fol. 118)
[AN, 144] On Arithmetic, Deus qui omnia numero, (fol. 118)
[AN, 145] Mediator omnium, (fol. 119)
[AN, 143] Before the second figure of arithmetic and before the first of geometry, Deus iustus iudex, (fol. 120)
[AN (Version B), 146] Before the second nota of geometry, Omnis sapientia Deus, (fol. 121)
N.B. Observe for these prayers are able to be employed for the purpose of astrology. (fol. 122)
[TANIEPE, Special 9] On Alchemy, Alchymia quae est praeclarissima ars Philosophiae, etc. Alchemy which is the most brilliant art of philosophy, having been understood by humankind, an investigation of the Mysteries of nature in this sublunary orb and the elemental world, which together, is a special grace from God given freely to humanity, and in our times, hardly [given] at all on account of the most gravest crimes of mortals, thoroughly abolished, not on account of the crassness of human ignorance in science and the erudite teachers, the volunteer, and the imperceptible and pertincacious person, nor on account of tyrannts and the true Church. The inverters (invensores [invertores?], i.e., men of evil) and the men of the worst volition, and the abused, a danger from God, from the ancient philosophers of a thousand enigmas, the spoken hieroglyphs, and figures, on account of the unworthy, having been overshadowed by study, I ridicule the many Legions of men [who] have been concealed, and yet not every one lies dead, buried.
The art or science that is partly speculative, partly practical and mechanical, and has, on account of a discovered difficulty and profundity of that most artifical and the most presentable of sciences, according to the diverse notas of this very operation, according to which the vestige of nature is imitated and called, just like in the first ages of the world, and from the old Arabs and philosophers, the science [of] solutive elements, the sublunary or created existence, and having been born as men for the purpose of being fruitful (or enjoyment), and having produced the most abundant daily on every land by Nature, indeed, it is aequous to the ignivomous liquid [i.e., the corrupted men of the world], the expulsion or the preparation, universally: [there is a scribal interpolation here but I have not translated it], or the solution, rectification, composition, and artifical fixation for everything and for everyone in this orb, which the greatest necessity, thinking as the divine arcane, as the Mystery of Nature, within its corruptions, generations, and regenerations, not something of the Creator. Because to create is of the Sun of God. But the order of nature effects with an incredible miracle, is imitated through the hand and intellect of artifical wisdom, and also while very well in its own speculation, because it will endure the unity of God and the things of creatures and nature, thinking about the following sufficiently.
Caption: The alchemical hexagram. In the center of the earth, it hides the true Fontina [i.e., feminine and deific form of fountains and springs; see Fontinalis, the festival of Fons, celebrated on October 13th.]. “O blessed eagle-form [forma aquila?], which you solve all things and sorrows,” Hermes said. [source of this quotation is unknown. At the center of the hexgram are the alchemical symbols for Sulpher, Salt, and Mercury which symbolically lies at the center of the earth. At its angles are the planetary symbols of Saturn, Moon, Venus, Jupiter, Mars, and the Sun, which indicates a geocentric model of the universe.]
(fol. 122-131)
On Philosophy, (fol. 131)
[AN, 90] Ezethomos, (fol. 131)
[AN, 91] Domine Deus incomprehensibilis, (fol. 132)
[AN, 92] Domine Deus Sancte Pater, (fol. 132)
[AN, 93] Deus semper via vita veritas, (fol. 133)
[AN, 94] Lemogethon, (fol. 133-134)
[AN, 95] Vita homnium, (fol. 134-135)
[AN, 96] Rex regum, (fol. 135-136)
[AN, 98] Deus Pater immense […magnitudo], (fol. 136)
[AN, 99] Gezomaton, (fol. 137)
[AN, 100] Rex aeternae Deus, (fol. 137-138)
[AN, 101] Deus totius pietatis, (fol. 138-139)
[AN, 104] Hosel, (fol. 139)
[AN (Version A) 85; AN (Version B), 87 gloss] N.B. You are able to operate in philosophy on Luna 7 and 17 which is to be inspected seven times in homily on the first [day] or the new moon, and these prayers must be said in the lunation while the Son is stepping into Gemini or Cancer (i.e., on the new moon), thus, even all these prayers in theology are able to be recited from the philosophy notes. (fol. 139)
On Medicine, (fol. 140)
[AN (Version B), 29a] Iesu Dei Filius incomprehensibilis, (fol. 140)
[AN (Version B), 29b] Eleminator Caudones, (fol. 140-141)
[AN, 30-31] Then you will question the sick person, etc. (fol. 141-143)
[the front and back of a talisman for good health,[27] (fol. 144)
[TANIEPE, Special 10] The Lord lives and all who are living, live in Him, and so it truly is, that it is given to the universe as they must be, because they are, and everything is produced out of nothing from a word alone, which they are, as they must be. (fol. 145)
[Key of Solomon (adapted)] This sacred little sign against all adverse states of health, and it strengthens whoever and other sufferings of uneasiness, etc. (fol. 145-146)
On Theology, (fol. 147)
Prayers.
Ad Introitum.
Alpha et Omega, fol. 49
Hely Schemath, fol. 51
Theos Hazamagiel, fol. 61
Lamid Rogum, fol. 93
Prayer
To the first nota of theology.
Lux veritas, as above, fol. 131
Ezemomos, fol. 131
Domine Deus [Sancte Pater], fol. 132
Prayer
It is pertinet to the second nota of theology and the following:
[AN, 116] Adoro te rex regum, (fol. 147-148)
Then for theology notes you are able to apply the ten sacred prayers according to the order just as it follows from fol. 51 up to the end at fol. 71. (fol. 148-149)
[TANIEPE, Special 11] N.B. If you want to know something which is ignorant to you, and especially about the sciences, read the prayer, Confiteor tibi Pater hodie coeli et terrae three times as you have [it] on fol. 58, and you must pronounce [the entire prayer] all the way to its end, for which [prayerful] questions to hear, afterwards depart when you want to go to sleep, you must say the Theos Patyr prayer in its entirety (fol. 18) on bent knees, then Psalm, Qui habitat in Adiutorio Altissimi with the versicle, Emitte Spiritum tuum, as above, etc. Domine exaudi, (Response), and Clamor.
Then go to sleep, seize the figure of memory, having considered this in all the operations, place it under [your] right ear, and [do] this on the second or third nights, [and] you will see it, [that] which you asked about, and you know [it] without a doubt, this [matter] to which you attain, if you are worthy, because you will experiment, and write in the right hand “Alpha et Omega” with the sign of the cross, placing [it] under the right ear of the same hand, and the same [is to be done] on a day fasting on Lenten food once consuming the rest when, still, everything necessary is to be chosen, and I noted above you are able to investigate in the major work of Solomon.
[AN, 57; 134] Admonition, (fol. 150-153)
[TANIEPE, Special 12] Itaque non frivole sed caste et expiato corde haec persolve, si fructum et gratiam apud Deum haurire velis. Nam qui secreta scire vult coelestia secrete ea sciat custodire, et revelanda revelet, sigillanda sigillet et sacrum non det canibus ac staereticis (?), infidelibus, nec margaritas proiciat ante porcos, praecepta Salomonis et meas admonitiones observa, et aperientur tibi oculi mentis ad intelligenda secreta coelestia, et audies, seu percipies divinitus tibi revelari. Si non sit contra Dominum Deum nostrum. Quid animus tuus per istas orationes de fideraverit. Habebis quoque et prompta Angelorum Dei, et Spirituum in natura ministeria obsequentiora, quam ullus animus humanus penetrare, et desiderare queat. Ultimatim etiam memento precibus tuis. Quia bonum est pro mortuis orare, et Patrum nostrorum commemorare. Regis Salomonis poenitentis, haec nobis relinquentis, Apollonii transponentis, et mei haec tibi et vobis. Ad quos hoc sacrum et grande opus delatum fuerit. Fidelissime conseribentis et communicansis. Laus et honor sempiternus sit sedenti super Thronum in secula seculorum, Amen.
An Astrological Addition about the zodiac signs, of the notations, of the months, the influence of the planets, about the seven governors of the world, about the Sun, Moon, and of those reasons, about the 28 [Lunar] mansions, and the course of the Sun and Moon. (fol. 154-186)
An Untitled Book on Divine Names, the distinctions and offices of the Angels, and numerous prayers and hymns (fol. 187-271)
[1] This prayer accompanies the illustration of the Triangle containing the Hebrew name of God.
[2] Compare the description of the Helyscemath prayer to the Helyscemach prayer in the Summa Sacrae Magicae (book 4, f. 14) where it reads, “The fourth prayer is called the light of life and it reforms the soul, the memory, and the intellect and it is the beginning of every mystery.”
[3] Ars Brevis 49 includes the Pater Noster (“Our Father,” the Lord’s Prayer) immediately following the short hymn of praise called Gloria Patri (“Glory Be to the Father”).
[4] See also Ars Notoria (Version B), 22 gloss.
[5] See figure below.
[6] The meanings of the Archangel names are incorrect.
[7] The AB has omitted a portion of the original Summe Deus Pater piissime prayer from the Opus Operum, C, from “multiplicem benedictus . . . secula seculorum tempora, amen.” Instead the AB reads: “(intelligentiam), ut te prestante qui mirabilia magna facis solus nobis in ipsa arte sciens et subtilis, interpres . . . efficiar, ut per eam fecunditate, et memorie, et subtilitate, recepta, per merita sanctorum et intercessionem caelestium virtutum, honorem te in scientia mea.” The word intelligentiam is read as an operator’s inserted desire for intelligence from God.
[8] This passage contains the astrological prescriptions for the operation of inspections according to the ANQCASR.
[9] An Abbreviated Passage Shared with ANQCASR, itself a rewrite derived from AN (Version B), the Prologue, section 5 gloss, Variation 1 gloss, and 16 gloss; see also AB, 3 for the timing of the full moon.
[10] Translates as, “I will go [to the altar] for the purpose of the invocation to the Most High / To God, who brings joy to my youth.”
[11] This is a special prayer found in the ANQCASR.
[12] The wording of this prayer is similar to Deus omnium and Alpha et Omega.
[13] Ars Brevis, 11.
[14] Notice a slight rephrasing near the end of this prayer. The TANIEPE reads, “ut mirabiliter omnia retineam, assequens,” meaning, “as I retain all things wonderfully, follows towards, etc.”
[15] See this same prayer formula above, just under “The Beginning (Principium).”
[16] Notice the omission of the prayer at Ars Brevis, 34 due to its reference to the Virgin Mary and Catholicism.
[17] See also folio 38 above.
[18] ANQCASR says the following prayers are to be offered from the first day of the month to the fourth day: in the fourth day Alpha and Omega, etc.
[19] See also folios 25-26. Compare this section to ANQCASR.
[20] The TANIEPE includes an excerpt of the episcopal blessing from the Roman Missal for the O Sapientia Dei Patris incomprehensibilis prayer which is assumed and omitted from the ANQCASR which simply reads, “&c.”.
[21] Notice the omission of Ars Brevis, 12 which provides instructions on performing certain votive masses.
[22] The TANIEPE has omitted most of the remaining part of this prayer.
[23] Offertory for Pentecost XXII. Esther 14:12-13.
[24] Ars Notoria, Section 71-73, 147. The section includes astrological prescriptions for the study of astrology being most favorable in Taurus and alchemy in Caput Draconis and Cauda Draconis, ascendant rising.
[25] Ars Notoria, Section 74.
[26] Ars Notoria, Section 76.
[27] Actually, this is a pentacle of the Sun derived from the Key of Solomon (Rabbi Solomon Family). See Skinner & Rankine, Veritable Key of Solomon, Singapore: Golden Hoard, 2010, p. 115.
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