Elias Ashmole’s notes on Janua Magica Reserata

The following notes and transcriptions are copied from BL Sloane MS. 3824 fol. 30-52. They refer to a
magical treatise titled Janua Magica Reserata.1
The Janua is a 17th-century work on angel magic (probably ca. 16602) of unknown authorship. It
contains conjurations for the nine orders of angels of pseudo-Dionysius (Seraphim, Cherubim, Thrones,
&c.) to appear in a “Crystal Stone or Glass Receptacle,” with a theoretical preface drawing heavily on
Agrippa’s De Occulta Philosophia.3 The most complete copy known now forms the first half or so (fol. 3-
95) of Sloane MS. 3825, and was for a time in the possession of Elias Ashmole. Based on that copy, and on
a comparison with another copy to which he had access, apparently lacking the conjurations but with the
theoretical section expanded and slightly rearranged, Ashmole made the notes and copies here transcribed.
After the transcriptions of Ashmole’s copies, I have transcribed material relating to the Janua in a
different hand which currently forms part of Sloane 3824, although they appear to have been on a detached
sheet and a single torn page which were bound somewhat haphazardly inside other, unrelated material (a
collection of talisman designs on one instance and a book of treasure-hunting processes and “experiments”
involving various names spirits in the other).
Other materials which survive in Sloane MSS. 3821 and 3825 are in similar style, and possibly common
authorship, to the Janua. These include “The Practice of the Tables,” also known as Clavicula Tabularum
Enochi,4 the “Operations of the Angles of the Air,” 5 “Celestial Confirmations of Terrestrial Observations” 6
and “A Select Treatise at it was first discovered to the Egyptian Magi”;7 together they comprise an
extensive magical system based around evocation to crystal, involving the Angels of John Dee’s “Tables of
Enoch,” the planetary Angels and Intelligences and the Demon Kings of the quarters.

T.S.
Leeds, England
June 2021.

1
Lat. “The Magical Gate Unlocked.” Typeset in Stephen Skinner & David Rankine (ed.), Keys to the Gateway of
Magic, Singapore: Golden Hoard Press, 2005. While Skinner & Rankine used other material from Sloane 3824 in that
edition, they did not include the passages copied by Ashmole.
2
Some references in the following suggest it was compiled during, or shortly after, the “Commonwealth” period of
English history (1649-1660). The work’s use of printed sources make a date before 1659 extremely unlikely.
3
Other identifiable sources include T&FR, Arbatel de magia veterum (Arbatel of Magick) and the pseudo-Paracelsan
Archidoxes Magica.
4
S1 fol. 2-157. Another copy, probably earlier & certainly more complete, is in Sloane MS. 307. The work appears
to be untitled internally; “The Practice of the Tables” is how Hans Sloane’s librarian designated it in the contents list of
S1, based on some of the internal section titles, and it is unclear whether the title Clavicula Tabularum Enochi in Sloane
307 refers simply to the table of letter-squares at the start of the work, or the treatise as a whole.
5
S1 fol. 158-169, 179v-187. There is no overall title in MS.: it comprises four sections titled “Operation of the East
Angle of the Aire by invocation to the Regal Spirit Oriens,” and similarly for Paimon in the West, Amaymon in the
South and Egin in the North. As indicated by the full titles, these call on the demon kings of the quarters, and various
of their subordinates.
6
S1 fol. 170-179r (interrupting the “Operations of the Angles of the Air.” This calls on various planetary Angels,
mostly familiar from the Heptameron.
7
S1 fol. 205-225. A fragment appears in S5 fol. 96v-99v. This is based around the planetary “Intelligences”
mentioned in Agrippa, whose names are concocted in Hebrew to add up to one or another of the “magic numbers” of
the planets.

—1—
 Source.
The following transcriptions were made from digitised images made (apparently in 2003) from microfilm
photographs of the manuscript, which have been in Internet circulation for a while (as a PDF which also
includes Sloane MSS. 3677 & 3821). The digitisation process reduced the greyscale photographs to 1-bit
black & white, albeit at fairly high resolution (probably 500 dpi or more effective) resulting in some loss of
detail; rubricated text in particular is nigh-unreadable in many places. Owing to the tight binding of the
original MS. combined with the settings used for digitisation, text is lost in the gutter in many places.

Note on the transcription.

English spelling has been retained as far as possible, including eccentricities of capitalisation and
punctuation. English orthography was not standardised at the time this MS. was written down, and it is
not unusual to see multiple spellings of a single word in the course of a single page or even paragraph.
Names of angels, spirits &c. are standardised in so far as, if a name is consistently spelt one way in the
course of a particular text, variants that only occur once are generally treated as copyist errors. If there is
sufficient variation to make establishing a standard orthography impossible, then the variants are
transcribed.
Words or parts of words lost in the gutter or to torn edges are conjecturally restored from context
where possible, flagged with double square brackets — ⟦these things⟧

Abbreviations used.
⟦…⟧ Marks text (generally a single word or part of a word) illegible or lost due to blotting, torn
edges, over-tight binding of the MS., etc.
⟦⟧ Marks conjectural restoration of words or partial words unreadable in the MS. for one reason
or another.
⟬⟭ Marks conjectural restoration of words omitted in text due to copyist error. Used sparingly.
⟨⟩ Marks words written in text in error that should be disregarded.
<illegible> Typically marks a single illegible word.
fol. Folio.
MS. Manuscript.
OOP Cornelius Agrippa, Three Books of Occult Philosophy. Unless otherwise stated references are to
the 1651 edition, translated into English by “J. F.” and “Printed by R. W. for Gregory Moule”
in London.
r Recto
S1 British Library, Sloane MS. 3821.
S4 British Library, Sloane MS. 3824.
S5 British Library, Sloane MS. 3825.
sup. lin. Supra linea – incates words have been written in above the main text line.
T1655 Robert Turner (trans.), Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of
Geomancy, &c. &c., London, 1655.
T1665 Robert Turner (trans.), Henry Cornelius Agrippa his Fourth Book of Occult Philosophy, of
Geomancie, &c. &c., London, 1665.
T&FR Meric Casaubon (ed.), A True & Faithful Relation of what passed for many years between Dr. John
Dee […] and some Spirits &c. &c. &c. London, 1659.
v Verso

—2—
 [A note concerning material taken from Cornelius Agrippa]
The first 5 pages8 are taken out of the 36 Chap: of the 3d Book of Corneilus
[30r]
Agrippa’s Occult Philosophy. Set forth by Dr. French.9
The 6 & 7 page is taken from the 36 Chapter.10
The discourse relating to Ideas in p: 23 to the middle of page 25 is to be found in the 11
Chap. Of the first Booke of Occult Philosophy.11
The discourse of the 9 Orders of Angells in p: 47, 48, 49, 50 & 51 is taken out of the 10
chap: lib. 3.12
For Angells president in p: 61, 62, 63, see lib. 3 c: 24.13
[30v blank]

[A note concerning the following excerpts]

[31r]What follows was transcribed from another MS. Coppy of part of this Book; w ch
reached only to the Isagogicall Observations in pag. 75 & noted by pages & capitall
Letters, where they were inserted by Dr. R.14

Where note that to the Title (viz., Janua Magica Reserata) there was added in the said MS.
Coppy per Clavem Philomusei.

Note that I find much of this discourse coppied out from Dr. French his translation of
Cornelius Agrippa his Occult Philosophy, wch I have noted in the Margins.15
[31v blank]

8
Fol. 3r-5r.
9
“Of man, how he was created after the Image of God” (p. 457). From the start of the Janua to “untill it be made a
wicked spirit” at the top of fol. 5v is an edited extract from this chapter.
The English translation of De Occulta Philosophia, as originally printed, was credited only to “J. F.” Bibliographers
have variously taken the initials to stand for “John French” and “James Freake.” Ashmole, given his social circle,
interests & and connections is likely to have been in a position to know.
10
Probably an error for “37”; “Of mans soul and through what means it is joyned to the body.” (p. 465). From “The
soul of man, being a certain divine light” on fol. 5v to “the Soul flyeth away with this Celestial vehicle &c.” on fol. 6r is
taken from this chapter.
11
“How Occult Vertues are infused into the serverall kinds of things by Idea’s, through the help of the Soul of the
World, and rayes of the Stars: and what things aboud most with this Vertue.” The discussion of Ideas, beginning “It is
yet further to be observed” (fol. 14r) begins with a short paraphrase from chap. 14 , followed by a slight paraphrase of
the bulk of chap. 11, ending at “virtues that are inferior species” in the middle of fol. 15r.
12
“Of Divine emanations, which the Hebrews call Numerations, others Attributes.” The attributions of Michael
and Raphael in the Janua are counterchanged compared to those in Agrippa.
The following section of the Janua is taken almost entirely from ch. 37 & 38 of lib. III; the section after that from ch.
17.
13
“Of the Names of Spirits &c.” That chapter also includes material from lib. III cap. 16, 25 & 28, The following
discussion of evil spirits is largely drawn from cap. 18
14
The capital letters denoting sections were also written in S5 to indicate the insertion points.
15
These marginalia have been noted in footnotes where they are legible.

—3—
 Excerpt A.16
[32r] OBSERVE the words of an Orthodox & learned Father, who divinely saith thus; the
Heavens, the Earth & every Creature, speakes unto us with their voyces;
The first voice saith, Receive a Benefit,
The second, pay thy Benevolence,
The third, avoyd punishment.
The Heavens saith, I give thee light in the day, that thou maist worke.
The darkness saith, I spread my Curtaine in the Night, that thou maist rest.
The Aire saith, I nourish thee with Breath; all kind of Fowles, I keepe at thy Comand
The Water saith, I give thee Drink, I purge away all uncleaness, I preserve all my
Elementary Creatures to thy use, from the smallest Minnum, to the mighty Whale.
The Earth saith, I beare thee, I nourish thee with Bread & Wine, I fill thy Table with
all sorts of Creatures & Fruite.
The second is a voyce of Admonition, in wch the World saith: See Man how he loved
thee, wch made me for thee; I serve thee as thou servest him, wch made both thee & me.
The third Voyce is a voice of threatening, where the Fire saith, thou shalt be burnt by
me: The Water saith, thou shalt be drowned by me, the Earth saith thou shalt be
swallowed up by me, as some have been; if thou lay by17 thy Obedience to him, wch put
of all subjection to thee.
Hence you see, that all Creatures call upon Man to serve him, because he is the summe
& Epitomy of alle; & do willingly obey him.

Behold then &c. ~~~~ p. 9.18

Excerpt B.19
[32v] HAVING briefly layd open the Excellency & dignity of Man, let us see what we shall
Councill him to observe, before we enter upon our following Tractate, & the practise
thereof. The subject whereof is Magick, & it hath been very much approved of, by all
the ancient & Moderne Philosophers, unto whome it hath been revealed, by the holy
Revelation of blessed Angells, as shalbe manifested, & made more plainly appere in the
following description thereof; the which, before we shall insist on, wee shall lay downe
some Theologicall & Philosophicall Aphorismes, by way of Instruction; to shew what a
Magitian ought to bee, and how me may deck himself in a magicall habit, both in the
inward & outward Man, & how he may put on him the Robes of the Cœlestiall &

16
Insertion point: after “were not perfected but in many days,” fol. 7r (p. 9).
17
In the sense of “put aside, neglect” probably.
18
This indicates where the ensuring text once more matches up with that in S5. In this instance there is no
difficulty. The pick-up text after extracts B-D, however, indicates that in addition to containing additional passages,
some of the text shared by the two copies was ordered differently.
19
Insertion point: after “perfect mind doth not Change in Council,” fol. 8v (p. 12).

—4—
Angelicall disciplines, whereby he becomes more sublime, & ascende to more divine
things, & participates fully & freely, of the Angellicall Converse & Ministry &c.
Now thus much observe by the way, to anticipate all doubts & objections, which in
many ordinary discourses may arise frivously, for want of better Judgment, when Things
will not be otherwise perswaded, because perhaps the subject of our following discourse,
may not in a Moment be rightly understood; For as in a Harmony or Consort of Musick,
if one string thereof be out of Order, the whole Consort presently Jarres, & is dissonant
& disordered, insomuch that the whole Body thereof immediately falls into a Confusion;
So if one misticall Sence hereof by misunderstood, the whole Art is presently condemned.
None can draw a knowing & intelligent Man by Reason, unto things that reach a
little beyond his present Capacity, but by receiving that Inspiration & force by Sense: For
the Animall Spirit of Man, is by the influence of the [33r] Cœlestialls, & the Cooperations
of the Minde & Will, affected beyond his former & naturall disposition.
Now the more learned, discrete & expert Magitian, doth not admire this more rare &
divine doctrine, & the great guifts and benifits proceeding therefrom, & received
thereby; from whence, many wonderfull, Rare & admirable Experiments, Operacions &
effects are produced & brought to pass, by virtue of the Cœlestiall Authority, managed
according to the Order & discretion of the sublime20 Magitian; because he is not a
stranger to the heavens, &c.21
But not only these things, but also all naturall Arte & Sciences of use, are admired at,
by the malevolent, detractive, indigent, vulgar & illiterate persons, who merely out of
Ignorance, deride & condemne all things, they know not, nor are accustomed to.
This being as much as is necessary by the way, to dissipate any misty vapour of
Interception, which ingender & beget nothing but pernitious opinions & debates, to the
confusion of the senses, & the overthrow of the Intelligible Faculty, to the great Scandall
of Learning & the experienced Magitian, & the dishonour of God also.
Wee shall now proceede unto those necessary & usefull Aphorims, very fit to be
knowne & observed of him, who would be a Contemplator of diving things, & a Learner
of Cœlestiall & Magicall Doctrine &c: And next to the Description of the Heavenly
Magick & the Philosophicall & Theologicall use, construction & Practise thereof.
In the name of God, Amen.

Beneficiall Aphorisms &c.: ~~~~ p. 16.

20
Written in, somewhat cramped, above “divine,” which latter word has been crossed out.
21
This and the preceding paragraph are very slight variants of a passage which occurs in S5 (fol. 10r / p. 15), also
shortly prior to the chapter of aphorisms.

—5—
 Excerpt C.22
[33v] IN NOMINE Dei Iehovah Amen. Halleluiah.
In the first place, a Magitian ought to know God who is the giver of all good Gifts;
this is the true & Orthodox beleife & description of God, according to the religious
Construction of Christian Professors.
God the first, the Originall, the Cause of Causes, Increate, the only wise, infinite,
omnipotent, eternall, incomprehensible, unbegotten, without parte, perfection, most like
himself, the Guide of all Good, expecting no reward, the best, the wisest, the Father of all
Right, having learned Justice without Teaching.—In the Godhead are three Persons, the
Father Son & Holy Ghost, Coeternal & Coequall, of one most simple Essence, Substance,
& Nature: And we ought to worship one God in Trinity, and Trinity in Unity, neither
confounding the Persons, nor dividing the Substance.
The true name of this Incomprehensible God, is neither known to Angells nor Men,
but to himself alone, neither shall it be manifested, until his will is fulfilled, p: <illegible>
init. [Luna]
Yet in this ineffable Essence, are contained many divine powers & Attributes, which
as Rivolets flow from the Center of this Omnipotent Fountaine, & hath undoubtedly
Influence on all things by a certain Order, from the highest things even to the lowest, &
thenm as Beams are reflected from the Splendor of the most glorious & unspeakable
Lumen, conteyning all things, have first & imediately Influence on the nyne Orders of
Angells, & from them into the Cœlestiall Spheares, Planets & Men; & so accordingly,
every thing receiveth power & virtue, to performe & fulfil the Office to which it is called.
[34r] Thus may wee behold the great Iehovah, called or distinguished, by the Names
& significations of severall powerfull virtuous and ineffable Attributes, whereby out
Intellect, being wrapt up in an Extasie of Cœlestiall & divine Contemplations, stand in
admiration, to behold the wonders of his worke in Nature; and then for our further
Illumination, that we may yet come nearer to the Knowledge & Inspection of the
glorious Deity; behold through the portholes of the Cœlestiall Orbs, descends Natures
Handmaid, to the assistance of all our Affairs, according to our Necessities, & naturall
Juidciousness, in the fulfilling & accomplishing all things, in respect of their Counsell,
Office, Quality or Nature, only to his Glory, & the use of Man, &c:
To conclude, there is certainly no names of God amongst us, that is not taken from
his Works, &c.:

The Allsufficient God ~~~~ see p: 1223

22
Insertion point: after “the soul of man, standing and not falling.” (end of “Beneficial Aphorisms,” fol. 14r).
23
This pick-up note was written in small at the end of the excerpt. After this excerpt, and continuing to the bottom
of the page, Ashmole transcribed a passage which he later realised was already in his copy of the Janua:

—6—
 Excerpt D.24
[34v] HAVING now briefly treated of the Cœlestiall & Terrestriall Harmonies, and the
mutually correspondencies of these Inferiours with their Superiours; whereby we become
capable, of receiving certain Cœlestiall Guifts from above, &c. – wee shall now touch at
somewhat of the four Triplicities (or Elements) their various qualities, Natures, &
Comixtions, & how they are formed every where, & in all things, both Cœlestiall,
Terrestriall & Infernall.

Of the Foure Elements.

There are foure Elements, which are the originall Grounds of all25 Corporiall Things, &
of which all Elementatated Inferiour Bodies are compounded; not by way of heaping
them together, but by Transmutation & Union; and they are Fire (1), Aier (3), Earth (2)
& Water (4):

{ }{ } { }{
Fire Hot & dry, East Eurus
The Nature & Earth Cold & dry, answering South Notus
Quality of þ e
Ayer is Hot & Moist, to the West Zephyrus
Water Cold & Moist North Boreas

These Elements according to two contrary qualities, are likewise contrary one to the
other in Nature, vizt: Fire to Water — & Earth to Ayre — And upon another Account are
opposite one to the other for Earth & Water is heavy, & Fire & Ayre is Light; And the
Fire & Aire is active, & the Earth & Water is passive.
To the Fire is assigned Brightness, Thynness & Motion.
To the Earth — — — Darkness, Thickness & Quietnes.

“The Allsufficient God hath created all things, ruling & disposing them, & setled his heavenly decrees,
according to his divine, holy & gracious Will, then doth he distribute the putting thereof in Execution to the
Care of divers & sevrall Ministers, the wch St. John in the Revelations calls assisting & destroying Angells.
“And whatsoever God doth by Angells (as by Ministers) the same he doth by the Starrs (as it were by
Instruments) who accordingly transmit them to this sensible World, that after this manner all things might worke
together to serve him, so that it is fit we should apply the tyme, place, & species of the Angells & Stars to their
respective parte, according as they are referred to them, both in respect of their Offices & Signification, &c.
“Note, every thing may ⟨be⟩ aptly be reduced from these Inferiours to the Stars, from the Stars to their
Intelligencyes, from thence to the first Cause itself, from the Series and Order whereof, all hidden Philosopher
flowes, for every day [some”
The entire passage is cancelled and the catch-word does not appear on the next page. A note in the margin next to it
(partly unreadable due to tight binding of the codex) indicates that this can be found on pp. 12-13 (fol. 8v-9r) under
the head “Further Observations worthy of note.”
24
Insertion point: after “as to its roots, causes and signs, it is reduced” fol. 10r (p. 15). This, it will be observed, is
before the insertion point for excerpt C.
25
In margin: illegible note, mostly lost in gutter, but based on the others, probably indicating the chapter of OOP
here adapted.

—7—
 Here you see according to these Qualities, these Elements of Fire and Earth, to be
clearly contrary to each other.
The other Elements borrow their Qualities from these, as thus:
The Ayre receives two Quallities of the Fire, vizt: Thynnes and Motion, & one of the
Earth, vizt: Darkness.
The Water receives two Qualities of the Earth, vizt: Darkness & Thickness, & one of
the Fire, vizt: Motion.
Fire is twice more thinn then Ayer, thrice more moveable, & foure tymes more
bright.
[35r] Ayre twice more bright than Water, thrice more thynn, & foure tymes more
moveable.
Water is twice more bright than Earth, thrice more thyn, & foure times more
moveable.
So that as the fire is to the Ayre, so is Aire to the Water, & Water to the Earth.
Then againe, as the Earth is to the Water, so is the Water to the Ayre, and the Ayre
to the Fire.
And he who shalbe truly knowing & Learned, in these Qualities of the Elements, &
their severall Commixtures, together with what followeth in relation thereunto, which is
the Root & foundation of all Bodies, Causes, Natures, Virtues, Qualities & Operations,
shall easily bring to pass many sublime, Rare, Wonderfull & Admirable Effects, to the
astonishment of the Incredulous, & malevolent Detractors; and now we shall descend to
particulars, and first26

Of Fire.

Fire in all things & through all things, comes & goes away Bright, it is in all things
Bright, & at the same tyme occult & unknown; When it is by it selfe (no other Matter
coming to it, in which it should manifest its proper Action) it is boundless & invisible of
itself, sufficient for every Action that is proper to it, moveable, yeilding it self (after a
manner) to all things that come next to it, renewing, guarding Nature, enlightening not
comprehended by Lights, that are vailed over; cleere, parted, leaping back, bending
upwards, quick in Motion, high, always raising Motions; Comprhending another, not
comprehended it selfe, nor standing in neede of another; secretly encreasing of it selfe, &
manifesting its greatness to things that receive it: Active, powerfull, invisible, present in
all things at once, It will not be affronted nor opposed, but (as it were in a way of
revenge) it will reduce on a suddaine things in obedience to it selfe; It is
incomprehensible, [35r] impalpable, not lessened, most rich in all dispensations of it selfe;

26
This section is adapted, with some omissions, paraphrases and added connencting text, from OOP, Book I, chap. 3,
“Of the four Elements, their qualities, and mutuall mixtions” (pp. 6-7).

—8—
it is of it selfe one & penetrates through all things, it is shining & spread abroad in the
Heavens, but in the Infernall place, it is streightened, dark, & Tormenting; and in the
Midway it partakes of both: It is in it selfe One, but in that which receives it Manifold, &
in differing Subjects it is distributed in a different manner.
Now the Fire which we use is fetched out of other things; It is in Stones, & fetched
out by the Stroak of the Steele. It is in Earth, and after it is dug up, makes it to smoke; It
is in Water, & heats springs & Wells; It is in the depth of the Sea, & makes it warme,
when tossed with Windes; It is in the Aire, & makes it burne (as often tymes we see). It
is in all Animalls, & Living things whatsoever; for every thing that lives, lives by reason
of the inclosed heate: It is in all Vegitables, for that they are preserved by heat.
The properties of the Cœlestiall Fire is Heate, making fruitfull & giving Light & Lyfe
to all things; by the properties of the Internall Fire is Darknes, a parching heate,
consuming & making all things burne.
Now the true Cœlestiall Fire & Omnipoent Lumen, which is the Father of Lights,
who saith from the Light of the World, sends forth the most glorious & illustrious Light
of his Fire, according to his gracious desire, comunicating it first to the diurnall Lamp the
Sun, & the rest of the Cœlestiall Bodies; who then as mediating Instruments, conveyeth
that Light into our Fire, which is the Vehiculum of the Superiour Light.27

Of the Element, or Triplicity of Earth.

Earth is the Basis & Foundation of all the Elements, for it is the Object, Subject &
Receptacle of all Cœlestiall Rayes & Influences, In it are contained the Seeds & seminall
Virtue of all things, & therefore it is said to be Animall, Vegitable & Minerall: It being
made fœcund by the Heavens, & the other Elements; brings forth [36r] all things of it
selfe: it receives the aboundance of all things, & is (as it were) the first Fountaine from
whence all things spring; it is the Center, Foundation & Mother of all things; in it are
great Secrets, & it is the first matter of our Creation, &c.28

Of the Element or Triplicty of Ayre.

Aire is said to be a vitall Spirit, passing through all beings, giving lyfe & subsistence to all
things, & binding, moving & filling all things; It imediately receives into itself, the
Influence of all Cœlestiall Bodies, & then communicates them to the other Elements, &
alsoe to all mixt Bodies. It receives into its selfe (as if it were a divine Looking glass) the
Species of all things both Naturall & Artificiall, & also likewise29 of all manner of speeches,

27
This section is adapted from OOP Book I, chap. 5, “Of the wonderfull Natures of Fire, and Earth” (pp. 9-10).
This is apparently noted by Ashmole in the margin (the note is mostly lost in the gutter owing to over-tight binding
of the MS., but “5” and “9” are visible).
28
This section is also adapted from OOP Book I chap, 5 (p. 10-11).
29
‘also’ has been crossed on in the MS., ‘likewise’ written sup. lin., with an insertion mark below the cancelled word.

—9—
and reteynse them, & carries them with it; it enters into the Bodies of Men & other
Animalls through their Pores, & makes an impression upon them, as well when they
sleepe, as when they are awake; and affoards matter for strange dreames, &c. Hence it is,
that one passing by a place, where a Man was slaine, or a Carcasse newly hid, is moved
with feare & dread, because the Ayre in that place, being full of dreadfull species of
Manslaughter, doth (being breathed in) move & trouble the Spirit of Man with the like
species; for observe, that every thing that makes a suddain Impression, astonisheth
Nature.30

Of the Element or Triplicity of Water.

There is so great a necessity of Water, that without it nothing can Live, noe Hearbe,
Plant or Vegitable whatsoever, without the moystning of Water, can bud or branch
forth; In it is the seminary virtue of all things, specially of Animals, whose seede is
manifestly waterish. The Seedes of Trees and Plants, although they are earthy, yet
notwithstanding, must of necessity be rotted in Water, before they can be fruitfull,
whether they be imbibed with the moisture of the Earth, or with dew or [36v] Raine, or
any other water that is put to them on purpose; Yea those productions that are made in &
upon the Earth, are partly attributed to the very water, as is testified by sacred Writt
where it saith, that the plants & Hearbs did not grow, because God had not caused it to
Raine upon the Earth. Such is the efficacy of this Element, that spirituall Regeneration,
cannot be done without it (as our Saviour Christ testified to Nicodemus). In fine, infinite
are the Benefitts, & divers are the Uses hereof: For by its Virtue all things are generated,
nourished & subsist, & are increased. It was the first of all Elements, & the most potent,
because it had & still hath the mastery over all the rest; It swalloweth up the Earth,
extinguisheth Flames, ascends on high, & by the shining fourth of the Cloudes,
challengeth the Heavens for their own; the same falling down againe, becometh the
Cause of all things that growth on Earth. To conclude, Very many are the Wonders,
that are done by this Element of Water, as is testified by many ancient & curious Writers,
& also by Scripture it selfe.31
Here we may plainely see, know & understand (together with what followeth in the
ensuing Tables), that the Elements are the first of all things, & all things are of &
according to them, & that they are in all things, & diffuse their virtues through all
things.32
And as in the Originall & Exemplary World, all things are in all; so likewise in this
Corporiall World, all things are in all.

30
This section is adapted from OOP Book I chap. 6, “Of the wonderfull Natures of Water, Aire and Winds” (p. 14),
as Ashmole notes in the margin.
31
This section is adapted from OOP Book I chap. 6, (p. 11-12), as Ashmole notes in the margin.
32
Adapted from the concluding sentence of OOP Book I chap. 7 (p. 20), as Ashmole notes in the margin.

— 10 —
 For the Elements are not only in these inferior Bodies, but also in the Heavens, in
Stars, in Devills, in Angells, & lastly in God, the maker & Original Example of all things,
&c.
Elements therefore in the Exemplary World, are Ideas of things to be produced; in
the Intelligences, distributed powers; in the Heavens, vertues; & in inferior Bodies, gross
Formes.
To conclude: Note, In these Inferiour Bodies the foure Elements are accompanied
with much gross matter; but in the Heavens they are (according to their natures &
vertues) after a Cœestiall, pure, [37r]33 and more excellent manner, then in Sublunary
things: For the firmness of the Cœlestiall Earth, is there without the grossness of Water,
& the agility of the Aier, without running over its Bounds, & the heate of Fire without
burning, only shyning, giving lyfe to all things by its heate.
Now therefore, that the Elements are to be found every where, & in all things, noe
man can deny, first in these inferior Bodies, feculent & gross, Secondly in Cœlestialls,
more pure & clear, Thirdly in Supercœstialls Living & in all Respects Blessed.34
There are likewise 4 Cardinall Windes, defluxing from the foure Corners, thus
named & qualified:
Eurus, or the East Winde, is ravenous, cloudy & waterish.
Notus, or the South Winde, is cloudy, moist, warme & sickly, & is called the Butler
of the Rains.
Zephirus, or the West Winde, is soft, blowing with a pleasant Gale, it is cold & moist,
removing the effecte of Winter, bringing forth Branches, & pleasant Flowers.
Boreas, or the North Wind, is fierce, roaring, discussing Cloudes, makes the Aier
serene, & bindes the Water with Froste.35
[37v] A Table, shewing how all things, both Cœlestiall, Terretraill & Infernall, in their
respective qualities, Natures & degrees, symbolize with the 4 Triplicities or Elements:36

33
There is a cancelled passage of seven lines in another hand at the top of fol. 37r. It appears to be part of a draft or
variant copy of one of the conjurations of the Janua. (there are some minor, but possibly significant, differences in
wording). I have transcribed it after the excerpts copied by Ashmole.
34
From “And as in the Originall & Exemplary World” to here, this section is extracted and rearranged from OOP
Book I, chap. 8, “How the Elements are in the Heavens, in Stars, in Divils, in Angels, and lastly in God himself” (pp.
20-22).
35
From OOP Book I chap. 6, passing describing the winds, (pp. 16-18.)
36
Except where noted this is drawn from Agrippa’s table of the scale of the number 4 in OOP Book II ch. 7 (pp.
186-7). The use of “Triplicities” to refer to the elements probably alludes to Agrippa’s somewhat cryptic ch. 4 of Book
I, “Of a three-fold consideration of the Elements” which distinguishes for each element, “the pure Elements,”
“Elements that are compounded, changeable, and impure, yet such as may be reduced to their pure simplicity” and
“those Elements, which originally and of themselves are not Elements, but are twice compounded, various, and
chageable one into the other.” It is not entirely clear whether, or if so how, this threefold division connects with the
general three-worlds scheme (natural, celestial, divine / supercelestial) after which De occulta philosophia is structured.

— 11 —
The foure Elements. Fire. Earth. Ayr. Water.
Their Natures & Qualities. Hot & Dry. Cold & Dry. Hot & Moist. Cold & Moist.
Angells ruling the Elements. Seruph. Ariel. Cherub. Tharsis.
Parts answering in the Heavenly By the shining splen- By the stability of By the subtilty of By reason of their
37 dor, & glorious lustre their Essence in their Breath Mercy & piety, which
Angels & blessed Intelligences
of their Love. which is the steadfast is a watery cleansing
Seate of God vertue.
Of the Cœlestiall Hierarchies or Seraphim, Cherubim, Dominations, Thrones,
Orders of Angells.38 Potestates, Angells. Principalities. Archangels.
Vertues,
Of the Stars & Planetes. Mars & Sol. Luna & the fixt stars Jupiter & Venus Saturn & Mercury
Of the 12 Zodiacall Constellations, Aries, Leo, Taurus, Virgo, Gemini, Libra, Cancer, Scorpio,
or Cœlestiall Signs. Sgittarius Capricorns Aquary Piscis
Of the 4 Angles or Corners East South West North
of the World
Of the four Windes Eurus or Auster Notus Zephyrus Boreas
Of the 4 Princes of the good Michael Uriel or Nariel Raphael Gabriel
Angels, that are set over the foure
Angles of the World & the Windes.
Of the 4 Princes of the Evill Spirits, Uriens or Amaymon Paymon, or Egin, or
set over the 4 Angles of the World, Oriens or Mayrary Paynim, Egym.
& the Winds, offensive to & or Ories.
troubling the Aire.
Their Names according to Samael. Mahazael. Azazzel. Azael.
———— the Hebrew ———— is
Of the 4 Infernall Rivers. Phlegeton. Acheron. Cocytus. Styx.
In the Qualities of the foure Light Solidity. Diaphanousnes Agility.
Cœlestiall Elements. or Clearnes
In the power of Mans Soule. The Intellect. Sense. Reason. Fancy.
In the Elementary part of Man. The Minde. The Body. The Spirit. Thee Soule.
In the Actions & Motions of Man, A fierce, quick A slow, firm, & Cheerefulnes & an Fearefulnes, sluggishness
in usuall Gestures, &c.39 & angry disposition. ponderous Motion. amiable disposition. & remisnes in working.

In the powers or parts of Animalls. Vitall Spirit. Bones. Flesh. Humours.

In humours of the the Body Yellow Choller. Black Choller, or The Blood. Flegme.
Pollitick. Melancholly.

In the foure fold Spirit. Animall. Naturall. Vital. Generative.

In the foure kindes of Animalls. Walking. Creeping. Flying. Swimming.

[38v]

37
These are not in the table in Book II, but are mentioned in Book I cap. 8 (p. 21). In the MS. images I was
working from, some text in the last column was lost in the gutter, and has been conjecturally restored from said source.
38
These are the attributions are given by Agrippa, in Book I (loc. cit.). In the table of the scale of the number 4,
Seraphim, Cherubim & Thrones are referred to Fire, Domination, Powers and Virtues to Air, Principalities, Angels and
Archangels to Water and three divisions of the Blessed Souls to Earth.
39
This row is drawn from Book I, chap. 7 (pp. 19-20); the table in Book II has a row “Four manners of
Complexion: Fire: Violence; Earth: Slowness; Air: Nimbleness; Water: Dulness.”

— 12 —
The foure Morall Virtues. Justice. Fortitude. Temperance. Prudence.
The foure Judicial Powers. Faith. Experience. Science. Opinion.
The four Annual Seasons. Summer. Autume. Spring. Winter.
Of Animalls. Salamandrer, Moles, Wormes, The Camelion Fishes, &c.
Crikit, Estrich, & all small & all flying
Lyon. creeping things. Fowles.
Of Vegetables40 Seeds, because of Rootes by Flowers because Leaves because of
the multiplying reason of their of their Subtility. their Juyce.
Spirit. thicknes.
Of Mineralls or Mettals Gold & Iron. Lead & Silver Copper & Tynn. Quick-Silver.

Having briefly treated of the Natures & Qualities of the foure Elements or Triplicities, &
how they are found everywhere, & in all things, & how all are oft & according to them,
& diffuse their vertiues through all things; Wee will now touch at some occult vertues, &
how they are infused into severall kindes of Things by Ideas, though the helpe of the
Soule of the World, & the Raies & Influences of the Stars; which is very necessary to be
first understood, before wee enter upon the ensuing Treatise.
There is nothing of such transcending vertue ~~~~ See p. 23.

40
This row and the previous are drawn from OOP, Book I, ch. 7 (p. 19).

— 13 —
 Excerpt E.41
[38v] NOW HAVING briefly touched at some materiall Matters of Concernement, very fit
to be knowne & understood; We shall in the next place treate of Angells & Spirits,
Cœlestiall, Terrestriall & Infernall, their severall & respective Hierarchies, Orders, Offices
& natures, & teaching the good use that a sober & qualified Magician may make of all,
and how the assistance & Ministery of good Angells, may be obteyned by us, & the
maligne, Illusions, Temptations & Assaults of the Evill Spirits repelled, shunned &
overcome by us. Likewise necessary Instructions and brief Rules, teaching how to
attaine thereunto, as hath been approved by auncient & modern Philosophers, who have
been great Inquisitors and curious Searchers into Angelicall, Cœlestiall & Terrestriall
occult Misteries & Sciences; without falling from the originall, true & christian Faith, or
the orthodox, theological construction thereof, or in the least estranged from, or being
disobedient to the divine Power of God, or any Civill Lawes, or Governments of
Common Wealths.42

Of the Cœlestiall Angells & blessed Intelligences, &c.: Their severall Derivations,
Distinctions, Names, Natures, Qualities, Orders, Offices, Hierarchies and Degress, as
they are set over & governe all things, &c: (according to the Omnipotent Decress of the
originall & first Cause) & of the Divine Numerations of God, called Attributes, of the
ten Sephiroths, & the Ten most sacred Names of God that Rule them, & the
significations & interpretations thereof; Of the Seventy-two Angells, that bear the Name
of God in Banners, Schemhamphoras; and severall things worthy of Noate, &c.43

An Angell is an Intelligible Substance ~~~~ &c: p. 27.

41
Insertion point: after “but for brevity sake here omitted” (fol. 16r / p. 27). This, in any case, seems to simply be an
extended connecting passage leading into the chapter “Of Angels and Spirits” that follows.
42
The use of this term suggests this passage was written in the period 1649-1660: England was declared “a
Commonwealth” in May 1649 after the Parliamentarian victory in the Civil War; for much of the period, this
practically meant a military dictatorship. In 1660, following the death of Oliver Cromwell and the inability of his son
Richard to gain the support of the military after assuming the title of Lord Protector, the country returned to being a
monarchy under Charles II.
43
This is a variant form of the preamble to the section “Of Angels & Spirits” that begins immediately after the
insertion mark for section E.

— 14 —
 Excerpt F.44
[39r]AS CONCERNING the Animasticall Order, or Choire of blessed Souls, or Heroes,
various is the opinion of the Learned thereof; some suppose they were so called, either
because for the meaness of their desert, they are not iudged worthy of Heaven, nor yet
are accounted Terrestriall for the Reverence of Grace; or because they being eminent in
this lyfe, for Divine Vertues & Benifits, then after this mortall Man is put off, are
translated into the Choire of blessed Souls,45 always providing for mortall Men the same
Vertues & Benifits, which they long since had in this Lyfe: Or because they were
procreated, partly from the seede of the Superiours, who are thought to be begotten, by
the mixture of Angells with Men,46 & so obteyne a certain middle Nature, that they are
said to be neither Angells nor Men. And it is generally believed that Merlynn the British
Prophet, was the son of an Angell,47 and borne of a Virgin, and it is imagined that Plato
(the Prince of Wisdome) was borne of a Virgin impregnated by a Phantasme of Apollo,
& many such relations of the like manner, there are in the writing of the Auncients, who,
together with some modern Philosophers doe aver, That those Heroes have noe less
power in dispoising & ruling these inferior things, then the Angells; 48 & have their
Offices & Dignities distributed to them; Therefore hath there been Temples, Altars,
Images, Sacrifices, Vowes, & other Religious Mysteries dedicated to them, and their
Names have been Invocated, have had Divine & Magicall Vertues, for the accomplishing
& effecting some Miraculous Operations, as hath been tried by the name of Apollonius
Tyaneus, & others, &c: now the opinion & beleife of the Roman Catholics (the most
learned in Divine & Cœlestiall Mysteries, in this modern Age) hereof is this. 49 As
concerning our holy Heroes (say they) wee beleive they excel in Divine power & (as the
Jewish Theologians testifie) that the Soul of the Meschihæ (that is Jesus Christ, our only
Lord & Saviour) doth rule over them; who by divers of his Saints, (as it were by Members
fitted for this purpose) doth administer and distribute divers Guifts of his Grace, in these
inferior parts, & every [39v] one of the Saints doe enjoy a peculiar Guift of working; and
they being implored by us with divers prayer & supplications (according to the manifold
distribution of Grace) every one doth most freely bestow their Guifts, Benifites & Graces
on us, more readily & aboundantly then the Angelicall Powers, by so much as they are
nigher to us, & more allyed to our Natures, [as they who in tymes past, were both Men,

44
Insertion point: after “who was also the Ruler of Moses,” fol. 28r (p. 51).
45
Agrippa: “into the quire of the blessed gods” (p. 453).
46
Agrippa: “mixture of Gods or Angels with men” (loc. cit.).
47
Agrippa: “son of a Spirit” (loc. cit.).
48
Agrippa: “than the Gods” (p. 454).
49
From “now the opinion & beleife” to here is an interpolation into Agrippa’s text, as is the parenthetical “say they”
in the ntext sentence.

— 15 —
& suffered humaine Afflictions & Infirmities,]50 and their Names, Degrees & Offices are
also more knowne unto us. Out of the number of these almost infinite, there are 12
chiefs and they are twelve Apostles of Christ, who (as saith Evangelicall Trtuh) sit upon
twelve Thrones, iudging the 12 Tribes of Israell; & in the Revelations are said to be
distributed upon twelve Foundations, at the twelve Gates of the heavenly Citty, & are
Seated in the twelve precious Stones, unto whome the whole World is distrubted.51 After
these are the Seaventy two Disciples of Christ, who also ruleth so many Quinaries of
Heaven, Tribes, People, Nations, & Tongues. After whome is an innumerable multitude
of Saints, who have received divers Offices, Places & Nations into their Protection and
Patronage, whose most apparent Miracles, at the Faitfull Prayers of those that Invocate
them, Experience hath plainly manifested, &c. 52
Of which Order of Heroes aforesaid, we can say little or nothing of, till Tyme hath
produced some further satisfaction & granted us new experience therein, then as yet we
have attained, having hitherto not practically insisted on, nor handled any Consideration
of this Subject, it being in our apprehension so Mysticall &c: that our understanding
thereof aright, is not at present capable of; wherefore we shall wave any further treating
thereof here, & come to discourse of the Nyne foregoing Hierarchies, their severall
Divisions & Constructions, & what divine Guifts, Man receiveth therefrom, & from the
Intelligences & Stars, & how Man is likewise degraded from those Cœlestiall Benefits, &
deprived of them, &c.

Now we are to shew forth, &c. ~~~~ see p: 51.

50
This clause is enclosed in square brackets in the MS., where it appeared following “[…] are also more knowne
unto us.” It was probably displaced by copyist eye-skip at some stage; in Agrippa (loc. cit.) it appears following “more
allyed to our natures.”
51
At this point in Agrippa (pp. 454-455) are listed the names of the twelve Apostles in Hebrew, Romanized Hebrew
and English.
52
Up to here is quoted or paraphrased (with some significant verbal changes) from OOP Book III chap. 33, “Of the
Animasticall order, and the Heroes” (pp. 453-455), as noted by Ashmole in the margin at the start of the section. The
following paragraph is connecting text.

— 16 —
 Excerpt G.53
[40r] HAVING briefly Treated of the Cœlestially Hierarchies, & of the Ruling Intelligences
in each Orb & Spherare; wee must also understand, that although the 54 blessed
Intelligences are especially appointed for the Divine Worship & service of God, yet
notwithstanding they have also the Government of every Heaven & Star; And as you see
there are as manyHierarchies, Orders & Offices of the good Angells as there are Heavens,
or Cœlestiall Spheares; and as the Stars are divided according to the nature of the
Spheares, & the particular Intelligences Star (or Planet) governing it, as they rule
themselves & Sheares, are Saturnine; Joviall, Martiall, Solar, Veneriall, Mercuriall & Lunar
(as the learned in Astrologie affirme) although (I say) there is but one ruling Intelligence
assigned to each particular Orbe or Spheare, yet seeing the every star, hath its proper &
different power, nature, virtue, Office & Influence; so also hath every Star its particular
ruling Intelligence, whereby it confirmeth power & operation: soe that as the Stars are
innumerable, so also are the Legions of the Cœlestiall Angells, as experience doth
aboundantly testifie.
Astrologicans say, that there are seaven Planets called erratick or wandring Stars in
the Heavens, & they are thus named, & all known by these Characters.

' Saturne. & Jupiter % Mars ! the Sun $ Venus # Mercury " Moone.

There are also twelve Signs in the Zodiack, through which the Seaven Planets move,
& in which they celebrate their severall Aspects, & wherein they have Fortitudes &
Debilities, as is further explained in the Astrologicall Tracte foregoing, & they are thus
Nominated, and distinguished by the following Characters.

a b c d e f g h i j k l

Aries. Taurus. Gemini, Cancer. Leo. Virgo. Libra. Scorpio. Sagitarius. Capricorn. Aquarius. Pisces

There are also foure Elements or Tripliticies, which these twelve signes are divided into,
& are accordingly governed day & night by the seven planets, as herere you see, & they
are Fire, Earth, Air, Water.

a e i b f j

Are of the Fiery Trigon, Are of the Earth Triplicity,

& is governed in the & is governed in the the
Day ! Day $
{ Night } by
{ & } { Night } by
{ } !

53
Insertion point: after “who assist the Ruler of the whole Earth.” fol. 33r (p. 61).
54
In margin: “Lib: 3: ⟦c:⟧ 16. ⟦p.⟧ 391.”

— 17 —
[40v]

c g k d h l

Are of the Aiery Trigon, Are of the Watery Triplicity,

& is governed in the & is governed in the the
Day ' Day %
{ Night } by
{ # } { Night } by
{ } %

There are likewise four Angles, Quarters, Parts, or Corners, answering to the foure
Elements or Triplicities; & to the parts of Heaven & Earth, being so divivded, thus named.

East, South, West, North.

The Moon (being a generall significatrix in all things), both Magically & Astro-
logically, as all the Ancients, & all our Phisitians doe confidently & experimentally
affirme, for that she conveyeth through er Spheare, all the Influxes of the
Superiours & the Inferiours, as is sufficiently & apparently knowne by the
common Observation of all Men (or at least, by as many as rationally understand
themselves) in the Doctrin of Elections, & in the most excellent use of Phisick &
Philosophy) she passing constantly through the 12 Cœlestiall Signes, in the space
of eight & twenty daies or thereabouts, hath therein fixed in the eight Spheare,
eight & twenty Mansions, which by the55 Magicians of India & the auncient
Arabian & Chaldean Astrologians, have diverse Names & Properties attributed to
them, through which, whilst the Moone passeth, it obteyneth various &
accordingly respective Powers & Vertues; and every Mansion conteyneth twelve
degrees, 51 Minutes & almost 26 Seconds; And therefore since they Commence
from the first degree of Aries, & soe in order until the last, we shall shew you the
beginnings thereof & their severall Names.

55
In margin: “lib 2. c. 33.” (OOP p. 285-289). The table is derived from the text of that chapter, the numbers give
the end point of each “Mansion.”

— 18 —
[41r]

No. Sign. Deg. Min. Sec. Names of each Mansion

1. a 12° 51' 25" Alnath
2. a 25° 42' 51" Allothaim or Albochan.
3. b 8° 34' 17" Achoamazon or Athoray.
4. b 21° 25' 40" Aldebaram or Aldelamen
5. c 4° 17' 9" Alchatay or Albachay.
6. c 17° 11' 34" Alhanna or Alchaya.
7. d 0° 0' 0" Aldimiach or Alarzach.
8. d 12° 51' 25" Alnaza or Anatrachya.
9. d 25° 42' 51" Archaam or Archaph.
10. e 8° 34' 17" Algelioche or Algebh.
11. e 21° 25' 40" Azobra or Ardaf.
12. f 4° 17' 9" Alzarpha or Azarpha.
13. f 17° 11' 34" Alhaire.
14. g 0° 0' 0" Achureth or Arimet, or Azimeth or Alhumech or Alcheymech.
15. g 12° 51' 25" Agrapha or Algarpha.
16. g 25° 42' 51" Azubene or Ahubene.
17. h 8° 34' 17" Alchil.
18. h 21° 25' 40" Alchas or Altob.
19. i 4° 17' 9" Allatha or Achala.56
20. i 17° 11' 34" Abnahaya.
21. j 0° 0' 0" Abeda or Abeldach.
22. j 12° 51' 25" Sadabacha or Zodeboluch, or Zandeldena.
23. j 25° 42' 51" Zabadola or Zobrach.
24. k 8° 34' 17" Sadabath or Chadezoad.
25. k 21° 25' 40" Sadalabra or Sadalachia.
26. l 4° 17' 9" Alpharg or Phragal Mocaden.
27. l 17° 11' 34" Alcharya or Alhalgalmoad.
28. l 30° 0' 0" Albotham or Alchalcy.

[41v] The
Compass of the Circle of the Zodiack, is accounted by the Astrologians to
conteyne 36557 Degrees, for that every Sign therein conteynes 30 Degrees & (as we said
before) there are 12 Signes in the Zodiack, so that 12 tymes 30 make 360. And every
Signe divided againe likewise particularly into three parts, results 12 tymes three, 58 which
makes 36. The which are called Decans, or a division of Ten, & they are also governed
by the seven Planets, and by the Astrologians are called the Faces of the Signs, as is
elsewhere further explained, &c.

56
“by others Hycula or Axala” (OOP p. 288).
57
Thus in MS.
58
In margin: “Lib: 3: c. 16: p. 391.”

— 19 —
 They are again divided into fifts, of which there is 6 in every signe, so that 12 tymes
six resulte 72. The which are called Quinaries of Heaven.
Observe what a great communion there is with the numbers 12 & 72 & this harmony
betwixt them; for as you see before, every signe divided into six parts, there results 72
fives, & soe many are the Names of God, & soe many were the Elders of the Synagogue,
& Interpretations of the old Testament, & the Disciples of Christ, & so many are the
languages, & the Tongues of Men & the Nations; Answerable to these are soe many
manifest Joynts in Mans Body, whereof in every Finger & Toe there are three, which
together with the 12 principall reckoned in the numbertwelve makes up 72. And every
five is set over one Idiome with much efficacy, that the Astrologians & Phisiognomists
can know from thence, from what Idiome very one ariseth.
Now we have briefly in Astromagicall Termes, given you a description & Difinition
of the 7 Planets, the 12 Signs of the Zodiack, the 4 Elements, Trigons or Triplicities of
the 4 Cœlestiall & Terrestriall Angles, of the foure Cardinall Windes, of the 28 Mansions
of the Moone, of the 36 Decans and of the 72 Cœlestiall Quinaries what they are, & how
knowne, & to be understood; Now seeing that (as we said before) to all & every of these,
& to every Star, Asterism & Constellation, there is a ruling Angel or Intelligence,
whereby the Influence thereof is conveyed to Inferiours, according to the holy & divine
Will & degree of God, to his Honor & Glory, & the good of Man; Wee shall in the next
place, give a description of the Intelligent Angells, their various denominations, & their
severall degrees Orders & Offices, according to their Government aforesaid.
[42r] The Names of the seven President Angells, or Planetary Intelligences Governing
the Cœlestiall Orbes, continually standing before the Face of the Omnipotent & divine
Majestie, to whome is intrusted the disposing of all Cœlestiall & Terrestriall Things, as
the Elementary Regions & Kingdoms of the Earth, & all things sublunary, regulating by
a certain vissisitude of Daies, Houres & Yeares, who by the Heavens, Starrs & Planets (as
by Instruments) distributes the Cœlestiall Influences of the Superiours upon these
Inferiours.
Names of the Cœlestiall Angels, &c: ~~~~ see p. 61.

— 20 —
 Excerpt H.59
SOMEWHAT in a few words we shall say, how possible it is for Man to attain the verball
Coloquy with good Angells, notwithstanding we have a speciall Treatise writ thereof a
little hereafter following, and although we could remove many Objections, tending to
the impossibility thereof; as the fulfilling of the Law, the ceasing of Oracles, & when we
shall looke for Signes, none shalbe given us, & that we have Moses, the Prophets, the
Apostles, the holy Gosepll, & other sacred Manualls & Commentations all which if we
will not believem we shall scarce believe Angells; & that those Angells which were sent
to divers holy men & women, mentioned in the Old and New Testaments, is said by
many of our Theologians to be the Mesiah; & many the like passages we could raise, &
when we have soe done, could give an answer to them all; but in this place we shall not
medle therewith, we shall treate of those Subjects in our foregoing Preface, preceding
our Booke; we shall here only shew forth some of the most eminent Inspirati in holy
Scripture, & a word or two of our opinion thereupon.
[42v]
The Angells that were sent to:60
Moses, Methratton. Joseph & Mary the Mother of Christ, Gabriel.
Adam, Raziel. Sem the son of Noah, Jophiel.
Noah, Zaphkiel. Jacob,, Peliel.
Abraham, Zadkiel. The wife of Manoah Phadaël.
Sampson, Samaël. David. Cerviel.
Solomon, Michaël. Ezekiel. Hasmaël.
Isaac, Esdras, Uriel.
Tobit iunior, } Raphaël.
Elias, Melhiel.
Joshua, Cenez, Cerrel.
Daniel, } Gabriel.

This together with many others, mentioned in sacred Writt, which we could
nominate, we could nominate, were inspired by the holy Revelations of Blessed Angells;
& to say that all these Angells were the Messiah, in my opinion would be a mistake, in
the literall Interpretation of the Text: and we doe very believe, that they were severall
certain Misticall Types representing the coming of the Mesiah, as the contente of the old
Testament aboundantly shew forth, and as the Propheticall Doctrines of the aforesaid
Holy men, recorded therein, doth plainly manifest, they speaking as they were inspired,

59
Insertion point: after “who was also the Ruler of Moses,” fol. 28r (p. 51).
60
The names are tablulated from OOP book III ch. 47 (p. 305). Most of these were already mentioned in the
chapter of the Janua on the Nine orders of Angels (fol. 26r-28r, deriving from OOP book III ch. 10).

— 21 —
which noe Question proceeded from the immediate Decree of the Holy Trinity; to
prove which we shall give an apparent Testimony.
There was neither any Learning nor Arte knowne to the Auncients, but what came
first by Inspiration; Observe that place in Exodus Chap: 34. v. i. to the ii where God
taught Bezaliel & Aholiah and all those that were intellectually qualified, to worke
curiously in Gold, Silver & Brass, & other rare Arts & Hanicraft workmanship; Soe
likewise David, from an illiterate Shephard became a Prophet; Soe also Solomon was
inspired, & all prophesied of the coming of the Messiah Only, not that he was already
come; It was only the Angell that was sent to them.
[43r] Can we say that any of the aforesaid Cœlestiall Messengers, that were sent to
Moses, Adam, Noah, Solomon, Tobias, &c., were the Messiah, or that Christ was only an
Angel, before he was borne of the Virgin Mary in the flesh, to ransome the World, no,
they were only the Angells or heavenly Messengers, to fulfil Gods Will, Decrees &
Command, as he should institute & appoint them; as is manifest in the Parable spake by
our Saviour Christ in St. Matthew’s Gopsell Chap: 21. V: 33. to 40. God sends his
Messengers, before he sends his Son. Therefore they were only Angells or Messengers, &
not the Messias; and did inspire those holy Men, unto whom they were sent, in all
knowledge & wisdom, & to foretell the coming of the Messias, &c. We could make out
all these severall Types & Representations of Christ, in the old Testament (which we
cannot say were Christ himself) as they were delivered by these Cœlestiall Messengers, to
those holy men appointed by God, to reveale & make knowne his Lawes & Purposes to
the World, & of the coming of the Messiah, but we shall Treate of that elsewhere in its
proper place. Let it suffice now, that wee only tell you, what our Saviour saith in many
places of the Gospell, Search the Scriptures (saith he) & see whether or noe, they doe not
testifie & beare witness of mee. The Scriptures doth not testifie, that he was already
come, or that he had been here before,61 but that he was to come, & at that tyme he was
come; not to one or two particular persons, in the forme of an Angell, or any other
Cœlestiall Similitude; No, it was not his Office, he came to the lost Sheepe of the House
of Israell, he came to seeke & to save that which was lost; He came in the Flesh, & lived
accordingly (sin excepted) therein, to the apprehensions of those, who then lived & had
seene him, &c: and wrought many Miracles to those who believed, to the astonishment
of all Spectators, & People Wherefore he came, for you heare him complaine of nothing
more, than want of Faith, & whosoever would but believe, onto such was nothing
61
It is likely that the original compiler of the Deuteronomic History (i.e., the narrative sections of Deuteronomy and
the books of Joshua, Judges, Samuel and Kings) initially considered Josaiah King of Judah to be the Messiah, but this
was obscured by the later redaction of the final section of II Kings after the death of Josaiah, the reversal or failure of
his religious policies and the humiliation and destruction of the kingdom in the ensuing decades. The Idea of the
Messiah, certainly in the pre-captitivy period, was case more of a king, metaphorically anointed by God, who would
unite the nation, drive off whichever empire last turned it into a vassal state & restore general obedience to the laws of
Yahweh, than any kind of divine incarnation.

— 22 —
impossible neither incredible. He lived upon this Earth [43v] 33 yeares or thereabouts, &
that to fulfil the unalterable Degree of his Father & the Scriptures, which did only Typify
& testifie of him; he permitted himself to be betrayed & apprehended, by a tumultuous
company of crude & masterless Soldiers & Renegadoes, for saith Hee, are you come as
against a Theife, think yee that I cannot have Legions of Angells to assist me, if it were
not for fulfilling the Scripture & the Will of my Father,62 and was crucified, put to death,
& soe suffered in the Flesh, after many Scoffs, buffetings, scourging, and other vile
abuses; after he was dead in the flesh, he was buried, according to the order of deceased
mortals, & not kept above ground; he overcame Death & Hell, & the third day after he
was interred, he rose from the dead, & continued upon the earth with his disciples, forty
daies, & then was taken up into heaven, where he sitteth at the right hand of God,
making continuall Intercession, for as many as faithfully believe, & turne to God by him.
He was nothing at all specified of an Angell, but the Angell that appeared to him in
the Garden to comfort him before he was betrayed, & the Angell that appeared to Mary
Magdalene, & the other Mary, at the Sepulchre of Christ, when they went to visit the
Sepulchre, & of the Angels that spake to his disciples, when he ascended into Heaven,
and of some others in the new Testament, which we might as well say was this Messias,
as those of the Old Testament. No, they were Angells only, & as soe to this day, & ever
wilbe to the end of the World, & are drawn to converse, by those who are accordingly
qualified, as we have mentioned elsewhere before. So that here you see a plain
distinction between Christ & the Angells, the Messiah being the only Son of God, & the
second person in the Trinity, & the Angells only Messengers or Agents, to perform the
Will of God, according to his appointment & decree.
Can we thing that the Angell that drove Adam & Eve out of Paradise, or the Angell
that appeared unto Jacob in a Dream, Gen. 31. 10. 11. 12, or those Angells that met Jacob,
Gen: 32. 1, or that Angell that delivered Jacob from all Evills, Gen. 49. 15. 16. Or that
Angell that [44r] was sent to conduct the Elect of God, Exod: 23, 20. 21. Or that Angell
mentioned Gen: 24. 7, or the Angell that was sent to Hagar, Gen: 16. 7. to the end, or
the Angell that talked with Zacariah, Zeckh: 2. 3. Or ⟨or⟩ that Angel that smote & killed
an hundred eighty five thousand Assyrians in the Camp of Ashur 2 Kings 19. 35, Isa. 37.
36. Or that Angell which God sent to Daniell Chap: 6. 22. & 10. 13. Or that Angell that
God sent to conduct young Tobias &c: or the Angell that appeared to Joseph, Mat. 2. 13,
or those Angells that ministered to Christ after his Temptation in the Wilderness, Math:
4: 11. Mar: 1. 13. Or that Angell that appeared to Zacharias, in the Temple of the Lord,
Luke i. ii. Or the Angell that saluted the Virgin Mary, the Moster of Christ, Luke 3. 26.
&c. Or that Angell that appeared to the Shephards, at the Birth of Christ, & the rest of

62
There is an asterisk by this word in the MS., with another in the margin by it, but nothing else visible written in
the margin.

— 23 —
the Cœlestiall Hierarchies mentioned in Luke 2. v. 9 to 43 or those Angells soe
frequently mentioned in the Apocalypse, or Revelation of St. John, or that Angell that
comforted Christ in the Garden, Luke 22. 43. or those Angells that stood by the Apostles,
at Christs Ascenion into Heaven. Acts 1. 10. 11. Or those Legions of Angels mentioned
by our Saviour, Math. 26. 53. Or the Angel that appeared unto Baalam, Numb. 22. 31
unto 36. Or the Angell that appeared to Mary Magdalene &c. at the Sepulchre of Christ,
at his Resurrection from the dead, Matt: 28. 2. 3. 4. 5. Mar: 16. 5. John 20. 12. 13. Or that
Angell mentioned in the Epistle of St. Jude, ver: 3. All these with so many more Texts in
Holy Scripture, alluding to the same sence & purpose; All these (I say) cannot be said to
be the Messiah,63 they are said to be Angells, & so are called & noe otherwise; Wittnes
these Texts in holy Writt. See what the Kingly Prophet David saith, in Psalme 34. 7. &
91. 11, & 103. 20, & 104. 4. Heb: 1. 7. Mah: 19. 10. & in some other places, where you
see what the Offices & duties of the Angells are, & that these are Angells, & ministering
Spirits in the Heavens, & they are likewise ordained for the Glory of God, & the use of
Man, being accordingly qualified; Wee reade not any thing in that old Testament, [44v]
that these Angells should be a Messiah. There are other places that Typifie & represent
the coming of the Messiah, which is clearly another thing, or another Subject. It cannot
be said that Christ was an Angell, or took upon him the Office of an Angell, either
before of after he came into the World; for as we said before, he is of the Godhead, & the
second Person in the Trinity, & ever was so from the beginning, for we read in Gen: 1.
26. That when God created Man, he consulted the Godhead or Trinity,64 purposing to
make an excellent worke, above all the rest of the Creation; he consults not with Angells,
for they were Created, & the works of his hands as well as inferior Creatures, & in the
beginning somewhat inferior to man till he fell from his Allegiance &c.: by all which we
clearly conceive, & probably conclude, that the aforesaid apparitions mentioned in the
Scriptures, were Cœlestiall Angells, or Messengers, preceding the Messiah, &c. And if
we grant all that our Theologians doe65 inferhereupon, then is our opinion strengthened,
as to our present Subject. That it is possible for a sober & qualified person to converse
verbally with the Cœlestiall Angells, for if the Godhead it selfe, the second person in the
sacred Trinity, was willing to serve Man, & appeare unto him, & converse with him,
then certainly Angells may as they have done; & still does, at this present day, as be
experience we doe well know; & that they are no delusions, we shall clearly demonstrate
in conclusion of this present Treatise concerning Angells & Spirits, &c.
63
I am not sufficiently familiar with Christian theological debates in 17th-century England to comment on whether
or not the position attacked in this rambling diatribe was ever seriously maintained. Sadly, it may be necessary to
become such, as works like the present cannot be fully undertood if treated in isolation from the social / cultural /
religious context in which they were produced.
64
There is nothing in Gen. I. that can reasonably be translated “Trinity.” The entire chapter consistently uses the
“plural of majesty” for God.
65
Written sup. lin.

— 24 —
 But although we could insist further hereupon, yet wee shall not treat any more
thereof in this place, All that wee shall say here in this place66 at present is this:
That there was noe Art nor Science first found out by any Man but he had it
imediately by the Inspiration, Dictation & Ministry of Angells; as we could instance in
many undeniable Examples; but we shall only shew you one out of sacred Writ, & that is
in Exodus 31. 2. 3. 4. 5. 6. & Chap: 35. 8. 30. 31. 32. 33. 34. 35. And was not the Arke
that God commanded Noah to build, the originall & first platform of Shipping? We
could make mention of theimprovement thereof, & of the Arte of Astronomy &
Navigation, but we shall treat of that elsewhere.
[45r] Let it suffice now, that we plainely see, that many very rare Arts and Inventions
there are in the World, & that they came to our Auncestors, by the ministering &
revelation of the blessed Angells; & we have come to the knowledge thereof, by the
Tradition of the Auncients, &c.
Now thus much let us take notice of, & observe by the way; that through Warrs (the
cheife Engine of Ruine & destruction) Ignorance, Fire, suddaine mortality & many other
Casualties, an infinite of the Learning & scripts of the Auncients, have been lost &
destroyed; yet by the helpe of Angelicall ministry, restored againe to succeeding Ages.
For if we may believe Scripture (which I suppose none can deny) God is the same God
yesterday & forever; he is Alpha & Omega, his decress is unalterable, & his promise the
same, from the beginning to the end of the World, & shall continue unalterable from
Generation to Generation; for God spared not his only begotten Son, & as he was borne
in the Flesh, so he suffered in the Flesh, to fulfil the Decree of God the Father: &c:
Now then, if God soe loved the World, or Man, that he gave his only Son, the
second person in the Trinity to be offered up a sacrifice to appease the wrath of his
Father, & so became a Ransome for the Redemption of the World from Sin & Satan, for
that God delighteth not in the death of a sinner, but rather that he should turne from his
wickedness & live, & therefore he would not leave any thing undone, nor any means
unattempted to bring us nearer to him, & to Contemplate his goodness to us, in giving
us the command over all things, both Cœlestiall, Terrestriall, and Infernall (as we have
further illustrated in the beginning of this Treatise) if Man (I say) be so excellent a
Creation, & Ornament in Nature, & find such favours & benignities from Him, & be so
precious his Sight; What thing is it that he may aske, that he cannot obteyne, if he cloath
himself in the wedding Garmnet of Faith & humiliation, &c. See Heb: 11. Math 7. 7 8 &
17. 19. 20. 21. & 29. 19. 20. 21. 22. Marke 9. 23 & 11. 20. to 27. Luke 7. 7. & 11. 9. 10.
& 17. 5. 6. John: 14. 11. 12. 13. 14. & 15. 7. 8. 16. 23. 24. Ephes. 6. 16. 17. 19. Phil. 2. 4.
5. 6. Col: 1. 22. 23. 2 Cor. 13. 5. James 1. 3. 4. 5. 6. 1 John: 5. 14. 15. 2 Pet: 1. 4. Gal.
3. 6. 7. & many others, &c.

66
“in this place” written sup. lin.

— 25 —
 [45v] If it be soe that Man by obtaine any thing of God, if he aske it in Faith, in which,
whosoever asked at any tyme, never departed away empty; then it is undoubtedly to be
granted, that Man now, as well as in the primitive tymes, may have conversed with
Angells, & by their Cœlestiall Ministry, may reedifie revive & repaire lost Science, &
obtaine the wonderfull knowledge & understanding, of all Misticall & occult Secrets in
nature (that remaine so yet unknowne to these later Ages) most admirable & beneficiall
to Man. Notwithstanding the fulfilling of the old Testament, & the decease of Oracles.
For wee are positively of the beleife, that God loveth Man now, as well now as [ever he
did, & is ready & willing to bestow the same benefites upon us, well as]67 our forefathers,
if we are accordingly qualified, & worthy the receiving thereof; for nothing impedites
Gods blessings, but our unworthyness, &c.
Having briefly68 touched on some eminent & remarkable places & Texte out of sacred
Writt, & the probable Conjectures of some auncient Rabbis, & the Conclusions of
Moderne Theologians thereupon, together with the more remarkable Approbations of
some, who have consulted & conversed verbally with Angells, as we have more at large
treated of elsewhere, leaving the Construction thereof to those who are more
Theologically & Cabalistically conceited, with the Opinions of Tradition only; it is
sufficient we have only hinted thereat, & partly know the Misteries thereof &c.: But as
wee cannot please the humours of all, soe let every one please themselves (as we have
done) with what Reason best dictates them to, not swerving from the Divine Laws &
Principles, &c: & what we have said, we have said; having omitted severall other places of
holy writ, mentioning the Apparition of Angells, unto the Servants of God, who walked
in his Lawes & kept his Statutes & Ordinances, as in Gen: 18. 2. & 19. 1. 15. & 22. 11 &
truly (as we said before) I know no reason why man now as formerly may not receive
the like benefits, if he walke in those paths of Righteousness his Forefathers walked in
(notwithstanding the decease of Oracles, &c.) for there is ne decease or decrease of Gods
Love & Goodness to [46r] Man, though man decreaseth in duty to God, God is to be
found, of all those that seeke him, & will deny nothing that Man can ask of him, (be it
what it will &c.) if he be worthy to receive such benefits, & is capable of making good
use thereof &c.: & for this it sufficeth here &c.
Yet one thing we may not omit, as a matter of Principall Contentment and being fit
to be knowne, & understood, & that is this, &c.:
In all the Scriptures we read, that Angells appeared in the Similitudes of Man in white
Rayment & many tymes for that reason, were taken for men, (& called Men of God)
until they were discovered, in or neare their deparature from those unto whome they
appeared, after they had fulfilled the will of God, & delivered their message; & then they

67
Words in square brackets written along the edge of the page in the margin.
68
You keep using that word. I do not think it means what you think it means.

— 26 —
would usually say, That they had seene an Angell of the Lord (but before he was
discovered or knowne to be an Angell, he was seemingly a Man, in forme & behaviour,
& so thought to be, &c.) But we read not of any Angell therein, that did ever or usually
appeare, in the shape or similitude of a Woman. Now for the reason, that some of our
Modern Magitians, have had appearances of Angells in female shape, & forms, being
contrary to the Theologicall Construction of those, who were called or thought to be
good Angells, insomuch that some very Learned in this Art, have delivered their opinion
thereof, and John Tritheme the Abot of Spanheim, the learned Father & Master in this
Art, in his little Book Octo Questionum Maximiliani Cæseris, Quest. 6 saith, That never
any good Angell was read of, to have appeared in the forme of a Woman, &c. & more to
the like purpose, &c.
This opinion of his struck such a deep impression of beliefe, in later Students in this
Art, that it befot contest thereupon; for seeing Angells more frequently & familiarly
appeare, in Feminine forme than in Masculine forme, together with the great scandal,
that that been throwne upon this incomparable, matchless & protoplast Art, by the
Ignorant mistakes, false, malicious & misconstrive opinions, and interpretations thereof
by Scismaticall Sectaries, & many others, who carpe at & inveigh all things they
understand not, nor are accustomed to (& wiell may such scandalize Arts & Sciences &
calumniate the Students therein, who kick, spurne at and [46v] endeavour to overthrow
Kingdomes & Commonwealths, and the Governments thereof: both Ecclesiasticall &
Civill, except they have a principall Office, Interest or Benefit therein, themselves) calling
some Atheisticall, Hereticall & Malignant, others Diabolicall, delusive & deceiptfull,
prophaine, superstitious & what not: when as indeed the contemners, revilers, & abusers
of Art69 are worse themselves, then what they style Arte & Artists to be, &c: as we could
clearly make out to the shame & silencing of all such, who either impudently this Art, or
blasphemously the works of God in Nature, &c., oppose or deny; but we shall mention
this elsewhere before: & shall leave such to the reward of God, according to his
Judgments &c: but we shall to our matter in hand,
Wee shall now dissipate the former mistake of Trithemius, and remove the doubte of
some others, who I am confident, though resolved mistakes have erred, & soe
consequently missed their Expectations, & lost their purpose, because they would not
confide in Effeminate Appearances, iudging them according to the foregoing report,
Trithemius & some other gave of them: Who being so mistaken and dismissed without
any further Question made threof, or search therein, stiled this Art Ridiculous,
Diabolicall, Useless & altogether unfit for Man to practise, for that it was a strong
delusion, and superstitious & hereticall & impossible for any good to come thereof or to
have any satisfaction therein, or to learne any thing therefrom, of good Ministry,

69
“of Art” written sup. lin.

— 27 —
Admonitions or directory Rules or rudiments of Learning, binding to the disclosing of
any secret in Nature, or the repairing of any lost Science or Art, that that been a long
tyme buried in oblivion, nor any other benefit that man may receive, but illusions only,
and many the like aspersions hath been cast upon this profound, cœlestiall & unparalleled
Art. But such who give this censorious report of this Art, do report it of the Art only,
not of themselves; for if there be any defect, [47r] without doubt it is in themselves
(caused by their owne Ignorance, for want of better Judgment therein, thereby wanting
merit & not being worthy thereof) not in the Art. This we doe confess, that there may
be an abuse in all things, & that some men may assume to themselves, more then they
ought to doe, & become superstitious out of mere Curiousity; & others may become
Idolatrous for want of Faith & better Judgment, & some others Atheisticall, Ridicuolus &
Blasphemous, in giving that to Angells, Art & their owne abilities presuming thereupon,
which is due to God only; others there by who converse with Infernall & other sorts of
wicked & evill Spirits, for the fulfilling of their owne base, lewde, ungodly & unworthy
& uniust ends & worldly lucre, when as we should use them as our Vassalls only, & keepe
them in bonds & subjection, denyhing their Councells as wholesome Doctrine, using
them according to their Offices only, that is to restraine them from doing Evill; which
that is a qualified Magitian knoweth how to doe, & what is meant by it, he well
understandeth &c: All which is as bad as bad may or can be, or be said to be, yet I cannot
say it is worse, than for any one ignorantly, unadvisedly, ignominiously, scurrilously,
traditionally only, or any otherwise maliciously to scandalise, asperce & condemne, what
they cannot attaine unto, nor doe not understand: for he who shall soe doe, doth (in my
Opinion) rob God of his honor, as those who shall make use of & give his Glory, Praise
& Honor (due to him only) to other powers & interests being inferior; & the work of his,
& mens hands; or those who fall into dispaire, which is as much as to say, That they think
God is not sufficient, to give us any such Benefits, or will heare us when we call upon
him, or that he hath layd aside his mercies to Man, or that he hath forgot his promises, or
that there is noe truth in the Cœlestiall Hierarchies, & Choirs or Legions of good Angells
now as formerly, nor in any Arte & Sciences, which there is noe man, but will conclude
to be as ridiculous & absurd, as all the rest, if not more.
[47v] How then can any dare or presume to condemne this Art, or other Arte or
Naturall Sciences, when as there nothing is found amiss therein? If there by any defect,
it is in Man, not in Art: In all the Scriptures we shall finde, that God & our Saviour Christ,
complaine of nothing more in Man, then Pride, Presumption, Ambition, Perversnes,
want of Faith & Obedience to his Lawes & divine Institutions; God made, constituted &
Ordained, the services of all Angells, &c. & Sublunary Creatures, in a wonderfull Order,
to & for the use, behoofe & good of Man, & Man for himself; to laud & magnifie him as
an more excellent Ornament then all the worke of his Creation besides, until Man (being

— 28 —
seduced) through Ambition, thinking to be as wise & good as God himself, by eating the
forbidden fruit (being a great presumption to doe, when God had warned him to the
contrary, before which amongst all the rest of the Creation, God hath set apart nothing
for himselfe, as an Edict to the Man, but that one Tree, which wee now adaies think,
were but a very easy Commandment to keepe, & a very great matter to breake it,
considering the State & Condition that Man was then in) & soe you see (though a small
Justification both to keepe or breake) how hard a matter it proved in both: The breach of
which Commandment caused Man to become more base & vile, then the Beasts of the
fields, & from the best, became the worst ornament of the whole Creation, &c.
Here you see the defect clearly lyes in Man, not in Nature or Art, nor in any
Creatures, or other thing; tis Man that falls, the divine Instituions & Inevitable decrees of
God stands, & all Arts & Sciences Also, & will doe to the end of the World,
notwithstanding all the superfluous Batteries, & malignant Oppositions to the contrary.
Let us now behold all these malicious detractors, like the Blind leading the Blind, till
they all fall into the ditch of gross Errors, & there lye wallowing in the Myre of
Absurdity, where we shall leave them belcing out stinking Nonsence, against most
apparent Truthes, until they are choakt as well as blinded, &c.
[48r] Now, before you endeavour to take the Mote out of the Eye of Art, I pray you
take the Beame out of the Eye of your owne Ingorance, and think not that Pearls are to
be cast to Swine, or Diamonds to Dunghill Cocks, that such Guifts wilbe given to you to
deride, or make a worldy Ostentation or Lucre thereof. No, if you reade them with
humility, admiration, gravity, or other suck like solid Observations, as becometh a sober
& qualified Christian to doe; & when you have so done, sit downe & consider, as the
Bereans did at the doctrine of Paul, in Acts 17. 11. Not condemning anything that doth
not at all deserve it. And so for the subject we have partly said.
Wee shall put a period to this part of the Isagoge, in answer to what Trithemius
asserteth in his foresaid Method, concerning the Appearance of Angells (vizt) That never
any good Angell was read of, to have appeared in the forme of a Woman.
A most excellent & descreet Magitian70 living since him, though peradventure not
altogether so well learned, yet every whit as pious, Serious, Qualified & endowed with as
good parts as his, or any one, that hath lived since, unto this present tyme, & now it is
June 1649,71 who before he would stand to the single Testimony of Tradition only, was
resolves (if possibly it might be) to know the certain and apparent truth thereof, from
70
John Dee (1527-1609).
71
This date is not credible. As Ashmole observed, much of the discourse in these sections is drawn out of Dr.
French’s translation of the De Occulta Philosophia of Cornelius Agrippa (pub. 1651); and while it is not a priori
impossible that material from this circulated in manuscript prior to its publication (getting a work of that length &
complexity translated, set up in type, printed, bound & distributed is not something that happens overnight), the extent
of the borrowings and the perpetuation (in other parts of the Janua) of errors in the printed edition, gives an earliest
possible date somewhat after that; and that’s before we consider John Dee’s spirit diaries.

— 29 —
those, whome he thought & knew, could better informe him, having had severall shewes
& Operations. And most or all their appearances, that convened before him, were usually
or for the major part Feminine72—This Gentleman being at a certain tyme in his Study
upon Action, & being in Conference with the Angell called Galvah, he makes demand of
the aforesaid Question unto him or her, for she appeared unto him, in the similitude of a
Maid or Virgin;73 & she returns him this Answer,

The Angel Galvah’s Reply to the Magitian.74

It is evident that the Angells of God, are incomprehensible to those that are their
Inferiours; for the higher Order is incomparable to God, & by degrees those that are
Inferiours, are Incomparable to them.
It followeth therefore, That in respect of that Degree in Angells, things are
[48v]
Incomprehensible.
Angells of themselves neither are Man nor Woman, therefore they doe doe take
Formes (not according to any Proportion in Imagination, but) according to the decrees75
& applicable Will both of him, & of the thing wherein they are Administrators. For they
are all Spirits, ministering the Will of God: and unto whome, unto every thing within
the compas of Nature, & the use of Man. It followeth therefore, considering that they
minister not of themselves, that they should minister in that unsearchable Forme, within
the which their executions are limitted.
Now if Trithemius or any other can say, that Woman also hath not the Spirit of God,
being formed & fashioned of the selfe same matter (notwithstanding in a contrary
proportion by a degree), If Trithemius, or any other can separate the dignity of the Soule
of Woman, from the Excellency of Man, but according to the forme of the matter, then
might his Argument be good.
But because that in Man & Woman, there is a proportion and preperation of
Sanctification in Eternity alike; therefore may those that are the eternall Ministers of God,
in proportion to Sancification, take unto them the Bodies of them both (I meane in
respect of the Forme) for as in both you read Homo, so in both you finde one & the same
dignity in Internall matter all one.

72
This is almost arguable if one only considers the records covered in T&FR, and that only because Galvah appears
very near the start of that record (p. 10); prior to her the Angels seen by Kelly include Madimi and Ath of the Filiæ
Filiarum lucis (both female), Murifri (male), and an unnamed “voyce,” later said to belong to “one […] much like
Michael.” Madimi & Ath got more shew-stone time than the other two.
73
Kelly described her as “a Woman, like a old mayde, in red peticote, and with a red silk upper bodyes: her hair
rolled about like a Scottish woman: The same being yellow.” (Cotton Appendix XLVI part i. fol. 8r; T&FR p. 10).
74
In margin, “<illegible> p. 33” (the first ‘3’ possibly altered to ‘1’). The following speech (to “I will yet alledge
greater”) is taken from Dee’s record of the Action of 1583.06.14, T&FR, p. 13. In S5 it appears, slightly paraphrased
and not credited, somewhat earlier in the Janua (fol. 18r-19r).
75
Underlined in S4. Not underlined or emphasised in T&FR or Cotton Appendix XLVI.

— 30 —
 Now Trithemius spake, in respect of the filthiness (which indeed is no filthiness)
wherewith all weoman are stained, & by reasons from the naturall philosophers, as a man
tasting more of Nature indeed, then of him who is the Workman, or a Supernaturall
Master, He (I say) concluded his naturall Invention.
In respect of myself, I answer Trithemius thus, I am Finis, I am a beame of that
wisdom, which is the end of Mans Excellency.
And if Trithemius mark well, he shall perceive, that true Wisdome is always painted
in a Womans Garment: for then the purity of a Virgin, nothing is more
com⟦mendable.⟧76
And if (saith she), you think that these Arguments are not sufficient, I will yet alledge
greater.
Thus far the Angell Galvah; and I think it in my Opinion very satisfactory to any
ingenious & intelligible Man; & truly I also think, that we may commend the whole,
with the most select of this Isagoge, without any sensible Errour.

Having briefly &c. ~~~~ p: 65.

[It is unclear to whom this rambling diatribe was addressed. It is unlikely that the Janua
was written for general publication, and anyone known to be hostile to the subject-
matter would be unlikely to be willingly given a copy. Possibly the author was trying to
convince himself or his associates of the compatibility of their magical practices with their
religious faith.]

76
Some text omitted: T&FR reads, “Those also that are called Filiæ and Filiæ Filiarum are all comprehended in me,
and do attend upon True Wisdom; which if Tritemius mark, he shall perceive […]” Part of the last word of this
paragraph is lost in the gutter in S4. Galvah continued, “God, in his Judgment, knoweth, how Trithemius is rewarded.”
The Filiæ lucis (Daughters of Light) and Filiæ filiarum lucis (Daughters of the Daughters of Light), the former
originally described as “seven women in green,” the latter as “seven wenches in white” are among the angels of Dee’s
Sigillum Æmeth

— 31 —
 Excerpt I.77
[49r] […] as we have inserted, in a particular Tract or Treatise or two following, where they are all fully
explained, & the practicall uses thereof, as hath been proved, & by the Ingenious may plainly and
satisfactorily appeare.

We have spoken before concerning the Natures of good Angells and Spirits, & of their diversities &
distinctions; Now that we may not mingle truth with falsehood, nor run our selves into Meanders and
Premunicies (?), by mistaking ourselves in these things, whereby many Errours hath been committed, and
for that reason this Art hath been much scandalized & abused, when as indeed, it is only the
Misunderstanding thereof, & the insufficiency & ignorance of the peretended Master thereof, where he
knoweth not a good Apparition from a bad one, a true one from a false one, &c: For he who is a Magitian,
must expect Temptations & Illusions, but he he can rightly distinguish them, & overcome them (the which
he ought to know how to doe, or else he cannot be perfect in the Art) then the tempting illuding evill
Spirit, flyeth away powerless, and becometh like a Waspe that hath lost her Sting, having no power or
strength to tempt any more; for behold the evill Spirit doth sift & winnow us as Wheate. Wee could treat
much hereof, but it is no place, we shall speake more afterwards, at the Conclusion of this Part, we shall
shew you here a distinction (as we said before) of these spirits which are Terrestriall & Infernall, &c.:
whereby we may be aware of their Temptations & Delusions, & pray that God would deliver us from them
& give us power over them, to restraine & vanquish their evill, malignant attempts & assaults, &c.

The Bodies of evill Angells, &c. ~~~~ see p: 69.

77
Insertion point: after “Innumerable spirits of private offices,” fol. 37r (p. 69). The opening apparently replaces “as
before said” in S5.

— 32 —
 Excerpt K.78
[49v] VARIOUS is the Construction, & severall that been the Opinions of later Ages, of &
concerning these Terrestriall Spirits, &c.: together with many vaine, ignorant & idle
Censures, that have passed of them; of which we shall first give an account, & then our
Opinion, &c.
Some doe suppose, that where they doe bring any benefit or good to Man, that they
are Angels, or good & familiar spirits, sent to those men from God, & by him are taken
from them againe, by reason of their great & heinous sins & enormous offences &
Transgressions, in abusing such his mercies & labours; for often tymes they bring many
good Offices & benefits to Men, & doe undertake & sustaine many hard Labours for
them.
Some are of Opinion, that the Spirits will not bee seene by us, because that when a
man seeth them, he cryeth out & is astronished, suppose that they are the Spirits & Soules
of Men, that have come to an evill death, that have either desperately hanged or drown’d
themselves, or any other waies violently made themselves away, or that have lived a vile
& lewd Conversation, or otherwise vitious & noxious in their lives & dealings &c.: & for
that cause doe wander about, & are reserved by the Devill until the day of Judgment.
Some doe suppose them to be only Phantasies, & doe presage and foreshow much
good fortune to those places, wherein they are seene & heard; which many tymes hath so
happened & come to pass, especially where the Truth hath been fixed & staple with a
constant Taciturnity.
Some think that they are Magitians inchantments.
[50r] Some these are, who having seene & heard them about Treasures hidden in the
Earth, have iudged that they are the Spirits of Men, who have hid Treasures in that place,
& ought to remaine there, until their Custody thereof be found out, whereby they may
be discharged therefrom, & the Treasure be obteyned, if the Master Artist, or carefull
Magician, know how to order his Affairs, & understand what he undertake aright; if not
he may shooe the Goose.79
These are the Coniectures of some; & many are the opinions of divers concerning
them, but these aforesaid being the Major testimony, and comprehending the sences of
all others, that have treated thereof, that wee thinke it both needless & useless to insert
any more then what we have done, being all beside the Truth, & wide of the Marke they
aimed at: wherefore we shall give a true answer to the foregoing Censures imagined of
them, & a briefe narrative touching them.
As to the first Construction, we shall say thus; they cannot be Cœlestiall Angells sent
from God, to communicate Benefits to Men, for they dwell not in the Earth, neither do

78
Insertion point: after “by the Meanest Capacity,” fol. 40r (p. 75).
79
[Possibly a now obsolete idiom for “he can get lost”?]

— 33 —
they reteyne such grossness as a Terrestrial Nature, their habitations & offices are far
different, & of an other quality, as wee have fully & appairently demonstrated formerly in
their proper place; neither are they capable of suffering any such hard Labours. Their
Offices are to Teach, Instruct, Guide & defend the Truth of sacred Misteries, & such as
walk according to the Lawes & Commandments of God, & our Lord Jesus Christ, which
is a greater benefit & blessing, then all these Terrestrial Elphs or Spiris, or all the
Treasures of the World can give or purchase. These things are so obvous, that wee
neede not spende any further thereof, as the foregoing Method of the Natures &c. of the
Cœlestiall Angells, will exemplarily & more evidently make it appeare, &c.
To the second we answer; Tis true, they are not, neither will they be seene by all, but
by some more especially, with whome they are affected & delighted, as we have fully
explained, in the beginning of this section,80 & from others they fly, & will not [50v]
appeare to them, for the reasons before specified; that is, either they are daunted &
dismayed, or that they are of a couragious Spirit & undaunted Resolution, & soe through
their Confidence & want of knowledge and better Judgement, force them to fly or
vanish away; or by Art force them to yeild, and fufill such his desires, as his present
occasions & affairs render him capable of demanding, & afterwards by the Artist driven
away from one place, & confined to another (as we shall further discourse anon) whereby
they cannot (as before) appeare againe, but remaine as a Waspe that hath lost her Stinge;
whence it cometh to pass, that they are said by such condignity to be deprived of their
Office & Joy; which may without any sensible errour, serve for another Reason to that,
which is mentioned about the beginning of the foregoing page; why these Terrestrial
Spirits are not soe frequent, visible & familiar now as formerly. 81 All which is likewise
soe plaine, that it needs noe further exposition, &c.
To the third we answer, That these Terrestriall Elphs or Spirits, cannot be said to be
the Soules or Spirits of any that have come to an evill or untimely end, or desperately
made themselves away, &c.: as is asserted, for wee question, whether the Soule or Spirit
of any one, can properly be said to reside, or be seene on Earth, after the Body is
deceased and interred in the Grave; yet wee deny not, but that many houses hath been
much troubled, & infested with Visions & Apparitions, and hath been disturbed annoyed
& molested, with severall Incumberances, Incursions & unusuall Noyses & Hurly burlies;
and that such like shapes & similitudes, hath been seene to walke & wander thereabouts,
& in such hours as such an one lately lived in & that it was in such a likeness & resembled
such a person, & seemed to be in such a habit & in such a posture; & many such like
things (somewhat whereof we have seene by Experiences) & therefore they are said to be

80
This possibly alludes to a passage not copied here, as already being in Ashmole’s copy of the Janua (S5, fol. 38r,
deriving in turn from OOP Book III ch. 32 (p. 450)
81
i.e., in the passage immediately prior to the insertion point for this excerpt (S5 fol 40r, immediately following the
list of the seven sisters).

— 34 —
the Ghoste of such or such a Person; but this is contrary to the opinion of those, who
refer these things to the Terrestriall Spirits, Elphs, Sylphs or Pigmies. There is few or
none twell in those Places which they inhabite, although they willingly resort, oftentimes
& frequent [51r] and sometimes dwell in those places, which we inhabit (yet without
dispute, it is not without but for some Cause), yet this cannot manifest them, to be the
Soules of the deceased. This is a manifest mistake. And since it hapneth soe oppertunely,
we shall give a breife description & definition of these things, in this place; that the
differenece between the Soules of the deceased, the Devills & these Terrestriall Elphs or
Spirits, & the true foundationall grounds thereof might be knowne, to avoid all further
Misconstructions thereof.
Manifest & divers are the opinions & suppositions of the auncient Philosophers, &
modern Theologians concerning this subject, & different one from another, that it would
even be endless & toylesome to insert their Traditions, & so painefull to beat our brains
thereupon, considering how useless & impertinent a Subject it is, if we understand the
substance thereof aright, as to coniecture the state of mans Souls, & his spirituall
condition after death, we shall not trouble our selve much therewith, only as much
thereof as is expedient for our preset purpose, in regard our present Task lyeth otherwise;
& shall conclude with St. Augustine, That it is better to doubt concerning secret things,
then to contend about things uncertain. And soe we shall to our intended purpose, in
answer to the 3rd foregoing Construction.
Most certain it is, that Death is fatall to all, & it is appointed for all men once to dye,
& as the Preacher saith Eccles 12. 7. When Man dyes, his Body retournes to the Earth,
from whence it was taken & the Spirit retournes to God who gave it. Whence we may
infer the words of the Philosopher, who saith, The Spirit of Man is of a sacred nature, &
divine offspring, & is always faultless, wherefore it is incapable of any punishment.
Others conclude thus, That the soule if it have done well, rejoyceth together with the
Spirit, & going forth with the Ayeriall Charriot, passeth freely to the Quire of Heroes
(that is of blessed Souls) or reacheth Heaven, where it enioys a blessed & perpetuall
felicity, & the divine Vision, & possession of the kingdome [51v] of Heaven; But if it hath
done ill, the Spirit iudgeth it, & leaves it to the pleasure of the Devill, & the sad Soule
wanders about Hell like an Image, and being voyde of an intelligible Essence, & left to
the power of a furious Phantisie, is ever subject to the Torment of Corporeall Qualities;
knowing that it is by the iust Judgment of God, for ever deprived of the divine Vision
for its sins, the absence whereof is the most grievous punishment of all: for when the
Soule is separated from the Body, the perturbations of the Memory & Sence remain; To
which St. Austin assents saying, That separated Soules reteyne the fresh Memory of those
things, which they did in their lyfe. Firmianus, a writer of no mean Judgement &
capacity, asserteth thus, Let not any man concede (saith he) that the Souls or the dead, are

— 35 —
iudged imediately after death, for the are all deteyned in one common custody, until the
tyme shall come, where in the Almighy Judge shall examine their Deeds & Deserts; Then
they who shalbe found Righteous, shall received the reward of Immorality, but they
whose sins & Wickedness shall then be detected, [shall not arise again, but shalbe
inclosedor shut up with the wicked in darknes destined]82 to eternall punishments. In
which opinion St. Austin subscribeth, where he saith in his Enchiridon, That the tyme
which is interposed between the death of Mankinde, & the last Resurrection, conteyneth
the soule in secret hidden Receptacles, where every Soule receiveth condign Rest or
Misery, for the good or evill which it did in the Body, whilst it lived in the Flesh. St.
Ambrose doth not dissent herefrom who saith, That the day of reward is expected of all,
therefore whilst the fullness of tyme is expected, the Soules expect a due Recompense,
Cœlestiall Glory & Fœlicity, being elected & prepaired for some, and endless Tormente,
Paines & Punishments ordained & determined for others: he further saith, that the Soule
is loosed from the Body, & after the end of this lyfe, is even as yet in suspecne, being
doubtfull of the Judgment to come. Heere we may behold, the generall assertions ot eh
auncient Fathers and Philosophers, the which is also the opinion of the major part of our
modern & later Theologians, and other Writers who hath followed the Traditions of the
Auncients, [52r] as we have found, by curious & diligent search, with no small paines, for
our further & more ample satisfaction in this Subject, being a matter much in conest &
debate, & truly we can find litle difference in the Judgment of the learned, from what we
have here insisted. And as for the opinions of the Scismaticks & Sectaries hereof, who are
more conceitedly wise, then wisely Conceited, we pass them by; as being of noe worth,
value, vailidty or estimation, &c.
In all which foregoing passages, we cannot finde one atome of satisfaction, one
syllable to prove, that these terrestriall Spirits, Sylphes, or whatsoever we may call them,
are or can any way probably, or at all be the Soules of the deceased, either in generall or
particular, but rather make clearly against such Opinions, & seemeth to be a complete &
rationall answer, to the 3rd Construction foregoing.
Wee shall only add a word or two of our own Opinion, & so conclude what we
promised in the beginning of this Answer, & that is thus [We positively conclude, that
hese Terrestriall Spirits, can neither properly nor improperly, be said to be the soules of
any deceased Persons, in no kinde of Respect; our ⟦…⟧],83 That if it were soe, then
should be have these Spirits most numerous & frequent, as we could instance in hundred
of Examples, neither are we without Presidente enough & manifold to prove it, And I
dare confidently aver, that in this perfidious age wherein we now live, there is not scarce

82
Text in square brackets written in margin with insertion mark before “to eternall punishments.”
83
Text in square brackets written in margin with insertion note after “& that is thus.” The last three or four words
are partially lost in the gutter & unreadable in the images I’m working from.

— 36 —
one Man of ten thousand, that liveth a virtuous, pious religious, Charitable, honest,
christian lyfe, or dyeth iustified by his Faith or good Works, as I am very confident
Millions of some Christians in this Terrestriall World,84 can say and shrewdly conjecture,
by manifold & woefull experience, without any materiall & sensible Errour; yet God
forbid we should iudge uncharitably of any One, though never so bad, & herein let noe
one goe about to pull the Beame out of our Eyes, before he have taken the Mote out of
his owne Eyes. And soe by this Rule, there would have been and would continually be,
far more innumerable of wandering Spirits and Goblins upon the Earth, then People &
Inhabitants, and soe by course halfe the world had neede be Magicians, to expel & drive
them away, & instead of crying downe the Art, [52v] they had more neede to cry it up,
exalt, esteeme & cherish it, and the learned therein (Professors we may not call them, for
none dare, or be knowne to process it, the ignorance of the Age is such) We say, that to
beleive Soules of wicked people, that depart this life, cannot goe to the place God hath
predestinated and ordained for them, but must wander up & downe this terrene Globe,
like Spirits & Goblins to fright folks is an Errour, & a palpable mistake; or to think that
they can be turned or metamorphosed into Spirits, is as false; for as we said before, if that
were true, the World would soe abound with Terrestriall Spirits & Goblins, that we
should not be voyd of multitude of Experiments therein, & Exemplifications thereof, &c.:
and yet we see, there is such a scarcity of such things, that hardly one Person of an
hundred, will believe any such thing at all, as Spirits, &c.: which hotherwise could not of
necessity but convinece any incredulous person, the Apparitions & usuall Signs,
Testimonies, & other severall significations thereof would be so common, &c: Wee could
alleadge greater Arguments to prove our Answer to these things, but we shall explaine
something hereof more fully in the Argument following; & so wind up this Answer &c:
Therefore observe &c.85

Isagogicall Observations &c. ~~~~ p: 75.

84
Of course, given the population of the planet at the time this was written, precious few of the “Millions of some
Christians” would be among the “one in ten thousand.” The passage is hyperbole of course, and jeremiads on the
corruption of the age can be found in, well, every age: but there is other evidence indicating that this work was
written when a civil war in England was in recent memory, and either during or shortly after a time when the country
was under a military dictatorship run by a gang of religious fanatics.
85
As far as I can tell, in all that rambling and ranting the writer hasn’t actually stated what they think those critters
actually are, not indeed addressed all the opinions on the subject listed at the start of this section.

— 37 —
 Janua Magica Reserata:
Further exceprts and fragments
[The following passages are in different handwriting, but are all connected to the Janua
Magica Reserata. The first occupies the top of fol. 37r but has been crossed through. It
appears to be part of a draft of the “Celestial Keys”]

“[…] same to transmit your true & reall presence, Corporally, in your Appearances
plainly & Visibly, to the Sight of our Eyes, & Voyces to our Ears, that We may also as
plainly & Visible see you & Audilbly here you, speake unto us: or otherwise to Appear
out of the same Visibly here before us, as it shall please God & you his Servants, or
Servants as Messagers of his paterniall grace, & mercy, Seemeth Most Meet, proper,
pertinent, or best befitting this action, Appearance, Occasion or Matters &c.”
[The corresponding text in the “Celestiall Keyes” of the Sloane 3825 Janua has minor
variations in wording, most significantly omitting ‘Corporally’ (instead typically reading
“… Angelicall & Reall presence, plainly unto the Sight of our Eyes …”).]
* * * * * * * * *

— 38 —
 [The following invocation is found on fol. 81 & 83 of S4, which appear to comprise a single
folded sheet that was inserted into an unrelated collection of talismanic designs with
accompanying text (a small slip with a design of a dodecagram and heptagram was in turn
stuck inside it, and now forms fol. 82). The title, sub-title and text follow the pattern of the
“Cœlestiall Keys” of the Janua. A shorter “Tenth Key” in a different hand and style was
written in on an unused page following the Ninth Key in S5.]

The Tenth Key

Moveing & calling forth to Visible appearance the Cœlestiall Hierarchy of Heoes of
Quire of Blessed Soules of the order of Animastick whose principall governer of Blessed
Intelligences is Issim or the Soul of Messiah Residing & bearing Rule in the Spheare of
the Elements.

O You Glorious great Sacred and Cœlestiall Angells or Blessed Intelligences Jereceue
and Mitraton86 whose principall governing Angell or Blessed Intelligence is Issim & all
others ye Cœlestiall Angells or Servants of the most high, omnipotent Incomprehensible
immense Immortall & Eternall God of hosts the onely Creator of heavne & Earth & of all
things whatsoever Both Cœlestiall & Elemental Animal Vegitable Minerall & Reptile or
Insect that is contained & Comprehended therein & that serve before the most high &
Excellent honoured Angells Hajoth HaKados87 as ministering Angells present & always
at his most high superior & Divine Commands and Appointments in the Order of
Aninastik88 or Quire of Blessed Souls and Residing in the tenth heaven, & bearing office
Rule & power in the sphere of the Elements wee servants also of the Hiest & Reverently
here present in his holy feare Do Call upon you & humbly Request & Earnest Entreate
you & move you to Visible appearance by & through this most Excellent Ineffable great
might signall sacred & Divine name of the most high God Issim89 & his numeral
attribute Malcuth who sitteth in the most Imperiall & highest heaven before whom all
the hosts or Quires of Angells Incessantly Singeth O mappa-laman Hallelujah who
created all Heaven & Earth in Six Dayes and all things there therein is & he Rested from
his labors & he Blessed all that he had Done & Sealed the Same in his most high great &
holy name Marinata Abint Jeja as the most high & onely God of heaven & Lord of
hosts the maker of time & by the Seal of your Creation being the marke of Character of

86
Ierescue and Mitraton are mentioned as the Western Angels of Wednesday in the Heptameron, where they have no
particular connection to Malkuth, the Sphere of the Elements or the Order of Blessed Souls.
87
The Chaioth ha-Qadosh (cdqh twyj) are more normally associated with the first sphere. They are not cited in the
“First Key” of the Janua but are mentioned in the chapter of the ten Sephiroth and preceding table (S5 fol. 25v, 26r).
88
I have allowed all the variant spellings of this name to stand, as it is generally lettered quite clearly.
89
Issim or Ischim (\ycya, also appears as \ycy) more normally appears as the name of a class of Angels associated
with Malkuth (Agrippa, deriving from Reuchlin, De Arte Cabalistica) or Yesod (777 col. LXXXVI, deriving from
Kabbala Denudata tom. I part iv fig. xvi (M)). The name of God associated with Malkuth in Agrippa’s scale of the
number 10 is Adonia Melekh, ]lm ynda.

— 39 —
holiness unto you & by the Occult Mystery & Secret Vertue Efficacy & Influence thereof
Dignifying & Confirming you in Orders office name natures & Corporallity with Divine
Cœlestiall Angelicall immortall Eternall & Sublime Excellency glory power purity
perfectiong goodness & love first unto the servis of the most high God & his Divine
Laws & Commands & nextly unto the Charge Care Conduct Concell Comfort Benifitt
& Assistance of his severants the Sons of man Living on Earth to inspire Instruct & guide
them unto the Knowledge & way of truth and all true [81v] Physicall & Mettaphysicall
Sciences, Either Immediately from the holy Ghost, unto more Choyce Vessells of honour
or Mediatly by Divine grace, & permission, from your Selfe or Selves, unto the Sons of
man Servants of God Dwelling on Earth, whensoever you Shall be of them Invocated
Called forth & thereby moved to Descend, & appeare unto them &c: by all aforesaid &
by the great Signall Vertue, power Dignity Excellency & Efficacy thereof & both
immediately primary & mediatly Secondary by Respective mediums of Divine high
Grace & mercy & according ly Dependent & So thereby flowing & accordingy Defusing,
by Several Emanations proper a Symbolizing power & Vertue from the Superiours to the
Inferiours wee Do humbly bessech Earestly Resquest Command Constraine & move you
Jereceue & Mitraton to visible appearance being Located & bearing Rule in the sphere
of the Elements together with all Others who is under the Command of your principall
governor Issim in the Order of Anamastick in generall & particular Joyntly & Severally,
Every & Each one by office Respectively to gird up and gather your Selves together
Some one or more of you (as it shall please God) ye: by Divine Permission to move &
Descend from your Cœlestiall mansion or place of Residence into this C.S. or G.R.90 &
therein to appear visibly unto us & wee also Entreat you would be gratiously pleased in
and through the same to transmit your true Angelicall & Reall Presence plainely unto the
sight of our Eyes, & your voyces unto our Eares that wee may plainly & visibly see you &
audibly here you speake unto, or otherwise to appeare out of the same; as it shall please
God & you his servants of Divine Grace & Messagers of mercy seemeth most meet
proper pertinent & best befitting this Action, Appearance, Occasion or Matter, & to
show plainly & visibly unto us, a forgoing Signe or teste of your Appearance, And wee
do also yet further humbly Beseech Earneast Entreate, & undeniably Resquest & move
you O Jereceves & Mitraton to move Descend & appear & personally to give your
presence Move I say from your place of Recidence from that mansion Ord & Spheare of
the Elements the Office & order of Anmastick In by and through the Divine Signall
Mighty & Powerfull name of your God Issim and his numeral attribute Malcuth And
the great Efficacy, Vertue, Excellency, power prevalency & Superiority thereof, to Gird
up and gather your Selves together Every & Each one joyntly & by it selfe, Respectively
& Severally to [83r] move & Descend from your Cœlestiall Mansion or place of

90
“Crystal Stone or Glass Receptacle.”

— 40 —
Residence Apparently visible to the sight of our Eyes into this C.S. or G.R. standing here
before us as being sett for that purpose or otherwise unto us & before us out of the same
as it shall please God & you his Servants of Divine Light Grace & mercy seemeth most
meet, & best befitting this Action And to show forth a preceding sign of your
Appearance & to be freindly unto us & by your Angelliciall Benevolvency, Cœlestiall
Illumination favourable Assistance: familiar society, Mutall Correspondency, verball
Converse Continuall Community & sacred Instructions, both now & at this time present,
and at all other times to informe & Rightly Direct our most weake Depraved Stupid &
Ignorant intellect judments & understandings And to Condust us by your Angelicall
Instincts & Archy dictions into the luminous path way of Truth, leading unto & giving
science & to make us partakers of undefiled Knowledge without whose Angelicall Guide
& Spirituall Conduct blessed assistance & Benevolent Advertisements it is very Difficult if
not impossible for us or any mortall on Earth to finde or Obtain, & to be Esteemed
worthy of Enterance into with testimony wherefore wee humbly Entreate & move you
O Jereceue Mitraton, & all Others ye president & Inferiour Angells servants of the most
high God Residing & officiating in the spheare of the Elements In the order or Hierarchy
of Anamasticks who all obediently serve and readily fulfil hs Omnipotent Decress &
Commands in his Divine Dispensations & Appointments According to your Generall
respective offices, in by and through this his Ineffable Imperiall great Signal & Divine
name Issim & his numericall attribute Malcuth & by the power Efficacy & vertue thereof
we servants also of the same your God & by the strength & force of our faith & hope in
him for Divine Assistance Grace & mercy herein do Earnest request powerfully invocate
& confidently move you & Call you forth to visible Appearance here before us in this
C.S. or G.R. or otherwise thereout here before us as it shall please God is given unto you
so to Do: And likewise to shew visibly some unto us a forgoing Signe or teste of your
Appearance, O you Servants of mercy Jereceue & Mitraton Residing serving &
officiating in the Sphere of the Elements (Move we say) and by the Superiorous power &
[83v] Permssion and in the name of the highest Descend and appear & visibly shew your
selfe or selves joyntly & Severally & Respectivley unto us in this C.S. or G.R, standing
here before us or otherwise out of the same as it shall please God to permit & Appoint
you & to shew us a preceding Sign thereof And by your Mediate Angelicall Inspiration
Information or Cheef teaching to instruct help aid & assist us both at this time present &
also at all other times & places whensoever & wheresoever wee shall move, & call you
forth to visible Appearance & to our Assistance in whatsoever truths or subject matter or
things Appertaining thereunto in all wisdom & true Sciences, both Cœlestiall &
Terrestrial &c: that shall be necessary for us And also as any other Emergent Occasion
shall Duly & properly require to the advancement & setting forth of God’s Glory, & the
Improvement of our Wellfaire, Comfort & benefit of our world & temporall Estate &

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Condition whilst wee yet live And likewise in all such matters or things whatsoever Else
that shall be necessary for us to Know & Injoy Even bejond what wee are able to aske or
think which the almighty giver of all good gifts shall in his bountifull & paternall mercy
be gratiously paced hereby to give you to Reveale & show forth unto us or otherwise to
bestow upon us O ye great Angells & intelligences Jereceue & Mitraton Resiing
Locating & bearing Rule in the Spheare of the Elements and all others ye Cœlestiall
Angells of the Order of Anamastick Medium of Divine grace & mercy Ministers of true
light & understanding & Servants of the most high God particularly Recited & Spoken of
Invocated moved & Called forth to Visible Appearance (as aforesaid) Descend (we say) &
by the power of Superiour Emission some one or more of you Appear visibly here before
us as shall please God and be freindly unto us, & in your respective offices, Do for us as to
the Servants of the most high God whereunto wee move you all joyntly & severally in
power & presence whose works shall be song of honour & the praise of your God In
your Creation.

Amen.
* * * * * * * * *

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 [These two passages are found on fol. 109 of S4, which appears (based on the digitised
microfilm) to be a single loose leaf, with the bottom 60% or so torn off, which was stuck
inside an unrelated collection of treasure-hunting processes and “experiments” involving
various named spirits, prior to the latter being bound up with other materials, whether by
Ashmole, Sommers or another owner. They are in an apparently different hand to both the
S5 Janua and the cancelled passage on fol. 37r of S4.
The first passsage, crossed out in MS., appears to be a draft or variant of one on fol. 31v of
S5. Some letters are lost due to blotting; these are restored in square brackets by cross-
referencing with S5 and OOP.]

The Theologicall Construction of Angels & Spirits, &c.

There are nine Orders of Angels, thus nominated and Distinguished in their severall and
respective Hierarchies & Offices. (viz.),

Seraphim, Cherubim, Thrones, Dominations, Potestates, Vertues, Principality, Archangels, Angels.

The Superiour Hierarchies are Seraphim, Cherubim, Thrones, and these are Supercelestiall
Angels, contemplating the Order of the Divine Providence; the first in the Goodness of
God; the second in the Essence of God, (as the form), the third in the Wisdome of God.

The middle Hierarchy are Dominations, Vertues, Potestates; these Angels concur to
the Government of the World. The first of these command that which the others
execute. The second are Ministers to the Heavens, and somet⟦imes⟧ to the working of
Miracles. The third drives away those things which ⟦se⟧em to be able to disturb the
Divine Law.

The Inferiour Hierarchy are Principallities, Archanges, Angels: these as ministering

Spirits descend to take care of Inferiour th⟦ings]. The first of these take care of publik
things, of Princes, Magistrates, Provinces and Kingdomes. Daniel cap. 10 v. 13.
Ecclesiasticus, Apocriph:91 Deut.92 The second are present at Sacred Dutys, and direct
the Divine Worship about every Man, and Offers up his Prayers & Sacrifices […]93
[This is adapted from the beginning of OOP book III chap. 17, which it titled “Of these
[scil. “Intelligences and Spirits”] according to the opinion of the Theologians.”]

[The following untitled passage about evil spirits spirits, occurs on fol. 109v, and does not
correspond directly to anything in the S5 Janua. Some letters are lost at the torn right
edge. To make this clear, I have marked line breaks in the MS with |. A capital ‘A’
appears in the left margin by the start of the text.]

91
A space in the MS., probably left by the scribe intending to fill in later after looking up the chapter and verse.
92
Another space here.
93
Torn or cut edge of page here. Some letter tops are visible but not enough to make out any words.

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There are a kind of Spirits Subterranean and obscure, which are the Ang⟦els⟧ | that failed,
Revengers of Wickednes, according to the Decrees of the Divine Ju⟦stice,⟧ | and they
are evill Angels, and wicked Spirits; because: many times they | annoy and hurt even of
their own accords, and there are Legions of them, ⟦…⟧ | they are likewise distinguished
according to the Names of the Stars, Elemen⟦ts⟧ | and parts of the World. Of these,
four most mischievous Kings do gover⟦n⟧ | and bear rule over the other; according to
the four parts of the World, | under whom are many moure Princes and Governours of
Legions governing ⟦…⟧ | and many more of private Offices. These kind of Spirits
inhabit a place | either very nigh ⟦to t⟧he94 Earth, or within the Earth it self: There is no
⟦…⟧ | mischief which they dare not commit (if God give them leave.) Their Customs
ar⟦e⟧| altogether violent and hurtfull, and they plot, and contrieve, & endeavour &
perpetrate ma⟦ny⟧95 sudd⟦en⟧ | michiefs and Disasters. And when they make any
Incursions, sometimes the⟦y⟧ | lye hid, and sometimes doe offer open violence. They
are very much | delighted in all things done wickedly and Contentiously.
[The text ends just above the torn bottom edge, with a horizontal rule below the
paragraph. Two heavy diagonal strokes are visible at the cut-off, suggesting that wha-
tever was on the missing part of the page was cancelled prior to the page being torn. It
is paraphrased from the final section of OOP Book III, ch. 16 (pp. 393-394):
“[…] under these [scil., good Angels] they [“the latter Theologians”] place a kind of spirits,
subterrany or obscure, which the Platonists call Angels that failed, 96 revengers of
wickedness, and ungodliness, according to the decree of the Divine justice, and they call
them evill Angels and wicked spirits, 97 because they oft annoy and hurt even of their own
accords; of these also they reckon more legions, and in like manner distinguishing them
according to the names of the Stars and Elements, and parts of the world, they do place
over them Kings, Princes and Rulers and the names of them; of these, four most
mischeivous Kings do rule over the other, according to the four parts of the world; under
these many more Princes of Legions govern, and also many of private offices. Hence the
Gorgones, Statenocte, the furies. Hence Tisephone, Alecto, Megæra, Cerberus: They of this
kind of spirits, Porphyry saith, inhabite a place nigh to the earth, yea within the earth it
self; there is no mischief, which they dare not commit; they have altogether a violent and
hurtfull custome, therefore they very much plot and endeavor violent and sudden
mischiefs; and when they make incursions, sometimes they are wont to lie hide, but
sometimes to offer open violence, and are very much delighted in all things done
wickedly and contentiously.”

It is to be noted that in passages adapted from OOP, the compiler of the Janua universally
omitted Agrippa’s reference to authorities, whether Christian theologians or later
Platonists, that were not the Bible.]

94
Words partially blotted in MS.
95
“& perpetrate ma⟦ny⟧” written sup. lin. with insertion mark after “endeavour.”
96
quos vocant Platonici desertores angelos
97
malos dæmones & spiritus nequam

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