The Sloane MSS Series: Sloane 1633 IBIS

Kongelige Bibliotek, Gl. kgl. S. 1633 4º, Folio 35r

Latin name: Ibis
Other names: Ciguigne, Hibicis, Ibex, Ybeux
The dirtiest of birds because it feeds on corpses

General Attributes

The ibis stays near the edge of the water, looking for dead fish or other carion to eat. It cannot get to the clean fish in deep water because it does not know how to swim, and makes no effort to learn. It is the dirtiest of birds because it feeds on corpses. Snakes flee from the ibis, which also feeds on snake eggs. The ibis lives on the Nile and purges itself with its beak.

Allegory/Moral

The ibis represents the unrepentant sinner who only seeks the fruit of the flesh, rather than entering the water of baptism and feeding on the fruits of the spirit to be found there.

Sources (chronological order)

Herodotus [5th century BCE] (History, book 2): The story goes that with the spring the winged snakes come flying from Arabia towards Egypt, but are met in this gorge by the birds called ibises, who forbid their entrance and destroy them all. The Arabians assert, and the Egyptians also admit, that it is on account of the service thus rendered that the Egyptians hold the ibis in so much reverence. The ibis is a bird of a deep-black colour, with legs like a crane; its beak is strongly hooked, and its size is about that of the land-rail. This is a description of the black ibis which contends with the serpents. The commoner sort, for there are two quite distinct species, has the head and the whole throat bare of feathers; its general plumage is white, but the head and neck are jet black, as also are the tips of the wings and the extremity of the tail; in its beak and legs it resembles the other species. ( Rawlinson translation)

Pliny the Elder [1st century CE] (Natural History, Book 8, 41): The ibis is a bird from Egypt. It uses its curved beak to purge itself "through the part by which it is most conducive to health for the heavy residue of foodstuffs to be excreted." (Book 10, 40): The people of Egypt invoke the ibis to guard against the arrival of snakes. (Book 10, 45): The ibis is born black at Pelesium, but is white everywhere else.

Isidore of Seville [7th century CE] (Etymologies, Book 12, 7:33): The ibis is a bird of the river Nile. It eats the eggs of snakes, and purges itself by pouring water into its anus with its beak.

Illustration
The ibis is generally shown feeding its chicks with fish or carrion.

The Sloane MSS Series: Slone 3466 SIREN

 Kongelige Bibliotek, Gl. kgl. S. 3466 8º, Folio 37r

Latin name: Sirena
Other names: Seraine, Sereine, Serena, Serina, Syrena
A deadly creature, half human, half bird or fish

General Attributes

The siren is a deadly creature, half human, half bird or fish. Early sources say the siren is human (always female) from the head to the navel, and bird from the waist down. Later sources say that the siren is fish from the waist down, like a mermaid. They usually have wings. In some cases sirens are described as having both bird's feet and a fish tail, as for example by Philippe de Thaon.

Sirens charm men with their beautiful singing. Sailors who are attracted to the singing fall asleep; the sirens then attack the men and tear their flesh. They sing when it is stormy but weep when the weather is fair.

The name siren (or syren) has also been used for a snake with wings; Isidore says that in Arabia there are winged snakes called sirens whose bite is followed by death before pain. This description seems to be a combination of that of the dipsa and the jaculus.

Allegory/Moral

The story of the sirens shows that those who take delight in worldly pleasures will become the devil's prey.

Sources (chronological order)

Pliny the Elder [1st century CE] (Natural History, Book 10, 70): Pliny says that stories of the siren should not be given any credit, though he mentions that they supposedly live in India and attack men after charming them with song.

Isidore of Seville [7th century CE] (Etymologies, Book 11, 3:30-31): Sirens have wings and claws because Love flies and wounds; they stay in water because a wave created Venus. It is imagined that there were three sirens, part woman, part bird, that had wings and claws. One of them played the lute, another the flute, while the third sang; they charmed sailors to cause shipwreck. This in untrue [says Isidore]; they were actually prostitutes who led travellers into poverty. (Book 12, 4:29): Isidore mentions the siren serpent, which is so strong that its bite is followed by death before the pain of it is felt.

Guillaume le Clerc [13th century CE] (Bestiaire): The siren is a monster of strange fashion, for from the waist up it is the most beautiful thing in the world, formed in the shape of a woman. The rest of the body is like a fish or a bird. So sweetly and beautifully does she sing that they who go sailing over the sea, as soon as they hear the song, cannot keep from going towards her. Entranced by the music, they fall asleep in their boat, and are killed by the siren before they can utter a cry. ( Kuhns translation)

Bartholomaeus Anglicus [13th century CE] (De proprietatibus rerum, book 18): The mermaid is a sea beast wonderly shapen, and draweth shipmen to peril by sweetness of song. The Gloss on Is. xiii. saith that sirens are serpents with crests. And some men say, that they are fishes of the sea in likeness of women. Some men feign that there are three Sirens some-deal maidens, and some-deal fowls with claws and wings, and one of them singeth with voice, and another with a pipe, and the third with an harp, and they please so shipmen, with likeness of song, that they draw them to peril and to shipbreach, but the sooth is, that they were strong hores, that drew men that passed by them to poverty and to mischief. And Physiologus saith it is a beast of the sea, wonderly shapen as a maid from the navel upward and a fish from the navel downward, and this wonderful beast is glad and merry in tempest, and sad and heavy in fair weather. With sweetness of song this beast maketh shipmen to sleep, and when she seeth that they are asleep, she goeth into the ship, and ravisheth which she may take with her, and bringeth him into a dry place, and maketh him first lie by her, and if he will not or may not, then she slayeth him and eateth his flesh. Of such wonderful beasts it is written in the great Alexander's story. ( Steele edition of 1905)

Illustration

Siren illustrations are varied, and can often be confused with the mermaid. Sirens are always female, and usually have wings. Some are depicted as having a fish body from the waist down; others have a bird body. Some illustrations show the uncertainty of whether sirens are part fish or part bird by giving them attributes of both; the siren in Kongelige Bibliotek, Gl. kgl. S. 3466 8º (f. 37r) has a fish tail and stands on bird's feet. The join at the waist of woman and fish is often marked with a colored band or belt, making the creature look like a woman in a fish suit. The siren in Kongelige Bibliotek, Gl. kgl. S. 1633 4º (f. 40v) has wings but no arms, and has a pronounced tubular band around her waist. The siren and the onocentaur often appear together, sometimes in the same illustration, as in British Library, Sloane MS 278 (f. 47r) and J. Paul Getty Museum, MS. Ludwig XV 3 (f. 78r). The siren is sometimes shown plying her trade, enticing sailors or pulling them out of their ship.

The Sloane MSS Series: Sloane MS 20 EAGLE

British Library, Royal MS 12 C. xix, Folio 38r

Latin name: Aquila
Other names: Aigle, Aille, Aisgle, Aygle, Égle
A bird with eyes so strong it can look directly into the sun

General Attributes
When an eagle is old, its eyesight dims and its feathers and wings become heavy. To rejuvinate itself, the eagle flies up to the region of the sun, which burns away the mist over its eyes and burns off its old feathers. The eagle then plunges three times into water, and its youth is restored. Also as a result of age, the eagle's beak grows until it can no longer eat; by striking it against a rock, the eagle breaks its beak which then grows back.

The eagle's eyes are very sharp and can see fish when the bird flies over water. The eagle can look directly into the sun. As a test of the worthiness of its young, the eagle holds them up facing the sun. The birds that cannot stare into the sun and turn their eyes away are cast out of the nest.

Allegory/Moral

The eagle received both favorable and unfavorable interpretations.

As the eagle renews its youth, so too can the man with "old clothes and dim eyes", who should seek the spiritual spring and raise the eyes of his mind to God. The rock on which the eagle sharpens its beak is Christ, on which man can sharpen his soul; the eagle also represents Christ, who came from heaven to catch souls, just as the eagle catches fish. The eagle's ability to look directly at the sun represents Christ's ability to look directly at God, and as the eagle lifts its young to the sun, so do angels lift worthy souls to God.

According to the Aberdeen Bestiary, "The word 'eagle' in the Holy Scriptures signifies sometimes evil spirits, ravishers of souls; sometimes the rulers of this world. Sometimes, in contrast, it signifies either the acute understanding of the saints, or the Lord incarnate flying swiftly over the depths then seeking once more the heights. The word 'eagle' represents those who lie in ambush for the spirit. ... The word 'eagle' also symbolises earthly power." The descent of the eagle from the sky to the earth to find food also represents the fall of Adam, who ate what was forbidden.

Sources (chronological order)

Bible (Latin Vulgate, Psalm 102:5): "Renovabitur sicut aquilae iuventus tua" (Your youth will be renewed like the eagles); (NIV, Psalm 103:5) "...my youth is renewed like the eagle's". It is believed that this phrase is the origin of the theme of the eagle renewing its youth, since this idea is not found in ancient literature.

Lucan [1st century CE] (Pharsalia, gook 6, verse 799-800): "...stones / That sound beneath the brooding eagle's wings...". (book 9, verse 1057-1061): So the bird of Jove / Turns his new fledglings to the rising sun / And such as gaze upon the beams of day / With eves unwavering, for the use of heaven / He rears; but such as blink at Phoebus' rays / Casts from the nest."

Pliny the Elder [1st century CE] (Natural History, Book 10, 3-6): The eagle is the strongest and most noble bird. There are six kinds of eagles. Only the sea-eagle forces its unfledged young to look at the rays of the sun; if any of them blinks or has watering eyes, those ones are thrown out of the nest. Some kinds of eagles have a stone called the eagle-stone (aëtites or gagites) built into their nests; this stone can survive fire without loss of virtue, and is useful in many cures. The stone is large and has another stone inside it, which can be heard to rattle when shaken. Eagles drive their young from the nest when they tire of feeding them, and chase them far away so they do not compete for food. Eagles do not die from old age or sickness; when they are old they die of hunger, because their upper beak grows so large and hooked that they cannot open their mouths to feed. Some kinds of eagles do battle with stags; they roll in dust to gather it on their feathers, then perch on the stag's horns and shake the dust into its eyes, and beat the stag's head with their wings until it falls. Eagles also fight with a great serpent which tries to eat their eggs; the serpent can defeat the eagle by wrapping itself around the eagle's wings so that it falls to the ground.

Isidore of Seville [7th century CE] (Etymologies, Book 12, 7:10-11): The eagle (aquila) has its name from the sharpness (acumen) of its eyes. It can see so well that even when flying high above human sight it sees fish in the water below, and diving down catches them and brings them to shore. It can look into the rays of the sun; to test the worthiness of its chicks it holds them up to the sun, and any that maintain their gaze without moving it keeps, but the others it rejects as degenerate.

Gerald of Wales [12th century CE] (The Journey Through Wales, book 2, chapter 10): According to vulgar tradition, these mountains [of Snowdonia] are frequented by an eagle who, perching on a fatal stone every fifth holiday, in order to satiate her hunger with the carcases of the slain, is said to expect war on that same day, and to have almost perforated the stone by cleaning and sharpening her beak. (from the Everyman edition)

St Antony of Padua [12-13th century CE] (Sermons): The saints compared to eagles. The eagle is so called from the acuteness of its sight, because she can behold the sun with unflinching eyes. Wherefore it is said concerning it in books of natural history, that she is of very sharp sight, and compels her young ones to look at the sun before they are fully fledged. To this end she strikes them and turns them towards the sun, and, if the eyes of any one of them water, she kills him, and pays attention to the others. It is said also that she lays three eggs and throws out the third. It is asserted, moreover, that she places an amethyst in the nest with her young ones, that by its virtue serpents may be driven away. In the eagle the subtle intelligence of saints and their sublime contemplation is set forth; for they turn towards the aspect of the true Sun, to the light of wisdom, their young, that is, their works, in order that if any thing which becomes not their extraction should be concealed there, it may be brought to light by the splendour of the sun. For all iniquity is made manifest by the light. Whence, if they see that any work of theirs cannot rightly look at the sun, and is confounded by its rays and weeps, they immediately slay it... And note that the three eggs of the eagle are the three kinds of love which exist in a righteous man; the love of God, of his neighbour, and of himself. Which, last love he is bound to expel altogether from the nest of his conscience... And note also, that the amethyst is a principal gem, of a violet colour, which shoots out flames and is marked with golden and purple specks; and it signifies the life of Christ, which was of a violet coloured poverty and humility, and shot forth golden flames in its preaching and in the operation of its miracles, and was marked with purple specks in its Passion. This amethyst the righteous man is bound to place in the nest of his conscience, that serpents, that is, the suggestions of devils, may be repelled from his young ones, that is, from his works. ( Neale translation)

Guillaume le Clerc [13th century CE] (Bestiaire): The eagle is the king of birds. When it is old it becomes young again in a very strange manner. When its eyes are darkened and its wings are heavy with age, it seeks out a fountain clear and pure, where the water bubbles up and shines in the clear sunlight. Above this fountain it rises high up into the air, and fixes its eyes upon the light of the sun and gazes upon it until the heat thereof sets on fire its eyes and wings. Then it descends down into the fountain where the water is clearest and brightest, and plunges and bathes three times, until it is fresh and renewed and healed of its old age. The eagle has such keen vision, that if it is high up among the clouds, soaring through the air, it sees the fish swimming beneath it, in river or sea; then down it shoots upon the fish and seizes and drags it to the shore. Again, if unknown to the eagle its eggs should be changed and others put into its nest, when the young are grown, before they fly away, it carries them up into the air when the sun is shining its brightest. Those which can look at the rays of the sun, without blinking, it loves and holds dear; those which cannot stand to look at the light, it abandons, as base-born, nor troubles itself henceforth concerning them. ( Kuhnstranslation)

Bartholomaeus Anglicus [13th century CE] (De proprietatibus rerum, book 12): Now it pertaineth to speak ... first of the eagle, which hath principality among fowls. Among all manner kinds of divers fowls, the eagle is the more liberal and free of heart. For the prey that she taketh, but it be for great hunger, she eateth not alone, but putteth it forth in common to fowls that follow her. But first she taketh her own portion and part. And therefore oft other fowls follow the eagle for hope and trust to have some part of her prey. But when the prey that is taken is not sufficient to herself, then as a king that taketh heed to a community, she taketh the bird that is next to her, and giveth it among the others, and serveth them therewith. Austin [Augustine] saith, and Plinius also, that in age the eagle hath darkness and dimness in eyen, and heaviness in wings. And against this disadvantage she is taught by kind to seek a well of springing water, and then she flieth up into the air as far as she may, till she be full hot by heat of the air, and by travail of flight, and so then by heat the pores are opened and the feathers chafed, and she falleth suddenly in to the well, and there the feathers are changed, and the dimness of her eyes is wiped away and purged, and she taketh again her might and strength. The eagle's feathers done and set among feathers of wings of other birds corrupteth and fretteth them. As strings made of wolf-gut done and put into a lute or in an harp among strings made of sheep-gut do destroy, and fret, and corrupt the strings made of sheep-gut, if it so be that they be set among them, as in a lute or in an harp, as Pliny saith. Among all fowls, in the eagle the virtue of sight is most mighty and strong. For in the eagle the spirit of sight is most temperate and most sharp in act and deed of seeing and beholding the sun in the roundness of its circle without blemishing of eyen. And the sharpness of her sight is not rebounded again with clearness of light of the sun, nother disperpled. There is one manner eagle that is full sharp of sight, and she taketh her own birds in her claws, and maketh them to look even on the sun, and that ere their wings be full grown, and except they look stiffly and steadfastly against the sun, she beateth them, and setteth them even tofore the sun. And if any eye of any of her birds watereth in looking on the sun she slayeth him, as though he went out of kind, or else driveth him out of the nest and despiseth him, and setteth not by him. ( Steele edition of 1905)

Middle English Bestiary (British Library Arundel MS 292) [13th century]: Kithen I wille the ernes kinde, / Also Ic it o boke rede, / Wu he neweth his guthhede, / Hu he cumeth ut of elde, / Sithen hise limes am unwelde, / Sithen his bec is alto wrong, / Sithen his fligt is al unstrong, / And his egen dimme. / Hereth wu he neweth him: / A welle he seketh that springeth ai / Bothe bi nigt and bi dai; / Therover he flegeth, and up he teth / Til that he the hevene seth, / Thurg skies sexe and sevene / Til he cumeth to hevene. / So rigt so he cunne / He hoveth in the sunne. / The sunne swideth al his fligt, / And oc it maketh his egen brigt. / His fethres fallen for the hete, / And he dun mide to the wete / Falleth in that welle grund / Ther he wurdeth heil and sund, / And cumeth ut al newe, / Ne were his bec untrewe. / His bec is get biforn wrong, / Thog hise limes senden strong; / Ne maig he tilen him non fode / Himself to none gode. / Thanne goth he to a ston, / And he billeth theron, / Billeth til his bec biforn / Haveth the wrengthe forloren; / Sithen with his rigte bile / Taketh mete that he wile. / Al is man, so is tis ern, / Wulde ge nu listen, / Old in hise sinnes dern, / Or he bicumeth Cristen. / And tus he neweth him this man, / Thanne he nimeth to kirke. / Or he it bithenken can / His egen weren mirke. / Forsaket thore Satanas / And ilk sinful dede; / Taketh him to Ihesu Crist, / For he sal ben his mede; / Leveth on ure Loverd Crist, / And lereth prestes lore. / Of hise egen wereth the mist / Wiles he drecceth thore. / His hope is al to Godeward, / And of his luve he lereth: / That is to sunne sikerlike, / Thus his sigte he beteth. / Naked falleth in the funt-fat, / And cumeth ut al newe; / Buten a litel! Wat is tat? / His muth is get untrewe; / His muth is get wel unkuth / With paternoster and crede. / Fare he north er fare he suth, / Leren he sal his nede; / Bidden bone to Gode, / And tus his muth rigten; / Tilen him so the sowles fode / Thurg grace off ure Drigtin.

William Caxton [1481] ( Myrrour of the World): The egle of his nature taketh his byrdes by the ungles or clawes wyth his bylle. And hym that holdeth fastest, he loveth beste & kepeth them next by hym. And them that holden but febly, he leteth hem goo and taketh none hede of them. Whan the Egle is moche aged, he fleeth so hye that he passeth the clowdes, and holdeth there his sight so longe ayenst the sonne that he hath al loste it and brende alle his fethers. Thenne he falleth doun on a montaygne in a water that he hath to fore chosen, & in this manere he reneweth his lyf. And whan his bille is overlonge he breketh and bruseth it ayenst an hard stone & sharpeth it. (from the Prior edition)

Illustration

The various attributes of the eagle are often illustrated. In some manuscripts, the flight to the sun and the plunge into the pool are depicted separately; in others they are combined into one picture. The testing of the eagle's young is also often illustrated. In many cases, the illustration merely shows a hawk-like bird, not doing anything in particular.

The Sloane MSS Series: Sloane MS 20 CROCODILE

 Museum Meermanno, MMW, 10 B 25, Folio 12v

Latin name: Crocodilus
Other names: Cocatris, Cocodrille, Cocodrillus, Coquatrix, Corchodrillus
A beast that weeps after eating a man

General Attributes
The crocodile is a four-footed beast, about twenty cubits long, that is born in the Nile River. Its skin is very hard, so that it is not hurt when struck by stones. It spends the day on land and the night in the water. It is armed with cruel teeth and claws; it is the only animal that can move the upper part of its jaw while keeping the lower part still. Its dung can be used to enhance a person's beauty: the excrement (or the contents of the intestines) is smeared on the face and left there until sweat washes it off. Crocodiles always weep after eating a man. Despite the hardness of the crocodile's skin, there are two animals that can kill it. The sawfish (serra) can cut the crocodile's stomach, and the hydrus can crawl into the crocodile's mouth and kill it from the inside.

Sources (chronological order)

Herodotus [5th century BCE] (History, book 2): The following are the peculiarities of the crocodile:- During the four winter months they eat nothing; they are four-footed, and live indifferently on land or in the water. The female lays and hatches her eggs ashore, passing the greater portion of the day on dry land, but at night retiring to the river, the water of which is warmer than the night-air and the dew. Of all known animals this is the one which from the smallest size grows to be the greatest: for the egg of the crocodile is but little bigger than that of the goose, and the young crocodile is in proportion to the egg; yet when it is full grown, the animal measures frequently seventeen cubits and even more. It has the eyes of a pig, teeth large and tusk-like, of a size proportioned to its frame; unlike any other animal, it is without a tongue; it cannot move its under-jaw, and in this respect too it is singular, being the only animal in the world which moves the upper-jaw but not the under. It has strong claws and a scaly skin, impenetrable upon the back. In the water it is blind, but on land it is very keen of sight. As it lives chiefly in the river, it has the inside of its mouth constantly covered with leeches; hence it happens that, while all the other birds and beasts avoid it, with the trochilus it lives at peace, since it owes much to that bird: for the crocodile, when he leaves the water and comes out upon the land, is in the habit of lying with his mouth wide open, facing the western breeze: at such times the trochilus goes into his mouth and devours the leeches. This benefits the crocodile, who is pleased, and takes care not to hurt the trochilus. ( Rawlinsontranslation)

Pliny the Elder [1st century CE] (Natural History, Book 8, 37-38): The crocodile lives in the Nile river. "It is a curse on four legs, and equally pernicious on land and in the river." Its teeth are set close together like a comb, it has no tongue, and it bites down with its mobile upper jaw, unlike other land animals. It also has claws, and its hide is impervious to blows. It foreknows to lay its eggs above the point where the river will rise during the next flood. To stay warm, it stays on land during the day and in the water at night. It allows a small bird to enter its mouth to clean its teeth; if it falls asleep with its jaws open while this is happening, the ichneuman jumps down its throat and gnaws its way out through the belly. Dolphins also attack crocodiles, using the sharp fin on their backs to cut open the crocodile's soft belly. Crocodiles have poor sight in the water but very good sight when out of it. It is said that the crocodile is the only animal that continues to grow all its life, and that it can live four months in a cave without food in the winter.

Isidore of Seville [7th century CE] (Etymologies, Book 12, 6:19-20): The crocodile is named from its golden color. It is born in the Nile, a quadruped on land and strong in the water, usually twenty cubits long. It has fierce teeth and claws, and its skin is so hard that it does not feel the blows of even heavy stones. It rests on land during the day, and moves in the water at night. It lays its eggs on the land; male and female take turns guarding them. Certain fish with saw-tooth backs [dolphins] kill them by cutting their soft bellies. The crocodile is the only animal that moves its upper jawbone.

Guillaume le Clerc [13th century CE] (Bestiaire): The crocodile is a fierce beast that lives always beside the river Nile. In shape it is somewhat like an ox; it is full twenty ells long, and as big around as the trunk of a tree. It has four feet, large claws, and very sharp teeth; by means of these it is well armed. So hard and tough is its skin, that it minds not in the least hard blows made by sharp stones. Never was seen another such a beast, for it lives on land and in water. At night it is submerged in water, and during the day it reposes upon the land. If it meets and overcomes a man, it swallows him entire, so that nothing remains. But ever after it laments him as long as it lives. The upper jaw of this beast is immovable when it eats, and the lower one alone moves. No other living creature has this peculiarity. The other beast of which I have told you (the water-serpent), which always lives in the water, hates the crocodile with a mortal hatred. When it sees the crocodile sleeping on the ground with its mouth wide open, it rolls itself in the slime and mud in order to become more slippery. Then it leaps into the throat of the crocodile and is swallowed down into its stomach. Here it bites and tears its way out again, but the crocodile dies on account of its wounds. ( Kuhnstranslation)

Bartholomaeus Anglicus [13th century CE] (De proprietatibus rerum, book 18): If the crocodile findeth a man by the brim of the water, or by the cliff, he slayeth him if he may, and then he weepeth upon him, and swalloweth him at the last. ( Steele edition of 1905)

Sir John Mandeville [14th century CE] (Travels, chapter 31): In that country [of Prester John] and by all Ind be great plenty of cockodrills, that is a manner of a long serpent, as I have said before. And in the night they dwell in the water, and on the day upon the land, in rocks and in caves. And they eat no meat in all the winter, but they lie as in a dream, as do the serpents. These serpents slay men, and they eat them weeping; and when they eat they move the over jaw, and not the nether jaw, and they have no tongue. ( Macmillan edition of 1900)

Illustration

The illustrations of the crocodile are varied and usually fanciful; the only consistency is in having four legs. Some illustrations show a dog-like or lion-like animal; in some cases the head is on upside-down. Only rarely does the depicted animal look anything like a crocodile. The most commonly illustrated scene is of the hydrus eating its way out of the crocodile's side.

The Sloane MSS Series: Sloane MS 20 BAT

Kongelige Bibliotek, Gl. kgl. S. 1633 4º, Folio 42v 

Latin name: Vespertilio
Other names: Chauve-souris
A bird that gives birth to living young

General Attributes

A bat is not a noble bird. It is unlike other birds in that it gives birth to live young instead of laying eggs, and it has teeth. Bats gather together and hang from high places like a bunch of grapes; if one falls, all the rest also fall.

Sources (chronological order)

Pliny the Elder [1st century CE] (Natural History, Book 10, 81): The bat is the only flying creature that bears live young and feeds them with its milk; it also carries its children in its arms as it flies.

Isidore of Seville [7th century CE] (Etymologies, Book 12, 7:36): The bat, unlike other birds, is a flying quadruped, resembling a mouse. It has its name (vespertilio) from the time when it flies, after twilight. It flies about driven by precipitate motion, hangs from frgile branchs, and makes a sound like a squeak.

The Sloane MSS Series: Sloane MS 20 ASP

Kongelige Bibliotek, Gl. kgl. S. 1633 4º, Folio 53r

Latin name: Aspis
Other names: Aspic, Aspide, Emorois, Haemorrhois, Hypnalis, Ipnalis, Prester
Blocks its ear with its tail so as not to hear the charmer

General Attributes

The asp is a serpent that avoids the enchantment of music by pressing one ear against the ground and plugging the other ear with its tail. In some versions the asp guards a tree that drips balm; to get the balm men must first put the asp to sleep by playing or singing to it. Another version holds that the asp has a precious stone called a carbuncle in its head, and the enchanter must say certain words to the asp to obtain the stone.

The Haemorrhois, Prester and Hypnalis are other varieties of asp.

Allegory/Moral

The asp represents the worldly and wealthy, who keep one ear pressed to earthly desire, and whose other ear is blocked by sin.

Sources (chronological order)

Bible (Psalm 58:5-6): "...they are like the deaf adder that stops her ear; which will not hearken to the voice of charmers, charming never so wisely".

Lucan [1st century CE] (Pharsalia, book 9, verse 821-839): "First from the dust was raised a gory clot / In guise of Asp, sleep-bringing, swollen of neck: / Full was the blood and thick the poison drop / That were its making; in no other snake / More copious held. Greedy of warmth it seeks / No frozen world itself, nor haunts the sands / Beyond the Nile; yet has our thirst of gain / No shame nor limit, and this Libyan death, / This fatal pest we purchase for our own". (verse 830-832): "Haemorrhois huge spreads out his scaly coils, / Who suffers not his hapless victims' blood / To stay within their veins". (verse 845-846): "Greedy Prester swells / His foaming jaws...". (verse 928-936): "...a Prester's fang / Nasidius struck, who erst in Marsian fields / Guided the ploughshare. Burned upon his face / A redness as of flame: swollen the skin, / His features hidden, swollen all his limbs / Till more than human: and his definite frame / One tumour huge concealed. A ghastly gore / Is puffed from inwards as the virulent juice / Courses through all his body...". (verse 946-955): "On Tullus great in heart, / And bound to Cato with admiring soul, / A fierce Haemorrhois fixed. From every limb, / (As from a statue saffron spray is showered / In every part) there spouted forth for blood / A sable poison: from the natural pores / Of moisture, gore profuse; his mouth was filled / And gaping nostrils, and his tears were blood. / Brimmed full his veins; his very sweat was red; / All was one wound".

Pliny the Elder [1st century CE] (Natural History, Book 8, 35): When the neck of an asp swells up, the only remedy for its sting is to immediately amputate the bitten part.

Augustine of Hippo [5th century CE] (Sermo 316:2 - In Solemnitate Stephani Martyris; Duri Iudaei in Stephanum): "Sicut enim dicuntur aspides, quando incantantur, ut non prorumpant et exeant de cavernis suis, premere unam aurem ad terram, et de cauda sibi alteram obturare, et tamen incantator producit illas..." (As indeed of asps it is said, that when they are lured by incantations, in order that they may not be drawn from their caves they press one ear to the ground, and use their tail to stop up the other, and yet the enchanter can bring it forth...). This appears to be the first time this method of blocking both ears was described.

Isidore of Seville [7th century CE] (Etymologies, Book 12, 4:12-16): The asp (aspis) kills with a venomous bite, and from this it gets its name, for the Greek word for poison is ios (as). When an enchanter calls an asp out of its cave by incantations and it does not want to go, it presses one ear to the ground and covers the other with its tail, so it cannot hear the enchantment. There are many kinds of asp, but not all are equally harmful. The dipsas is a kind of asp, called in Latin situlabecause one bitten dies of thirst. The hypnalis is a kind of asp that kills in sleep, as Cleopatra was freed by death as if by sleep when bitten by one. The haemorrhois is called an asp because anyone bitten by it sweats blood; for the Greek word for blood is haima. The prester (or praester) is a kind of asp that always runs with its steaming mouth open; one bitten becomes distended for rot follows the bite.

Aberdeen Bestiary [c. 1200 CE]: "The emorrosis is an asp, so called because it kills by making you sweat blood. If you are bitten by it, you grow weak, so that your veins open and your life is drawn forth in your blood. For the Greek word for 'blood' is emath. ... The prester is an asp that moves quickly with its mouth always open and emitting vapour... If it strikes you, you swell up and die of gross distention, for the swollen body putrefies immediately after... There is a kind of asp called ypnalis, because it kills you by sending you to sleep. It was this snake that Cleopatra applied to herself, and was released by death as if by sleep."

Illustration

The usual illustration of the asp shows the enchanter reading from a scroll, with the snake at his feet blocking its ears. The asp guarding the balsam tree is occasionally illustrated.

The Sloane MSS Series: The Preface

The Manuscripts here indexed formed a part of the extensive 
scientific and literary collections of Sir Hans Sloano, Bart., M.D. 
After his death on January 1 lth, 1753, in accordance with the terms 
of his will, his entire Museum and Library were offered by his 
executors to the nation for £20,000, and were ultimately purchased 
for that sum out of the proceeds of a public lottery under the Act of 
Parliament 26 Geo. II., cap. 22, from which the British Museum 
dates its foundation. 

In common with the Cotton and Harley MSS., which were dealt 
with in the same Act, the Sloane MSS. have retained the name of 
their original collector, with a separate numeration, 1-4100 ; at the 
same time they serve for a basis to the great series of subsequent 
acquisitions known as the Additional MSS., the first of which is 
numbered 4101, and which have now reached the number 37,000. 

As far as No. 5017 the Sloane and Additional MSS. together are 
included in Samuel Aysoough's Catalogue of the Manuscripts preserved 
in the British Museum hitherto undescribed, 1782, 2 vols, quarto. The 
descriptions there given do not follow the numerical order, but are 
roughly classified according to subject. Although useful to a certain 
extent, they are for the most part inadequate and too often incorrect, 
while the index is confined to a mere list of the personal names which 
appear in them. Apart from a new Catalogue, a fuller and more 
systematic Index, with references, not to Aysoough's pages, but to 
the manuscripts themselves, has therefore long been required, and, 
so far as the Sloane MSS. are concerned, it is at length supplied in 
the present volume. 

Besides names of persons and places and particular subjects, it 
includes a large number of class-headings, a list of the more 
important of which is prefixed. Yolumes and single documents on 
historical subjects will be found under the name of the country to 
which they relate, those of a general character being placed at the 
beginning and the rest following chronologically under the several 
reigns. With regard to collections of letters, and more particularly 

( iv ) 

Sloane'8 own correspondence (4036-4069), the references differ in 
many cases from those given by Ayscongh or since quoted elsewhere. 
The contents of such volumes were formerly arranged alphabetically 
under the names of writers. As the disadvantages of this system 
are obvious, the opportunity has now been taken to change it for an 
order of date, and it must therefore be understood that the references 
throughout follow the present arrangement. 

Although the numeration extends to 4100, upwards of two 
hundred and fifty numbers within this limit do not appear in the 
Index. Most of them were borne by Oriental manuscripts, printed 
books, maps, and early engravings, which have been transferred to 
the Departments of the Museum to which they more properly belong. 
Others were accidentally passed over when the collection was origin- 
ally numbered, or the volumes bearing them were already missing in 
Ayscough's time ; and there are also cases in which two different 
numbers were assigned to the same manuscript. The hundred and 
sixty-eight documents which go by the name of the Sloane Charters, 
but the provenance of which is somewhat doubtful, are also omitted. 
They are, however, included in the Index to the Charters and Bolls in 
the British Museum, of which vol. i. (Index Looorum) was published 
in 1900. Moreover, after the publication of Ayscough's Catalogue, 
and after the Sloane numeration had been continued for the Ad- 
ditional series, upwards of a hundred more Sloane MSS. were 
identified. Although they are numbered Additional MSS. 5018- 
5027, 5214-5308, they ought strictly to have been indexed here 
with the rest of the Sloane collection ; but, as they appear in the 
Index to the Additional Manuscripts .... acquired in the years 1783- 
1835, published in 1849, it was not thought necessary to repeat the 
entries relating to them which are there given. 

The present Index was compiled by my predecessor as Keeper of 
MSS., Dr. Edward Scott, and he is solely responsible for its plan and 
execution. In passing it through the press he had the help of Dr. 
Eenyon, Assistant Keeper of MSS., and of Mr. D. T. Wood and 
Mr. H. I. Bell, Assistants. 

George F. Warner, Keeper of MSS. 

Wth September, 1904. 

The Sloane MSS Series: Concerning the Genuine Sanctum Regnum, or the True Method of Making Pacts

There are two kinds of pacts, says the Grimorium Verum, the tacit and the manifest; but know at the same time that among the several kinds of spirits there are some which bind and some which do not bind, save only in a very light manner. As to the first, they are those which require something personally belonging to you whensoever a pact is agreed. Against these you must be on your guard, because the guileful friend becometh an open enemy. The Grimorium Verum does not, however, entertain more largely the question of a compact with Satan or his ministers, though it may perhaps be inferred from its pages that all commerce with evil spirits is founded on a law of exchange. They can be bent to the intention of the operator, but it is on the express understanding that they are satisfied for their part, because, as we have seen, these kinds of creatures give nothing for nothing.

With the author of the Grand Grimoire, the pact is a concession to the poverty of the operator's resources. In Black Magic, as in some other processes, the necessitous must be ready to sacrifice, and the sorcerer who is insufficiently equipped must pay a higher price in the end. The genuine Sanctum Regnum of the Grand Clavicle, otherwise termed the Pacta Conventa Dæmonum, is explained by the Grand Grimoire for the information of those who are desirous to bind spirits, but are devoid of the requisite resources for composing the Blasting Rod and Kabalistic circle. Such persons, it is affirmed, will never succeed in evoking spirits unless they perform, point by point, all that is detailed hereinafter concerning the manner of making pacts with any spirit whatsoever, whether the object in view may be the possession of treasures concealed in the earth, the enjoyment of women or girls, and for obtaining any desired favour at their hands, whether for the discovery of the most hidden secrets in all Courts and Cabinets of the world, whether for the revelation of the most impenetrable mysteries, whether for engaging a spirit to perform one's work in the night, whether to cause a fall of hail or a storm in any appointed place, whether to open seals, to behold what is passing in private houses and learn all the skill of the shepherds, whether to obtain the Hand of Glory and discern all the qualities and virtues of metals, minerals and vegetables, of animals both pure and impure, and "to perform things so astounding that no person in existence can fail to be in a condition of utter bewilderment on seeing that by means of a pact with certain spirits one can discover the grandest secrets of Nature, which are hidden from the eyes of all other men."

It is to the Clavicle of the great King Solomon, says the Grimoire, that we owe the discovery of the genuine method of making pacts, which he also made use of himself for the acquisition of his immense riches, for the pleasure of such innumerable women and for the revelation of the most impenetrable arcana of Nature, whereby every species of good and evil may be accomplished.

With the highest potentates of Infernus, with Lucifer, Beelzebuth and Astaroth, it does not seem possible to enter into a binding compact. The sorcerer must be content with some one among the six governors, who will generally work by their agents. An invariable covenant of the pact should bargain for service by one of the three superiors among such special subordinates.

Having determined to make a pact, continues the Grand Grimoire, you must begin on the previous evening by cutting with a new and unused knife a rod of wild hazel, which has never borne fruit and shall be similar to the Blasting Rod, as it has been previously described.

This must be done precisely at the moment when the sun appears upon our horizon. The same being accomplished, arm yourself with the stone called Ematille and with two blessed candles, and proceed to select a place for the coming operation where you will be wholly undisturbed; you may even make the pact in some isolated room, or in some subterranean part of an old ruinous castle, for the spirit has the power to transport the treasure--or, presumably, one of its alternatives--to any required place.

This having been duly fulfilled, describe a triangle with the stone called Ematille--which is exclusively needed on the first occasion of making a pact.

Then set the two blessed candles in a parallel position on either side of the Triangle of Pacts, inscribing the Holy Name of Jesus below, so that no spirits can injure you after any manner. You may now take up your position in the middle of the triangle, holding the mysterious rod, together with the grand Conjuration of the Spirit, the Clavicle, the written Requisition which you mean to make and the Discharge of the Spirit.

Having exactly fulfilled what things soever have been above described, begin by reciting the following Conjuration with decision and hopefulness:--

GRAND CONJURATION OF SPIRITS WITH WHOM IT IS SOUGHT TO MAKE A PACT

Taken from the Grand Clavicle

Emperor Lucifer, Master of all the revolted Spirits, I entreat thee to favour me in the adjuration which I address to thy mighty minister, LUCIFUGE ROFOCALE, being desirous to make a pact with him. I beg thee also, O Prince Beelzebuth, to protect me in my undertaking. O Count Astarôt! be propitious to me, and grant that to-night the great LUCIFUGE may appear to me under a human form, free from, evil smell, and that he may accord me, in virtue of the pact which I propose to enter into, all the riches that I need. O grand LUCIFUGE, I pray thee to quit thy dwelling, wheresoever it may be, and come hither to speak with me; otherwise will I compel thee by the power of the strong living God, His beloved Son and the Holy Spirit. Obey promptly, or thou shalt be eternally tormented by the Power of the Potent words in the grand Clavicle of Solomon, wherewith he was accustomed to compel the rebellious spirits to receive his compact. Then straightway appear, or I will persistently torture thee by the virtue of these great words in the Clavicle.

AGLON, TETRAGRAM, VAYCHEON STIMULAMATON EZPHARES RETRAGRAMMATON OLYARAM IRION ESYTION EXISTION ERYONA ONERA ORASYM MOZM MESSIAS SOTER EMANUEL SABAOTH ADONAY, te adoro, et te invoco. AMEN.

You may rest assured that the recitation of these potent words will be followed by the appearance of the spirit, who will say:--

Manifestation of the Spirit

Lo . I am here! What dost thou seek of me? Why dost thou disturb my repose? Answer me.

LUCIFUGE ROFOCALE

Reply to the Spirit

It is my wish to make a Pact with thee, so as to obtain wealth at thy hands immediately, failing which I will torment thee by the potent words of the Clavicle.

The Spirit's Reply

I cannot comply with thy request except thou dost give thyself

PLATE IX: THE GOËTIC CIRCLE OF PACTS.

over to me in twenty years, to do with thy body and soul as I please.

LUCIFUGE ROFOCALE

Thereupon throw him your pact, which must be written with your own hand on a sheet of virgin parchment; it should be worded as follows, and signed with your own blood:--I Promise the grand LUCIFUGEto reward him in twenty years' time for all treasures that he may give me. In witness whereof I have signed myself

N.N.

Reply of the Spirit

I cannot grant thy request.

LUCIFUGE ROFOCALE

In order to enforce his obedience, again recite the Supreme Appellation, with the terrible words of the Clavicle, till the spirit reappears, and thus addresses you:--

Of the Spirit's Second Manifestation

Why dost thou torment me further? Leave me to rest, and I will confer upon thee the nearest treasure, on condition that thou dost set apart for me one coin on the first Monday of each month, and dost not call me oftener than once a week, to wit, between ten at night and two in the morning. Take up thy pact; I have signed it. Fail in thy promise, and thou shalt be, mine at the end of twenty years.

LUCIFUGE ROFOCALE

Reply to the Spirit

I agree to thy request, subject to the delivery of the nearest treasure which I can at once carry away.

Follow the spirit without fear, cast your pact upon the hoard, touch it with your rod, remove as much as you can, return into the triangle, walking backwards, place the treasure in front of you, and recite the Discharge of the Spirit, as given in the preceding Rite.

It will be seen from the wording of the compact that it is designedly evasive and the final response of the supposed spirit seems to recognise that it can obtain only by neglect on the part of the sorcerer. But if there are Courts of judgment in the nethermost world, the sorcerer might find a certain difficulty in arguing such a case with the advocatus diaboli. Lucifer and his deputies are accredited with an awkward skill in getting possession of the defendant when the time of the pact expires. There were apparently more binding contracts, and better ways of over-riding them, for in the year 1678 the Abbé Eynatton published a Manual of Exorcisms which contains the following formal process for forcing the Demon to return any writing which constitutes an agreement with him:--

EXORCISM

O most merciful God, Whose Power hath no limit, Whose dominion is supreme over all beings, so that nothing can possibly be estreated from Thy rule by apostasy; behold, we have sinned against Thee, we have provoked Thy most just wrath, when we have failed to obey Thy commands, above all when., forsaking Thy rule and Thy friendship, we have abjured Thee and have consorted with the impious demons, nor yet contented with Thy denial, have bound ourselves in writing to those demons, surrendering the document of our voluntary obligation against Thee into their custody. But Thy mercies aye without number, O Lord of loving-kindness, and it is Thine to spare and to Pardon; look, therefore, with compassion upon this Thy creature, who, having formerly denied Thee and given himself in writing to the demons, but now, having returned to himself by the help of Thine infinite goodness, doth abhor his impiety, doth desire to be restored unto Thee his true Lord, and to be received with contrite heart into Thy favour. We know, O Lord, that a contrite and humble heart Thou wilt not despise, nor can any writing be an impediment in the way of Thy mercy; we beseech Thee, therefore, that, by the abundance of Thy clemency, not only may the heinousness of this sin be blotted out with the Blood of Thy Son our Lord Jesus Christ, but that the demon, by the word of Thy Power, may be compelled to restore the deed and obligation and delivery, lest he glory in his tyranny and Pretend to any right over the man whom we pray to be delivered through Thy Son from his bonds. Through the same Jesus Christ, Thy Son, our Lord, &c.

The propitiation of offended Deity is followed by a citation of the demon who is required to disgorge his prey.

EXORCISM

I exorcise thee, O impious Satan, who, when thy power has passed away, dost still pretend to impose a tyrant yoke on man. I exorcise thee by Jesus Christ, Who came into this world for the salvation of sinners; I conjure thee to remove thy yoke immediately from this creature, who, deceived by thy wiles, formerly delivered himself unto thee. Abandoning thee henceforth, he commits himself to the Divine mercy, seeking His service unto Whom he alone is owing, Who also promises the reward of eternal life to those who follow Him. I exorcise thee by the precious Blood of Jesus Christ, by which the deed of judgment against us hath been blotted out, so that when Jesus receiveth the sinner into His favour, thou shalt dare not to advance anything against him, and shalt not fail to restore the deed by which this creature bound himself unto thee, the same being now cancelled by the Blood of Jesus Christ.

Hear, therefore, accursed Satan, who art powerless over a servant of God, when, encouraged by his true Lord, he turneth unto another service; in vain dost thou boast of this deed; I command thee to restore it in the name of the Lord, as a Proof before the whole world that when God receiveth a sinner, thou hast no longer any Yule over his soul. I abjure thee, by Him who expelled thee from thy stronghold, bereft thee of the arms which thou didst trust in and distributed thy spoils. Return therefore this deed, whereby this creature of God foolishly bound himself to thy service; return it, I say, in His name by Whom thou art overcome; when thy Power has come to nothing, presume not longer to retain this useless document. By penitence already hath this creature of God restored himself to his true Lord, spurning thy yoke, hoping in the Divine mercy for defence against thine assaults, and assisted by the Most Holy and Glorious Virgin Mary, Mother of God, through whose intercession he shall obtain from Jesus Christ, His Son, that which he himself is not worthy to expect. Through the same Christ our Lord.

Whether this process was supposed to insure the visible and material return of the incriminating document, or, failing this, was held to cancel it formally, does not certainly appear and will matter little; for what with the subtleties of the sorcerer and the assistance of the Church in the revocation of such acts and deeds, there was little chance for Infernus, and the reluctance of Lucifuge Rofocale to enter into the tricky contract is, on the whole, exceedingly intelligible.

The Sloane MSS Series: The Conjurations

CONJURATION OF THE DEMONS

In the Name of the Father, and of the Son, and of the Holy Ghost. Take heed! Come, all Spirits! By the virtue and power of your King, by the seven crowns and chains of your Kings, all Spirits of the Hells are forced to appear in my Presence before this Pentacle or circle of Solomon, whensoever I shall call them. Come, then, all at my orders, to fulfill that which is in Your Power, as commanded. Come, therefore, from the East, South, West and North! I conjure and command you, by the virtue and Power of Him Who is three, eternal, equal, Who is God invisible, consubstantial, in a word, Who has created the heavens, the sea and all which is under heaven.

After these Conjurations you shall command them to affix the Seal

CONCERNING THE FIGURE OF THE CIRCLE
Circles should be described with charcoal or holy water, sprinkled with the wood of the blessed Cross. 1 When they have been duly made, and the words have been written about the circle, the holy water which has served to bless the same may also be used to prevent the spirits from inflicting any hurt. Standing in the middle of the circle, you shall command them in a lively manner, as one who is their master.

WHAT MUST BE SAID IN COMPOSING THE CIRCLE

O Lord, we fly to Thy virtue! O Lord, confirm this work! What is operated in us becomes like dust driven before the wind, and the Angel of the Lord pausing (sic), let the darkness disappear, and the Angel of the Lord ever pursuing, ALPHA, OMEGA, ELY, ELOHE, ELOHIM, ZABAHOT, ELION, SADY. Behold the Lion Who is the conqueror of the Tribe of Judah, the Root of David! I will open the Book, and the seven seals thereof. I have beheld Satan as a bolt falling from heaven. It is Thou Who hast given us Power to crush dragons, scorpions and all Thine enemies beneath Thy feet. Nothing shall harm us, not even ELOY, ELOHIM, ELOHE, ZABAHOT, ELION, ESARCHIE,

THE MAGIC CIRCLE OF HONORIUS

ADONAY, JAH, TETRAGRAMMATON, SADY. The earth is the Lord's and all those who dwell therein, because He established it upon the seas and prepared it in the midst of the waves. Who shall ascend unto the mountain of the Lord? Who shall be received in his Holy Place? The innocent of hands and clean of heart. Who hath not received his soul in vain and hath not sworn false witness against his neighbour. The same shall be blessed of God and shall obtain mercy of God to his salvation. He is of the generation of those who seek Him. Open your gates, ye princes, open the eternal gates, and the King of Glory shall enter! Who is this King of Glory? The Lord Almighty, the Lord, mighty in battle. Open your gates, ye Princes! Lift up the eternal gates. Who is this King of Glory? The Lord Almighty. This Lord is the King of Glory. Glory be to the Father, &c.

A LESSER PENTACLE OF SOLOMON

To dismiss them, the Pentacle of Solomon must be exhibited, at the same time saying as follows:--

Behold your sentence! Behold that which forbids rebellion to our wills and doth ordain you to return unto your abodes. May peace be between us and you, and be ye ready to come, each and all, as ye are called to do my will.

The Sloane MSS Series: CONJURATION OF THE KINGS OF THE DIRECTIONS

CONJURATION OF THE KING OF THE EAST

I conjure and invoke thee, O powerful King of the East, MAGOA, by my holy labour, by all the names of Divinity, by the same of the All-Powerful: I command thee to obey, and to come to me, or that failing, forthwith and immediately to send unto me MASSAYEL, ARIEL, SATIEL, ARDUEL, ACORIB, to respond concerning all that I would know and to fulfill all that I shall command. Else thou shalt come verily in thine own Person, to satisfy my will; which refusing, I shall compel thee by all the virtue and power of God.

The Grand Pentacle or Circle of Solomon will answer for the above and following Conjurations, which can be said on all days and at all hours. If it be desired to speak only with one spirit, one only need be named, at the choice of the reader.

CONJURATION OF THE KING OF THE SOUTH

O EGYM, great King of the South, I conjure and invoke thee by the most high and holy Names of God, do thou here manifest, clothed with all thy Power; come before this circle, or at least send me forthwith Fadal, Nastrache, to make answer unto me, and to execute all my wishes. If thou failest, I shall force thee by God Himself.

CONJURATION OF THE KING OF THE WEST

O BAYMON, most potent King, who reignest in the Western quarter, I call and I invoke thee in the name of the Deity! I command thee by virtue of the Most High, to send me immediately before this circle the Spirit Passiel Rosus, with all other Spirits who are subject unto thee, that the same may answer in everything, even as I shall require them. If thou failest, I will torment thee with the sword of fire divine; I will multiply thy sufferings and will burn thee.

CONJURATION OF THE KING OF THE NORTH

O thou, AMAYMON, King and Emperor of the Northern Parts, I call, invoke, exorcise and conjure thee, by the virtue and power of the Creator, and by the virtue of virtues, to send me presently, and without delay, Madael, Laaval, Bamlahe, Belem and Ramath, with all other Spirits of thine obedience, in comely and human form I In whatsoever Place thou now art, come hither and render that honour which thou owest to the true living God, Who is thy Creator. In the name of the Father, of the Son and of the Holy Ghost, come therefore, and be obedient, in front of this circle, without Peril to my body or soul. Appear in comely human form, with no terror encompassing thee, I conjure thee, make haste, come straightway, and at once. By all the Divine names--SECHIEL, BARACHIEL--if thou dost not obey promptly, BALANDIER, suspensus, iracundus, Origratiumgu, Partus, Olemdemis, and Bautratis, N. I exorcise thee, do invoke and do impose most high commandment upon thee, by the omnipotence of the living God, and of the true God; by the virtue of the holy God, and by the power of Him Who spake and all things were made, even by His holy commandment the heaven and earth were made, with all that is in them! I adjure thee by the Father, by the Son and by the Holy Ghost, even by the Holy Trinity, by that God Whom thou canst not resist, under Whose empire I will compel thee; I conjure thee by God the Father, by God the Son., by God the Holy Ghost., by the Mother of Jesus Christ, Holy Mother and Perpetual Virgin, by her sacred heart, by hey blessed milk, which the Son of the Father sucked, by her most holy body and soul, by all the parts and members of this Virgin, by all the sufferings, afflictions, labours, agonies which she endured during the whole course of her life, by all the sighs she uttered, by all the holy tears which she shed whilst her dear Son wept before the time of His dolorous passion and on the tree of the Cross, by all the sacred holy things which are offered and done, and also by all others, as in heaven so on earth, in honour of our Saviour Jesus Christ, and of the Blessed Mary, His Mother, by whatsoever is celestial, by the Church Militant, in honour of the Virgin and of all the Saints. In like manner, I conjure thee by the Holy Trinity, by all other mysteries, by the sign of the Cross, by the most precious blood and water which flowed from the side of Jesus Christ, by the sweat which issued from His whole body, when He said in the Garden of Olives; My Father, if it be possible, let this chalice Pass from me. I conjure thee by His death and Passion, by His burial and glorious resurrection, by His ascension, by the coming of the Holy Ghost. I adjure thee, furthermore, by the crown of thorns which was set upon His head, by the blood which flowed from His feet and hands, by the nails with which He was nailed to the tree of the Cross, by the holy tears which He shed, by all which He suffered willingly through great love of us: by the lungs, the heart, the hair, the inward Parts, and all the members of our Saviour Jesus Christ. I conjure thee by the judgment of the living and the dead, by the Gospel words of our Saviour Jesus Christ, by His preachings, by His sayings, by His miracles, by the child in swaddling-clothes, by the crying child, borne by the mother in her most pure and virginal womb; by the glorious intercession of the Virgin Mother of our Saviour Jesus Christ; by all which is of God and of His Most Holy Mother, as in heaven so on earth. I conjure thee by the holy Angels and Archangels, by all the blessed orders of Spirits, by the holy patriarchs and Prophets, by all the holy martyrs and confessors, by all the holy virgins and innocent widows, by all the saints of God, both men and women. I conjure thee by the head of St. John the Baptist, by the milk of St. Catherine, and by all the Saints.

The Sloane MSS Series: CONJURATIONS FOR EACH DAY OF THE WEEK

For Monday, to Lucifer

This experience is commonly performed in the circle between eleven and twelve o'clock, or between three and four. Requisites: coal, and consecrated chalk to compose the circle, about which these words must be written: I forbid thee, Lucifer, in the name of the Most Holy Trinity, to enter within this circle. A mouse must be provided to give him; the master must have a stole and holy water, an alb also and a surplice. He must recite the Conjuration in a lively manner, commanding sharply and shortly, as a lord should address his servant, 1 with all kinds of menaces: SATAN, RANTAM, PALLANTRE, LUTAIS, CORICACOEM, SCIRCIGREUR, I require thee to give me very humbly.

CONJURATION

I conjure thee, Lucifer, by the living God, by the true God, by the holy God, Who spake and all was made, Who commanded and all things were created and made! I conjure thee by the Ineffable Names of God, ON, ALPHA and OMEGA, ELOY, ELOYM, YA, SADAY, LUX, MUGIENS, REX, SALUS, ADONAY, EMMANUEL, MESSIAS; and I adjure, conjure, and exorcise thee by the Names which are declared under the letters V, C, X, as also by the Names JEHOVAH, SOL, AGLA, RIFFASORIS, ORISTON, ORPHITNE, PHATON IPRETU, OGIA, SPERATON, IMAGON, AMUL, PENATON, SOTER, TETRAGRAMMATON, ELOY, PREMOTON, SITMON, PERIGARON, IRATATON, PLEGATON, ON, PERCHIRAM, TIROS, RUBIPHATON, SIMULATON, PERPI, KLARIMUM, TREMENDUM, MERAY, and by the most high Ineffable names of God, GALI, ENGA, EL, HABDANUM, INGODUM, OBU ENGLABIS, do thou make haste to come, or send me N., having a comely and human form, in no wise repulsive, that he may answer in real truth whatsoever I shall ask him, being also powerless to hurt me, or any person whomsoever, either in body or soul.

For Tuesday, to Frimost

This experience is performed in its proper circle at night from nine to ten o'clock, and the first stone found is given to him. He is to be received with dignity and honour. Proceed as on Monday; compose the circle, and write about it: Obey me, FRIMOST! Obey me, FRIMOST! Obey me, FRIMOST!

CONJURATION

I conjure and command thee, FRIMOST, by all the names wherewith thou canst be constrained and bound! I exorcise thee, NAMBROTH, by thy name, by the virtue of all spirits, by all characters, by the Jewish, Greek and Chaldean conjurations, by thy confusion and malediction, and I will redouble thy Pains and torments from day to day for ever, if thou come not now to accomplish my will and submit to all that I shall command, being Powerless to harm me, or those who accompany me, either in body or soul.

For Wednesday, to Astaroth

This experience is performed in its circle at night, from ten to eleven o'clock; it is designed to obtain the good graces of the King and others. Write in the circle as follows: Come, ASTAROTH! Come, ASTAROTH! Come, ASTAROTH!

CONJURATION

I conjure thee, ASTAROTH, wicked spirit, by the words and virtues of God, by the Powerful God, Jesus Christ of Nazareth, unto Whom all demons are submitted, Who was conceived of the Virgin Mary; by the mystery of the Angel Gabriel, I conjure thee; and again in the name of the Father, and of the Son, and of the Holy Ghost; in the name of the glorious Virgin Mary and of the Most Holy Trinity, in Whose honour do all the Archangels, Thrones, Dominations, Powers, Patriarchs, Prophets, Apostles and Evangelists sing without end; Hosannah, Hosannah. Hosannah, Lord God of Hosts, Who art, Who wast, Who art to come, as a river of burning fire! Neglect not my commands, refuse not to come. I command thee by Him Who shall appear with flames to judge the living and the dead, unto Whom is all honour, praise and glory. Come, therefore, promptly, obey my will; appear and give Praise to the true God, unto the living God, yea, unto all His works; fail not to obey me, and give honour to the Holy Ghost, in Whose name I command thee.

For Thursday, to Silcharde

This experience is made at night, from three to four o'clock, at which hour he is called, and appears in the form of a King. A little bread must be given him when he is required to depart; he renders man happy and also discovers treasures.

Write about the circle as follows: Holy God! Holy God! Holy God!

CONJURATION

I conjure thee, SILCHARDE, by the image and likeness of Jesus Christ our Saviour, Whose death and passion redeemed the entire human race, Who also wills that, by His Providence, thou appear forthwith in this place. I command thee by all the Kingdoms of God. I adjure and constrain thee by His Holy Name, by Him Who walked upon the asp, Who crushed the lion and the dragon. Do thou obey me and fulfill my commands, being Powerless to do harm unto me or any person whomsoever, either in body or soul.

For Friday, to Bechard

This experience is performed at night from eleven to twelve o'clock, and a nut must be given to him. Write within the circle: Come, BECHARD! Come, BECHARD! Come, BECHARD!

CONJURATION

I conjure thee, BECHARD, and constrain thee, in like manner, by the Most Holy Names of God, ELOY, ADONAY, ELOY, AGLA, SAMALABACTAY, which are written in Hebrew, Greek and Latin; by all the sacraments, by all the names written in this book; and by him who drove thee from the height of Heaven. I conjure and command thee by the virtue of the Most Holy Eucharist, Which hath redeemed men from their sins; I conjure thee to come without any delay, to do and perform all my biddings, without any prejudice to my body or soul, without harming my book or doing injury to those that accompany me.

For Saturday, to Guland

This experience is performed at night from eleven to twelve o'clock, and so soon as he appears burnt bread must be given him. Ask him anything that you will, and he will obey you on the spot. Write in his circle: Enter not, GULAND! Enter not, GULAND! Enter not, GULAND!

CONJURATION

I conjure thee, O GULAND, in the name of Satan, in the name of Beelzebub, in the name of Astaroth, and in the name of all other spirits, to make haste and appear before me. Come, then, in the name of Satan and in the names of all other demons. Come to me, I. command thee, in the Name of the Most Holy Trinity. Come without inflicting any harm upon me, without injury to my body or soul, without maltreating my books or anything which I use. I command thee to appear without delay, or, that failing, to send me forthwith another Spirit having the same Power as thou hast, who shall accomplish my commands and be submitted to my will, wanting which, he whom thou shalt send me, if indeed thou comest not thyself, shall in no wise depart, nor until he hath in all things fulfilled my desire.

For Sunday, to Surgat

This experience is performed at night from eleven to one o'clock. He will demand a hair of your head, but give him one of a fox, and see that he takes it. His office is to discover and transport all treasures and perform anything that you may will. Write in his circle: TETRAGRAMMATON, TETRAGRAMMATON, TETRAGRAMMATON. ISMAEL, ADONAY, IHUA. And in a second circle: Come, SURGAT! Come, SURGAT! Come, SURGAT!

CONJURATION

I conjure thee, O SURGAT, by all the names which are written in this book, to present thyself here before me, promptly and without delay, being ready to obey me in all things, or, failing this, to despatch me a Spirit with a stone which shall make me invisible to every one whensoever I carry it! And I conjure thee to be submitted in thine own person, or in the person of him or of those whom thou shall send me, to do and accomplish my will and all that I shall command, without harm to me or to any one, so soon as I make known my intent.

Very Powerful Conjuration for all days and hours of the Day or Night, being for Treasures hidden by men or Spirits, that the same may be possessed and transported

I command you, O all ye demons dwelling in these Parts, or in what Part of the world soever ye may be, by whatsoever Power may have been given you by God and our holy Angels over this place, by the Powerful Principality of the infernal abysses, as also by all your brethren, both general and special demons, whether dwelling in the East, West, South or North, or in any side of the earth, and, in like manner, by the power of God the Father, by the wisdom of God the Son, by the virtue of the Holy Ghost, by the authority I derive from our Saviour Jesus Christ, the only Son of the Almighty and the Creator, Who made us and all creatures from nothing, Who also ordains that you do hereby abdicate all Power to guard, habit and abide in this Place; by Whom further I constrain and command you, nolens volens, without guile or deception, to declare me your names and to leave me in peaceable possession and rule over this Place, of whatsoever legion you be and of whatsoever part of the world; by order of the Most Holy Trinity and by the merits of the Most Holy and Blessed Virgin, as also of all the saints, I unbind you all, spirits who abide in this place, and I drive you to the deepest infernal abysses. Thus: Go, all Spirits accursed, who are condemned to the flame eternal which is Prepared for you and your companions, if ye be rebellious and disobedient. I conjure you by the same authority, I exhort and call you, I constrain and command you, by all the Powers of your superior demons, to come, obey and reply positively to what I direct you, in the Name of Jesus Christ. Whence, if you or they do not obey promptly and without tarrying, I will shortly increase your torments for a thousand years in hell. I constrain you therefore to appear here in comely human shape, by the Most High Names of God, HAIN, LON, HILAY, SABAOTH, HELIM, RADISHA, LEDIEHA, ADONAY, JEHOVA, YAH, TETRAGRAMMATON, SADAI, MESSIAS, AGIOS, ISCHYROS, EMMANUEL, AGLA, Jesus Who is ALPHA and OMEGA, the beginning and the end, that you be justly established in the fire, having no Power to reside, habit or abide in this Place henceforth; and I require your doom by the virtue of the said Names, to wit, that St. Michael drive you to the uttermost of the infernal abyss, in the Name of the Father, and of the Son, and of the Holy Ghost. So be it.

I conjure thee, Acham, or whomsoever thou mayest be, by the Most Holy Names of God, by MALHAME, JAE, MAY, MABRON, JACOB, DASMEDIAS, ELOY, ATERESTIN, JANASTARDY, FINIS, AGIOS, ISCHYROS, OTHEOS, ATHANATOS, AGLA, JEHOVA, HOMOSION, AGA, MESSIAS, SOTHER, CHRISTUS VINCIT, CHRISTUS IMPERAT, INCREATUS SPIRITUS SANCTUS.

I conjure thee, Cassiel, or whomsoever thou mayest be, by all the said names, with power and with exorcism! I warn thee

by the other Sacred Names of the most great Creator, which are or shall hereafter be communicated to thee; hearken forthwith and immediately to my words, observe them inviolably, as sentences of the last dreadful day of judgment, which thou must obey inviolately, nor think to repulse me because I am a sinner, for therein shall thou repulse the commands of the Most High God. Knowest thou not that thou art bereft of thy powers before thy Creator and ours? Think therefore what thou refusest, and pledge therefore thine obedience, swearing by the said last dreadful day of judgment and by Him Who hath created all things by His word, Whom all creatures obey. P. per sedem Baldarey et per gratiam et diligentiam tuam habuisti ab eo hanc nalatimanamilam, as I command thee.

The Sloane MSS Series: Concerning the Vision of Spirits in the Air

For the Masters of Black Magic, as for the author of the Comte de Gabalis, the air is the abode of far other beings than the bird and fly, but the process by which they are rendered visible is complicated through the exceptional nature of the required materials. It is, of course, quite possible to secure the brain of a cock, and dissection with that object may perhaps be performed by deputy; the kitchen-maid or the poulterer's assistant would be easily secured. The dust from the grave of a dead man is the second ingredient of the process; but a visit to the nearest cemetery will not be sufficient, because it is useless to collect it on the surface; that which is next to the coffin will alone serve the purpose. In addition to these substances there are only oil of almonds and virgin wax. A compost must be made of the four, and it must be wrapped in a sheet of virgin parchment inscribed previously with the words GOMERT, KAILOETH, and with the character of Khil.

The materials being thus prepared, it remains to set them alight, whereupon the operator will behold that which the Grimoire characterises as prodigious, but does not specify except by the indication of the title. This experiment, it adds, should be performed only by those who fear nothing.

It is easy to deride the process, but reflective persons will see that it is the quintessence and summary of the whole art. This is Black Magic--and most of the white kind--in the proverbial nutshell-a combination in equal proportions of the disgusting and the imbecile. There are many more elaborate experiments, but few of such a representative kind. It is not necessary to add that it has been exceedingly popular and is to be found in most of the Grimoires.

The Sloane MSS Series: Concerning Divination by the Word of Uriel

As there are many practices passing under the name of White Magic which are doubtful in character on the surface, while they are more than doubtful within, so there are experiences described in the Grimoires, or in the treasuries of secrets which accompany them, having nothing in their nature which can be termed especially repulsive; they belong, however, to the Grimoires; their connections in occult literature are those of Black Magic, and they deserve a place here. Moreover, a process which in one Ritual will be merely curious or diverting, hypnotic or clairvoyant, may in another bear all the outward marks of diabolism. The mode of divination termed the. Word or Speech of Uriel--signifying answers or oracles obtained from that spirit ceremonially invoked--appears in the Grimorium Verum as an experiment in lucidity induced by means of Hydromancy, but in the Verus Jesuitarum Libellus the Conjuration of Uriel appears as an infernal conjuration, and it is a process of Black Magic undisguised.

The experiment in the Grimorium Verum is worded as follows:--

THE INVOCATION OF URIEL

To succeed in this operation, it is needful that whosoever makes the experiment shall do in all things as hereinafter enjoined. Let him choose a small chamber or cabinet which has not been frequented by impure women for at least nine days. Let such Place be well cleansed and consecrated by aspersions and fumigations. In the middle of the said chamber let there be a table covered with a white cloth; set as follows thereon--to wit, a new glass phial filled with spring water, drawn shortly before the operation; three small tapers of virgin wax mixed with human fat; a sheet of virgin parchment six inches square; a raven's quill cut ready for writing; a china ink-well filled with fresh ink; a small pan furnished with the materials for a fire. Let there be also a young boy of nine or ten years, cleanly and modestly dressed and of good behaviour, who must be placed near the table. One of the three tapers should be fixed upon a great new needle at a distance of six inches behind the phial, and the two others, erected after the same manner, should stand on the right and left at the same distance. While arranging these matters, recite the following words:--Gabamiah, Adonay, Agla, O Lord God of Powers, do Thou assist us!

The virgin parchment should be on the right and the pen with the ink on the left side of the phial. The windows and door must be closed before beginning the operation. The fire should then be stirred, the tapers lighted, and the boy placed on his knees so that he can look into the phial; observe that he should be bareheaded and his hands joined. The Master of the operation shall thereupon command him to gaze fixedly into the phial, when, approaching his right ear, and in a moderate tone of voice, but as distinctly as possible, let him make the following

CONJURATION

Uriel, Seraph, Josata, Ablati, Agla, Caila, I pray and conjure thee by the Four Words which God uttered with His mouth unto His servant Moses, Josata, Ablati, Agla, Caila, and by the Nine Heavens wherein thou dwellest, as also by the virginity of this child who is before thee, that thou appearest, and without any delay, visibly in this phial, to discover, without disguising, the truth which I desire to know; which done, I will discharge thee in peace and goodwill, in the Name of the Most Holy Adonay.

After this conjuration the child must be asked whether he beholds anything in the phial; and if he should reply that he beholds an Angel or another apparition, the Master of the operation shall say in an affable tone of voice: Blessed Spirit, be thou welcome! I conjure thee once more, in the Name of the Most Holy Adonay, to give me prompt enlightenment upon. [Here name the subject upon which information is desired.] And if for reasons unknown to us, thou art unwilling to proceed in an audible tone of voice, I conjure thee in the Most Holy Name of Adonay to write upon the virgin parchment here present, between now and to-morrow morning, or at least reveal unto me that which I desire this coming might in my sleep.

If the Spirit make answer to what is said, he shall be heard respectfully; should he fail to speak after thrice making the same supplication, let the tapers be extinguished and withdraw from the chamber, closing the door until the morrow, when the operator may return in the morning, and that which was required will be found within, on the virgin parchment, unless indeed it shall have been made known in the night.

In the Verum Jesuitarum Libellus this experiment in the induction of clairvoyance by means of a seering cup and a fantastic ceremonial, having only one monstrous condition, is replaced by a fierce conjuration of many pages, commanding the Spirit Uriel by all the words which have ever proceeded out of the mouth of the Creator of Heaven and Earth against the Evil Angels, and on pain of compulsion and torture, to appear before the operator, an unworthy servant of God, wherever the said Spirit may be, even in the abyss of Hell. He is directed to appear visibly and modestly in a human form, and to bring whatsoever is desired in all tranquillity and patience, without tumult, without detriment, without blinding, without dumbness, without whispering, without thunder, without hail, without explosion, without puffing up, without trembling. It is unnecessary to quote the entire citation, as the process is not complete; but it is evident that the Conjuration of Uriel in the forged treatise on the Magic of the Jesuits is intended for the compulsion of a devil and not for the solicitation of favours from the Blessed Spirit of the Grimorium Verum.

The Sloane MSS Series: Concerning the Mirror of Solomon, suitable for all Kinds of Divination

The following process is found in the Grimorium Verum and in some other compilations. It is a mode of divination akin to that given in the preceding section. It does not connect with Black Magic except by the use of blood and is really an auto-hypnotic experiment fortified by conventional ceremonies.

To Compose the Mirror of Solomon

In the Name o the Lord, Amen. Ye shall behold in this mirror all things whatsoever that ye may desire. In the Name of the Lord Who is blessed, in the Name of the Lord, Amen.

In the first place, ye shall do no fleshly actions, nor sin in thought or deed, during the period hereinafter prescribed. In the second place, ye shall perform many good works of piety and mercy. In the third place, take a shining and well-polished plate of fine steel, slightly concave, and with the blood of a white pigeon inscribe thereon--to wit, at the four corners--the names JEHOVA, ELOYM, METATRON, ADONAY. Place the said steel in a clean and white cloth. Now, when ye shall behold the new moon during the first hour after sunset, draw nigh unto a window, look up to Heaven with devotion, and say: O Eternal! O King Eternal! God ineffable! Thou Who hast created all things for love of men, and by a secret

judgment for the health of man, do Thou deign to look upon me, N., Thy most unworthy servant, and upon this my intention. Vouchsafe to send unto me Thine Angel ANAËL, even upon this mirror, who doth order, command and ordain his companions and Thy subjects, whom Thou hast made, O Thou Almighty Lord, Who hast been, Who art, Who shall remain eternally, that in Thy Name they may judge and act justly, instructing me in all that I shall require of them.

Lastly, cast upon burning coals a suitable perfume, and while casting it say: In this, by this, and with this, which I pour out before Thy face, O God, my God, Who art blessed, Three and One, and in the most sublime exaltation, Who sittest above the Cherubim and above the Seraphim, Who wilt judge the world by fire, hear Thou me!

Repeat this three times, and having done so, breathe also thrice upon the mirror, and say: Come, ANAËL, come, and may it be thy good pleasure to be with me by thy will, in the Name ✠ of the Father most mighty, in the Name ✠ of the Son most wise, in the Name of the Holy Spirit most living! Come, ANAËL, in the Name of the terrible Jehovah! Come, ANAËL, by the virtue of the immortal Elohim! Come, ANAËL, by the right arm of the almighty METATRON! Do thou come unto me, N. (here repeat your name over the mirror), and so command thy subjects that in love, joy and peace, they may make manifest unto my eyes the things which are hidden from me. So be it. Amen.

Having said and done as above, lift your eyes to heaven and say: O Lord Almighty, Who dost cause all things to move according to Thy good pleasure, hear Thou my prayer, and may my desire be agreeable unto Thee! Lord, O Lord, if Thou wilt, condescend to look upon this mirror and bless it, that so ANAËL, one of Thy servants, may Pause thereon with his companions, to satisfy me, N., Thy poor and humble servant, O God, blessed and exalted above all the heavenly Spirits, Who livest and reignest for ever and ever. Amen.

When you shall have accomplished these things, make the sign of the Cross upon yourself and upon the mirror on the first and following days for forty-five days in succession, at the end of which time Anaëlwill appear to you under the form of a beautiful child, will salute you, and will command his companions to obey you. Observe--says the process in its benignity--that it does not invariably require forty-five days to compose the mirror. The Angel will frequently appear on the fourteenth day, according to the intention, devotion and fervour of the operator. When he shall appear, ask of him that which you desire, and pray him to come at all times, whensoever you shall invoke him, to grant your demands. On subsequent occasions, when you desire to see in this mirror, it is not necessary to recite all the prayers as above provided, but having perfumed it, say only: Come ANAËL, come, according to thy good pleasure, &c.

To dismiss him, say: I thank thee, ANAËL, because thou hast appeared and hast satisfied my demands. Do thou therefore depart in peace, and return when I shall call thee.

The perfume of Anaël is saffron.