Clavis Generalis Triplex in Libros Steganographicos

12, of the Steganography

with their own subordinates as well. The last, however, as you see, have no substitute, since 0, as you know, signifies absolutely nothing in number. Therefore, when you wish to work through these angels, prepare your paper, as is customary; and, turned toward the Eurus, write whatever narrative you wish, in whatever language you wish, which need not be concealed. When it has been completed, read the following conjuration silently: Camuel aperoys, melym meuomanial, casmoyn cralty busaco aeli lumar photirion theor besamys, aneal Cabelonyr thiamo vesonthy. When this conjuration has been completed in silence, give your commission to the spirits who are present, as you know; send them forth, doing everything in silence and without commotion, if it can be done. Afterwards give the letters, to be carried through, to whatever messenger you wish, open, so that he may go freely, because the spirits will not neglect their duty, whether the messenger comes quickly or late; of this let there be no doubt for you, for they are faithful. But you must know which spirit from those named above you wish to send, so that in the conjuration you express his name immediately after the principal one; this applies in all operations in which the names of the angels to be sent are set down in the chapter itself. But now let us set down an example of what we have said concerning those things that pertain to the office of Camuel and of his subject spirits.

Roth.

Let This Be The Most Secret Intention Of My Mind, which I wish an absent person to know through the aforesaid spirits. When I am situated at Rome, I understand from the most secret counsel of the supreme pontiff that he wishes to transfer the Roman Empire itself to the Franks. I desire to dare [unclear] the princes of Germany: by messengers I cannot, since I do not trust them; by letters I cannot, because in all the cities of Italy there are men appointed at the gates who examine passers-by most exactly. Therefore I write one devout prayer, which I send open by a messenger, along with other familiar letters closed, to the same princes. I constrain the spirits of the third mansion and command them to follow the letters to be sent. And when they have been summoned by the recipient, they are not to fail to reveal to him my secret intention, which I did not dare entrust to letters. They come, they go, they obey. We all die, because we have all contracted the hereditary right [unclear] of original guilt; and no one lives who is not going to die.

34 Of the Steganography ... to send. I shall soon send you the volume of Synesius on the power of spirits, when you have sent my experiments back to me. Take care that you are well. And write back to me often. Given at Spanheim, on the sixth day before the Ides of March, in the year of the Lord's Incarnation 1500. Johannes Trithemius, Abbot.

But the recipient of the letter, he to whom you have sent the spirit, should do what he knows must be done in this art; and, when the circular sign has been recognized, let him turn toward Eurus and in silence say this imprecation:

Camuel Busarcha, menaton enatiel, meran sayr abasremon, naculi pesarum nadru lasimon enotichamabet vse ar lesponty a brulmy pen sayr thubarym, gonayr afmon friacharynon otry hamerson buccurmy pedauellon.

When these words have been said, let him take the letters again in his hand, looking toward Eurus, as you know. It should be noted, however, that all these spirits with their prince are toward Eurus; therefore everyone who works through them must turn himself in that direction, or, if he cannot, at least set the letters down facing that way when he has received them. Observe and understand what we have told you.

Koth.

Chapter IV. Whose prince, Aseliel, dwells toward the east-south, having under him forty principal substitutes with their servants; they preside over those matters that pertain to love.

The fourth mansion from the East, in the east-south, is held by the great prince Aseliel with his spirits, of whom ten preside over operations in this art by day, twenty by night. The office of the power of all these is to announce those things that pertain to the love of women.

These thirty, moreover, as princes, have under them the same number of others, whom they send in order to their duties when they have been duly summoned by the operator. Again, under these there are still others, whose number is great. But when you wish to work in Steganography through the prince of this mansion, there is no need to call upon all the spirits subject to him; one or two is enough for you, whether the operation is nocturnal or diurnal. I shall therefore tell you the names of a few, with the number of those serving under them. From these you should always call upon one or two, whichever you wish, and you have no need of more, unless the operation is for different purposes. This is the table.

Book One.

You now have, behold, sixteen princes from among the greater ones, who are under the great Afiel, of whom eight preside over the day and eight over the night. Each of them has twenty subject servants, whom they send to their duties whenever it is necessary. All the princes are good for obeying, benevolent and most ready; but their servants are not all so, since they are sometimes proud and implacable, especially toward those whom they judge to be less perfect in the art. These sixteen princes, with their subjects, are sufficient for announcing everything to you, and there is no need for you either to know or to call upon more. But when you wish to work in Steganography through Asiel, observe, according to the things customarily prescribed in the art, the place of his mansion, which is in the east-south, and call one of the spirits named above for his proper time, whichever you wish. This is the conjuration:

Aseliel aproysy. melym, thulnear casmoyn, mauear burson, charny demorphao, Theoma asmeryn diuel, casonti yearlybasamys, ernoti chaua lorson.

When the conjurations have been completed in the usual manner, add the other things that must customarily be done in the art, and the effect of your operation will most certainly follow. Let us set down an example.

Let us imagine the secret of your mind. You have a beloved woman, in whose love you are held, and she no less; but you cannot approach or speak to her because of the watch kept by her people. At last you have found a plan by which you can possess her, but it is necessary first to advise her of it. You cannot do so yourself; you do not dare by letters, lest they come into the hands of others; nor do you decide that the matter should be entrusted to messengers or old women, lest afterward they make you known. Therefore, conceal by art for a time the matter which you trust cannot be made openly. You call the invisible ministers of the art, write letters suspected in nothing, and send them to your beloved even through those same guardians; they praise the writing and give it to your beloved to read. Recognizing the sign, she calls the hidden messenger, hears the plan, sends back her consent; you approach, enter, obtain possession.

The death of Jesus Christ brought the human race to life; his life, innocently afflicted, freed us from every calamity. Therefore let us honor his humility in ourselves

18 Of the Steganography ... for us by resisting the temptations of vices, [unclear], in all [unclear] works. Christ Jesus has saved our souls. Let us give eternal thanks to our most loving redeemer, since he has brought all back to safe [unclear]. Let us praise his name with fervor at all times, anticipating his most holy face with our prayers; let us live virtuously in love of uprightness. Casting away the tumult of worldly business, let us follow the rule of justice. Let us resist harmful vices most devoutly, and wash away our negligences with tears in the greatest solicitude, mindful of the future judgment, whose inestimable horror is in no way inferior to the pains of hell. In the year of the Lord's nativity 1500, on the Ides of March. When the person to whom these letters are sent, being skilled in the art, has received these [unclear] letters, let him do what he knows must be done according to its rules, and let him turn himself toward the aspect of Euroauster. Of this the sign is: ? And let him read the contestation of the spirits, which among you is as follows: Aseliel murnea casmadymbularcha vadusyn atybelron diuel arsephontisi pa normys orleuo tadon Venotibasramyn. When these have been contested, let him continue the operation of the art, and he will hear the sender's secret.

Chapter V.

Roth. Whose supreme prince, named Barmiel, dwells in the South, having under him 10 princes who preside over the day, and 20 who preside over the night, together with their keepers; and they are over the announcing of secrets that pertain to the surrender of fortresses.

[unclear]

The great prince of the fifth mansion in the South, toward midday, is called Barmiel. He has under his dominion 10 principal dukes who preside over the day, together with their sub-keepers, and 20 in number who preside over nocturnal operations, with their servants. These are more numerous than the diurnal ones because the operation of this mansion is performed more often by night than by day. For their office is to announce secret surrenders of fortresses and cities, especially at night. But when you wish to operate in this art through Barmiel, call one of his princes, whichever you wish: he will immediately come to you with 20 servants, because no prince of this mansion is ever accustomed to proceed alone or with fewer. Commit your secret, however, not to the servants, because they are proud and malicious, but to the prince, because he is good,

[unclear]

The First Book.

F7

good, gentle, faithful, and very benevolent. But now I shall name for you eight from those diurnal princes, and likewise eight from the nocturnal ones, who are better and readier to obey; we need no more.

Schw. Roth. R. S. S. R. R. S. Sochas 20. Acterar 20 Barbis 20 Marcaix 0. Roth. Schw. S. R. R. S. S. N. Tigara 20 Barbil 20 Marquus 20 Baabal 0. Schw. R. R. S. R. N. Chansi 20 Carpiel 20 Caniel 20 Gabir 0. Roth. Schw. S. N. S. N. Keriel 20 Manfi 20 Acreba 20 Astib 0.

You have 16 spirits, of whom twelve each have 20 ministers with whom they are accustomed to appear to the one calling them. The remaining four, to whom 0 has been placed beneath, which signifies nothing, have no subservient attendant, but always come alone and are in their service most faithful and tireless for anything whatever you command them. Therefore, wishing to operate through one of them, after first performing those things that must be performed first in the art, say this conjuration toward the South: Barmiel buras melo charnotiel malapos veno masphian albryon, chasmia peluo morophon apluer charmya noty Mesron alraco caspiel hoalno chorbe ouear ascrea cralnoty carephon elcsor bumely nesitan army tu faron. After you have completed the command, entrust the secret to the appearing spirit whom you have called; send the letters, however, through whomever you wish, of whatever kind you wish. But let us use an example.

Let us suppose a secret of the king, which is not to be entrusted to anyone in any way. Roth.

If someone, or a prince, cannot obtain by arms the city or fortification that he desires, he attempts the matter by art; he corrupts the guards with a reward. He entrusts the plan to no one, not even to letters, lest, if detected, that man not attain his purpose, and those men lose the reward together with their life. To the mansion of Barmiel he

Of the Steganography

[unclear] the prince turns himself, calls a messenger spirit, entrusts the secret: he comes, carries it by the message, is taken by night; how is not known. For these, if it pleases, let us devise letters, fearing the reader in absolutely nothing.

Red.

By living justly we shall attain happiness; for only the humble are to be exalted, only the rash to be condemned. If you seek happiness, hold fast eternal justice; you will obtain the highest glory. Be a most fervent zealot for truth; do not love falsehood, corrupting honesty and dissolving the moderation of the soul. Flee the vanity of the world, since it is very brief. Be a lover of Justice, supplanting no one unjustly. Cultivate the virtues, flee vices; justice [unclear] freedom; beware all insolence; always be humble. Love the Savior of our souls: he who loves him will by no means die unhappily. Despise glory that passes suddenly away; love the blessedness of the saints, not to be corrupted eternally. Carefully flee the snares of our ancient enemy, whom the humility of devotion, never to be interrupted, will conquer. Be watchful, so that you are not overcome by the heat of the flesh; defend manfully the paths of justice, and you know that the guilty man of rectitude is subject to everlasting evils. Every proud man is hateful to God: dying, he will be tortured without interruption and will never be consoled. What, finally, will the proud expect except lamentation? Therefore woe to you who are exalted, worthy of eternal punishment and reserved for everlasting darkness and horrors. O most pernicious vanity of vanities. Johannes Trithemius, abbot of Sponheim, wrote this on the Ides of March, 1500.

When you receive the letters, once Barmiel’s sign has been recognized, let him immediately turn toward the south, or as soon as he can. For no danger can arise from delay, as regards the spirit’s obedience, even if much delay has intervened. For when they call, he is accustomed always to come, whether quickly or late, even if they call after many days. This is his Conjuration, after those things have first been done which the art requires to be done.

Barmiel any casleon archoi bulesineris Casray molaer pessaro duys anale goerno mestrue greal cusere drelno[unclear] parle cusureti basriel aslymaraphe neaslo, carnos erneo, damerosenotis anycarpodyn. When he has said this Conjuration, as is proper, facing toward the south, he will hear and understand your mind, which you have entrusted not to the letters but to the spirit; if he turns himself to another quarter, he will never understand.

Chapter.

Book One.

Chapter VI.

Whose supreme prince, Gediel, dwelling in the south-southwest, has under him twenty by day, and as many by night, with their servants, who have the office of announcing those things which, foreseen, contain dangers.

Over the sixth mansion, which is in the south-southwest, presides the great prince Gediel, who has under his dominion twenty other chief dukes by day, and as many by night, with their many servants. Their office is to announce all things that pertain to warning a friend of any imminent future danger whatever, especially to princes, for the defense of country, castles, and cities; to announcing all things that profit friends, those whom we favor, for their safety; and also against enemies and any adversaries whatever. For all these things it is not necessary to summon the twenty princes, but two suffice with their servants. So that you may know them by name, I shall accordingly list some of them, namely eight for the day, eight for the night.

Black. Red. Black. Red. Black. Red. Aroan Coliel Sariel Reciel 20 20 20 Naras Raniel Sadiel Cirecas Red. Black. Red. Black. Red. Black. Sahas Mashel Agra Aglas 20 20 Assaba Bariel Anael Uriel

First, before we proceed to working, you should know that at least two spirits must always be called, with their twenty attendants, without whom they proceed nowhere, although not always do all appear visible. But there is no need to be concerned about this, provided that through their invisible ministry you obtain what you intend. Therefore when you wish to work in Steganography through their ministry, turn yourself toward the south-southwest, since all of them remain there at all times with their prince Gediel; do what you know must be done according to order. This is the Conjuration:

Gedi-

20

Of Steganography

Gediel asiel modebar mopiel, casmoyn, rochamurenu proys nasaron atido casmear vearfy maludym demosarotiel masdurym soduuiel mesray seor amatlum, laueur pealo netus fabelron. When these have been completed, the two princes called by name will be present, good, benevolent, safe; you must not fear them, but confidently entrust to them whatever you wish. They will faithfully carry out your command. This sign will be red.

Roth. KEEP IN YOUR MIND SUCH A SECRET AS you do not dare to commit to writing.

I am indebted to my lord for many benefits bestowed upon me; I have secretly learned the plan of his enemies, through treacherous ambushes, to seize the castle this night. I desire to warn my prince; by letters I cannot, since a search of travelers is being made by the enemy on the road; by messengers I cannot, since I know absolutely no one to be entrusted with my dangerous matter. I shall summon a spirit, entrust the secret, and send any letters I wish, merely for form’s sake, so that the prince may know who is to be summoned from the number of the spirits, since otherwise, without letters, he would not know that a spirit has been sent by me. This one goes; he anticipates the princes and the castle.

Roth. LET THE FORM OF THE LETTERS BE THIS or another; when he has read it, let him forbid going.

The highest nobility and the highest virtue of the human race is to love God purely, to seek his glory, and to adore him with uprightness of mind. For the humility of a pure heart shall reign in heaven; patience shall exalt the mind alone of a bare man. He who fears God and is most diligent shall be established in true nobility. Love God, despise the world, flee the age of iniquity, love religion, brotherly charity, the bond of peace, and the unity of those who live rightly. Christ admonishes in the Gospel that we ought not to be anxious about superfluous human cares. “Having,” says the holy Apostle, “only what is necessary, let us be content.” Let us therefore have the love of God and zeal for justice, since truly solid riches are purity of soul, simplicity of heart, disregard of earthly honor, the cleansing of beauty, and the instruction of holy morals. Let us be intent upon good works, lest vices overwhelm us; let us live innocent in all uprightness, as though we were to die tomorrow. Let us love God with a most pure heart, carefully keeping [unclear] his with humility; let us mourn for sins, at all times beseeching the most pious Savior that he may forgive us our vices and pour into us his love and humility of heart. Let us defer the desires of this world and vain and false honors, diligently thinking upon our death. To live virtuously, to love one’s neighbor, to do injury to no one, to fear God, to give alms, to feed the hungry, to defend the good, to rebuke the vices of the depraved, to persist in prayers, to despise the glory of the world, and to devote oneself to readings: these are the treasures of Christians. For the vain glory of the world is about to fall suddenly, and riches too are false, which, when we shortly breathe our last, we shall leave behind unwillingly. Justice alone is our happiness. In our humility there is glorying, and the possession of riches that will remain with us for all time: the memory of death, fear of judgment, and recollection of our sins.

When my prince has received these, or any other letters containing no secret, on seeing the sign of Gediel he knows whither it is to be turned, and which spirit is to be summoned.

Conjuration.

Gediel aprois camoret y moschoyn diuial palorfan, sermel, afparlon Crisphe Lamedon ediur cabosyn arsy thamerosyn. When these words have been spoken, as is fitting, and certain things have been added which are necessary in the art, with the spirit revealing it, not the letter, he will know the secret of the [unclear] mind, and will know the hidden matter, and he anticipates the enemy.

Chapter VII.

Whose supreme prince is Asiriel, whose dwelling is toward Africa, having under his dominion twenty dukes who preside over the day, and the same number who preside over the night; their office is to announce the plans of princes to friends.

The first and supreme prince of the seventh dwelling is called Asiriel, and he dwells in that region of the world which we call toward Africa, having under him twenty princes who preside over the day, and the same number who preside over the night; who

Of Steganography

all have many servants under them. If two leaders from the diurnal ones are called by the operator to the service of the art, they always have twenty servants serving them; the same happens also with the nocturnal ones. Therefore, if you have called only one from among the princes, especially from the nocturnal ones, he is found to have not twenty, but only ten servants. You shall not call the diurnal ones unless at least two, because they are not accustomed to come alone; from the nocturnal ones you may summon one or two, as you please. If you have called two, know that twenty servants, and if one, ten servants, are to be added in the conjuration according to custom. And so that you may know which are to be called alone and which with an associate, consider the table.

Roth. S. R. S. X. R. S. Cusiel Astor 20. Buniel 20. Arcisat 20. Malqueel Carga Rabas Adriel 20. Roth. Schw. 20——20——20——20——20 S. Schw. R. S. R. X. S. Amiel Maroth. Budar 10. Faisua 10. Cusiel Omiel Aspiel 10. Hamas 10.

Of these spirits, who are chief among the forty, they have the office of announcing the secret counsels of princes to their subjects and friends; from the diurnal ones you have eight, and just as many from the nocturnal ones, with their many servants, who suffice for everything; nor is there need to call the others. Carefully observe that, when you call one or two princes from those named, you express in the verse the number of their servants; for they are proud, and it pleases them wonderfully to be said to preside over many retinues. Therefore, when you wish to operate through them in Steganography, turn your face to the south-west, and do diligently what you know must be done, so that you omit absolutely nothing of those things which belong to the art. The conjuration: Asiriel aphorsy Lamodyn to Carmephyn drubal asutroy Sody baruchon, viefer palormy thulnear asmeron chornemadusyn coleny busarethon duys marphelitubra nasaron fabelronty.

Book One

When these things have been completed, those who have been called will stand by there. To distinguish them, know that the princes are commonly accustomed to appear in an airy habit, that is, sapphire-colored; but the servants in white. Entrust your secret to the princes themselves, because they are faithful. All the leaders have among themselves this custom beforehand: when the operator addresses them, they immediately send away the servants; indeed, they withdraw of themselves, lest they hear the commission. When he ceases speaking to the princes, the servants are seen standing by again.

Let the secret of the prince be of such a kind that he entrusts it to no one to be conveyed.

Roth.

The counsel of a prince is great and most secret, concerning very great and difficult matters. He wishes some other prince, a friend, to know it, because he has cause; but he fears that it may come into public, with the greatest danger to himself and his people; if, however, it is entrusted to a messenger, he fears lest he betray it, or to letters, lest they be read by someone. Therefore he calls a spirit, who will not reveal the secret; he entrusts it, accomplishes it, and is secure.

He sends letters in no respect suspect, nor fearing public exposure in any respect. Roth.

Jesus Christ, unfailing light, eternal blessedness of all the saints, creator and ruler of the universe, have mercy on us. We, weak, groaning, and weeping, ask your mercy. Grant us the strength to overcome the temptations of the devil, so that, with present evils avoided, we may obtain rest. O sweetest Savior Jesus, forgive the sins of us, the servants who pray, since we desire to serve you with all our strength. Make us always have in ourselves the fervor of your love, adorned with good works. Give us the true operations of virtues, observance of justice, and inseparable love of uprightness; make us truly humble and vigorous despisers of worldly things, so that, always burning with your love, we may love nothing earthly, and esteem nothing temporal as pleasant to us. O teacher of humility, Jesus Christ, teach us to imitate your doctrine. We are, alas, entangled in many vices, bare of good works. Save us, Jesus Christ, lest we perish. O highest truth, make us alive, refuge of souls, refresh-

Of the Steganographia

[unclear]: be to us a tower of strength. For you are our life-giver, you are the salvation of souls, and the sweetest renewer of the mind. You are the ineffable joy of the angels, and the most wholesome rest of faithful spirits. You are the blessedness of the saints who love you. You are the inextinguishable light of the citizens above. You, life-giver of the dead, look upon our frailty. Sweetest Jesus Christ, help us, your frail servants, so that, walking without stumbling along the way of truth, we may attain eternal rest. O most merciful Lord Jesus, soften the labors of our exile. And when the end of this life shall begin to draw near, may you then deign mercifully to come to our aid, so that before the face of your power the adversary may fall in terror, and the devils, the inciters of all evils, the princes of eternal death and our most savage persecutors, may flee far away. We beseech you by the power of your most noble death, sweetest Jesus: do not despise us, your useless servants, on the day of our departure, whom you willed to redeem by your blood. Wash away our transgressions, so that we may deserve to enter the joys of the heavenly fatherland, while the angels await us. Amen.

I, Johannes Trithemius, abbot, wrote this on the Ides of March, 1500.

We send letters for this reason to him to whom the spirit also is to be sent: because none of the princes or servants from among those spirits comes unless he is called, either to the sender or to him to whom he is to be sent. Therefore, so that you may know to whom it is sent, from what quarter of the mansion, and what spirit he ought to call, the letters are sent sealed with the sign of the prince, and written in such a way that they delight the spirit and he desires to be refreshed by their sustenance. But concerning these things we shall speak in the last chapter.

This is the Conjuration of the Spirits for the recipient.

ASIRIEL oneat Camor Laueuiel gamer sothin ianoz alnay bulumer palorson, irgiel lamedon, ludiel Caparosyn nauy asparlon nadiel bulephor ianos pesonty tresloty Camon elyr, mearsu nosy thamerosyn. When these words have been spoken most secretly toward the southwest, and the other things have been added which are required by the art, the spirit will appear to him with his servants, visible, with none of the others seeing him or hearing him; and he will reveal the sender's secret in his ear.

Book One.

Chapter VIII.

Whose Supreme Prince, Maseriel, dwells toward that quarter which we call Favonius, having under him sixty chief dukes, with their many servants.

Roth.

The eighth mansion is around the west, in that place from which the wind is called Favonius; and there dwells the great prince who is called Maseriel, with an infinite multitude of dukes, princes, and attendants. From these, thirty princes have been appointed to this art, who preside over daytime operations, and just as many who preside over nighttime operations, with many servants. All these are appointed to announce and report the secrets of the human arts, of Philosophy, Magic, Necromancy, and of all marvelous and most secret operations, which are known to very few men; and in these matters they are ready and very faithful, nor do they return unless they have completed everything that had been entrusted to them. They are quiet and come without noise, as they are commanded, by themselves with many or with few, or even without attendants, at least visibly; they terrify no one except him who, not instructed in the art, has presumed to call them by the true principles of the art, which no one easily reaches without an instructor. But so that you may have at hand whom you should call for the operation of the spirit, know that not all are necessary for you, but only some; and therefore twelve are sufficient for you for actions that are done by day, and just as many for those that are done by night, with their servants.

Roth. Schw. R. S. R. S. Roth 30 Mahuc Zerael 30 Azimel 03 Alsuel 30 Roth. Schw. R. S. R. S. S. Rouiel Athiel 30 Chafor 30 Aliel 30 Roth. Schw. R. S. R. S. Fariel Vessur 30 Potiel 30 Espoel 30 D Arach

Of the Steganographia

Roth. Schw. R. S. X. S.

Arach 30, Sarmiel 30, Baros 30, Rabiel 30; Maras 30, Amoyr 30, Eliel 30, Atriel 30; Noguel 30, Badiel 30, Paras 30, Saluax 30.

You have, indeed, twenty-four of the thirty principal spirits of Maseriel, with seven hundred and twenty servants; of these, the first twelve preside over operations by day, and the remaining twelve over those by night. Therefore, when you wish to accomplish something in Steganography through them, turn yourself toward the west wind, and, after first performing the necessary things required by the art, call whichever one you wish from those named above, as is fitting, and he will come without delay. The conjuration: Maseriel bulan lamodyn charnoth iabrun caresathroyn afulroy beuefy Cadumyn turiel bufan Seuear; almos lycadufel ernoty panier iethar care pheory bulan thorty paron Venio Fabelronthufy. When the spirit whom you have called appears, entrust your secret to him to be carried through safely, hesitating not at all, speaking silently to him, if you are among others, as you know.

Roth. Let the secret of your mind be such. [unclear]

You have secrets in the occult sciences, philosophy, the magic of the stars, arithmetical Cabala, or any arts whatsoever, which you desire a friend, absent near or far, to know; but they are such that it is not safe to entrust them either to letters or to messengers; or certainly that he should send secrets to you, [unclear]; or even to commend a philosopher, yet so that he not know those of others. Call one or two of the above-mentioned spirits; set forth the secret; he accepts the burden, will carry it to the friend, and will report back to you what has been entrusted by him.

Roth. Write whatever prayer you wish, or any letters you like, containing nothing secret.

Almighty, everlasting God, most just rewarder of the good, who willed your Son to be a partaker of our race, that he might redeem us most wretched from devilish envy; who, by kindness alone, overflowing, took on the uncorrupted form of our [nature] from the flower of a virginal womb, the holy archangel Gabriel announcing that the Virgin, about to conceive by your most blessed Spirit, would remain a perpetual Virgin, immaculate, brighter than men, more eminent than spirits.

Steganographia

Chapter IX. The prince of which is called Malgatharas, who dwells in the west, having under him thirty dukes for daytime actions and as many for nighttime ones; their office is to announce the private secrets of friends.

[unclear]

The inhabitant of the ninth mansion, which is in the equinoctial west, is Malgaras, the greatest prince of the west. He has under him thirty dukes who preside over the day, and thirty others who preside over the night, together with their servants. The office of all these is to announce to friends the private secrets and hidden matters of friends. The dukes are good and very ready to obey the one who calls them, especially the daytime ones, since they are more accustomed to associate among men. The nighttime ones, though they are good, nevertheless do not willingly associate with men, but greatly flee and detest the light, wishing to hide in darkness; for this reason they often appear like bats to the one calling them by conjuration. From all these we shall place twenty-four, with their names, in the table; twelve of them by day and as many by night are sufficient.

Red. S. R. S. R. S. R. S. Carmiel 30 Agor 30 Cabiel 30 Misiel 20 Aroiz 10. Black. R. S. R. S. R. S. R. Meliel 30 Castel 30 Vdiel 30 Barfas 20 Red. S. R. S. R. S. Borass 30 Rabiel 30 Oriel 30 [unclear] S. [unclear] Red. S. R. G. R. S. Aroc 30 Libiel 30 Caron 30 S. R. S. R. G. S. R. Dobiel 30 Raboc 30 Zamor 30 Asper 20 R. S. R. S. G. R. S. R. Gubi 30 Aspiel 30 Amiel 30 Deilas 20 Basiel 10 Habes

Book One

You now have, among the Malgaretic princes, twelve for daytime actions and as many for nighttime ones, with their six hundred forty servants. Note that Aroyz and Basiel are always solitary; Misiel, Barfas, Asper, and Deilas can be called two by two, but the rest three at a time. When you wish to have three, or two, or one, beware lest you err in their names. As the table teaches you, so act, without alteration, lest you fall into danger.

Song of Conjuration. Red.

MALGARAS ador chamefo bulueriny marefo bodyr Cadumir auiel casmyo tedy pleotyn viordi care viorba, chameron vesy thuriel vlnauy, bueue meuo chasmironty naor ernyfo, chony barmo caleuodyn barfo thubra fol. Once the conjuration has been spoken, be a strong and steadfast man: those whom you have called will at once appear to you visibly. But if those called from among the nighttime ones do not come at once, do not for that reason interrupt your work, but press them with repeated conjuration until they obey. For they are somewhat sluggish; they do not willingly come among men, as we said before.

Let there be a secret of the mind which one does not wish to entrust either to a person or to letters.

Red.

In matters that pertain to household affairs, money, a deposit, a loan, trust, or any business of human intercourse, you have a secret which you desire an absent friend far away to know; but it is such that it would come under public examination with the greatest danger or loss to both parties. For that reason it must be entrusted neither to letters nor to men. Therefore, so that you may be secure and need fear no one’s awareness, you turn toward the west, call a duke, and entrust the secret: he goes and faithfully carries everything through; if anything has been entrusted for you, he brings it back.

30

Of the Steganography

Write whatever letters you wish, in which you need fear no one’s inspection.

Health and affection. My most beloved and most singular friend, the bearer of the present letter, a native of Roermond, very beneficent and [unclear] toward our friends, whom I ask you to receive kindly, will explain his need to you. Since he has always been bound to me by an old acquaintance, I would judge it most sweet, according to my powers, to relieve him and heap benefits upon him. And would that I could apply some consolation to his misfortunes. But since I am exhausted by heavy losses, as is clearer to you than daylight, I cannot satisfy my zeal as I would wish. But you, who abound in necessary temporal things, should show yourself open-handed to a friend, and humane, just as you have been accustomed to show yourself a patron of friends’ necessities. I ask, therefore, that you lend him, under a fixed term, two hundred florins, because he is placed in the greatest need, as he will inform you. I trust that he will restore everything in full when the term appointed for him has come. If you do this, I shall give thanks that will never die, and I shall stand by you in [more serious matters?]. Act so that we may prove in deed your sincere love toward us. I wish you to know that what you do for him is done for me; nor less will you have bound him, most grateful, to you, firmly believe it, and when the term has elapsed he will restore everything most completely. For he is accustomed to keep his promises inviolate and to show himself constant to all men. Moreover, since you rejoice to hear new reports, I would like to write something. I have reared a little dog, rightly called by a Greek name [unclear], flourishing with such learning, training, and memory of all things that to some he seems to have put off the beast and put on the man. He understands Greek and Latin words; he knows how to ask pardon for his faults. Whatever I command, he does, at my nod, with gestures; he discloses the secrets of men. If you saw him imbued with such discipline of manners, you would think him more learned than many men. Ordered to open a window, he opens it; surpassing nature by his intelligence, when forbidden he puts food away. He carries a burden placed upon him; [unclear] to be shown as my zealous defender; he loves himself, plays excellently, and does altogether unusual, incredible wonders. Farewell. Johannes Trithemius, Abbot of Saint Martin in Sponheim, wrote this on March 13, 1500.

P

When the friend to whom these or any other letters are sent has received them, he understands that the sign belongs to the prince of the West. Therefore, after the customary preliminaries have first been performed, he turns himself to the West, summons the Spirit, adjuring the invisible messenger that he become visible, and that he tell no one. The song of the Spirit.

MALGARAS apro chameron asoty mesary throes Zameda sogreal paredon adre Caphoron onatyr tirno beofy. Cha-

[Preceding page illegible in the source.]

32. STEGANOGRAPHIA.

[Dorothiel spirit table: Carba 40, Lomor 400, Paniel 40, Abael 400; Merach 40, Cesael 400, Curfaes 40, Meroth 400; Althor 40, Busiel 400, Aliel 40, Cadriel 400; Omael 40, Larfos 400, Maziel 40, Lobiel 400.]

Behold, you have, of the princes of Dorothiel, from each order—the daytime, namely, and the nocturnal—24 dukes, with the number of servants, ten thousand one hundred and sixty. And note that the operation through these is much different from the rest, as we shall say at large concerning the lord [spirit]. For one must operate in this mansion according to the 12 hours of the day and night, and always four princes preside over two hours, as much in the day as in the night: so that it is not permitted you to summon another except from the order which the hour concerns. So that, if the operation is in the first or second hour of the day, call whom you wish from the first four who preside over the day; if in the third or fourth, know that a duke is to be called from the second four. And so consequently it is to be done through all the orders and the 24 hours, as much in the day as in the night. When, however, you wish to operate in Steganography through the spirits of Dorothiel himself: the general [things] customarily premised in the art being premised, write whatever letters you wish, and, turning yourself to that quarter of the world which from the wind we commonly call Chorus [north-west], call one or more of the four who preside over the hour in which you operate. Dorothiel, cusi, feor, madylon, busar, pamersy, chearianothym, baony, Camersy, vlymeor, peatha, adial, cadumyr, reneat, thubra, Cohagier, maslon, Lodierno, sabeltrusyn. These [words] said, you will see the spirit appearing whom you called, prompt and cheerful to obey, to whom you may commit your secret securely and faithfully. Look at the preceding table.

Roth. Let us suppose any secret of the mind to be committed to letters. You have a business, in any spiritual matter, to a prince, very arduous and secret, which you think is to be trusted to no mortal, nor even to letters. Do you wish the prince to know it? You feign supplicatory letters, on behalf of a poor cleric, or any others whatever, to him…

him: you call the spirit, you entrust the secret to him; he faithfully performs everything. You will give whatever letters you wish, in which you need fear nothing.

Most Illustrious Prince, I inform Your Grace that Conrad Hummel, beneficed at the altar of St. John the Evangelist, died last night. But lest Your Grace, without deliberation, grant the said altar either to one of the unskilled or unworthy, of whom I think a great number will be present, as is usually the case, expecting the said altar, instead of reserving it for a more useful man, I beg that, although I am far too unworthy for my prayers to seem to obtain any favor in the sight of so great and noble a prince, Your Grace may deign worthily to grant the aforesaid altar to the bearer of the present letters, rejecting the less worthy. I have known him to be worthy of the best benefices, since I know him to be adorned with beauty of character, learned in every way in knowledge and letters, modest, continent, temperate, and one whose love of religion will be pleasing to Your Grace. And for the benefices bestowed he will not be ungrateful, but forever mindful. Given from Spanheim, on the day before the Ides of March, in the year of our Lord 1500. Johannes Trithemius.

When the prince, or another person to whom they are sent, skilled in the art, has received these letters of mine, or almost any others, once the sign of Dorothiel has been recognized, let him turn toward the choir, where that spirit himself dwells with his leaders and servants, doing all and each of the things that the art itself requires. Then let him silently call the spirit in a subdued voice, as he knows how:

Dorothiel onear chameron vlyfeor madufyn peony oriel nayr druse mouayr pamerson etro dumeson, dauor caho. Casmiel hayrno, fabelrunthon.

When this song has been completed, if the spirit delays in coming, let him read it again up to a third time; and without any doubt he will appear visibly and will reveal to the ear the things entrusted to him.

Cap.

Chapter XI.

Roth, whose supreme spirit is called Vsiel, dwelling toward that quarter of the world which, from the wind blowing thence, we call Subcircius; he has under him 40 leaders by day and as many by night, who are over treasure.

The eleventh mansion of the whole world is called Subcircius, namely from the wind which is accustomed to come from that region. In this quarter dwells a great prince who is called Vsiel, having under him 40 princes who preside over operations by day, and 40 who preside over those by night. Their office is to announce hidden and subterranean treasures, and everything that seems to pertain to the reckoning of treasures. From these we shall name a few, and as many as are sufficient in this place for the operations of Steganography; the rest, together with the others, we reserve to be named in their proper chapter at the end of this book. And note that the leaders of this mansion, when they are called by the operator, willingly and under compulsion obey them in all things, if the operator is such that he knows how to call them duly, or even to compel them, if they should wish to appear too slowly.

Roth. Schw. R. S. X. S. R. S.

Abaria 40; Saefar 40; Amandiel 30; Hiffam 30

Ameta 40; Poriel 40; Barsu 30; Fabariel 30

Arnen 40; Saefar 40; Garnacu 30; Vsiniel 30

Herne 40; Maqui 40

R:

Ansed

Kodak

Book One.

Of the forty princes of Usiel, who preside over daytime operations, you have 14, with their servants, 400 in number, and 14 who preside over nighttime operations. You see two signs set opposite one another, for testing and caution concerning the treasure, as you know, so that it cannot be found by thieves. We use them for guarding the treasure that has been found while the spirit is being sent to a friend. Therefore, when you wish to work in this business by means of spirits: if the business is very great or pertains to a prince, summon whatever dukes you wish from the order of fours; if it is your own, from the order of threes; if private and small, from the order of twos; if lowly and very slight, then let it be done at night in the order of solitaries only.

Vsiel parnothiel chameron briosy sthrubal brionear Caron sotronhi egypia odiel Chelorsy meair Chadusy notiel ornych turbelsi paneras thorthay pean adresmo boma arnotiel Chelmodyn drusar loy sodiuiel Carson, eltrae myre notiel mesraym Venea dublearsy mauecar melusyron chartulneas fabelmerusyn. After these verses have been spoken toward the north-west in silence, as time and place permit, do the other things that the art itself requires, and entrust the secret to the spirit now appearing, with the seal of the deep mystery, hesitating in nothing, since all those dukes are good and faithful.

Let us suppose that you have such a secret of the mind, to be entrusted to absolutely no one.

You have found a very great treasure in the coffers of the dead or in some other place, or you know for certain that it is secretly hidden. You alone are not able to carry it away, and yet you trust none of those dwelling nearby. You have a faithful friend, but absent far away, to whom you desire to reveal the mystery, but you trust neither letters nor messenger, lest through agitation you fall into exposure and danger, and lose the profit. Therefore you summon a spirit; he carries the message, summons the friend. He comes, helps, shares. Write the letters as you wish, in which there is absolutely nothing to be feared.

I send you an oration that I composed at the wedding of a certain friend of mine. God, creator of all things, redeemer of the human race, and savior of all, lest the human race should perish, also instituted the sacrament of marriage; for we read that he joined Eve as wife to the first man and said: INCREASE AND MULTIPLY, instituting the law for preserving humanity. Afterwards God incarnate deigned to sanctify marriages by a miracle. I shall praise those who serve God well by keeping the marital [unclear]; although I am not married, I shall nevertheless rightly praise marriages.

Indeed, if marriage were taken away, the whole human race would fail and collapse. For by the use of marriages the human race exists, although ruinous, weak, and corruptible; yet without marriages it would not endure. But act in such a way that the fruitfulness of your marriages is adorned with morals and conduct, holy, and placing a stumbling-block before no one. First of all love God, continually applying yourselves to works of mercy with justice; flee impiety, cultivate rectitude, love the good, always speak praises to God, assist the poor with alms, obey the commandments of God. Do not forsake truth; honor the ministers of God; pay tithes to the churches; receive pilgrims as guests; free the innocent; feed the hungry; obey your superiors; honorably love your neighbors, inflicting injury on absolutely no one. Cultivate the Christian religion most devoutly; abhor the vain, harmful, and superstitious customs of the gentiles. Keep the teachings of the Gospels and live according to the precepts of God. Flee the pleasures of the flesh, and show yourselves honorable and good; anxiously guard purity of mind

keeping [it], do not defile [it]. Remember, I beseech you, what Christ our Lord cried out in the holy Gospel: Blessed are the pure in heart, that is, those who preserve purity of soul in a muddy body for God’s sake. Let purity of heart not be without continual and most humble prayers, since prayer purifies the mind, cools those who are burning, and drives far away the temptations of the devil. Hence the most holy Apostle Paul teaches you to persist in diligent and devout prayers, so that you may overcome harmful temptations. We join you in marriage, so that you may build up your lineage, propagated by decree of law, not so that you ought to overflow with harmful pleasures. For the pleasures of the flesh kill the soul and corrupt the noblest dignity of human substance [for] things to come. Therefore, mindful of these things, know that you are wayfarers who will return to the fatherland to which you have been called back. The present life is very brief, and the delight of the world comes most swiftly to an end. Therefore live in marriage in such a way that after death you may come to the kingdom of heaven with [exultation?]. Johannes Trithemius, Abbot of Sponheim, of the order of God’s father Benedict, issued [this] on the day before the Ides of March, in the year of the nativity of the Lord Jesus Christ 1500.

When these letters, or any others, are sent to someone, once the sign of the great Usiel has been recognized, let him act secretly as he knows from the art must be done; then let him turn toward the Subcircius and say the song: Usiel asoyr paremon cruato madufyn saueyr realdo chameron ilco paneras thurmo pean elsoty fabelrusyn iltras charson frymasto chelmodyn. When this song has been said, the spirit will show himself visibly and will report the things committed to him; if anything has been entrusted to him by that man, he will report it to the sender.

Chapter XII.

Whose spirit and supreme ruler Cabariel dwells toward that region of the world which is called Circius from the wind; he has under him seventy princes by day, and as many by night.

[unclear] twelfth dwelling of the described world, which is toward that region from which the wind Circius blows, Cabariel the great ruler inhabits with infinite spirits, among whom, for the operation of Steganography, fifty are appointed for the daytime and as many for the nighttime at all times; they preside over many and very powerful servants. Their secret office is to assist friends, disclose ambushes, and warn one who is absent of those against whom one must especially be on guard. From all these we shall name a few.

Schw. R. S. R. G. R. Schw. R. S. R.

You now have, out of the hundred princes of the great Cabariel, twenty, and they are sufficient for you at present. The first ten of them are appointed for daytime operations with 500 servants, and the other ten for nighttime operations, likewise with their 500 attendants. And you should know that the spirits presiding over daytime operations are much more well disposed than the nighttime ones, and readier to obey, so that it is often necessary to compel the nighttime spirits themselves with a certain violence, and more often to repeat the conjuration. When commanded, they bring their servants with them; if they have not been ordered, they conceal them. When you wish to operate through the ministry of these spirits, turn yourself toward the region that we have mentioned and, after the customary preliminary things have been performed, say this conjuration:

Cabarielon ear chameron fruani, parnaton fofiel bryosi nagreal fabelrontyn adiel thortay nofruau pena afefiel chufy. When the song has been completed, if it is during the day, the spirit called will be present at once, without delay. But if it is at night and the spirit whom you have called delays in coming, press him as often as needed until he comes upon repetition of the song, which they are accustomed to revere greatly.

Let us set down, for example, a certain secret to be entrusted to absolutely no one.

You have a faithful friend, whom you favor as yourself, but he is far absent; you have learned that ambushes are to be laid for him on his return by someone more powerful, on the road or

Book One.

in any other place or manner. You wish to notify one who does not know; but great danger would threaten you, the notifier, if it became public. Therefore it must neither be entrusted to letters, lest they be read by someone, nor confided to a person, lest it happen to be revealed. Therefore, so that your friend may be safe, [unclear]: you call the spirit, entrust the secret: it is done.

You send to your friend familiar letters or a devout prayer, which may bear being seen.

I had lent you my codex concerning the deeds of the Lombards, and Bede’s volume on the times, which you should return to me. For it befits a wise man, especially a Christian, everywhere to keep the faith he has promised. To forget benefits is held, by our divine and human institutions, to be a crime. Do not incur so sinful a guilt. I sent you my volumes so that you might restore them at some time. But I freely gave you the Greek books, in consideration of which you might deservedly show yourself more faithful to us by returning thanks. Farewell, from Spanheim, on the Ides of March, in the year of the Lord 1500.

When your friend has received these or any other letters sent by you, once he has recognized the sign of Cabariel, let him turn toward that quarter of the world from which the Circius wind proceeds; after first doing, according to custom, the things that must first be done, let him read this prayer in silence.

Song of Conjuration.

Cabariel afiar paremon chiltan amedyn sayr pemadon chulty mouayr sauepor peatha mal frimaston dayr pean cothur no fabelrusyn elsoty chelmodyn. When this song has been spoken facing the Circius, the angel will immediately appear visible, reporting to him the secret entrusted; and he will report to you whatever he has entrusted,

Chapter.

Of which the prince is called Raysiel, dwelling directly toward the North, under whom are fifty princes who preside over our daytime operations, and as many who [preside over] the nighttime ones; whose office is to announce transmissions.

[unclear] The thirteenth mansion is in the North, whose spirit and supreme emperor is Raysiel, who has under his dominion fifty dukes who preside over daytime operations, with many servants, and as many in number who preside over nighttime operations with their attendants. Their office is, in these matters and transmissions that pertain to death, to notify the friends of the operator and announce the secret. The dukes who preside over daytime operations obey the caller readily and come cheerful, joyful, and most ready to serve; but those who preside over nighttime operations are somewhat insolent, because they greatly hate and detest the light, nor do they easily obey, especially novices less proven in the art, whom they often mock to their face, unless they are so constrained by the operator’s conjurations that they cannot speak against him. For they greatly fear conjuration, and [unclear], they are given to being conjured more than the daytime spirits, and yet they obey unwillingly. But now from the number of all these let us set down the names of a few and the number of their servants, as many as suffice us for the customary operation.

Baciar 50; Astael 50; Chanael 30; Melcha 30. Thoac 50; Ramica 50; Fursiel 30; Tharas 30. Sequel 50; Dubarus 50; Betafiel 30; Vuel 30. Sadar 50; Armena 50. Terach 50; Albhadur 50. Thaniel

Book One.

Koth. S. R. S. K. S. R. S. Tharicl 40; Lazaba 40; Lamas 10; Thurcal 10. Paras 40; Alcasy 40. Arayl 40; Sebach 40; Belsay 20; Sarach 20. Culmar 40; Quibda 40; Morael 20; Arepach 20.

You now have, excellent reader, out of the fifty diurnal princes, sixteen, with their servants, 670 in number; and out of the fifty nocturnal princes, fourteen, with their servants, 420 in number. These will suffice you for all operations, both nocturnal and diurnal. But when you wish to operate through them according to the intended hours, choose whichever one you wish from the arranged order, and summon him from the North, since they all dwell there, by this charm:

Charm of Conjuration.

R Aysiel astruano chameron fosiel onear Vemabi parnothon fruano Caspiel sufre bedarym bulifeor pean Curmaby Layr Vaymeor pesarym adoreꝰ odiel Vernabi peatha darsum lasphenō deuior Camedonton phorsy lasbenay to charmon druson olnays, Venouym lulefon, peorso fabelrōtos thurno. Calephoy Vem, nabelron bural thorafyn charnoty Capelron.

When the charm has been duly completed, and in silence, the summoned spirit will be present. Entrust the secret securely; he will carry out and report back what is to be entrusted. But if you see that those presiding over nocturnal operations, as they are generally accustomed to do, are delaying, compel them manfully by repeating the charm, fearing nothing; for they will be forced to reverence you as their lord.

I have a secret that I entrust to no one to carry, of this sort.

I posit the case. I have a certain friend, noble and learned, whom I know is to be killed secretly by certain assassins hired for pay. I do not dare warn him openly, because it is dangerous for me; in a more private family matter, I fear lest letters come into the hands of others; I do not presume to trust a man to speak it by mouth, because the one who is with me today may perhaps stand against me tomorrow. And so I take refuge in the customary art, by which, whatever I entrust to it, I do not fear will become public, even if it should happen to be tried by an enemy.

I send familiar letters to my friend, in which I fear no danger.

The ancients define Justice and Philosophy as the greatest ornament of nobility, and Impiety and Ignorance as its disgrace. For what is more beautiful than to adorn a noble family, which serves as a soldier, with letters and virtues? We find that very many others, and numerous very noble men serving as soldiers, did this by night and by day, so that they might subdue barbarians by arms, and by uprightness instruct their people and with letters. By their example, [Buma vv?], most learned, [unclear] the letters of humanity and the good arts [unclear], acknowledged, adorned with arms and letters. The wisest princes of old were accustomed not to shut up their wealth in their treasuries, but rather to devote it to literary use, judging the study of wisdom to be the most honorable support for those tending toward happiness, by which the blessedness of eternal retribution is acquired. Indeed, knowledge of the Scriptures makes princes venerable to all, and especially to be feared. Ignorance of the Scriptures, called the burial of a living man, has been accustomed to bring shame and horrible calamity upon noble princes. A man without letters is a two-footed ass, to be buried alive, or rather already buried. It is especially necessary that nobles who govern the commonwealth be wise and notable for knowledge of letters; their ignorance brings in tyranny. Love of letters also commends the renowned deeds of princes and nobles to perpetuity. For we see that ancient philosophers obtained the memory of rule, and attained immortality of name, everlasting among all men more by letters than by arms. For letters made the glorious, excellent, and wise ancient tyrants and princes more so than arms did, and endowed the memory and titles of their praises with immortality. Add that, for Christians, the study of letters provides the highest and most honorable aid for flying to Heaven. For from the Scriptures we begin to contemplate the flashing and honorable majesty of divine illuminations, to us

Book One.

otherwise inaccessible. Thus, most learned knight Henry, may you favor letters, so that, adorned with uprightness, you may always live. Farewell from Spanheim, on the Ides of March, in the year M.D.[unclear]

After his friend has received these letters, or any others whatsoever, let him be skilled in the art; when the sign of Raysiel is recognized, after the customary preliminaries have first been performed, let him turn toward the north and summon the spirit with this chant.

Chant of Conjuration.

[unclear] Raysiemyltran, fruano fiar chasmy clymarfo pean Sayr pultho chultusa medon veputsandly tusan axeyr affion. When these words have been spoken, the spirit sent will at once appear visibly, and will report to you each and every thing that I have entrusted to his ear. And I wish you to know that some spirits presiding over nocturnal operations do not willingly come at night to the operation unless they are compelled by the greatest sacraments and conjurations; yet after they have come and have been sent to a friend, they are accustomed quickly to appear and obey the one calling them, unless perhaps he himself, deceived by some occasion, has neglected something prescribed in the art.

Chapter XIV.

Whose supreme prince is called Symiel, who dwells toward the north, having under him ten princes who preside over diurnal operations, with many servants; their office is to carry secret familiar communication.

[unclear] The fourteenth station is toward the north, distant from the beginning of the north by 21 degrees and a little more; its supreme emperor is Symiel, who has under him ten dukes who preside over diurnal operations, with many of their servants. Over nocturnal operations many dukes preside, whose certain number I have not been able to discover; they also have many servants under them. The office of these is to announce among friends the most secret hidden matters, which are never to be made manifest to any men. But so that you may be able to work through them, if need be, I shall set forth to you ten of the diurnal and as many of the nocturnal, and they will suffice for the present.

Schw. Roth. S. R. S. R. S.

You now have ten named princes for diurnal actions, with many sub-servants, and ten for nocturnal operations, also with many substitutes, through whom you will be able to operate safely and without danger, provided you are well instructed in Steganography. For whoever, not well instructed for the operation of this art, has presumed to approach its precepts will either accomplish nothing or will scarcely escape danger. For the princes do not obey everyone. But when you wish to work with this very science, after the things that must first be done have duly been done, turn yourself toward the north, and in the manner I have handed down to you, conjure the duke to come by means of this chant.

Chant to the Spirits.

Symiel myrno chamerony the or pasrô ãdiueal fanerosthi sofear Carmedon Charnothiel peasor sofitrã fabelrusy thyrno pamerosy trelno chabelron chymo churmabon, asiel peasor carmes nabeyros toys Camalthonty. When these words have been spoken in the manner necessary, the spirit summoned by you will come to obey you in all your commands, if the operation is to be carried out through nocturnal spirits; and if they do not appear quickly, do not on that account desist, but press them by repeating the chant, and, compelled, they will obey.

For

Book One.

Conjuration.

Armadiel marbeuo pelrusan neor chamyn aldron pemarson Cathornaor pean lyburmy Caueron thorty abesmeron ve-ar larso charnoty theor Caueos myat drupas Came dortys ly pa ruffes ertnory mesoryn elthy chaor atiel, lamesayn rouemu fabel rusin, friato chasalon pheor thamorny mesardiel pelusy madiel baseroty sarreon prolsoyr afenosy cameltruson.

When you have completed this conjuration in the required manner, the spirit will soon be present, ready for your command.

Let us form for ourselves, for the sake of example, such a secret as is to be entrusted to no one.

I have a certain secret for my prince, to be communicated absolutely to no one. I do not dare to entrust it to letters, lest through negligence or forgetfulness they be scattered and read; much less do I wish to announce it through a man, lest it somehow happen that it be revealed by him also to others. Therefore it is pleasing to test the mystery of this art, by which my secret will remain hidden at all times.

Let us write letters, of whatever kind one pleases, which need fear no one’s gaze.

To the most serene Prince, Lord Philip, Count Palatine of the Rhine, Duke of Bavaria, Arch-Steward of the Holy Roman Empire, Prince Elector, Johannes Trithemius, Abbot of Sponheim, offers service with prayers.

Most illustrious prince, with humble submission, my service. The kindness of your renowned dukedom commanded me to commit to writing certain most hidden matters that had been explained in words. I would rejoice, not without devout exultation, if powers equal to my will were present, to assign a more fitting and most honorable place to the benefits shown, and service by the grace due

[Preceding page illegible in the source.]

50. STEGANOGRAPHIA.

…[with your] face placed toward the south-east, call him whom the hour concerns, observing most diligently the letters of the servants, without which they nowhere proceed; and beware lest you err in the number, order, [or] lordship of them.

Conjuration. Baruchas, maluear, chemorsyn, charnotiel, bason, ianocrimedusyn, aprilty, casmyron, fayr, pean, cauoty, medafon, peroel, chamyrsyn, cherdiel, auenos, nofear, penaon, fayr, chauelon, tigenayr, pamelron, frilcha, madyrion, onetiel, sabelronthos. This conjuration completed in silence as is fitting, soon there will be present one principal spirit, whom you called, with the servants deputed to him according to the series of the time. For example: It is committed to me to survey the orders [and] to amend [and] correct in the monasteries [things] wrongly done. Hence to a friend, one of the monks, far absent, I desire to send such a secret as, [if] published, would bring upon him prison and the hatred of [his] pastor, and upon me [and] the order and the common good, detriment. Whence [it is] neither to be entrusted to letters, nor to be committed to any man. That we may both be secure, I summon the minister of the art, a spirit; I commit the secret.

I transmit such letters as I wish, which I will not refuse to be read by all.

Johannes Trithemius, Abbot of Sponheim, of the order of Saint Benedict, to the religious brother Nicholas of Dürckheim, monk of the monastery of Hirsau of the same order: sincere charity in the Lord.

Since I know, dearest brother, that you are a lover of the good arts, it delights me greatly to exhort you that you would persevere in inquiring into and continually unrolling the secrets of books, which show us the way of felicity—to return by an open path into the homeland which by sinning we lost, to which the love of our most mild [and] most merciful Savior, hidden for us in the holy Scriptures, will lead us back, burning [with desire], if [these secrets] adorn the mind, exercising us in holy study—[a thing] without doubt to be conferred. For what, in [this] exile…

Book One.

To those wandering [miserably?], what could be more salutary or sweeter than to apply oneself diligently to letters? Through the study of them our eyes are raised toward the truth that is to be sought, and our mind is lifted up toward desire for future blessedness; without them the soul, sunk in temporal and worldly affairs, is compared to [unclear], never to arrive at the knowledge of God. Therefore despise the pleasures and tumults of the world, and devote yourself day and night to letters, since both religion is [unclear] by virtues and virtues are illumined by commerce with letters. Thus neither letters without the adornment of noble virtues [unclear], nor good virtues without knowledge of the Scriptures can prevail. And so I exhort you always to give your effort to the study of letters. Farewell from Spanheim, on the sixteenth day before the Kalends of April, in the year of the Lord 1500.

After the one to whom the letters are sent has received them, when the sign of Barucha has been recognized, and after the things to be sent beforehand have been sent beforehand, let him, toward the quarter of Vulturnus, which is nearest before the eastern one, say this Conjuration in silence.

Conjuration of the spirit.

Baruchas Mularchas chameron noriel pedarfys phroys lamasay myar chalemon phorsy fabel ontho theras capean Vear alronym lierno medusan thersiel peatha thumar nerosyn cral nothiel peson segalry madon scoha bulayr. When the conjuration has been spoken according to the precept of the art, the spirit will appear and will bring the secret entrusted to him to the ear, without deception.

Chapter 17.

Whose prince and supreme spirit is called Camesiel, and dwells in the East, having under him many dukes and princes with their servants, whose office is to announce everything that is sent toward the East.

Since there are so many affairs of men, and more can arise, for the communicating of which to distant friends no prince or spirit has been specially appointed in the aforesaid mansions, lest any difficulty in the perfection of their work should arise for those operating in this art of Steganography, after we have made mention of certain special ones who preside over special secrets, we wish also to set forth certain general princes of spirits for announcing general matters. Thus, if perhaps something occurs to someone that must be announced, concerning which no commission is found in the aforesaid matters, it may be referred to these, who in their own way have commission over all things, yet in such a way that generality does not derogate from specialty, nor a specialty not sufficiently clearly expressed refuse the office of generality.

There are therefore four great princes who, with their dukes and subservants, preside over all secrets to be announced that have not been expressed above. Of these the first, Camesiel, presides over all things that we wish to announce toward the East; Demoriel over those things that are sent generally toward the North. Therefore, when you wish to announce some secret by means of a spirit to a friend far away, absent toward the East, call one or more, as many as you wish, from the princes of Camesiel, turning yourself throughout the whole operation toward the eastern quarter, as you know according to the art. I shall write down for you the names of the princes with the number of servants, as many as suffice for the present business; beware lest you err in anything.

Roth. S. R. S. Myrefyn Benoham Armany 6000000000 000 R. S. R. Ornich Arisiel Capriel 10 30 100 300 Zbriel Cumeriel Bedarys 10 30 100 309 Bucafas Vadriel Laphor 10 39 100 200

You have, from the princes of Camesiel, twelve, with a very great multitude of attendants; where, note, that great number 6000000ooo6000 belongs to other dukes and princes, who generally preside over all diurnal matters. From them a certain number is called, as many as the operator wishes,

BOOK ONE.

[unclear], with the duke named. Others, however, in a fourfold order are servants of the twelve princes, and they always come with them in their orders. Therefore, when you wish to operate through these persons, after the necessary preliminaries have been performed, this is the conjuration.

Song.

Carnesiel aphroys chemeryn mear aposyn. Layr peã noema ouear ma fere cralty caleuo thorteam chameron ianoar pe lyn Layr, baduson iesy melros ionatiel delassar rodiuial meron fauean fabelron clumarsy preos throen benarys sauean demosy non laernoty chamedonton. When these things have been duly completed, the general messenger of secrets whom you have summoned will be present, ready, faithful, and utterly secret.

I should like secretly to warn a friend about a bad man.

There is a certain man, evil under the appearance of respectability, a prattler: knowing that I have influence with a friend, he asks me for letters of recommendation to him. I cannot refuse, nor do I wish my friend to be deceived fraudulently by him. I write the letters; I praise the wanderer wonderfully. He reads them, rejoices, and promises himself that an open path of treachery has been offered to him. I give him the letters; he goes off gladly. I call the spirit and send it to my friend, so that it may warn him and reveal my secret.

I send letters of recommendation pleasing to the man who is recommended.

Johannes Trithemius, Abbot of Sponheim, sends greetings to Johannes Vigilius, lord Wackor, most distinguished Doctor of both laws.

I send the bearer of the present letters to you, most beloved Vigilius, a man indeed adorned with all virtues, esteemed most learned of all in the Scriptures, and graced with such charm of manners that I scarcely remember ever having seen with these eyes anyone like him: an excellent mathematician, most acute in philosophy, to be compared with the most learned men. In wisdom and study he surpasses all the most practiced Germans; hence he has rightly seemed to us worthy to be received with the praises of learned men and of all good men: for he is noble and most learned, able to be useful to all in handing down the various teachings of wondrous things. Farewell. From Sponheim, 15 days before the Kalends of April, in the year 1500.

When a friend proved in the art of Steganography has received these or any similar letters, once he has recognized the sign of Carnesiel, let him turn toward the east and, after the necessary preliminaries have been performed, say this conjuration.

Conjuration.

Carnesiel aptysi chameron to pemalroyn phroys Cadur mearmol benadron Vioniel faviron army pean arnotiel fabelronthusyn throe chabelron sauenear medaloys vear olmenadab cralty sayr. When the song has been spoken, the spirit sent, now visible, will appear and will reveal the secret faithfully entrusted.

Ha-

BOOK ONE.

In the hollow of the second circle, above the number 400 twice set down, and also above the number 1000, the letter R is lacking. And in the hollow of the sixth circle, instead of “general,” one must read “generals.”

Of the north: Demoriel. [unclear] R R Greater dukes 400. East: R Carnsiel [unclear] Dukes. Sub-dukes 300. Sub-dukes. Number R General of servants 200. Of the west: [unclear] sub-dukes 500. P. Carnsiel and greater dukes of the west 300. [unclear] are Greater captains 200. Notes R. Carnsiel R. Carnsiel R

56, Steganography

[unclear] duty is to announce, generally, all and each of the things not contained above, toward the South. But since in this art it is necessary to know certain ones by name, and they are many, we shall take care to give the names of a few out of many, who suffice for us for everything.

R. S. R. S. R. S. Ursiel Budarym Geriol 200 40 2000 400 20 Chariel Camory Ambri 200 40 2000 400 20 Maras Larmol Camor 200 40 2000 400 20 Femol Aridiel Otsel 200 40 2000 400 20

You now have twelve of the more principal leaders of Caspiel, with counts, subordinate leaders, and servants, 100,640, through whom every general operation of announcing toward the South is performed. But when you wish to announce something hidden to a friend dwelling toward the South, do what is required according to the art, and say the conjuration.

Conjuration of the Spirit.

Caspiel aloyr chameron noeres padyr diuiel prolsyn veat maduson cralnoti fruon phorsy larsonthon thiano pemarson theor. Caueos adeueos friato briosi panyeldrubon madiel sayr fabelrusyn gonear pean noty nabusran.

When the conjuration has been duly completed, you will see present the one whom you called, and ready to obey your commands in all things. All the leaders of this Caspiel are very benevolent and willing, but their subordinate leaders are somewhat harder; nevertheless they yield to conjurations, if the operator has been steadfast and undaunted, speaking to him harshly, as though with the greatest authority. For none of them is so hard that he does not become tame when compelled and adjured by the virtue of authoritative power.

Book One.

Let us posit some secret of whatever kind, which is to be entrusted to no one.

I have business with a friend which, if it passes into public knowledge, will bring great danger to both of us. All messengers are watched, so that letters may be read by those lying in wait for us. Therefore, that we may be safe and the business remain secret, I write letters that need fear no one’s inspection, and send them to the aforesaid friend with an invisible spirit accompanying them.

It does not matter of what kind the letters are, if they have been entrusted to the spirit.

Consider, mortals, the brevity and misery of the present life; do saving penance while you have time. Woe to you, most senseless lovers of worldly glory, rashly rejecting almighty God and eternal joy. Why do you not love those heavenly banquets which have been promised to those who humbly seek God? For you reject the humble [unclear], you seek the very brief joys of the world, you do not love the excellence of eternal blessedness; you live with contentious zeal, you stain honor with your actions, and you do not know the praises of the high God. Day and night you are intent on worldly actions and temporal profits; always stretched out in hunting after novelties, you neglect to hear readings that sharpen the memory; you do not care for the time of grace granted to you, nor for the expectation of eternal blessedness. Behold, the Judge, terrible to all criminals, draws near. Behold, omnipotent Majesty hastens in severity. Behold, the last judgment is appointed. Behold, eternal laments are set before us, and everlasting goods will be withdrawn from us. In the year 1500, the fifteenth day before the Kalends of April.

When he to whom these letters are sent has received them, let him send before those things which, according to the art, must be sent before, and, turning himself toward the South, let him say the song.

Caspiel asbyr Chameronty churto freueon dayr fabelron Cathurmy meresyn elso peano tailrian Caspio fuar Medon clibarsy Caberosyn vlty pean Vearches pemasy natolbyr meldary noe Cardenopen men for diuieladro.

H exmo-

Of Steganography

according to the manner appended below, an invisible messenger will appear, faithfully and secretly reporting into the friend’s ear everything that I have commanded.

Chapter XIX

Whose supreme prince is called Amenadiel, dwelling in the West; he has under him 300 dukes, 500 counts, and almost innumerable servants.

Amenadiel the emperor, the supreme spirit of the West, has under his dominion 300 more powerful princes or dukes, and no fewer than five hundred sub-dukes or counts; servants, sub-servants, and attendants from among the innumerable, whose names I have found to be no fewer than 30,000, besides innumerable others whose names I have not yet found. For these are sufficient for announcing to friends all secret matters toward the West. But I shall now state the names of the dukes who are to be summoned for the service of this art, as many as are sufficient.

Through these twelve chief dukes you will be able to accomplish everything that has to be done by the command of Amenadiel in Steganography toward the West. But observe carefully, so that you know, when you call any one of the dukes, how many counts, servants, and attendants he has under him according to the twenty-four hours of day and night, which these 1,550 keep, assigned to themselves by equal division in their order. If you err in these matters, you will accomplish nothing; perhaps you would fall into some danger. For one who wishes to work in Steganography must not only be skilled in our art, but also in [unclear].

BOOK ONE.

in all things most diligent, because through slight negligence in the operation great danger is usually apt to arise. Therefore, when you wish to perform something through these spirits, turn yourself to the West; and, after first performing what must be performed beforehand, say this conjuration.

Conjuration.

A Menadiel aprolfy chameronta nostroy throen mestro salayr chemaros noe pean larsy freueon ionatiel pelroyn rathroy Cafer malusan pedon Cranochyran daboy phernotuel Cabron. When the conjuration has been duly completed, the spirit whom you called will be present, ready and eager to accomplish everything that you command him.

A matter of mine is very secret, necessary for a friend.

I have a certain secret for a friend, which I do not entrust to be carried either by a man or by letters, since if it came into public view it would create great danger and loss for me. I cannot endure delay; therefore I call a spirit, I write letters in no way at all suspect, which indeed he himself is not thought to understand, as being ignorant of the Latin tongue; I send the spirit, and he reveals the secret.

I send letters of whatever sort, to be accompanied by an invisible spirit.

Johannes Trithemius, Abbot of Sponheim, to the noble and valiant knight Albert Goeler of Ravensburg, prefect of Kreuznach, greetings.

We believe that our Savior, the Lord Jesus Christ, will come to judgment, who will render to each one according to his works. This we believe, yet we, wretched men, neglect ourselves. And so let us strive to come before his face with continual tears, correcting the negligences that we have committed, lest that terrible coming of our Redeemer overtake us unprepared; we shall all necessarily meet him, to receive the reward of evils. Why, then, do we now despise the season of salvation granted to us, so useful to us and so acceptable, which the Almighty has bestowed? Why do we not emulate men distinguished in conduct, who left us examples of upright life, honorable humility, steadfastness, and all virtues? Let us, emulating their name, do penance, since the limit of our living is at hand. Horrible death will come, which knows not how to spare, but will devour young men and maidens, and old men with the younger. Let us live in mourning, washing our transgressions with continual tears, lest death, seizing us unexpectedly, submit us to a horrible judgment. Let us amend the life lived in the past, praying God that after the brevity of our present sojourn he may grant us eternal blessedness. Amen. Farewell. Given from Sponheim, the 14th day before the Kalends of April, in the year 1500.

When you have received these letters, or any others entrusted by me to a spirit, the friend to whom they are sent, being approved in the art, and having recognized the sign of the prince of this region, after first performing what must be performed beforehand, should say the conjuration.

Conjuration.

A Menadiel bulurym chamerym erisco ha pedarmon flusro pean truarbiel fabelron greos belor malgoty nabarym stilco melros fuar pelatyso chitron amancason. When this conjuration has been completed according to the proper manner, the spirit, otherwise invisible, will appear visible and will reveal the secret.

CHAPTER 20.

WHOSE PRINCE, DEMORIEL, DWELLS toward the North, having under his dominion 400 greater dukes or princes, 600 subdukes or counts, with many lesser servants and attendants, whose number is uncertain.

Toward the North dwells the great prince Demortiel, having under his dominion 400 chief princes and dukes, whom he sends into the service of this art according to their orders, with subdukes and comi-

Book One.

with counts, whose number is not less than 600, for announcing all the secrets which we shall wish to entrust toward the North to friends skilled in this art. From all the foregoing let us set down only as many names as are necessary for us at present, with the number of counts and servants according to their own orders in the hours.

R. S. R. S. X. S. Arnibiel Doriel Medar 40 600 400 60 40 Cabarym Mador Churibal 40 600 100 60 100 Menador Carnol Dabrynos 40 600 [unclear] 60 40 Burisiel Dubilon Chomiel 40 600 | 400 | 60 | 40 |

Now you have, out of the 400 dukes of Demoriel, 12 named, and from the subdukes, counts, and servants, 4,560 in number, who, together with these dukes, according to the order assigned in the 24 hours of day and night, which you must know before all things, perform their parts. Therefore, when you wish to operate in Steganography through one of these dukes, turn yourself to the North, as is customary, and, after first doing what is required for the art, say the conjuration.

The Song of Conjuration.

DEmoriel onear dabursoy Cohyne chamerson ymeor pean olayr chelrusys noeles schemlaryn venodru patron myselrochadarbon veuaon maferos ratigiel personay lodiol camedõnasiel fabelmerusin sosiel chamarchoysyn. When the song has been completed, the Spirit, ready for all things, obedient and most prepared, will appear to you visibly; to him you may safely entrust the secret to be carried through.

Let there be for me such a secret, or any other whatsoever, to be communicated.

I have a very close friend, absent far away at this time, to whom I have a most secret matter, which cannot safely be entrusted to anyone at all, not even to letters. Therefore, so that it may remain secret, I always choose to summon some Spirit familiar to me from the art. I entrust the secret: he comes, he goes, he acts faithfully, he carries to my friend what I have entrusted; we are both safe. He himself also brings back to me from my friend the secret reply, which he will tell to no other mortal. But in order that the friend himself may understand that the Spirit has been sent to him, it is necessary that letters of whatever kind, fearing nothing, be devised, in which he may recognize the sign of the spirit that has been sent. For the Spirit does not appear unless compelled.

Let us put first whatever letters one pleases, which need fear the sight of no one.

Johannes Trithemius, Abbot of Sponheim, to Jakob Wimpfeling of Schlettstadt, theologian, poet, and most eloquent orator, greetings.

I would very much wish, Jakob Wimpfeling, that you would satisfy, even late at last, your promise and my expectation of you. You know, however, what you promised, and you are not ignorant of what I expect. I desire you not to be a monk, but to live with monks. Make haste, that we may live together. Behold, the hour of our passing, greatly to be feared, is at hand. Why then do we delay? Why, unhappy men, do we neglect the brief and wretched state of our [unclear]? Why do we refuse to do penance, in the time of salvation, for our transgressions and excesses? Let us prepare ourselves for death, since it hastens quite terribly, calls all the reprobate, spares no one, reveres no one; it denies audience to those who pray; it despises the tears of those who wail; it scorns the threats of princes, and destroys the names and glory of kings; it brings to nothing the hateful pride of tyrants before all. Therefore, brother, diligently considering the benefits of the Redeemer shown to us, very useful to us, let us repay them by amending our offenses, continually shining with good morals, so that by penance and tears we may be able to placate the strict examination of the judge hastening to the judgment seat, who will show himself terrible to the rejected, pleasant to the elect. Farewell from Sponheim, on the fifteenth day before the Kalends of April, in the year of the Lord M.D.CW. When

Book One.

When the person to whom the letters are sent has received them, if he is skilled in the art, let him first do what the art itself requires; then, turned toward the north, as is customary, let him utter the conjuration.

The Conjuration Charm.

Demoriel osayr chumon chulty saue porean lusin dayr pean cathurmosomarson ersoy lamedon iothar bufraym suarmenadroy chilarso sabelmerusyn.

When the charm has been completed, as is prescribed in the art, the spirit that has been sent will be present, and will appear visibly to you alone, and to absolutely no one else; he will speak the secret into your ear.

Chapter XXI, Whose supreme emperor and prince is called Geradiel, dwelling in no quarter of the world, but accustomed to be present everywhere as a wanderer.

Besides those emperors, princes, and dukes of spirits whom we have named in the preceding chapters, who remain in fixed places throughout the visible world, many other wandering, unstable ones have been assigned, remaining fixed nowhere, whom the ancient wise magi called [astati?], that is, unstable ones, because they fly in the air like flies, without order, without restriction. Of these, some are not useless to us for Steganography, because they do not require the observance of places, but can be summoned by conjuration in every place. The first of these is called Geradiel; he does not have any [count?] or prince under him, but only many servants, almost innumerable, whom he takes with him for service according to the ranks that they have among themselves, according to the twenty-four hours of day and night. Their general office is to announce secretly whatever things you wish, to whatever quarter.

Hour

Of Steganography

[unclear table of the hours of day and night]

R. S. R. G. S. R. 2 2 200 100 40 30 50 60 Hours of day and night: 2 2 80 70 100 90 120 110 R. 2 140 S. R. 150 180 170 2 2 R. 130 160 2 2 200 1000 400 300 60 500 2 2 800 700 10000 900 1200 110

In this table you have, numbered according to the hours and arranged in their own order, 18,150 ministers and servants of Geradiel the great prince. You should know their arrangement and reckoning to be altogether necessary for the operation, so that you may know at any given hour with how many servants they are accustomed to come, or when he himself is not accustomed to come, but only the servants assigned to the hour. I advise you, however, to take care in your operations to observe the hour in which the prince himself comes personally with the servants of that same hour, who otherwise, when their emperor is absent, are not always willing to obey the operator in all things. Therefore, when you wish to operate through this prince, after first doing what must first be done, say the conjuration.

The Conjuration Charm.

[unclear] Geradielonayr bulefar modran fazeuo nabor vielis proyn therdial masre reneal Chemarson cuhadiam almona saelty penoyt satodial chramel nadiarsi thorays V ayr pean estridiel cubal draony myar dearsy colludars menadoratotiel Cumalym drasniodiar parmy sosiel almenarys satiel chulty dealny peson duarsy cuber sruony maroy sutiel, sabel metusi venodran pralso lusior lamedon syuaro larboys theory malrosyn.

When the charm has been completed, the spirit will be present: either the principal one with his servants, or the servants from the number assigned to the hour without the prince, just as you wish according to the hours, as we have said above.

Arca-

[unclear]

66. Of the Steganographia

[unclear], the spirits that have been sent will appear to you visibly, and will reveal everything to you, speaking secretly into your ear.

Chapter XXII

Whose prince is Buriel, nocturnal, shunning the light, and dwelling in lakes and in holes of the earth; and no operation is performed through him except at night.

[unclear]

After Geradiel follows Buriel, a great prince indeed, but perverse and wicked, who hates, persecutes, and detests all the other spirits, especially the princes; but he is no less held in hatred by them. He fears and flees the light with all his dukes and servants, and is never accustomed to come except at night, often with great horror and fear for the operator, especially if he is not perfect in the art, steadfast and strong in spirit. And he often appears in the form of a serpent, having a maiden’s head, but a serpentine tail and whole body, hissing terribly. When adjured in the proper manner, he speaks in human words. He has under him dukes and princes, whom he is accustomed to send into service together with their attendants and servants, whose multitude is almost innumerable. From these let us set down the names of some who may suffice for us for the operation.

Roth. S. R. S. R. R. Merosiel, Casbriel, Drusiel: 100, 10, 10, 100. Almadiel, Nedriel, Carniel: 100, 10, 10, 100. Cupriel, Busiel, Drubiell: 100, 10, 10, 100. Saruiel, Futiel, Nastros: 100, 10, 10, 100.

In this description of the table we have twelve of the princes of Buriel, with 880 servants, who, according to the twelve hours of the night in equal divisions, which we call those of the planets, with the individual dukes in their order

[unclear]

68

Of the Steganography

I shall devise letters of whatever kind I wish, which need fear no one, namely such as these.

[unclear]

Our Savior Jesus Christ, who, dying on the Cross, redeemed the human race by his blood, must be praised by us earnestly and without interruption. He himself will drive away death, and he has also promised that he will deliver eternal [life] to us who fear and love him. Now therefore let us rise up, dearest brothers, from our sins, setting our lamps in order with good works, so that we may joyfully meet the Redeemer in the hour of the fearful passage, when death will seize our souls. We now have abundant time for fulfilling penance and for adorning our lamps; but in the final hour of death the space for repenting further will be altogether denied us. Let us consider the very brief glory of the world, since it is vain: it passes away most swiftly, and we with it are corrupted every hour. Therefore let us humble our hearts at all times, never failing. In the year 1513, on the Kalends of April.

[unclear]

When the man to whom they are sent, skilled in the art, has received these or any other letters whatever, once the sign of Burci has been recognized, after the things that must be sent ahead have been sent ahead, let him inspect the earth and say the conjuration.

Conjuration.

Buriel, Thresoy chamerontis, hayr plassu, nadiel, marso, neany, pean, sayr, fabelron, chaturmo, melros, ersoty caduberosyn. When the charm has been spoken, a spirit invisible to all, but visible to you, will appear, and let him faithfully speak the secret entrusted to him.

Chapter.

FIRST BOOK.

CHAPTER XXIII.

Whose spirit and supreme prince is called Hydriel, and dwells in waters, having under him 100 leaders, 200 companions, and almost innumerable servants.

[unclear]

There is another prince among the principal spirits, who is called Hydriel, and he dwells in waters, fishponds, lakes, marshes, and the sea, and around springs, cisterns, and rivers, having under his dominion at least 100 leaders or princes, and 200 companions or subordinate leaders, and many servants. Their office is generally to announce all things, both by waters and by land, whether it be by day or by night. And know that the princes are quite benevolent and willing in all things, but they do not appear so when they come after being conjured. For they frequently appear in the form of a serpent, sometimes large, sometimes small, having a very beautiful maiden’s head, with hair spread out. None of them goes alone, but each prince brings with him at least two companions and 80 servants. So that you may not fall into error in the operation, I shall set down for you the names of some of the leaders.

X. X. R. S. X. Mortaliel Lameniel Camiel 10 20 100 200 Chamoriel Brachiel Arhiel 10 20 100 200 Pesariel Samiel Lusiel 10 20 100 200 Musaziel Dusiriel Chariel 10 20 100 200

Behold, you have from the princes and leaders of Hydriel 12, and from the companions and servants 1320, who suffice for your operations in Steganography according to the order of the 24 hours, so that each leader has 2 hours, and the companions and servants 110 in their orders, which you must know completely. When, through these princes of spirits, you wish to do anything in Steganography, do what you know must be done according to the art, and say the conjuration.

Song.

Hydriel, apron chamerote, satrus pean nearmy chabelon, vearchas, belta, nothelmy phameron, arsoy pedaryn onzel, Lamedo drubel areon veatly cabyn noty maleros haytny pe fary does, pen rasi medusan ilcohi person. When the song has been spoken, the spirit whom you have called will be present, with the servants assigned to him according to the hour, and he will be obedient to you in all things, faithful for everything to which you send him.

X.

Let us imagine some secret matter.

Let there be for me some very secret matter of any sort whatever for a friend, which I cannot safely make known to him either by letters or by [messenger?]. Therefore, lest the secret come to light, I summon the spirit; he comes, he obeys; I entrust the secret; he carries it faithfully.

X.

Let us compose letters of any kind whatever.

Johannes Tritt., Abbot of Spanheim, sends greeting to Brother Peter Marponius Gisemius, laureate, a monk of the Rhine.

Brother Nicolaus, Bishop of Trbusium and suffragan of the most reverend father and most illustrious duke Adam of Insignisburg in Pantomorania, a most honorable and distinguished archprelate, an indefatigable lover of books, seems most justly to compare an abbot, Vinilianus by name, to beasts, because he is one who feasts splendidly among the dung-heaps of beasts and prefers calves to volumes, as Reuchlin has affirmed. I ask that you imitate Nicolaus, the best and most gentle bishop. Farewell, 21 March 1505.

When you have received these letters, or any others, with the sign of Hydriel, with no consideration of the sphere observed, but only after the general preliminaries that must be prefaced in the art have been put first, as customary say the following.

Conjuration.

Hydriel omar, penadon epyrma narsoy greol fabelrusin adiel pedrufij nozeui melrays vremy pean larfoy naes chemetyn.

When this conjuration has been spoken in the proper way, according to the instruction of the art, the spirit will appear to you visibly, revealing in your ear the secret entrusted to him.

CHAPTER XXIV.

Whose prince is called Pyrichiel, having under him many leaders, princes, companions, and servants, whose number is uncertain.

Pyrichiel, a certain supreme prince of spirits, seems to us to have to be wholly rejected from our art, because he is said to be quite benevolent. He does not have under him leaders or princes in the manner of the rest, but only companions and subordinate servants, whose number is uncertain. There are those who say that he has leaders and princes under him; they seem to us not to understand his property and custom well enough, since they have imagined companions and servants as leaders. The name of Pyrichiel derives its designation from fire, because he is frequently accustomed to be occupied around fire.

X. X. Damarsiel Menariel 200 200 100 80 80 Cardiel Demediell 100 600 60 50 50 Almafor Hursiel Nemariel Cuprisiel 400 30 30 10 10

You now have eight of the companions of Pyrichiel, with servants assigned for obedience according to the order of the hours. Therefore, when you wish to operate through these spirits just named, call one of them, whom

Of the Steganography

whomever you wish; and when you operate again another time, then you will call the next one immediately following; and remember that the same must be done with the rest. Therefore, after the preliminaries customarily to be set forth generally in the art have been set forth, say this conjuration.

Conjuration.

PYrichiel marfoys chameron, nael peanos pury lames iamene famerusyn mearlo canonorson theory torsa, nealthis dilumeris maphtroy carful ameor thubra phorsotiel chrebonos aray pe-malon layr toysi vadiniel nemor rofeuarfy cabti phroys amenda machyr fabelronthis, poyl carepon vemij naslotyn.

When these things have been completed, you will see the spirits whom you have called present; and the chief one is always accustomed to appear in the form of a serpent, having a beautiful head like a maiden’s, with hair spread out. There follows.

Let us posit any secret whatsoever.

Let there be for me a secret for a friend far absent, which I cannot safely send by letters, lest they be read when [unclear], or certainly [unclear] on the road. I have less confidence in a man to carry it, since I know that trustworthiness in men changes with fortune. Therefore, so that all things may be safe, I call upon the spirit, friend of the secret: he comes at once, having heard the song, and faithfully carries what has been entrusted to him.

Let us form the letters as one pleases.

Johannes Trithemius, Abbot of Sponheim, to Jacobus Dracomius, canon of the Premonstratensian order, greeting and charity.

There is with us a notable mathematician and excellent rhetorician, constantly devoted to the study of a most tranquil life. He has with him almost infinite books, and an inestimable treasure of diverse exemplars: a pleasant and kindly teacher of upright and honorable life and of honorable society; most experienced in resolving doubts. He explains great matters: his name is Orophanius, burgrave of the kingdom of Bosnia. Farewell, on the twelfth day before the Kalends of April.

When the person to whom they are sent, skilled in the art of Steganography, has received these or any similar letters, signed with the character of Pyrichiel, let him do as he knows must be done according to the art; then, with a light lit, let him say this conjuration.

Conjuration.

PYrichiel osayr Chamerosy culty mesano dayr fabelron cathurmo pean ersoty meor iather cabon Frilastro melrusy.

When the song has been said, the invisible messenger will make himself visible, and will faithfully reveal into the ear the secret entrusted to him.

Chapter 25.

Whose emperor and prince is called Emoniel, having subordinate dukes, 100 princes, many counts as subservitors, who have general office over all things.

[unclear]

The prince of this chapter, Emoniel, with his dukes and princes, is wandering and unstable; he frequently dwells in groves, does not flee the light, and is benevolent and ready for all things whatsoever you command him. Both by day and by night he gladly comes when called.

He has under his dominion 100 princes and dukes, no fewer than 20 counts or subdukes, and servants and slaves without any fixed number. From these we shall name some who may suffice for us in working, reserving the rest, with others, to be named in their place if there is need.

R. R. R. R.

Ermoniel Dramiel Cruhiel 10 20 100 20. Edriel Pandiel Armesiel 10 20 100 20. Carnodiel Vasenel Caspaniel 10 20 100 20. Phanuel Nasiniel Musiniel 10 20 100 20.

You have

Of the Steganography, 14

You now have twelve of Emoniel’s dukes, with their subdukes and servants, 1,320, who, according to the order of the hours, suffice for us for every intention of our operation, whether the operation is nocturnal or diurnal. And know that the prince Emoniel, with his dukes, is accustomed to appear with a maidenly head and body, but with a serpent’s tail. Therefore, when you wish to perform something in Steganography through the spirits of Emoniel, do those things which you know are generally to be done according to the art; and afterward read this conjuration, silently, in silence, naming the spirit to be called.

Song of Conjuration.

Emoniel aproifi chamerufyn thulnear peanos meuear, pandroy cralnotiel narboy mauy fabelrontos, arliel chemorfyn nety pranfobyr diuiciel malros ruelty perfon roab chrumeltufyn.

When this conjuration has been spoken in the manner which the art itself requires, the spirit whom you have called will appear, ready to obey in all things whatever you command him, because he is benevolent and faithful.

A secret, whatever sort you wish.

I have a friend who everywhere trusts all men too much, who cherishes enemies as friends, from whom he often receives both bad repute and harm. He is credulous toward the flatteries of those who fawn upon him, and especially of one man who clings to his side, whom he does not know to be opposed to him in secret, because he sees him to be ingratiating in public. I wish to accuse him, yet in such a way that the advice becomes known to the friend alone; to the rest it will be hidden.

Let the tenor of the letters be formed at pleasure.

Johannes Trithemius, Abbot of Spanheim, to the Reverend Father and Lord Nicolaus, Bishop of [Irbursiensis?], Vicar of the Archbishop of [Pantomoranus?], greeting.

D.P.

When I bring your talent and the uprightness of your life back to mind, Reverend and most excellent Father, I am especially compelled to pronounce you most worthy of all bishops. For indeed, whether one considers the learning in you of the good arts, or the innocence of your life, what else should I call you but most just, most learned in all letters, and to be revered for your morals? You adorn your conduct with works of rectitude, and always show yourself an excellent shepherd of souls; and in letters you continually exercise yourself by study, so that you may benefit yourself and others in both respects. Farewell. Given from Spanheim, 11 Kalends of April, in the year of the Lord’s Nativity 1501.

After you have received the letters, let the person to whom they are sent, being perfectly imbued in the art of Steganography, do as he knows must be done according to the art; these things having been set forth, let him add the conjuration.

Song of conjuration.

Emoniel lebos chamerothy meor pemorfy dyor medulorfyn fray pean, Crymaf y melrofyne vati chabaryn dayr. Aschre cathurmofabelton erfoyt marduse.

When the song has been duly completed, the called spirit will be present in the form customary to him, and will faithfully reveal to you each and every secret that had been entrusted to him.

Chapter XXVI.

Whose supreme emperor is called Icosiel, having under him 100 dukes or princes, 300 counts or subdukes; the number of servants is not yet certain to me.

Icosiel, among the aerial spirits, is one of the more powerful, a great and powerful emperor in the secrets of Steganography, having under him 100 princes of ducal order. But counts, 300; I have not yet found the certain number of servants. He is called Icosiel for this reason, because he gladly spends time with men in houses. For afterward, when you have once duly conjured and called to yourself any one of his dukes with his counts, if you wish him to remain with you all the days of your life

Steganography 76

may remain: assign him one secret and hidden place in your house; once he has been strongly conjured, command him to remain there; he will obey you cheerfully, and will always be ready at your command.

X. X. X.

Machariel Larphiel Athefiel 10 300 100 30 Pfichiel Amediel Vrbaniel 10 300 100 30 Thanatiel Cambriel Cumariel 10 300 100 30 Zofiel Zachriel Herefiel 10 300 100 30 Agapiel Nathriel Munefiel 10 30 100 30

Here we have, from the 100 commanders of Icosiel, 15 named; but 50 sub-commanders, and 2,150 servants, who, together with their commanders, according to the order assigned to them in the 24 hours of day and night, are accustomed to come, when summoned by the operator, into the service of Steganography. They are suitable and willing for everything you may wish, provided only that you are perfectly instructed in the art, constant and undaunted in the operation; for they come in a serpentine form and likeness, having maidenly heads. Therefore, when you wish to operate through any one of them, do what must be done according to the art, and add this conjuration.

Conjuration.

ICosiel aphorsi chamersyn thulneas ianotiel menear peanos erasnotiel medurfan matory fabelron erfonial cathurmos laernoty beffaym alphayt lamedontinael cabelron. When the conjuration has duly been completed, the spirits summoned will be present without delay; to them you will be able safely to entrust your secret message for a friend.

Make the letters to be sent as you please. Let the secret be whatever you wish.

A friend of mine, far absent from me, is skilled in the art of Steganography; I have for him a great secret and hidden matter, which must not be entrusted to anyone, even by letters, nor even hinted at. Therefore, so that all things may remain secret, I send as secret messenger a Spirit, who is to reveal the secret to my friend and keep my business secret.

Let us amend our life, humbling ourselves before the highest maker of the universe. Humility obtains Heaven; it annihilates the harmful temptations of demons; it restrains the pernicious swelling of the mind, and powerfully exterminates all fires of vices. The path of humility deserves to receive a crown and to possess a noble kingdom. I establish for you as a path innocence and uprightness of conduct; by guarding it continually, you will not sin. This alone is the way for us to heap up the merit of blessedness: that, giving thanks to God, we fear him with a most upright heart, fleeing the tumult of the world; let us never grow weary of the exercise of humility, seeking the life above. Johannes Trithemius, abbot of Spanheim, writer, 10 Kalends of April, 1500.

When he to whom the letters are sent has received them, being skilled in the art, once he recognizes the sign of the prince, let him do what he knows must be done; then let him say the conjuration.

Conjuration.

I Cosiel osayr penarizo chulti meradym phrael melchusy dayr pean cathurmo fabelron ersoti chamorusan iltham pedaly fuar melrosyn crymarsy phroyfon. When this conjuration has been completed, the spirit will be present to the one who calls, revealing the secret.

Chapter XXVII.

Whose supreme spirit and prince is called Soleuiel, having under his dominion 200 principal commanders, 200 sub-commanders and companions, and innumerable servants.

[unclear] Among those spirits who willingly converse with men skilled in the art of Steganography and having experienced ways, there is one named Soleuiel, not the least among the princes of this art, who has [unclear] commanders

78 Steganography

chief dukes, 200; sub-dukes or counts likewise, 200, who unfailingly observe this order among themselves: those who in this year are dukes are counts in the following year, and by alternating turns counts are made from dukes, and likewise dukes from counts. But I have not yet found a fixed number of the servants, who also themselves keep their orders among themselves according to the arrangement of the hours.

R. R. R.

Inachiel Nadrufel Axosiel 20 20 200 200 Praxeel Cobusiel Charoel 20 20 2 200 Morucha Amriel Murfiel 20 20 Penador 20 20200 Almodar Prasiel 200

Here you have twelve of the princes of Solouiel, of whom the first six are dukes in this year, and the remaining six counts; in the following year these will be dukes, and those counts, and so consequently, always by alternating turns. I have collected the number of sub-servitors as 1,840, although there are more whom I have not yet been able to number. But when you wish to operate through these spirits, be steadfast and strong in spirit, and do not be frightened by their appearance when you see them appear in the form of serpents with a maiden’s head. Then do what is to be done according to the art; once these things have been done first, add this conjuration.

Song of conjuration.

[unclear]

Soleuiel marfoy chamerufyn oniel dabry diuel pean vear, lasmyn cralmoty pedaros drumes, pean vear chameron loes madur noty basray exxo nadrus peliel thabron thyrfö ianothin vear perasy loes pean nothyr fabelron bauesy drameron efchiran pumelon meor dabrios crimorfief peny year nameroy lyernoti pralsones. When the song has been duly completed, the spirits that have been called will be present in the customary form; to them entrust the secret.

Let us set down a secret at pleasure.

I decide that a friend far absent, previously skilled in the art of Steganography, must be warned about certain imminent dangers. But I fear the public, since I would be making another’s danger my own; so that I may avoid this, I entrust the secret neither to letters nor to men, but to a spirit whom I know will be most faithful in all things.

Let us form letters at pleasure.

Johannes Trithemius, abbot of Sponheim, of the Order of Saint Benedict, sends many greetings to the Reverend Father in God Rutger Sycamber, Archbishop of Narva.

The most reverend and most studious Nicolaus, bishop of Irburs, general governor of your ecclesiastical affairs, will explain to you that [unclear] has acted badly, by subjecting to bonds the vicar of our lord King Desiderius, a benign man, and has killed him, tormented by hunger. We are expecting the enemy Desiderius the king, breaking daily into the diocese. But we entreat you: come to aid shortly, so that you may not fall into the enemy. Farewell. 24 March 1503.

When those to whom these letters are sent have received them, provided he has previously been generally imbued in the art, let him do what is to be done, adding this conjuration with a steadfast spirit, fearing nothing.

Conjuration.

Soleuiel curtiel chamerusyn faty pemalros dayrianothycathurmo parmoy iotran lamedon frascu penoy ilthon fabelmerusyn. When the song has been spoken, the spirit sent by the operator will appear visibly, faithfully revealing everything committed to him; and if he wishes to send anything back to the operator, let him entrust it to the same spirit.

Chapter

Steganography.

Chapter XXVIII.

Whose supreme spirit and commander is Menachiel, who has under him twenty princes or leaders, one hundred counts, and servants of uncertain number, who obey their own leaders.

[unclear]

Although the things we have said seem to us to suffice abundantly for every operation of Steganography, nevertheless, lest we consign to oblivion those things which we have experienced, it has pleased us to add still some further matters, which, by the revelation of the aforesaid spirits, we have learned to be most excellent for the perfection of this art, and have experienced quite fully. Thus, among the other spirits who favor this art, there is one who has obtained the name Menadiel by reason of his office, who has under him twenty princes and leaders, one hundred counts, and many servants, whose number is uncertain to me; all of them are faithful in commissions and the best messengers in the great affairs of kings and princes, through whom we shall accomplish wonders.

[unclear]

X. X. X.

Larmol Benodiel 20 10 100 Barchiel Nedriel Drassiel Charsiel 20 10 100 Amasiel Curafyn Clamor Samyel 20 10 100 Baruch Tharson

Now we have named six of the leaders, and the same number of the counts, and also, from the servants deputed to them by turns and in their own orders, 390 in number. They have this order among themselves: that at the first turn two leaders and one count are called; at the second turn he is called again, and now comes into the order of the leaders. At the third turn the man becomes count who had been the first leader of the first order, and so consequently. Therefore, when you wish to perform something through the spirits of Menadiel, consider carefully which leader and which count must be called by you according to the time and hours; and, after the preliminaries that must be performed have been performed, say the conjuration.

Conjuration.

[unclear]

Menadiel marfoy peanos onael camerusyn theorianothy ofayr melros tudayr penorsyn sachul tarno rosevas peathan asiel morfoy maplear casmyron fstoreal marpenu nosayr pelno dan layr thubra elnodion carsephy drumos fabelmerusyn andu pean, purays calbyn nachir loes philuemy casaner. When this conjuration has been duly completed, the called spirit will be present, namely first one count, two leaders with servants.

The secret is made, whatever presents itself.

Let your secret be for a male friend or female friend, whatever presents itself according to the time or the variety of circumstances, which you do not wish to become shared with anyone else. Call the spirit, entrust the business to him, fear nothing; he is the most faithful of all, and will carry out well what has been entrusted.

You will be able to compose letters on these matters, such as you wish, according to your pleasure.

Great and eternal are the things that will be for the advantage of those who observe innocence: for men rejoicing to be present at angelic praises; to behold that lofty light; the splendor of eternal blessedness, and to see the face of majesty by its own light. Pay attention, all of you, and wipe away past negligences with tears; put off useless cares and harmful ones; shudder, O muddy men, at the deceptions of unstable things; at last seek the profit of souls. Be honorable in good morals and virtues; despise vanities; humbly call upon God; do not desire the world, which pours in bitterness. In the year 1500, the ninth day before the Kalends of April. d-

L Since

STEGANOGRAPHY

When he to whom these letters are sent has received them, being already skilled in the art: after recognizing the character ÷- of the supreme prince Menadiel, and after first doing those things which customarily must be done beforehand, let him say the conjuration.

Conjuration.

Menadyel murty chamerose dayr pean cathurmo phameron ersoti pray faruepo, fabel merij rean, charon ietlas Meduse fayr lamerosyn alty merchahon.

When the chant has been spoken, the spirit that has been sent will appear visibly to the one who summons him, and will report to him faithfully and secretly in his ear everything that he has in commission.

Chapter XXIX.

Whose supreme prince is called Macariel, having under his command many dukes, princes, counts, and servants appointed to various services.

Macariel also, one of the supreme spirits who preside over the operations of Steganography, must not be omitted by us, together with his serving princes, because he is sufficiently useful, prompt, and faithful for all things whatsoever we may wish. He has forty princes; of these, never fewer than four are sent into service, namely three dukes and one count, with not a few servants. They observe this order among themselves, that in their turns one of the dukes always performs the office of count, according to the four parts of the year. And concerning all these it is necessary for the operator to have full knowledge. But now let us name some of the princes themselves, who will abundantly suffice us for the operation of our Steganography.

R. R. R. R.

Claniel Asmadiel Gremiel 40 30 20 10 Drusiel Romyel Thuriel 40 30 25 10 Andros Nastuel Brustel 40 30 15 10 Charoel Varpiel Lemodac 40 30 70 10

Book One.

We now have named twelve of the princes of Macariel, with 400 servants numbered according to their turns and orders. Therefore when you wish to operate through them in Steganography, take care that you summon no fewer than at least four from those named above; after first doing what customarily must be done beforehand, say this conjuration.

Chant.

Macariel myrno chamerosy purmy maresyn amos peanamolradu, chabor ianoes fabelron dearsy chadon vlyses Almos rutiel pedaron deabry madero neas lamero dearsy, thubra dorpilto melrosyne draor chalmea near, parmon dearsy charon alnodiel parsa radean, maroy reneas charso gnone, melrosin te dranso casmar ebroset. Landrys masfayr therafonte noel amalan.

When this chant has been spoken, the spirits summoned will be present, appearing in diverse form, and often indeed with a virgin’s head, while their body and tail end in the form of a dragon, twisting and turning themselves in a fourfold order.

A secret matter is sent to the prince.

The prefect of the king or prince, appointed in a land or province, has understood by a most secret report that the enemies shortly have the intention of breaking into the province. He wishes to warn the prince, but he cannot do so by messengers, because they are to be tortured by the adversaries on the road so that they may betray the secret; nor by letters, since all letters are opened by them. Therefore he summons a spirit, entrusts the secret, and composes unrelated letters.

Let us compose letters conveying nothing.

We ask, sweetest of friends, that, in view of our old friendship, you would quickly send us your copy of Tertullian, the noblest and wisest man, so that it may be copied out for us: Bernard’s Epistle to the Templars.

To Tertullian, glorious in the Catholic name of sanctity, shown by all antiquity among our own: and noble, a light, we know that he did not remain last in the holy faith. In actions he was distinguished, a glorious teacher of the divine law, defender of our liberty, devo-

34 devoted to Steganography. Although he is criticized in some respects, nevertheless, in expounding our faith, he wrote honorable volumes. He had a jealous wife, a lover of our religion, noble in humility and innocence, glorious in chastity. There survive some praiseworthy lucubrations of his of right instruction, and many sweet and abundant teachings: short letters, not useless, honorably and graciously exhorting us to seek eternal glory. On the eighth day before the Kalends of April, in the year 1500. Johannes Trithemius wrote this.

When you have received these letters, or any others whatever, he to whom they are sent, being beforehand skilled in the art of Steganography, once the sign of Macariel has been recognized, should do what is customarily to be done, adding the song.

Song of Conjuration.

Macariel osayr chamerose chulti pesano dayr fameron cathurmochamerose chault fameron cathurmo pean ersoty lamedon souapor casrea mafyr. Ianos tharfia. peathan onacri pean etion matramy. When the song has been completed, the spirit sent will appear visibly to him alone.

Chapter 30.

Whose supreme emperor is called Uriel, having under his dominion 10 dukes, and 100 counts or sub-dukes. The number of servants is uncertain.

But it is not fitting for us to omit Uriel, the great prince, whom we know, with experience teaching us, to possess no last place of usefulness among the supporters of this art. He has under his dominion and command 10 dukes and princes deputed to this art of Steganography; counts or sub-dukes, who always accompany those dukes, each in his own order, 100; many servants, whose number is still not certain to me.

Chabri 10 Dragon 10 100 20 * p Drabos 10 Curmas 10 80 40 † q Narmiel 10 Drapios 10 60 * r + s Frasmiel 10 Hermon 10 40 80 t u Brymiel 10 Aldrusy 10 20 100 v x

These three letters are red.

Here we have the dukes named, with the counts and sub-servants, whose ministry is sufficient for us for the completion of this art of ours at present. And note that the first in order are dukes and princes. The second are counts, and they have two orders among themselves, which you must know before all else. Those who are in the first order, both dukes and counts, whenever they are called, always appear monstrous, namely with a maiden’s head, and with body and tail in the form of a serpent. Those who are in the second order are accustomed to appear to us in a familiar and usual likeness. Nor are fewer accustomed to come than one duke and one count following him, in either order. But when you wish to work through these spirits, first do according to what you know from the art must be done; afterward add this conjuration.

Conjuration.

Uriel marfoys lamedonti noes, chameron, anducharpean phusciel atsimony tuerchoy iameryn nairiel penos raseon loes veay fabeltruso cralty layr parlis meraij mear, thubra aslotiel dubyr reanu nauosti masliel pedonyto chemarphin. When the conjuration has been completed, the spirits called will be present, each in his order, ready and cheerful to obey in all things.

A very great secret is made.

Let there be some secret of mine for a prince or a friend, the disclosure of which would bring danger to me, no small loss to him. Therefore, so that all things may remain secret between me and him, I entrust the secret not to a man, not to letters, but to a spirit.

L 3 Lite-

[unclear]

Book One. 87 Chapter XXXI. Whose supreme prince is called Bydiel, having under his dominion 20 dukes and 200 counts. The number of servants is uncertain: they are very many.

[unclear]

In addition, one remains of the supreme Spirits, assigned to us for the operation of Steganography: last indeed in order, but among the first in dignity. His name, by reason of his office, is called Bydiel, having under his command 20 dukes, or 200 counts or sub-dukes, and many attendants and servants. These dukes, together with the counts, have a fixed order among themselves; and as often as they are called by the operator, two dukes come with 20 counts, and appear in human form, gentle and ready for all things. They alternate among themselves, so that when in the first year the dukes have been called, afterwards the counts are called; in the second year the counts are called in place of the dukes.

X. X. X. X.

We now have here ten from the princes and counts of Bydiel, marked with their names, who suffice for us at present for every operation of ours in the art of Steganography, together with many servants, who know how to observe their order according to the command of the dukes and princes. But when you wish to operate in this art through them, after the preliminaries have been set forth, say the conjuration.

Car

Of Steganography

Song of conjuration.

[unclear]

BYdiel marchan chamerosi philtres maduse veac casmyron cralnoti: pean deuoon fabelios eltida camean veor. Oniel vear thyrso liernoty: ianos prolsato chanos elastry peanon elsathas melros notiel pen soes probys chyras lesbroy mauear iothan liernoti chrymarson?

When the song has been spoken as is proper, the spirits that have been summoned will immediately appear, visible, walking beautifully, and as friends leading one another while mutually embracing; and they will be willing toward you and obedient in all things.

Let it be secret to me, whatever it may be.

It is a secret to me, which I desire to know, a very secret friend absent far away: it concerns a hidden substance, which must be lost if the mystery happens in any way to be made public. Therefore I entrust it to be carried not to a man, nor to letters, but to spirits alone, whom I know to be safe and faithful.

Johannes Trithemius, Abbot of Sponheim, sends greetings to Rutger the Sicambrian. And let him say the following little prayer of great Basil.

The glory of ineffable eternal blessedness is acquired by good and humble exercises. Now, mortals, wipe away your errors with diligent tears: love God, adoring his holy name. Strive humbly to imitate the path of humble Jesus Christ, crucified, always rendering honor to him, sweetly burning with love of our most benign Savior. Glorify, exalt his praiseworthy goodness; bless the holy name, zealously pursuing the fire of goodness. Despise empty honors; learn to render praises in adversities; love the exercise of devotion; cultivate humility, the most noble thing; exalt Jesus, rescuing and saving us from death. Farewell. 7 days before the Kalends of April, in the year of the Nativity of the Lord 1500.

But when the friend receives the letter, being previously skilled in the art of Steganography, once the character of Bidiel is recognized and those things have first been said which are customarily to be said beforehand, let him say the conjuration generally.

Book One.

Song.

BYdiel maslo chameron theory madias near fabelron thiamy martoy year pean liernoty calmea drules: Thubra pleory malresa teorty melchoy vemo chosray. When the song has been spoken, the spirit will stand by, visible only to him who summoned him; he will report to you the things entrusted to him completely and faithfully.

Chapter 32.

In which a certain necessary recapitulation of the foregoing is made. Several cautions are inserted, which must be observed by those wishing to practice the art of Steganography.

After we have described, not without great and continual labor, the offices of the supreme spirits who favor our Steganography above the rest, praise to God most great and super-blessed, lest those wishing to work through them should happen to err in order, names, characters, leaders, or companions, we have judged it necessary to arrange in this chapter a general table of all of them for remembrance. The table follows on this and the following page.

[Preceding page illegible in the source.]

The First Book.

…[the secrets] of wisdom, nor does nature help, when they have not been able to understand this most secret art of our invention—[this] is not to be imputed to us, but rather they will understand it is to be ascribed to their own sloth, laziness, and malice: namely those who, having their wit immersed in the pleasures of the flesh and worldly cares, cannot with diligence be at leisure to survey these things; or who, deeming themselves already wise or most learned, despise our compositions as unworthy of their reading. There will be also some so accustomed to rest in old and alien traditions that they deem whatever they have not learned in them either impossible or superstitious. Nothing is more inept for the knowledge of this profound art than these, who either will not or cannot contemplate its loftiest [matters]. But those who are both apt and willing to study in this art (if any there shall be)—that they may be able to make progress—we have determined to admonish in a few [words] at the end of this book. First of all they are to be admonished that they always keep the art itself hidden, lest it penetrate the hand and notice of the wicked, who would do many and execrable crimes through it. For although the art itself is truly good in itself, yet its practice would conduce no less to evil through the impious than to good through the good. Let the secret therefore remain among the good, which, published among the wicked, would do harm. Nor, however, ought the good to despise this knowledge because it profits the wicked unto evil; just as he who lays a man low does not spurn the sword. Then the studious of this art are to be admonished not to presume to proceed to operating in it, unless first they have been perfectly instructed in all [things] which are required for the practical science. For it does not escape me to how great dangers they subject the matter who, less skilled, have at any time attempted to operate something in it. Likewise, whoever, well instructed in this science, shall wish to operate through it, let him remember to observe diligently (according to those [things] which we have said, as much in the circle as in the individual tables and chapters) the difference, the places, names, orders, and offices of the supreme Spirits, their dukes also, and how many counts there are in number; which order let him obser[ve]…

observe, and who are placed over the substitutes, so that he may know how to express these things in the conjuration. For unless the practitioner of the art has carefully observed all these things, he will not be able to make progress, nor to arrive at the effect of his intention. Again, let him attend carefully when each spirit is to be called for which duties or secrets, and in what quarter of the world he dwells, lest he err either in the places or in the [names?] of the several ones whom he wishes to call.

Likewise, let everyone who is to operate in this science be advised to attend most diligently to pronouncing the words of the conjurations properly, for in them lies the great force of our operation; since, when an error is committed in the conjurations, the spirits called, or to be called, not only do not obey, but even wholly resist. Consequently, let him also be forewarned not to call one for another, but each one in his own order, time, and office, just as has been sufficiently stated by us in nearly all the chapters of this book. For if, either through error or through any other negligence, he calls one for another, he will make no progress in his operation, but will bring danger upon himself.

Likewise, in the conjurations the spirit who is called should be expressed by name together with his substitutes; the cause of the calling should first be fixed in the intention; nor should the act of operation be performed in light, profane matters, which one person can otherwise communicate safely to another without danger, whether by letters or by messengers. For this art is to be used only for announcing great and difficult matters which, if made public, would bring loss or danger upon the operator. Likewise, it is necessary for everyone operating in this art to know the natures of the spirits: which are good, which evil, which ready and well-disposed to obedience, which harsh and rebellious. Again, which preside over nocturnal operations, and which over diurnal ones; because unless he has known the natures of the spirits before he begins to operate, he will make progress with the greatest difficulty and will easily be turned to stupor. Likewise, when the spirits called appear visibly before the operator, after the secret word has been sent ahead, let him entrust the secret of his mind to the duke or count in appropriate words, under silence; for there is no need to speak to the spirit in a raised voice, but let him use a low one.

Care must also be taken with the greatest diligence, both by the operator and by the recipient, that they do not perform anything pertaining to Steganography in the presence of other men ignorant of this art, when they can have access to a secret place. But if they cannot be alone, and it happens that they are compelled to operate among others, let them act so secretly, so prudently, and with such industry that none of those sitting around understands anything about the presence of the spirits. For all the spirits assigned to the ministry of this art are of such a nature and condition that they utterly detest and flee the tumult of men, and hate a public gathering. Likewise, the operator must also take care not to direct any spirit anywhere without letters, or at least without the character of his emperor; for when he does not see that very character impressed, he utterly refuses to obey the one calling him and to carry the secret to anyone. We send letters for a twofold reason, although we could announce the secret without letters through the spirit alone: namely, so that we may preserve from suspicion the men carrying the character, and so that, by that very character, we may constrain the spirit bound to obey the friend.

Here ends the first book of the Steganography of Johannes Trithemius, Abbot of Sponheim, 27 March, 1500 [unclear].

Here Begins the Second Book of the Steganography of Johannes Trithemius, Abbot of Sponheim, to the Most Serene Prince, Lord Philip, Count Palatine of the Rhine and Duke of Bavaria, Archsteward of the Holy Empire and Prince Elector.

Preface.

In the preceding book, relying on the help of the highest God, we arranged in order, not without great labor, the thirty-one supreme spirits, emperors of our art, together with their dukes, counts, and servants necessary for us in operation. Although their ministries are abundantly sufficient for every operator for the announcement of all secrets, however secret, still, lest we seem to omit anything that can conduce to the perfection of this art, we have resolved to join a second book to the first. Since, moreover, by the tradition of certain wise men, individual spirits have been assigned to the individual hours of day and night for various operations and diverse and wondrous effects, it has pleased us to imitate only their order, not their superstition, so that, without injury to the Christian name, we may take from them what conduces to our purpose; but the rest, as being full of magical arts and contrary to our faith,

Preface.

[unclear] let us pass through by laying low [unclear]. Therefore, taking up, for each single hour both of day and of night, the principal spirits appointed by the secret of Solomon, surnamed Hermes, in his volume On Magic, as the supreme emperors of the art, together with the other officials necessary to us for the operation proposed, we shall proceed; and we shall give both method and instruction to all students in this art, by which at any hour they may disclose the secret and hidden conception of their minds to friends with safer counsel. For each prince presides like a watchman over his spirits, dukes, counts, and servants; at his command, when summoned by us with a lawful song, they come; they carry the entrusted secrets, and show themselves obedient and ready for us in all things. But since I am going to mention spirits again, I think I must preface once more: nothing in this art of ours is held to be frivolous; nothing contrary to evangelical tradition or the Catholic faith; nothing at all superstitious is handed down. For everything that we have said in the preceding volume, or shall say in those that follow, is supported by natural, lawful, and honorable principles; and the mystery veiled only by foreign institutions, and words wrapped in the names of spirits, require a learned reader. For we use the service of a spirit to veil a secret which, if published, would harm the reprobate. And lest anyone fail through error in the reckoning of the hours, let him know that we have accepted the hours of the planets both by day and by night.

Chapter.

Chapter I.

Samael, supreme emperor, presides over the first hour of the day; he has under his command many dukes, counts, and servants, whom, when called in this hour only, he sends to one experienced in working in Steganography.

The emperor-spirit of the first hour of the day, which takes its beginning at sunrise, is called Samael. He has under his command many dukes, counts, and subordinate servants; when summoned by the operator in this hour only, in Steganography, they come. They carry the secret that is entrusted to them, but they utterly refuse to come outside the hour. And note that Samael's first dukes, the princes, are rarely sent by him into the service of this science, since they hold office in stirring up men's magical nocturnal illusions. But the counts, with their attendants, have been specially appointed to the service of this art; into this they are also more often sent without the presence of the dukes. Since they are from the highest order among spirits, they are accustomed to show themselves somewhat proud and rebellious to those who summon them, nor do they easily obey anyone, unless he is most skilled in the art of Steganography, without labor and danger. For they are impudent, very ready for illusions and mockeries of men, and they especially deride and jeer at those whom they find to be less skilled in the art of Steganography. But those whom they consider bold, steadfast, and experienced in that art, they respect and fear, and they always obey their commands most promptly, with trembling reverence. And so now we shall report the names of those counts who are necessary to us in the operations of Steganography in this hour.

R. R. R. R. Ameniel Brumiel 10 100 1000 42 v Charpon Nestoriel 10 100 1000 α β Darofiel Chremas 10 100 1000 10 20 Monasiel Meresyn 10 100 1000 20 10 Habe-

Book Two.

We now have, from the dukes of great Samael, four, and from the counts the same number; from the servants, from the threefold order, 4,440, whose ministry is abundantly sufficient for us for every operation of the art of Steganography, with respect to the first hour of the day.

Therefore, when you wish to operate in the art in the first hour, write first on a slip the character of the lord of the ascendant, then that of the moon; afterward those of all the remaining planets according to the customary order, and at the end the character of the sign ascending at that same hour. And when you have completed this, write on the back of the same slip this conjuration in silence, keeping silent:

Conjuration.

Samael afluar onayr myscolayar madiel cuhiel naniel nabruys satiel atharbiel nadian naslon, ranyalcoha pemarson.

When this conjuration has been written on the slip, as stated above, you will fit the letters to be sent, neatly, clearly, and distinctly, to him whom you wish to know the secret, in whatever form pleases you; for it makes no difference how the letters to be sent have been shaped, provided that they contain no secret in themselves. Then, once the letters too have been written, call one or two of the counts according to the order, if you are operating many times in this same first hour of the day, and say the conjuration prescribed from the same slip, with the strongest intention, fearing nothing. When it has been duly completed, the spirits called will immediately appear to you, visible, in a familiar form customary to themselves, peaceful, well-disposed, most ready for all services that arise. When they appear, entrust your secret to the chief one among them, saying: Ameniel, by the hidden power of this conjuration I command you to go as quickly as possible to Albert Goeler of Ravensburg, prefect in Kreuznach, and to tell him in my name thus or thus. When these words have been said, add the secret word, which must not be written; and immediately the spirit will fly away. Send the letters, sealed with the character of Samael, as is customary, by a messenger; let them contain no secret and fear no one’s inspection.

The secret is whatever occurs.

[unclear]

Let the secret be a great and difficult secret, whatever occurs at the time, and such that it ought to be communicated to no one, nor entrusted to letters or to messengers; for in this art, especially through the spirits of this second volume, one must not operate for small and trivial causes, which can otherwise be announced by letters.

You will compose letters on these matters at will.

The majesty of the Catholic faith, to be firmly preserved by all men, has promised ease of eternal life to those serving Christ. Hold the Catholic Christian faith; glorify the Almighty, fleeing the tumult of vanity. No one of depraved works will have the blessed life. Let the faithful man follow Christ in the path of virtues. Integrity is adorned by good works, and the Catholic name is preserved by Christian fidelity. For a depraved man darkens faith. Christ hates the rash, and loves Christians practicing Catholic works, venerating tranquillity. Johannes Trithemius, abbot of Sponheim, published this on the Kalends of April, in the year of the Lord 1500[unclear].

When you have received the letters, let the person to whom they are sent, skilled in the art, first set forth those things that must be set forth from the general instruction of the art, and let him say the prescribed conjuration in that manner and rite in which we have said above that it was written on the slip, with the character of the lord of the ascendant and the other things expressed. But as soon as he has completed the conjuration, he will see the spirit present; when he has seen him, let him say fearlessly: + penador auenal + folmeniel phanu + fauear caschanti hernoty maduran. Amen. When these words have been said, let him be silent, and he will see the spirit approaching him and reporting the entrusted secret secretly and securely into his ear. Let him listen to him thus without fear and with great diligence, so that if anyone is sitting around him, he may not indicate by nod or word that the spirit is present.

Chapter [unclear]

BOOK TWO.

CHAPTER II.

THE SECOND HOUR OF THE DAY IS CALLED CEVORYM. Its prince and supreme spirit is Anael, who has under his command 10 dukes, counts, 100 presiding spirits. There is no certain number of servants and sub-servants.

[unclear]

The presiding spirit and emperor of the second hour of the day is principally called Arael, who has under his command, deputed to the service of this art of Steganography, 10 dukes, counts, centurions, and 100 presiding spirits over all his spirits. As yet I have no certain number of the servants. The second hour of the day, however, is called Cevorym, in which changeable operations are performed, astonishing to all men. All the spirits of this emperor are quite benevolent, pleasant, cheerful, and most ready to obey the practitioner in the art, provided he is skilled in the art, strong in spirit, constant, and well understanding.

R. R. R.

Menarchos Orphiel Quofiel 10 100 G. n. Archiel Cursiel Ermazsel 10 100 G. n. Chardiel Elmeym Granyel 10 100 G. n.

In this table we have set down 3 from among the dukes of Arael, six from among the counts, and 339 from the number of the servants, who, by being sent through their orders, suffice for us for every operation of Steganography in this second hour of the day.

When, therefore, in this hour you wish to perform something in Steganography, write on a clean sheet the character of the lord of the ascendant, and, in the order following it, the other planets, and finally the sign of the twelfth house, with ink made from the material of this art. Then write on the back of the aforesaid sheet this conjuration in silence, with your face turned toward the sun.

Song of Conjuration.

Anael otiel aproisy rachymas thulnear layr meu ear theor cralnotiel amersoty moueay phroys lierto mear vrnesa elty famelron.

When the conjuration has been written, do the other things which you know must be done according to the art. Then speak the song in silence; you will soon see the spirit present, cheerful, pleasant, and benevolent in every respect; to him you may safely entrust the secret.

Let us posit any secret whatsoever.

Let the secret for us be of whatever kind occurs at the time, which seems neither profitably to be committed to letters nor to a courier. Let one duke-count from the spirits of Anael, or another of them, as you please, be summoned. Let the secret be entrusted to the chief one in the due manner, as is proper according to the precept of the art; he will carry it faithfully.

The tenor of the letters is made familiar.

Johannes Trithemius, abbot of Sponheim, to Wilhelm Veldicus, canon of Saint Augustine in the valley of Franconia, his fellow philosopher, greetings.

I would rejoice to answer your letter, so may Christ make me rejoice, and I would send the volumes requested, if at last I had them. For I have been zealous with a good zeal, such as the most ancient philosophers had, for the greatest and weightiest hidden treatises of nature. Moreover, I owe you truly immortal thanks, my sweetest brother, who have kept the bond of mutual exchange unbroken. For this fami-

Book Two.

... in a familiar matter, which you seem to have managed most diligently with grave modesty, I have plainly understood; this deed I praise, and I give thanks that will never die. And so I would very much wish to comply with your requests, if I had the things asked for, Christ knows. I have lately seen various Latin translations of [Ficiatus?]; I have read many most brilliant volumes of Pico della Mirandola, a most excellent man. I have seen Hippolytus in Greek; whether he has been completely translated, I do not know. The highest Truth, Christ, knows, from whom no darkness hides anything, that from my heart I wish to comply with you when you ask. I beg you, with zeal for virtue and zeal for rectitude: despise praises and honors that will perish. Consider true praise to be the imitation of Christ, who goes before. See to it, I beg, that you are a priest in works, and that you love Christ throughout all the time in which you live. The true rest of the soul, and pious knowledge of the Savior, observance of Catholic tradition, [unclear] eternal glory prescribed for all. May Jesus Christ, the glorious giver of all good things, confer on you Catholic love of eternity, making you a priest of Christians. Farewell. 4 Kalends of April, in the year 1500.

When the person to whom the letters have been sent has received them, being skilled in the art, after the customary preliminaries have first been set forth in general, let him arrange the lord of the ascendant with the other things that are customary on the chart, and let him say the prescribed conjuration. Once it has been said, the spirit sent will appear visibly; turning to him, let him say fearlessly: Fabelmerufyn passoriel liertos ryneas melchus thyrmo nydran year padroys. When this song has been completed, the spirit will at once approach gently and will faithfully disclose the mystery entrusted to him. But everyone who is to work in this art should beware, both he who sends the spirit and he to whom it has been directed, lest they presume to perform anything in public or among others who are not skilled in this art; because all hourly spirits love secrecy and detest publicity, and they would not depart without danger.

[unclear]

Steganographia, Chapter III.

Whose hour is called Danzur, and its spirit is Vequaniel, supreme emperor, who has under his dominion 20 dukes, 200 counts. Of servants there is no number.

[unclear]

The third hour of the day is called Danfur, whose supreme spirit and emperor is called Vequaniel, having under his rule 20 dukes, 200 counts. The number of servants is uncertain. Their office is general for all things; and they are sufficiently prompt and benevolent in all things, whatever has been entrusted to them, and faithful and safe; nor are they unwilling to obey, but when called in public they can by no means do so without injury or danger to the caller. For they love secrecy, as do all the others who preside over the hours and their operations. I do not know the names of all of them, but only of a few, which, when they themselves revealed them, were set down in this table and are sufficient for us.

[unclear]

X. R. X. R. Asmiel Drelmech Gemarij 20 20 200 200 Persiel Sadiniel Xantiel 20 20 200 200 Mursiel Parniel Seruiel 20 20 200 200 Zoesiel Comadiel Furiel 20 20 00 200

In this table we have named, from among the dukes, 4; from among the counts, 8; and from among their innumerable servants, 1730, who are sufficient for us for all operations of this art in the third hour of the day. Therefore, when you wish in this hour to call a spirit to carry some message to a friend, not a few [unclear], but at least two dukes, as many counts, together with their servants, should be called. But if

Book Two.

[unclear] if you wish to summon more or fewer; you will be able to do so, but it will be necessary to have a conjuration addressed to the universal emperor, without whose command the spirits do not violate their order. Therefore write on a new sheet the character of the lord of the ascendant, and the others in the order of the planets, with the sign of the twelfth house, in the manner which the instruction of the art requires. On the back of the sheet write this conjuration.

Conjuration.

Vequaniel, odiel mesrij reuoj sotiel mear iamy otiel aslofian yrsoti breotion drearij fabel merusin. Once the conjuration has been written and those things which are required by the art have been added beneath, say it in a low voice, so that it is not heard by anyone; and immediately the spirits summoned will come. When you see them, entrust the secret to the more powerful one, whom you will easily recognize from his attire, because the one who is first among the other spirits always appears crowned.

Any Kind of Secret Is Effected.

If you have any secret for an absent friend, which must not be entrusted either to letters, lest they be read by someone, or to a courier, lest on some occasion, either corrupted by payment or by fear, he betray you publicly: summon the spirit assigned to the hour, entrust the secret to him, fearing nothing; he carries it faithfully.

You Will Form Letters at Will.

Johannes Trithemius, abbot of Sponheim, to Arnoldus Bostius, Carmelite of Ghent, fellow philosopher: greeting and charity.

Since I have known you to be a lover of the humane arts, and a devout [unclear] of the Christian faith, and the greatest supporter of all philosophers, I gladly comply with your requests, moved by the wondrous pleasure of friendship. Behold, at your urging I send you the book on writers, marked beforehand with ecclesiastical and Catholic doctors, so that you may have something with which to delight your mind. But send back to me the codex of Hermes, the books of Dionysius on spirits, and the great work of Euencius on winter questions. May Christ deign to adorn the eyes of our heart with the most fervent zeal of his love; and may he make us have love of heavenly goods; and, having stripped us of the basest desires, may he teach us to despise vain honors, so that we may be able to penetrate the sublime things of the art, and also the great secrets of nature; and may we have a continual desire for philosophy, to purify our affections, so that we may always adorn the Catholic faith with the most honorable morals. Hold fast the great word: you are a philosopher; give up everything, and you will find it. Keep watch for the hour of your approaching death, so that you may meet it prepared. Farewell. 3 Kal. Apr. 1500.

When you have received letters sealed with the character of Vequaniel, in whatever manner, write the figure of the lord of the ascendant, of the twelfth house, together with the other things required for the art, on a new small sheet, and on its back the aforesaid conjuration; immediately the spirit sent will appear visible. As soon as you see him, say this song.

Song of Conjuration.

E Ameron aprois liernoti stadiueat diuiel sauean Lamerfy. When these words have been spoken, receive the word from the mouth of the spirit without fear, because he is sufficiently faithful. And beware of working in public before others.

Chapter IV.

Whose Hour Is Called Elechym: and the Supreme Spirit of the Hour Is Called Vathmiel, Who Has under His Command 10 Dukes, 100 Counts; There Is No Fixed Number of Servants, through Whom the Operation Is Performed in the Fourth Hour.

The fourth hour of the day is called Elechym, whose supreme angel is called Vathmiel, who has under him deputies assigned to this art of Steganography: 10 most renowned dukes, and 100 counts; of servants an infinite [number]

Book Two.

105

the number is completed. And they have the office of announcing, in general, all secrets; and they are very good, benevolent, obedient in all things whatsoever they are commanded. But, being lovers of secrecy, they greatly detest the tumult of men. Therefore take care that, when placed among others who are not skilled in the art, you do not attempt to work anything through them, because, once conjured, they would neither come easily nor depart without danger to you. Keep all the things that we prescribe for you; you will have great progress in this science.

R. R. R.

Ammyel Emarfiel Iermiel 10 100 100 Larmich Permiel Thuroz 10 100 100 Marfiel Queriel Vanesiel 10 100 100 Ormyel Strubiels Zasuiel 10 100 100 Zardiel Diniel Hermiel 10 100 100

In this table we have five from the dukes of Vathmielis, and from the dukes, indeed, 10, with the number of servants 1550, whose ministry is sufficient for us for every operation of steganography up to the fourth hour. Therefore, when you wish to operate in this hour, write the character of the lord of the ascendant of the twelfth house, with the rest, on new paper; on its back write this conjuration, as is fitting.

Conjuration.

Vathmiel adres rheareso rafe rheotij venofi sayr fatiel cafa irsoti verotiel does ro fabel merufin. Then, after you have first set down those things which are customarily to be set down first, say the same conjuration in a low voice; immediately the spirits called will be present, at least one duke and one count, with their servants, ready to obey your commands.

Argument of a secret message.

Let it be any secret whatever, very great and secret, which you wish absolutely no one to know except one person. Call the spirits deputed for the hour, as many as you wish, and entrust the secret to the principal one. Write letters in whatever form you wish, in which nothing secret is contained, and which should fear no one’s sight at all.

John Trithemius, Abbot of Sponheim, of the Order of Saint Benedict, to Rutger Vencaius the Sicambrian, canon of the order of the divine father Augustine of the monastery of Dameten, greeting.

Those matters which you proposed to me to be resolved, with Christ’s help, I have resolved. Whether well, you who proposed them shall pronounce judgment. I shall briefly report to you an astonishing event that took place. A certain brother recently reported to me, as did one friend, not the least, that a young man had been raised from the dead at the invocation of Christ, reporting wondrous and dreadful things among the lower regions, narrating the torments of wicked Christians, namely of those who by acting perversely crucified Christ; that they were especially guilty of this, that, forgetful of the benefit of most gracious redemption, they always showed themselves ungrateful to Christ; and that those suffer dreadful things who, known to be ungrateful for his benefits by not living well, and blinded by sin, neglected future joys while following the pleasures of the world. They, bitten by the negligence they had committed, cried out most bitterly: Deservedly we endure these things, we who were always ungrateful to the redeemer of the human race: Christians in name, heathens in deed. We wretches always sought earthly consolations; therefore we receive the due recompense of eternal damnation. Alas, most unhappy that we are: why did we offend Christ? Why did we despise the time granted to us? The raised young man reported to us many deep things, which I am utterly unable to write, especially being weighed down by serious business. And therefore, brother, let us zealously imitate the footsteps of Christ, always giving thanks to our most gentle Savior and asking that he forgive us the guilt we have committed. Farewell. 6 Kalends of April.

When the person to whom the letters are sent, being skilled in the art, has received them, let him observe the lord of the ascendant of the same hour, the sign of the twelfth house; and let him write their characters, with the rest, on paper, together with the other things required for the operation; and afterwards let him say the above-mentioned conjuration, and, when the spirit has been seen, these words: Camerusin apoy-

[unclear]

Steganography

is sufficient for every operation of the present hour. Therefore, when you wish to work in Steganography through any one of the aforesaid in the fifth hour of the day, write the character of the lord of the ascendant, of the twelfth house, together with the other things which are required for the art, on a clean little sheet; and on its back write this conjuration in the manner that you know.

Conjuration.

Sasquiel adres rhotrofei rosiel emeltto satu olmeniel irsoth sauear nauediel liernoti chameson. When these things have been completed, and the other necessary things added, say the conjuration itself, as is proper; and at once you will see the spirit whom you have called visibly present, to whom you can safely entrust the secret.

Method of announcing the secret.

Let there be for us any sort of secret for a friend, which we wish no one except him to know; and let it be such that it may not safely be entrusted either to letters or to messengers. Let us call one of the companions of the aforesaid Sasquiel; let us entrust the secret to him; let us attach letters sealed with his character, and we shall be safe.

Text of the letter at one’s pleasure.

Johannes Trithemius, abbot of Sponheim, to the religious brother Nicolaus Basellius of Dürkheim, monk of Hirsau, greetings.

You neglect holy obedience, good brother, and humility; you weaken the constitutions of Benedict. Through the report of all who successively come together, he has learned that you hate good zeal, despise the norm of religion and Catholic obedience, and are occupied with secular works and arts. Good brother, what are you doing? You disturb us and foolishly court double-tongued men; you love hatred, bitterness, quarrels, and contentions; you hate goodness; you are double-tongued, contentious, proud. Is it enough

Book Two.

Fool, what are you doing? The time is at hand for correcting these negligent acts of yours more swiftly, zealously, according to justice; and unless you hasten humbly to us to break the zeal of bitterness by the scourges of humiliations, we are compelled by office to be zealous against all the things you are doing that are seditious against the faith and Catholic morals. Farewell from Spanheim, the day before the Kalends of April, in the year 1500.

When he to whom the letters are sent has received them, being skilled in the art, once the character of Sasquiel has been recognized, and the things customarily to be sent ahead have first been sent ahead, let him pronounce the aforesaid conjuration over it; and immediately the spirit sent will appear and present himself visibly. When he has been seen, let him at once say these words: Fabelmerusyn aueual vear cralti penafon. When the said spirit has heard these, he will immediately approach and reveal the secret.

Chapter VI.

Whose Hour Is Called Genapherym.

Its supreme emperor spirit is called Saniel, who has under him 100 dukes, with many servants.

The sixth hour of the day is called Genapherym, and its angel is Saniel, great and powerful in his operations; he has under his command 10 dukes, 100 counts, and 5,550 servants assigned to the service of various operations. These suffice for us for everything that we may wish to perform through Steganography in this hour.

The dukes, however, are more rarely summoned, although they are ready and very willing to obey our commands, because their counts are accustomed for the most part to carry out their duties, since they are often occupied in other magical experiments.

R. R. R. T.

Arnebiel, Gamyel, Nedabar: 10, 100, 100

Charuch, Ienotriel, Permon: 10, 100, 100

Medusiel, Sameon, Brasiel: 10, 100, 200

Nathmiel, Trasiel, Camosiel: 10, 10, 100

Pemiel, Xamyon, Euadar: 10, 100, [unclear], 100

O 3

Book Two.

When the person to whom these letters are sent has received them, being skilled in the art, after first doing what must be done beforehand, let him say the conjuration; and immediately the spirit sent will appear. When he has seen him present, let him say these words:

Charmes pormeniel vear saseuij liernoty noty ersy melron.

When these have been said, as is prescribed in the art, the spirit will come nearer and will faithfully and secretly reveal the secret committed to him.

Chapter VII.

Whose hour is called Hamarym, and whose spirit is Barquiel, having under his command 10 dukes, 100 counts. The number of servants is not certain to me.

The seventh hour of the day is called Hamarym; its angel is named Barquiel, who has under his command 10 dukes, 100 counts. The number of servants is great and uncertain. The services of all these, each in turn according to their ranks, are amply sufficient for us for every operation of Steganography in the seventh hour of the day. But when you wish to operate through the spirits of the aforesaid emperor in the seventh hour, do not summon fewer than at least one duke and one count, who have servants assigned to them, each in his own rank. But so that you may have at hand the names of some dukes and counts through whom you may operate, attend to the table.

Here now you have named 5 from the dukes, 10 from the counts, and 600 counted from the order of servants. The dukes and counts are called by name, and they are quite ready to obey the one who summons them in all things that pertain to the service of this art. Therefore, when you wish to operate through them, write on clean paper the characters of the lord ascending in the twelfth house, with the rest to be written according to custom; and on its back write this conjuration according to the precepts of the art, as you know.

Conjuration.

L Amedon mosco vrsoty tharuean: dayr Lays emel thebrean rasotv bamerson.

Then, after adding what according to the custom of the art must be added, say this conjuration with strong intention, as is fitting, and at once the spirits summoned will appear visibly. Entrust the secret not to the count but to the duke, unless perhaps you have summoned a count without a duke; and although I do not deny that this can be done, nevertheless according to the precept of the art at least one duke must be summoned, with as many counts as you wish.

The subject of the secret, as you wish.

Let the secret be for you whatever sort of matter to a friend that you do not wish to be shared with anyone else. Therefore one should trust neither letters nor notaries, because fraud can intervene everywhere. Summon from the above-named spirits as many as you wish; entrust the secret to the more powerful one, fearing nothing, because they are good and faithful for all things.

The form of the letter is as one pleases.

Johannes Trithemius, Abbot of Sponheim, sends greetings to the brave soldier Heinrich von Bunau, his most devoted fellow philosopher.

I had lent you my books on condition that they be returned, my very dear soldier Bunau; but behold, you have by no means returned those which you ought shortly to have sent back

Book Two.

...you ought to have. You act against the law which the Catholic faith has established concerning a promise: do not delay to pay to all what you promised. It is not fitting for a good and honorable man, born of noble parents and ancestors, to violate a promise. You had promised, however, to restore them very soon and with the greatest diligence. It is fickleness to put off a promise, as it were, to the Greek Kalends. Have I not waited long enough with great goodwill? To promise very great things is most shameful for one who returns the least. Good faith adorns a soldier. What more serious crime than to refuse a loaned thing promised for return? Nor is it fitting for a Christian to be unwilling to keep an agreement. The ordinance of Christian law commands one to keep a promise, to return a loan; what you desire to be done to you, you should gladly do also to others. I demand back my books, which I had lent to you at your entreaty. Put aside the longer excuses, which you promise for the Greek Kalends. You know my mind in brief. Consider your name and the honorable family of the Bunawenses, and send my volumes back to me. Farewell. From Spanheim, 2 April, in the year of the Lord 1500.

When you have received these letters, or any others whatsoever, from him who sent the spirit to you, after recognizing the sign of Barquiel, observe in that same hour the lord of the ascendant; write his character, together with the others, on a clean sheet. You will read secretly the written conjuration on the back, as is proper; at once the spirit that was sent will appear. As soon as you have seen him, say these words to him:

Mefarym burne theoralueas casuean cralti lierto aply charmoys.

When these have been said, the sent spirit, coming nearer, will faithfully reveal to you the secret committed to him. But see that you are strong, steadfast, and undaunted in all things.

Chapter VIII.

Whose hour is called Iafanym, and whose angel is called Osmadiel; he has under his command 10 dukes, 100 counts. The number of servants is uncertain.

The eighth hour of the day is called Iafanym; its principal spirit is named Osmadiel, according to Picatrix in the magical writings. He has under his command 10 dukes, 100 counts, and innumerable servants, assigned not only to the operation of our Steganography, but also to many magical experiments. And Solomon the Jew, surnamed Hermes, says in the book On the Nature of Spirits that all those dukes and counts obedient and subject to the aforesaid Osmadiel are accustomed to come in various transformations according to the will of the operator, just as they have been commanded by the operator. But now let us set down the names of some of them.

Sarfiel, Demaros, Mariel: 10, 10, 100, 100. Amalym, Ianofiel, Remasyn: 10, 10, 100, 100. Chroel, Larfuty, Theoriel: 10, 10, 100, 100. Mesial, Vemael, Framion: 10, 10, 100, 100. Lantribotz, Thribiel, Ermiel: 10, 10, 100, 100.

Of the dukes five, and of the counts ten, we now have named in the table; they suffice for us for every operation of this hour. When, however, you wish to work through them in Steganography, write on a clean slip with the customary characters and conjurations; and, first adding the following things to those that must be added, speak the written conjuration itself, which is as follows.

Conjuration.

O Smodael aneor ersotynes as, hays layr Caphrayn thelreas meair penarsy.

When this song of conjuration has been spoken, the spirits called will be present, ready and obedient for all things. Entrust the secret to the duke, not to the count, unless the former is absent, because it must always be entrusted to the more principal one among those who come.

An Example of a Secret at Will.

Let there be for us any secret whatever, which we wish a far-distant friend to know, and such that we do not wish it to come to anyone’s

Book Two.

the knowledge of another; and it can often happen. Therefore, lest either the courier reveal the secret on some occasion, or the letters come into foreign hands, let us act; through the spirit we shall be safe.

John Trithemius, Abbot of Sponheim, of the Order of Saint Benedict, sends greeting to Lord Conrad, Abbot of Saint Stephen at Wurzburg.

A report has gone out concerning the Abbot of Limburg, that he has dismissed Brother John of Feilsdorf, a faithful man, highly skilled in temporal affairs, and has introduced new [unclear] monks, and appointed them as his officials. I greatly marvel at the useless deed. Nevertheless, when I remember the custom of the Limburgers, I do not know what to say. For they are ignorant of temporal matters, and therefore they dismissed a faithful man, because he reproved their deeds; they ought to have given thanks to our Savior Jesus Christ for the fidelity of so great a brother, who could have revealed their necessities. Wretched men, why do you reject a good and necessary helper? What shall I say? I do not praise the departure of so useful a brother. They have appointed stewards over temporal affairs. Abbot Muchar, it did not befit a man to act thus. At first you praised him; now you have rejected a man very necessary to you, and to be placed after none. I confess that if Christ had given him to me, as befits a Christian I would now give the greatest thanks, and would take care that he never departed. But you, ungrateful to Christ, preferred, by the foolish counsel of wicked men, to dismiss a faithful man who had been wearied, lest, with your affairs abandoned, there should seem to be any hope of recovery. From Sponheim, 3 Nones of April, 1500.

When the person to whom these letters, or any others whatsoever, have been sent has received them, sealed with the sign of Osmadael, being skilled in the art, after the preliminaries have been performed, let him say the prescribed conjuration; immediately the spirit sent will appear visibly. When you have seen him, say: Menafon aproysy elmano thulneas assierto mauear veneas cralnoti permason. When these words have been spoken, the spirit-messenger will reveal the secret to you.

Chapter [unclear].

Of Steganography

Chapter 9.

Whose hour is called Karron, and the name of its supreme angel is Quabriel, having under his command 10 dukes, 100 counts. There is no fixed number of servants.

The ninth hour of the day is called Karron, and its principal spirit is called Quabriel, who has under his command many and almost innumerable dukes, counts, and servants. Of these, for the service of this art of ours of Steganography, 10 of the dukes and 100 of the counts have been assigned; they have many servants assigned to themselves in orders. In the first order there are 10, in the second 20, in the third 30, in the fourth 40, in the fifth 500, in the sixth 600, in the seventh 700, in the eighth 1,080, in the ninth 90,000, but in the tenth there are 100,000. But the spirits used rarely to be called through all the orders; and if they were called, not all, but some with their dukes and counts, according to the command of the emperor, were accustomed to come. Raziel the Great, however, said in his book on illusions and transformations that the number of these spirits is very great, and that each one most diligently keeps his own orders in all services; and Solomon Hermes the Jew says, concerning the nature of spirits, that these are accustomed to appear in that form which the one working in the art has described, according to his will. But now let us set forth the names of some of the dukes and counts.

R. R. R. R. Astroniel Kranos Trubas 10 10 10 100 Charmy Menas Xermiel 10 10 10 100 Pamory Brastel Lameson 10 10 1[unclear] 100 DamyeL Nefarym Zaznor 10 10 10 100 Nadriel Zoymiel Ianediel 10 10 10 100 Here

Book Two.

Here now we have named 5 dukes and counted 10 counts, and 650 from among his assigned servants, who will suffice for us. But when, in the ninth hour of the day, you wish to work through these spirits, observe the lord of the ascendant, and write on clean paper those things that are prescribed according to the instruction of the art, and on its back the conjuration.

Quabriel, Odiel, Amear, Cayn Alco Mean Chyr Pareos Payr Peray, Thubro Menafry. Then, after the things usually to be sent ahead have first been sent ahead, say that conjuration itself, as is prescribed in the art; and at once the spirits called will be present, in whatever form you wish, appointed and faithful for all things. Entrust the secret to the more powerful one.

The Theme of the Secret.

A secret of whatever kind comes to us for a friend, which we wish to be most secret and in no way revealed to anyone except him. Therefore let us call one or two from the aforesaid dukes and counts, according to the instruction of the art, and let us entrust the secret to the more powerful one.

Let us form letters at pleasure.

Johannes Trithemius, Abbot of Sponheim, of the Order of Saint Benedict, to the religious father Johannes Hugo, guardian of the Friars Minor of Saint Francis in Kreuznach, greeting and charity.

Reverend and venerable father in religion, I know that you gladly grant suitable things to all friends; therefore I humbly beseech you, that in view of Catholic piety you not take it ill that your [unclear] brothers, detained rather long with us with the greatest charity, [unclear]; for it was necessary that they remain, at my entreaty. It was a glorious joy for us, while we all rejoiced without offense. We exulted in the Lord with spiritual joy, giving thanks to almighty God with good zeal. What gathering, I ask, is more religious than such a one? where nothing idle is said, nothing unjust is pursued with zeal; may Christ Jesus, the savior of all, make us rejoice in everlasting glory.

Glorious zealots of the virtues place nothing before truth. Filled with holy joy, we pray that you receive the aforesaid brothers peacefully and lay aside every zeal of bitterness. Farewell from Sponheim, 3 Nones of April, in the year of the Lord 1500.

When you, being skilled in the art, have received these letters or any others marked with the character of Quabriel, after the things to be sent ahead have first been sent ahead, say the prescribed conjuration. When it has been said, you will soon see the spirit sent; and when you have seen him, say these words: Mestaym Paslotiel Vear Reneam Cralty Thio Phroysy Ma Mear Hamorty. When these have been said, the spirit who has been sent, approaching peacefully, will tell you the secret entrusted to him.

Chapter 10.

Whose hour is called Lamarhon, and its supreme emperor-spirit is called Oriel, who has under his rule many dukes, counts, and servants.

The tenth hour of the day is called Lamarhon, and its supreme angel is called Oriel, a great and powerful emperor, who, according to Solomon the Jew, has under his rule many dukes and counts who, together with their attendants, are assigned to the operation of Steganography. In the first order there are 10, in the sixth 30, in the fourth 40, in the fifth 500, in the sixth 600, in the seventh 700, in the eighth 800, in the ninth 900, in the tenth 1000. But we, taking only 10 counts from the first five orders and only five dukes from the last, are content in our operations. If it pleases anyone to know the names of more, let him call one of those named in the table and question him; and he will hear whatever he wishes, and however many he wishes to know, he will know them perfectly from him.

Armo-

Second Book.

R. R. R. R.

Armosy Lemur Xantros 10 10 100 100 Drabiel Ormas Basilon 10 10 100 100 Penaly Charny Nameron 10 10 100 100 Mesriel Zazyor Kranoti 10 10 100 100 Choreb. Naueron Alfrael. 10 10 100 100

Here we have five of Oriel’s dukes and ten of the counts, with the servants assigned to them in their turns, to the number of 1100, who suffice for us for every operation of this hour. But when you wish to work through them in this hour of the day, after first doing what must customarily be done beforehand, and after writing what must be written on clean paper, and arranging this conjuration on its back, do the rest as you know.

Conjuration.

Oriel burnadiel irasmy ersoty amear medusen. After you have completed this conjuration according to the proper instruction of the art, you will see the duke present with the other spirits called; entrust the secret to him.

Formulation of the Secret.

We have a friend whose welfare we favor; we fear that he is to be supplanted and circumvented by some wandering rogue. Therefore we desire that he be warned. We cannot do it in plain words by messengers; by letters, lest they fall into someone’s hands, likewise we dare not. Therefore, so that we may be safe and our secret may always remain hidden, let us call at least one spirit, the leader of those named above. He comes, obeys, and faithfully carries the message.

Let the letter be composed at pleasure.

Johannes Trithemius, Abbot of Sponheim, sends greetings to Heinrich von Bünau, golden knight, distinguished philosopher and mathematician.

Since you are a most devoted student of the humanities, you will rejoice, I think, exceedingly to have found a new companion in your studies. The man who will present this letter to you is a man of great knowledge, a supreme philosopher, a most subtle arithmetician, a most eloquent rhetorician, a very profound mathematician, and in every respect most excellently learned. He speaks with the greatest elegance, resplendent with Ciceronian eloquence. For if I were most especially your friend, I would have kept so great a man wholly to myself, since in using his services I have found him a most learned philosopher. I especially favor you; receive gladly the philosopher whom, moved by singular affection, I send to you. O would that all our students were such, who with timid heart scorn noble knowledge. This man constantly searches into the study of philosophy and the lofty sciences, and the most lofty and profound things of nature; he continually handles them and penetrates them most acutely. Therefore, Heinrich Bünau, remember for Christ’s sake to treat the man with a generous countenance. Farewell from Sponheim, 2 November, in the year of the Lord 1500.

When the friend to whom the letter is sent, skilled in this science of Steganography, has received the letter, let him do everything that according to the art must be done, and let him append the conjuration written above, as is customary. And when he has seen the spirit sent present, let him say these words to him, as the more powerful among the spirits: Camyn aparfy aslotiel omcar reneas vean triamy cralty penafon. When these have been uttered, the spirit will immediately draw nearer and will reveal the secret to him.

Chapter XI.

Whose hour is called Maneloym, and its supreme emperor is said to be Bariel, who has under his dominion many princes, dukes, counts, and servants.

The eleventh hour of the day is called Maneloym, and its angel, the supreme emperor, is called Bartel, who, as Hermes the Jew writes, [unclear], through whom wondrous things are done in the eleventh hour of the day, in various experiments. From these many have been assigned to the operation of Steganography according to their orders. In the first order there are 10, in the second 30, in the fourth 40, in the fifth 500, in

Book Two.

500; in the sixth, 600; in the seventh, 700; in the eighth, 800; in the ninth, 900; in the tenth, 1000. All these are sent, by their turns and ranks, into the service of this art; among them are dukes and counts, with their servants, very many, whose names it is not easy to set forth, nor indeed is it necessary, since it is enough to know the names of a few, and the operator in the art can always, from the report of one spirit, know more names of others. And note that, according to Raziel, all these spirits form and transform themselves according to the will of the operator, so that in whatever form he wishes to see them, he should command it before the Conjuration in the manner prescribed by the art, and they will obey him most promptly in all things. But now let us set forth the names of some, sufficient for us.

R. R. R. Almarigel Menafiel Almas 10 10 100 100 Prasiniel Demasor Perman 10 10 100 100 Chadros Omary Comial 10 10 100 100 Turmiel Helmas Temas 10 10 100 100 Lamiel Zemoel Lanfiel 10 10 100 100

Here now we have fifteen named from among the spirits of Bariel, of whom five are dukes and ten counts, who have this number of servants, and who suffice us for our operations of the eleventh hour of the day in Steganography. Therefore when you wish to work through these spirits, observe the lord of the ascendant together with the rest, as we have said above, and write this conjuration with the others on clean paper, as is customary in this science.

Conjuration.

Bariel mylan theory madruson alfayr dreschym taparoys mear moas layr penason. When the preliminaries have been put first, pronounce that conjuration as is proper, and at once the spirits called, whom you have called, will appear; entrust to them whatever secret you have.

[unclear]

The appointment of any secret whatever.

We have a secret for a friend, or for anyone else skilled in our art, which we cannot signify either by letters or by a messenger, because we fear danger in either case. Therefore we call a spirit, entrust the secret to the stronger one, and in all things we are safe.

The tenor of the letters at pleasure.

Ioannes Trithemius, Abbot of Sponheim, of the Order of Saint Benedict, to Brother Quirinus, a monk of Corbie in France, greeting.

Concerning the mother of the perpetual Virgin Mary, I send my prayer, which you recently requested, Quirinus: Hail, most gracious mother Anna, most radiant parent of the Virgin Mary; you most faithful helper of all who call upon you; you noble refuge of those who seek you; quiet benefit of holiness. Hail, most gentle advocate of the poor; most beautiful consoler of those who groan; most adorned storehouse of virtues. Hail, [Iuda?], restorer of the sorrowful; most healthful medicine of the sick; and most celebrated promoter of faithful Christians. Obtain pardon for us as we pray; soften Christ, the dread judge; intercede for your servants, that we may attain blessedness; with you interceding, we ask that in his kindness he receive us miserable ones. Amen. The eighth day before the Ides of April, in the year of the Lord 1500.

When the person skilled in the art to whom the letters are sent has received them, let him first attend to the character of the hour attached to the letters; when this has been recognized, let him work through the lord of the ascendant of the hour in which he received the letters, together with the other things prescribed in the art. Then let him add the prayer written above, in the manner and order in which it is proper, and immediately the spirits sent will appear. When you have seen them, these words are to be spoken to the chief one among them: chamerusin maslotiel vear reneas liernoty trismy penafon. When these words have been spoken to the spirit stronger than the others, who is easily recognized from his habit and crown and always precedes the others, he will immediately reveal the secret into the ear.

Chap[unclear]

Book Two

123

Chapter XII

Whose great emperor of spirits has under his dominion many princes, dukes, counts, and servants. The hour is called Naybalon, and its spirit Beratiel.

[unclear]

The twelfth hour of the day is called Nahalon, and its supreme angel is called the emperor Beratiel, who, according to Solomon the Jew, has under his empire almost innumerable spirits appointed for various operations. From all these, different spirits in different orders are assigned to the operation of steganography. In the first order there are dukes and counts, 10; in the [second?], [20?]; in the third, 30; in the fourth, 40; in the fifth, 500; in the sixth, 600; in the seventh, 700; in the eighth, 800; in the ninth, 900; in the tenth, 100; in the eleventh, 200; in the twelfth, 300. All these, by their turns and orders, with an infinite multitude of servants, are assigned to the operations of this art; from them an intelligent and perfected operator in the art will be able to summon, in the twelfth hour of the day, whichever and however many he wishes. All the princes, dukes, and counts of this hour, according to the opinion of Raziel, assume forms at the pleasure of the operator.

[unclear]

X. X. X. X.

Camaron, Plamiel, Edriel, 10, 100, 10, 100 Astrofiel, Nerostiel, Choriel, 10, 100, 10, 100 Penatiel, Emarson, Romiel, 10, 100, 10, 100 Demarac, Quirix, Fenosiel, 10, 100, 10, 100 Famaras, Sameron, Hamary, 10, 100, 10, 100

Here now we have named, from the spirits of Berathiel, fifteen in number, of whom five, through as many orders, are dukes, and ten are counts, to whom servants are joined for various operations in the secrets of magic, 1100. Therefore, when you wish to operate through any of them in the last hour of the day, observe the lord of the ascendant of that hour and the house of the twelfth; and write the character of each, with the other necessities, on a clean little sheet, and on its back this conjuration.

Conjuration.

Berathiel Odiel irfotirodu dreor rauezo melros ethiel aty no diel hayres penafon. Then, after all things that must customarily be sent beforehand have been sent beforehand, say this conjuration in the proper manner, and immediately the spirits called will appear. Then entrust the secret to the more powerful one, according to the instruction of the art, and he will faithfully obey in all things.

The theme of any secret whatever, at pleasure, that occurs.

We have a friend absent far away. We know that a danger threatens him, of which he is unaware. We desire to warn him, but for certain reasons we do not dare to do so openly. Therefore we call the spirits assigned to this operation according to the hour, and safely commend the secret.

Letters, formed at pleasure, we seal with the sign of the spirit.

Everyone who glories in temporal things is by no means left to be called virtuous; and he who loves transitory things cannot be a lover of justice, since Catholic integrity detests a man gaping after desires. For the holy religion of the Christian faith forbids love of the world to its people, since he who loves worldly joys loses heavenly happiness. A Catholic who does not live as a Catholic is shown to have denied Christ; and he who loves temporal things is not called a good Catholic. He who loves the Creator seeks the joys of spiritual things. The lover of Christ [unclear] all the pleasures of the world

Book Two.

...despises pleasures and does not care for glory and unstable riches. But the lover of the world hates the virtues; he cares nothing for future joys. Alas, what are you doing, Christians, intent on vain things? You are thinking things that are not honorable and will do things contrary to religion. Do not, I beseech you, do not love the soon-to-perish vanities of this world. Take care rather to love Christ, so that he may receive us into the heavenly kingdoms. Ioan. Tritt. Abb.

When one skilled in the art has received this foregoing little prayer, or any others whatever, confirmed by the character of Berathiel, let him diligently do everything that is prescribed in the art, and let him say the conjuration. And when he has seen that the spirits, who will come without delay, are present, let him say to the more powerful one, who advances crowned: Famerusyn melyfno alny vemoby dreary drymes charfony. When these words have been spoken, the spirit will come nearer and will faithfully tell the secret into the ear of the operator. But he must be steadfast; they harm no one well instructed in the art. If, however, anyone of the unskilled should presume to approach, he would not escape danger.

Chapter XIII.

Whose hour is called Omalharien; its supreme angel is named Sabrathan, who has under his command many princes, dukes, counts, and servants.

The first hour of the night is called Omalharien; its angel is named Sabrathan, who has many other spirits under him, serving at various times in magical operations according to their orders, as Hermes and Solomon the Jew, most experienced in magic, attest. From these, many have been deputed in turn according to their orders for the operation of our art. For in the first order there are 10; in the second, 20; in the third, 30; in the fourth, 40; in the fifth, 500; in the sixth, 600; in the seventh, 70; in the eighth, 80; in the ninth, 90; in the tenth, 100. All these are sent into the service of secrets in their turns and hidden orders, about which we have neither full knowledge nor do we speak.

R. R. R. R.

Domaros Ramesiel Hayzoym 100 100 100

Amerany Omedriel Emalon 100 100

Penoles Franedac Turtiel 100 100

Mardiel Chrasiel Quenol 100 100

Nastul Dornason Rymaliel 100 100

Here now we have from the spirits of Sabrathan 5 dukes and 10 named counts, who have 2,000 servants deputed to themselves in their turns and orders. Therefore, when you wish to work through these, observe the lord of the ascendant, and write its character, with the other necessary things, on a clean sheet, and this conjuration on the back.

Conjuration.

Sabrathan odiel melros rhupis othia elroz adiel methiel mear nasutiel lafian irsoti brestion dreor chamerson. Then, after the things customarily to be sent ahead have first been sent ahead, as soon as you have said the conjuration written above, you will see the summoned spirits present; with them do whatever you wish, according to the precepts of the art.

The Secret Is Done at Will.

It will be a great secret and an arduous secret, which would do harm if made public; and for this reason it must be entrusted neither to letters nor to a notary, but must pass into the service of the spirits who preside over the hour in which you are working. It is not safe to summon spirits in trivial causes; but where human services fail, let theirs be sought in the art.

Lette-

[unclear]

128, Of the Steganography

Chapter XIV

Whose hour is called Panezur, and its angel, the supreme emperor, is called Tartys, who has under him many princes, dukes, counts, and servants.

[unclear]

The second hour of the night is called Panezur, and its angel is called Tartys, having under his rule princes, dukes, counts, and many subordinate servants, whom, when summoned to the various services of those working in the hidden secrets of nature, he is accustomed to send by turns in their orders. Of these, twelve orders have been assigned to our science of Steganography; they suffice us for every operation. For in the first order there are 10, in the second 20, in the third 30, in the fourth 40, in the fifth 50, in the sixth 60, in the seventh 70, in the eighth 80, in the ninth 90, in the tenth 100, in the eleventh 1,000, in the twelfth 100,000.

Yet it rarely happens that an operation is carried out through all these spirits, because there is no need to be occupied with the higher ones, since the weaker ones abundantly suffice us for all things, unless someone well trained in the art and altogether perfect desires to see the princes of all the aforesaid orders and to know their names; he could summon them all in order.

10. 10. 10. 10.

Almodar, Permaz, Gabryno[unclear] 100 10 100 10

Famoriel, Vameroz, Mercoph 100 10 100 10

Nedro[unclear], Emaryel, Tameriel 100 10 100 10

Ormezyn, Fromezyn, Venomiel 100 10 100 10

Chabriz, Ramaziel, Ienaziel 100 10 100 10

Praxiel, Granozyn, Xemyzin 100 10 100 10

Here

Book Two.

Here we have named, from among the dukes of Tartys, 6; from among the counts, 12; and servants also, numbered and distributed by turns and ranks, 1,320, who suffice for us at this hour for the experiment of the art. And note that, according to Solomon and Ratiel, all these dukes and princes of Tartys are benevolent and most ready for obedience; and in whatever form they have been ordered to appear, they gladly assume it. Therefore, when you wish to work in this science, observe carefully the lord of the ascendant, together with the other things which we prescribe, and write everything that must be written, with this conjuration.

Conjuration.

Tartys chrybes faziel yrsoti haelnot dreor adeuar afy mearo Veny satu pemerson. Then, when everything has been most diligently completed, and the conjuration read in the proper manner, the spirits summoned will soon be present, ready for your command.

A secret is made, whatever occurs to us, great and arduous.

The secret which we wish to communicate to a friend through spirits is made whatever may occur to us at the time and according to the variety of affairs, so that it is not trivial, nor of such a kind that it can otherwise be safely reported.

Johannes Trithemius, to the nuns on Mount Saint Rupert, who adorn the Catholic faith with bright virginity, continuously to merit eternal happiness by the most holy zeal of religion.

By the mercy of the eternal King, we providently send you, after he has been long awaited, a man of great experience in temporal affairs, Johannes, born of Raunenstat, for a long time reverend and zealous abbot of the monastery of Violsdorf, and freely resigning that same abbey. On his account, as I had promised you, I went to the monastery of Lunapurga, in which he was serving Christ, occupied with continual prayers and readings of the holy Scriptures, with the monks of that same monastery; and I asked that he come down to your convent and undertake the care of temporal affairs, and become procurator and cellarer. The abbot of Lympurg, with his usual instability, changed in mind, [unclear] I was able to obtain his consent to dismiss him. At last, by Christ’s inspiration, he consented, though fearfully, because he fears to serve nuns, who change very readily. He is not without reason afraid, since, as experience has taught us, nuns have sometimes repaid their stewards for benefits with a reward not praiseworthy. A feminine spirit suddenly [changes] into zeal of bitterness. Yet, with Christ granting it, I know that he will be useful to you. He is a Christian, he is a monk, he fears the Savior, and he is of good understanding. Therefore accustom yourselves to restrain feminine mutability, so that you may remember to be constant; receiving him with holy honor and sincere charity, laying aside every levity of feminine spirit, especially since, with the help of Christ the Redeemer, who is zealous for charity, he can assist you and restore the condition of temporal affairs collapsed in your monastery. Farewell. From Sponheim, 17 Kalends of May, in the year of our Lord Jesus Christ 1500.

When the man to whom they are sent, skilled in our art, has received letters marked with the character of Tartys, let him observe the lord of the ascendant, and let him do, most diligently, each and every thing that must be done, and let him add the customary conjuration; and when he sees that the spirits sent are present, let him say these words to the principal one: Chabor maslotiel tuseuo reneas porean trismeny penarson. And when he has said these words with strong intention to the principal duke, immediately, approaching calmly, he will reveal the secret.

Chapter

Book Two. Chapter XV. Whose hour is called Quabrion, and its supreme angel is called Serquanich, having under his rule many princes, dukes, counts, and servants without number.

[unclear] The third hour of the night is called Quabrion, whose emperor and supreme angel is Serquanich, having under his rule many princes, dukes, and counts, distinguished through twelve orders, with a great continual company of servants. In the first order there are 10; in the second, 20; in the third, 30; in the fourth, 40; in the fifth, 50; in the sixth, 60; in the seventh, 70; in the eighth, 80; in the ninth, 90; in the tenth, 100; in the eleventh, 1000; in the twelfth, 10000. From these, from whose order, by turns, sufficient dukes, counts, and servants are called and sent into the service of various experiments.

R. R. R. R. Menarym Euanuel Vanosyr 10 10 100 100 Chrusiel Sarmozyn Lemaron 10 10 100 100 Penargoz Haylon Almonoyz 10 10 100 100 Amriel Quabriel Ianothyel 10 10 100 100 Demanoz Thurmytz Melrotz 10 10 100 100 Nestoroz Fronyzen Xanthyoiz 10 10 100 100

Here now we have named twelve of the more powerful spirits of Serquanich, from whose order one, according to their turns, receives the dignity both of dukes and of counts. The remaining six never change their office, but are always dukes.

But whoever wishes to know the names of more of them will easily [unclear] his purpose

Book Two.

...wishing to apprehend, he said that the most radiant Virgin had been stained with the guilt of original fault, against Catholic observance with utterly vain rashness. It is rash to wish to defile the most blessed Virgin. But the most renowned doctors of Cologne, wishing to extirpate the opinion of the mad little friar, contrary to the truth, summoned him and compelled him to retract his vain tales, asserting and also confirming by statute that the most blessed Virgin must be believed most pure, and that at no time, however brief, had she been subject to original foulness. I wished to write these things to you, since you love the truth, so that you may avoid those who reproach the most blessed Virgin. Farewell. The tenth day before the Kalends of May. In the year of the Lord 1500.

But the recipient of the letters, being skilled in the art, should attend to the sign of the principal spirit, so that he may know whom he ought to summon according to the turns of the hour. Then let him observe the lord of the ascendant in the very hour in which he receives the letters, together with the remaining disposition of the heaven through the twelve houses of the Zodiac, omitting absolutely none of the things that have been prescribed. When the conjuration has been spoken, when he sees the spirit present, let him say the following words: chamerusyn maslotiel vean reneas cralty thyrmon venear penarson. When these have been said to the principal spirit, it will at once come nearer and reveal in his ear the secret entrusted to it.

Chapter XVI.

Whose hour is called Ramerzy, and whose angel, the supreme emperor, is called Iefischa, who has under his command many princes, dukes, counts, and ministering spirits.

The fourth hour of the night is called Ramerzy, whose angel is named Iefischa, having under his command many princes, dukes, counts, and ministering spirits; these, like those whom we described in the preceding chapter, are distributed by turns into twelve orders. For in the first order there are 10, in the second 20, in the third 30, in the fourth 40, in the fifth 50, in the sixth 60, in the seventh 70, in the eighth 80, in the ninth 90, in the tenth 100, in the eleventh 1000, in the twelfth 10000. And from these twelve orders, in their turns, spirits are sent to us for service in the operations of the art of steganography; of these we shall now name some.

X. X. X. X.

Armosiel RayZiel Lamediel 10 100 100 1000 Nedruan Gemizin AdroZiel 10 100 100 1000 Maneylo[unclear] Fremiel Zodiel 10 100 100 1000 Ormael Hamay[unclear] Bramiel 10 100 100 1000 Phorsiel Iapuriel Coreziel 10 100 100 1000 Rimezyn Iasphiel Enatriel 10 100 100 1000

Here now we have named, from the spirit Iesischa, 6 dukes and 12 counts, to whom are assigned 72,060 ministering spirits, who in their turns and orders are sent in service to the operator in the art. But these princes, according to the saying of Solomon the Philosopher, are multiform, and they assume whatever forms they have been ordered to assume. Therefore, when you wish to work through them in the fourth hour of the night, observe the lord of the ascendant and the whole figure of the heaven, and do everything according to what we prescribe for you, writing everything on a clean sheet, and on its back this conjuration.

Conjuration.

[unclear] Efischa osiel mea rathyr lays mean theor dreochis fazan moab lofeas ersoti breo pornys tayr penarson. Then, when the things to be added have been added, and when you have spoken that conjuration in the proper manner, form, and order, the spirits will appear visibly in whatever form you have commanded, ready and willing for all things.

The Secret Is Made at Will.

Whatever secret occurs to you at the time, which you wish an absent person to know in this fourth hour of the night, you can securely [unclear] by the spirits

to entrust to care: only when something occurs that you cannot safely make known to him either by letters or by messengers. For those things that we can make known without danger either by letters or by messengers, we must by no means make known through the ministry of spirits. But whoever shall try to summon spirits for light matters and secrets that can be made known without danger by letters or messengers will without doubt bring back loss and disadvantage, with danger.

The tenor of the letter, as one pleases.

To the venerable father in Christ, steward of the Lympurgenses, the religious lord called Johannes Weißdorffen, John Ouilis, humble abbot of Spanheim, joy of the heavens.

The nuns of Saint Rupert desire you with exceeding eagerness as their governor, and humbly ask you in goodwill to undertake the governance of the temporal affairs of that monastery. To serve the devout virgins of Christ is praiseworthy and meritorious. You have, in spiritual affairs of the same convent, an excellent and most renowned visitor, who embraces you with the greatest honor: grave in conduct, adorned with virtues, cautious in counsel, beloved by all, well reputed in the life of monastic religion, and notable to all men; and such a life is deservedly most pleasing to Christ: the excellent abbot of the monastery of Saint John. He is most learned, most studious, and most skilled in the writings both of Christians and of pagans, and he notably far surpasses the wisdom of all men. He knows very well how to govern the flock entrusted to him, and he is a very zealous guardian of the virgins of Christ, whose cloister he preserves most firmly. Do not fear to serve such honorable nuns under him, who knows how to govern the brides of Christ according to the monastic law with the best discretion. By the virtue and zeal of the Christian faith he will gladly come to your aid in necessity. Since you have this man, so famous and kindly, as an intimate friend, I profess that you should gladly assume the helm of so religious virgins. Christ will reward your labor with eternal joys. May the Bridegroom, protector, and most kindly rewarder of the nuns grant you, with good zeal, to strive after better things. Farewell. From Spanheim, 15 Kalends of May, in the year 1500.

When you have received letters marked with the Iesischa character, the person to whom they are sent, being skilled in the art, should first observe the lord of the ascendant of that hour with the whole figure of the sky, and should describe it on a clean sheet, and on its back the prescribed conjuration. When, after first doing what must be done beforehand, he has said it, and has seen the spirits sent to him standing present before him, let him say thus to the more powerful one in order: chamerusin aphroys aslotiel mean reneas vear tryamo cralti penason. When these words have duly been spoken to the principal spirit, he will approach nearer and will reveal in his ear the secret entrusted to him.

CHAPTER XVII.

WHOSE HOUR IS CALLED SANAYFAR, AND its angel, the supreme emperor, is called Abasdarhon, who has under his dominion dukes, counts, and many servants.

[unclear]

The fifth hour of the night is called Sanayfar, whose first angel, the supreme emperor, is called Abasdarhon, who has under his dominion many princes, dukes, counts, and ministerials, by orders and twelve divisions, whom he is accustomed to send, like those of the former arts of experiments, to operators duly instructed. In the first order there are 10, in the second 20, in the third 30, in the fourth 40, in the fifth 50, in the sixth 60, in the seventh 70, in the eighth 80, in the ninth 90, in the tenth 100, in the eleventh 1000, in the twelfth 100000. And through these every operation of Steganography is performed in the fifth hour of the night.

Meniel

Book Two.

X. R. X. R. 137

Meniel Gemarii Barmas 100 100 100 Charaby Vanescor Platiel 100 100 Appiniel Sameryn Neszomy 100 100 Deinatz Xantropy Quesdor 100 100 Nechorym Herphatꝝ Caremaꝝ 100 100 Hameriel Chrymas Vmariel 100 100 Vulcaniel Patrozyn Kralym 100 100 Samelon Nameton Habalon 100 100

Here now we have twenty-four named from the spirits of Abasdarhon, of whom the first twelve are dukes in their orders, while the remaining twelve are counts; and there are two from each order, namely one duke and one count. We have 3,200 appointed ministers, whom they use by turns in various magical operations. Solomon and Raziel, wise men and most experienced in magic, say that the princes of Abasdarhon are accustomed to appear in whatever form they have been commanded by the one who performs the operation; and since we have frequently experienced this, we acknowledge that it rests upon truth. Therefore, when you wish to operate through them in Steganography in the fifth hour of the night, observe the lord of the ascendant, and write down both it and the whole disposition of the heavens on a clean sheet, together with the other things that we have taught, and on its back this conjuration.

Conjuration.

[unclear] Basdarhon morca lafias tharuean buel dreschin tayr moab ersoty layt pornys theori mean asar penason. Then, after adding the things that must be added, as soon as you have said this conjuration, the spirits whom you have called will appear to you, ready for everything that you command them.

S Argu-

139 Argument of the Secret That Occurs in the Steganography.

[unclear]

Whatever secret you have, which otherwise you cannot without danger make known to a friend who is far away or absent, entrust it to the more powerful of the spirits, in that rite and form in which, according to the art, it is fitting, fearing nothing, because they are benevolent and faithful.

Let the letters be formed at pleasure.

[unclear]

The Catholic faith saves no one who despises the ardor of divine love. To believe and not to have zeal for divine love is of no use at all for the redemption of the soul. Moreover, many people are now found who boast of the Catholic faith, but few have the works of the Christian faith; but idle faith dies. Many believe, but very few observe the commandments of God. Alas, the zeal of believers is weak; even unbelieving people can have a stronger zeal than this, and many do have it. Gentiles and people who do not believe that our savior, made man, is the son of the Almighty will be tormented by the punishments of hell. But all those who believe that the Son of God came into the world and became man through zeal for human redemption, yet do not adorn the Christian faith with holy works, and, always entangled in sins, prefer the honors of the world to eternal blessedness, zealously pursuing impious actions and staining the purity of faith with corrupt morals against obedience, will be tortured with heavier punishments. But the lovers of God, who have the right zeal of the Christian faith, prefer nothing to God, imitate Christ, flee sins, and despise the riches and honors of the world. Now therefore attend to these words, you who glory in faith: love God, and you will have the reward of blessedness, pursuing righteousness. If you love the vanities of the age against the honor of God, you will receive the prize of those who pursue iniquity: the horrors of hell. Written on the fifteenth day before the Kalends of May, in the year of the Lord 1500.

When the person to whom they are sent, being skilled in the art, has received letters marked with the character of Abasdarhon, he should at once consider, observe, and write down the lord of the ascendant and the whole disposition of the heavens, together with the tenor of the conjuration and the other necessary things, on a clean sheet; and after the things that must be added have been added, and the conjuration said, when he shall have seen

Book Two.

[unclear] the spirits sent to him standing by, let him say these words to the more powerful one: Chameron massotiel taseuj renean pornas thilmeuij penason. When these have been said, he will at once come nearer and will faithfully reveal the secret entrusted to him in the ear of the operator.

Chapter XVIII.

The sixth hour is called Thaazaron, and its angel is called Zaazenach, presiding over many spirits.

The sixth hour of the night is called Thaazoron; the name of its angel is Zaazenach, who has under his command princes, dukes, counts, and ministerial servants almost innumerable, who preside by turns over various magical operations according to their orders. In the first order there are 10, in the second 20, in the third 30, in the fifth 50, in the sixth 60, in the seventh 70, in the eighth 80, in the ninth 90, in the tenth 100, in the eleventh 1000. But when you wish to call them, in whatever form it pleases you, they are entirely ready and obedient, as the aforesaid sages testify; we have experienced it.

R. R. R. R. Amonazii Tuberiel Pammon 100 100 100 10 Menoriel Humaziel Dracon 100 100 10 10 Prenostix Lanoziel Gematz 100 100 10 10 Nemedor Lameroiz Enariel 100 100 10 10 Cherasfel Xerphiel Rudefor 100 100 10 10 Dramaz Zeziel Sarmon 100 102 10 10

Here now we have, from the twelve orders of the spirits of Zaazenach, 12 dukes, named counts with their servants, duly assigned in order, numbering 1860, who in the sixth hour of the night are abundantly sufficient for us for every operation of Steganography. Therefore, when you wish to operate in this hour of the night, observe the lord of the ascendant; and write both that very one and the whole disposition of the heaven, with the other necessary things, on a clean slip, and the conjuration.

Conjuration.

Zaazeuach eneos fari nabdiel lasmy chyrmean ersoty layr pornys theor meã penason. Then, when the things that must duly be added have been added, and the conjuration has been spoken, the spirits called will appear without delay, placid and well-disposed, ready for everything.

The outline of any secret whatsoever that occurs.

Whatever secret occurs to us, which we cannot safely disclose to a friend either by messengers or by letters, in the sixth hour of the night let us entrust it to one of the prescribed dukes, or even to the counts, if the duke is not present, which can often happen, in that manner and order in which the instruction exists in this art, fearing nothing at all; because all the good ones are faithful in all things that have been entrusted to them by the operator, and they omit nothing.

Let the tenor of the letters be set down according to the pleasure of the operator, or of the present business.

Johannes Trithemius, abbot of Sponheim, to Adam of Fulda, solitary doctor of the arts and of philosophy, greeting and charity.

Remember your promise, which, when receiving the Catholic faith, you offered to Christ with a solemn vow. Eternal joy, which has been promised to all

by [unclear] or sordid things? Without doubt it is promised to those who, in view of the eternal rest to come, despise the temporal pleasures and joys of the present life, and who love the eternal God. We know that the best rewards have been promised to the lovers of God; but for the lovers of the world and reprobate Christians God has prepared the most bitter punishments of hell. He who has faith, but neglects to have divine love, is an unbeliever and also presumes vainly about faith. A zealot of divine love, who does not cease daily to adorn the Christian faith with devout and good works, exercising himself humbly in the arts of piety. Farewell. 18 April, in the year of the Lord’s incarnation 1500.

When the one to whom they are sent, being skilled in the art, has received the letters sealed with the character of the Spirit of the hour, after first observing the figure of the heaven, let him write them down with the remaining [unclear]; and then, when all things pertaining to the operation have been completed, and the prescribed conjuration has been spoken, when the Spirit has appeared visibly, let him say: Chamerusi ferion notiel aseuomy rean, badian, lasso fear veobry hastoripe son. When these words have been spoken, the Spirit will reveal the secret committed to him faithfully, and in the ear of the one operating most secretly.

Chapter XIX.

Whose hour is called Venaydor, and its angel is called Mendrion, having under his rule princes, dukes, counts, and ministerials almost innumerable.

The seventh hour is called Venaydor, whose angel and supreme Spirit is said to be Mendrion, who has under his rule many other Spirits, as princes, dukes, counts, and ministerials, who are appointed to diverse operations in magical matters. Of these, for Steganography and its operations in the seventh hour of the night, there are appointed by their turns and orders princes, dukes, and counts with their servants, many in number. In the first order there are 10; in the second 20; in the third 30; in the fourth 40; in the sixth 60; in the seventh 70; in the eighth 80; in the ninth 90; in the tenth 100; in the eleventh 1000; in the twelfth 10000. All these are called by turns and come to the operation.

R. R. R. X. Ammiel Ventariel Rayziel 10 100 100 10 Choriel Zachariel Tarmytz 10 100 100 Genarytz Dubraz Anapion 10 100 100 Pandroz Marchiel Imonyel 10 100 100 Menesiel Ionadriel Framoth 10 100 100 Sameriel Pemoniel Machmag 10 100 100

Here we have, from the twelve orders of the Spirits of Mendrion, the supreme angel of the seventh hour of the night, 12 dukes and 6 counts, who suffice for us at this time for every operation, together with their subordinate servants. These Spirits come, as Hermes the Hebrew and Raziel the Arab testify, in whatever form they have been ordered by him who works according to the art. But he who has not been perfected in our art [unclear]. But when you wish to work something through these Spirits in the seventh hour of the night, observe the lord of the ascendant and the figure of the whole heaven, which you are to write, together with the rest prescribed in the art, on clean paper, and on its back this conjuration.

Conjuration.

[unclear]

Mendrion suriaco breotnirus ersoy neuo, omear nycos lays ersota theory pornys Azam meam lasias astopenason. Then, when the subordinate ones have been subjected, and the conjuration has been spoken as is proper, immediately the Spirits called will appear to you, ready for all things.

Arca-

Book Two.

The secret may be of whatever kind.

Concerning the announcing of a secret to a friend, absent near or far, who is already skilled in this art of spirits, it matters little what sort it is, provided it is not slight, or such as could otherwise have been safely announced by messengers or letters. We are also not concerned what the letters are like, provided they have the character of the principal angel of that hour in which the operation is performed: no secret at all.

Let us form letters at pleasure.

Johannes Trithemius, Abbot, sends greeting to Nicolaus Basselius, monk, and transmits this prayer of Saint Nicholas.

Creator of all things, reformer and maker, created the first man, Adam, to whom he joined a very beautiful wife named Eve, the mother of all living things, prefiguring the Catholic Church, to be joined to shepherds, shining beautifully with the morals of uprightness, and destined to bear sons of good works, men who by humility obtain the kingdoms of heaven that will remain without end. Christ redeemed us through his most kindly love for us; he gave us the Catholic faith, and those who truly love it will rightly obtain angelic happiness. Therefore let us all, living in true religion and living as Catholics, daily honor our almighty creator. Lord Jesus, most kindly savior, who mercifully redeemed us all from the abyss of death, kindly regarding our frailty and weakness, conform us to the Catholic faith, so that after this transitory life we may deserve to have forever the rest of eternal consolation and happiness. Amen. 14 Kalends of May, in the year of the Lord 1500.

When you have received these letters, marked with the character of Mendrion, the person to whom they are sent, being skilled in our art, should observe the lord of the ascendant; let him write both it and the whole disposition of the sky on a clean sheet, and on its back the conjuration. Then, after adding all the things that must be added, and after the chant has been spoken, as soon as the spirit has seen his altar, let him say these words to the first one: Chamerusyn merion nodiel burmy raueto elay reas penafon.

When he has sounded these words to him who appears to be the more eminent among the other spirits, immediately he will approach calmly and will reveal the secret entrusted to him.

Chapter 20.

Whose hour is called Xymalim, and its angel, the supreme emperor, is called Narcoriel, having under him princes, dukes, counts, and servants.

The eighth hour of the night is called Xymalim. Its angel, the first supreme emperor, is called Narcoriel, who has under his command many other spirits, princes, dukes, ministerial counts, who in their orders are called to various effects by those who work in the secrets of philosophy. And from all these there are twelve orders of those who serve Steganography. In the first order there are 10; in the second 20; in the third 30; in the fourth 40; in the fifth 50; in the sixth 60; in the seventh 70; in the eighth 80; in the ninth 90; in the tenth 100; in the eleventh 10,000. All these observe their orders in such a way that no one can safely work through them unless he has been fully instructed in all things. For whoever does not observe the due order exposes himself to danger and will be frustrated of the desired effect.

Cambiel Amelzon Xanoryz 100 100 1000 1000 Nedarym Lemozar Iastrion 100 100 1000 1000 Astrocon Xernifiel ThemaZ 100 100 1000 1000 Marifiel Kanorsiel Hobrazym 100 100 1000 1000 Dramozyn Bufanotz ZymeloZ 100 10[unclear] 1000 1[unclear]000 Lustifion IamedroZ Gamfiel 100 10[unclear] 1000 1[unclear]000

Here now we have named 12 dukes and 6 counts, established through all twelve orders by a hidden disposition, who have under them numbered ministerials, xiii. and [unclear], who suffice for us for every operation of the eighth hour of the night. Therefore when you wish to operate through them in Steganography at the eighth hour of the night, observe the lord of the ascendant, and write both it and the whole disposition of the sky on clean paper, and on its back, with the other things customarily used according to custom, this conjuration.

Conjuration.

Narconiel aples pornya nauelo meas. Triome ilneas azyfan lafias my bression ersoti penason. Then, after the things to be added according to custom have been added, and after the conjuration has been spoken, the spirits summoned will be present in that form which you have instructed them to assume, ready for all things.

Secret argument.

The secret that we wish to learn from a friend far absent, if we trust neither letters nor couriers: let us entrust it in the eighth hour of the night to one of the more powerful spirits of Narcoriel, fearing absolutely nothing, since all are faithful and most ready for obedience.

T Lite-

Of Steganography

Let us form letters at will.

O most gracious Jesus, I give thanks to your most holy mercy: you who by your blood reconciled the human race to the heavenly Father, hanging piteously raised upon the Cross; you subjected for our sake the flourishing youth of your most noble body to harsh wounds, so that you might make dead man live. Therefore, let us Catholics give such thanks as we can to our redeemer: groaning and praising, recalling in Christian fashion the memory of the passion of the savior of our race. Have mercy on me, most merciful Jesus, fount of mercy, abyss of compassion, glory of the saints, light of the citizens above; and pour into me the sweetest taste of your most holy love. Deliver me from all my calamities. Give me true gladness of heart, that I may exult in your praises, glorifying you, since by the pain of your wounds you have healed me. What shall I render to your mercy, my Redeemer, my giver of life? I have compassion for your sufferings with burning tears, and, blessing the most holy wounds of your body, most gracious Savior Jesus, I give thanks, asking pardon for my crimes. In the year of the Lord 1500, on the thirteenth day before the Kalends of May, I wrote this prayer, τυμβοὶ λαοῦ τε γῆ μου.

When the person to whom letters, of whatever sort they may be, marked with the character of Narcoriel, have been sent receives them, being skilled in the art, let him observe the lord of the ascendant at that same hour, and write both it and the whole disposition of the heavens, with the rest, on a clean sheet; and when all necessary things have been added beneath according to custom, and the said conjuration has been spoken, when he sees that the spirits stand by him, let him say these words to the more powerful one: Medaro Castotiel va reneas thafny thyrmo thea penason. When these have been said according to the instruction of this art, immediately the chief spirit will come nearer and will disclose the secret word.

Chapter [unclear]

Book Two.

Chapter XXI.

Whose hour is called Zeschar, and its spirit is called Pamiel, having many princes under him.

The ninth hour of the night is called Zeschar, and its angel, the supreme commander, is called Pamyel; after the manner of the preceding ones, he has under his command many other spirits, good and bad, princes, leaders, counts, and ministering spirits assigned to him by turns and ranks. For in the first order there are 10, in the second 20, in the third 30, in the fourth 40, in the fifth 50, in the sixth 60, in the seventh 70, in the eighth 80, in the ninth 90, in the tenth 100, in the eleventh 10,000.

But in the operations of Steganography we do not need all these, since a few are sufficient for us.

Here now we have 18 princes from the spirits of Pamiel, who in their turns are sometimes leaders, sometimes counts; anyone who does not know their ranks will labor in vain in this art. They have 1,320 ministers assigned to them by turns and moments of the hour, with whom they work marvelous effects. Therefore, when you wish to operate through them in Steganography in the ninth hour of the night, observe the lord of the ascendant of that same hour, or the whole figure of the heavens, and write everything on clean paper, and on the back of that little sheet this conjuration. [unclear] Conju[unclear]

X 2

148, Of the Steganographia: Conjuration.

[unclear] Amyel lyraz lasian mauelo breothis thirmoã ersoti layr pornis theory moar azas, penafon. Then, when everything prescribed in the art has been completed, say the conjuration itself, taking the greatest care not to omit anything required for the perfection of the operation. When the conjuration has been spoken, the named spirits will at once appear visibly in the form which you ordered them to assume. For all whom we have named are benevolent, good, prompt, and willingly obedient to one who operates duly, and faithful in the tasks entrusted to them.

Subject of the Secrets.

Whatever secret occurs to us, which otherwise we cannot safely make known to a friend either by letters or by messengers, we first entrust to the spirits appearing to us, and we are secure. The more eminent one among the others is distinguished by the appearance of a crown.

Let the letters be formed at will.

Wail, mortals, you who now laugh: by your very grave sins and horrible crimes you have in many ways most ungratefully spurned the kindness also of our glorious redeemer. Behold, the Turk, the deadly enemy of Christians, will move his army from Hungary; he will slaughter men like beasts. Savage, kindled with zeal for impiety as if with fire, he has crossed the Danube. Therefore mourn, most wretched ones, doomed to die in horrible slaughter; you will die in bitter zeal, because your crimes will seize you. You have despised the laws of God, your most gracious redeemer. Therefore you will be handed over to most cruel enemies, who will devour you like locusts. We have heard how cruelly the Turk invaded Hungary, Bohemia, and Poland; he destroyed very strong cities; women and virgins consecrated to God, holding chastity in zeal for holiness, he most shamefully violated, horribly slaughtering all Catholic men, raging everywhere like cruel beasts. His cruelty

850, Of the Steganographia

R. R. R.

Laperiel, Chameray: 30, 10, 100, 100, 300 Emarziel, Hazaniel: 30, 10, 100, 100, 300 Nameroyz, Vraniel: 30, 10, 100, 100, 300

Although there are many dukes and counts appointed for the operation of the Steganographia in the tenth hour of the night, nevertheless, since a few suffice us for everything, we have set down by name in this table three from the dukes and likewise three from the counts, adding beneath them the number of their servants, lawfully distributed by turns and orders. But whoever wishes to know the names of more of them should summon one of the aforesaid and ask him about each one. But when you wish to work through these spirits in the tenth hour of the night, observe and do most diligently everything that has been prescribed, writing everything on a clean sheet, and on its back this conjuration, in the manner in which it has been prescribed.

Conjuration.

Iasguarim apornys vesale moes labiel throe. Tadrys ascel cachylos thubla nailso thirmel vear. Turiel cralty solmys aslotiel naemes renhar, vear thirmo cralnoti faon dremlion lauiel odres, notiel pornys. Pornis meir moab sayraslotiel lo raytu lian afeuo, Bian eory churio bays afropenason. Then, when the things to be added have been added, and the conjuration has been spoken as is proper, immediately the summoned spirits will be present.

The intention of any secret whatsoever.

Let the secret be whatever it may. When you cannot make it known by letters and messengers to a friend living near or far, summon one or two from the spirits Iasguarim and appoint them as your couriers; entrust the secret, doubting nothing.

Book Two.

Letters are to be formed at will.

This is the prophecy of Nicolaus Basselius of Hirsau, bishop and saint, which he saw in Spicatus. And he said: Thus says the Lord to the shepherds of the churches. Soon you will perish, because a very great calamity will scatter your broad dominion and will sprinkle all Europe. Woe to the Ishmaelites, who break the covenants of the tabernacle, because through envy and rashness they seize Easter. Behold, the dominion that you have will be broken unless you hasten greater repentance; and you will be handed over to be torn apart. Alas, the whole Church has been overturned by the worst morals; pretense has invaded its ministers. Flee; do not look back. You will be laid waste, and you will be dragged by dogs; they will sprinkle the whole land with blood. Therefore, inhabitants of the earth, do penance. Young Benjamin will experience disturbances. Woe to the inhabitants of Gennesaret, which is Europe, because on account of the multitude of their sins they will perish under the hands of the Bulgarians. Here ends the prophecy of Nicolaus, bishop of Hirsau, 12 Kalends of May.

When letters of whatever kind, marked beforehand with the sign Iasguarim, have been received by the person to whom they are sent, one skilled in the art should do everything that is prescribed according to the art, and should observe the order of the planets, and write what must be written. And when the conjuration written above has been spoken, immediately, when the spirits have appeared mingled together, let him say to the first among them: Chamerusin othriel arnotiel solais elty. Naeles proy vear sato cralnoti, penason. When these words have been said, the spirit, immediately approaching, will faithfully and calmly reveal the message entrusted to him.

Chapter XXIII.

Whose hour is called Aalacho, and whose supreme angel is called the emperor Dardariel, who has under his rule many dukes, counts, and spirits.

[unclear]

In the tenth hour of the night Aalacho is summoned, and the supreme emperor of its spirits is called Daddariel, having under his rule many very powerful princes and dukes, who preside over counts and

[unclear]

Book Two. 153 R. R. R. R. Cardiel Masriel Nermas 10 20 00 20 10 Permon Harias Druchas 10 20 00 20 10 Armiel Damar Carman 10 20 00 20 10 Nastoriel Alachuc Elamyz 10 20 00 20 10 Casmiroz Emeriel Iatroziel 10 20 00 20 10 Dameriel Nauerorum Lamersy 10 20 00 00 10 Furamiel Alaphar Hamarytus 10 20 00 00 10

Therefore from the good spirits of Dardariel we have here named fourteen dukes and seven counts, who suffice for us, with their many and almost infinite servants, for every operation of Steganography for the eleventh hour of the night. Therefore, when you wish to operate through any one or more of them, do everything that is prescribed in the art of Steganography; and after you have completed everything, say this conjuration with attention.

Conjuration. [unclear] Dardariel pirno nadeuym pornis melto, nachir pheon pliros euali estafri thyrmano, Oniel maniel, veat raby cralnoti Vemy Throe orbasiel asar rauean. Purgiel near iano masiel arlay. Naseui myrsos modias merchul noti penason.

When this conjuration has been completed with due attention, the spirits called will stand by with goodwill.

The secret to be entrusted.

All the above-mentioned dukes and counts are good and faithful, doing harm to absolutely no one who loves God in truth. Therefore entrust to them whatever you wish to announce, according to the art, at the second hour of the night to a friend absent near or far, doubting nothing.

V Ioan.

154 Of the Steganography of Johannes Trithemius, Abbot of Sponheim. To Cornelius Gyrardus of Gouda, canon of St. Augustine near Leiden, greetings.

Our Lord Jesus Christ, the most gentle savior of our souls, promised us the happiness of eternal consolation, if [unclear] his commandments with a pure [unclear]. Dearest brother, keep diligently the commandments of God and of the holy rule, because unless you preserve inviolate until death all the things that almighty God has commanded you, you will perish by eternal death. Therefore I have handed on to you the form and law of a religious and holy way of life.

Beware, then, diligently, lest you give your heart to be possessed by any mortal creature through the desire of love, because no one comes to those highest joys except the one who despises the world for God. Again, therefore, through this letter of mine I exhort you, as my dearest friend, to observe the warnings that I had given you. For I think that I am doing something good when I write something good in this sacred time, especially for edification concerning the manner of living well, by which you may always become better. Therefore now again I write to you for your good, because I fear your danger no less than my own. But I beg you: always keep watch, advancing daily in the fear of God, and living innocent, harming no one, and altogether persevering in your holy purpose. Do not trust in time, nor fortune, nor age, because they are nothing but smoke. Truly I love you sincerely in Christ Jesus, praying that he himself may arrange that I also be beloved to you; and that I, who am absent from you in body, may always be present in spirit. Therefore, since I continually keep remembrance of you in my prayers, I very earnestly beg you not to forget me. Farewell. 12 Kalends of May, in the year 1500.

Chapter.

Book Two.

Chapter XXIV.

Whose hour is called Xephan, and its angel, called the supreme emperor, is Sarandiel, having under him many princes, dukes, counts, and servants.

The twelfth hour of the night, which reaches the dawn, is called Xephan, and its angel is called Sarandiel, who has under his command many spirits, good and evil, princes, dukes, counts, and ministers, who are assigned to various operations: the good to good ones, and the evil to evil ones. These princes, as Hermes the Hebrew, who is called Solomon, says in the fourth book on the offices of spirits, are accustomed often to appear in that form in which the Devil is read to have appeared to Eve, having one beautiful head like that of a maiden, with hair hanging down on either side, but two serpent-bodies, which nevertheless they always veil and hide under certain coverings or leaves, so that they may not be seen. In face, however, they are most beautiful, benevolent, and pleasant, and most ready and cheerful for every obedience to the operator.

R. R. R.

Adoniel Marachy Hardiel 10 20 00 20 10 Damasiel Chabrion Nefrians 10 20 0 20 10 Ambriel Nestoriel Irmanotz 10 20 20 20 Meriel Zachriel Gerthiel 10 20 .00 20 Denaryz Naueriel Dromiel 10 20 [unclear] 20 10 Emarion Damery Ladrotus 10 20 40 20 10 Kabriel Namael Melanas 10 20 60 20 10

Here now we have, from the good spirits of Sarandiel, 14 dukes and [unclear] counts

156 companions of the Steganographia, 7. With many of their servants, who suffice for us in the twelfth hour of the night for every operation. Therefore, when you wish to operate through them in the last hour of the night, observe and do carefully all that we have prescribed; and afterward say the conjuration.

Conjuration.

Sarandiel marfo porne ioniel schendiel iano Nati chilpresiosaschar meon prissi dyon volayr penason. When the charm has been spoken, immediately the spirits called will stand by, prepared for all things.

Arrangement for Sending a Secret Message.

When you see the spirits standing before you in a strange form, do not be afraid, because they are good and benevolent, harming no one, and they almost always conceal a monstrous form, lest they terrify anyone, appearing with a very beautiful face. Safely entrust whatever, in the hour of the night, you wish [to write to a friend?]. Let the letters be formed as you please.

O wretched man, and truly pitiable, why do you not attend to the instability of all temporal things? And why do you not consider that you will shortly die? Remember what the first man deserved because he violated the commandment. Would that, as Balaam wished, our soul might die the death of the righteous, so that, scorning present pleasures and the vain honors of the world, we may be unstained, keeping ourselves from every sin. But we do not take care, until at last we fall into the dreadful bonds of death, to be tormented forever. I consider happy the man who thinks of these things beforehand. Therefore, O man, cast away the world, as the Son of God did, and consider how many evils follow us from love of it. For many dangers are brought upon us, and because it is damnable to those who love it, it is rightly despised. Worthy of eternal death is the lover of the world. What does that world profit you, wretched man? When it is loved, it flees; while it is present, it passes away; while it exalts, it [unclear]; while it flatters, it deceives; while it flourishes, it withers; when it sends forth its lovers, it hands them over to perpetual miseries. In the year 1502, on the Kalends of May. Acce-

The Second Book.

When the letters have been received and the sign of the principal spirit recognized, let the man skilled in the art do what is customarily to be done. Then, after the above-written conjuration has been said according to the art, the spirits will appear, faithfully revealing what has been entrusted.

Chapter 25.

In which we shall teach the general method and form of approaching this art of Steganography, and of operating in it without danger, with the greatest usefulness.

Whoever desires to approach the knowledge of this hidden art of ours; whoever wishes to work wonders through it, and things useful to many amid dangers: first of all he must be adorned with virtues, and be of clean conscience and good will toward God, toward himself, and toward his neighbor, so that he is not inclined to harm anyone, nor seeks dealings of baseness. Then it is necessary that he be somewhat imbued with the good arts of letters, and especially with the science of the stars, so that he may know the general motions, courses, wanderings, changes, orders, natures, positions, risings, settings, and effects of the stars, signs, and planets; because without competent knowledge of these no one can have access to the depths of this art. Consequently it is necessary that he have a teacher perfect and experienced in the art, because we believe it possible to come to this science without a teacher only for a few, and for those most learned in many things, and especially skilled in magical matters. But the teacher must be not only proven and experienced in knowledge, but also faithful, upright, and fearing God; because the purer he has been in good conduct with God, the safer he will be in the operation of this science. For the spirits obey virtues. Therefore, when anyone is about to approach this art, let the teacher receive him and lead him into some secret and clean place. Let the time be tranquil and clear, and

Of the Steganography ... and the moon in complete opposition, with the sun shining clearly; and let Mercury be in the ascendant, joined to Venus or Jupiter, if possible; and let Saturn and Mars be remote, because if they themselves, or either of them, are with the ascendant, the initiation will not be perfect. First of all the person to be initiated in the art shall swear an oath: I, N., swear and promise by the power of almighty God, by the blood of our Lord Jesus Christ, by the resurrection of the dead and the last judgment, and by the salvation of my soul in the holy Catholic faith, to almighty God, to the blessed Virgin Mary, to all the saints, and to you, N., that I will faithfully keep this art of Steganography hidden all the days of my life, nor will I teach it to anyone without your will and consent. Moreover, by the same power I swear and promise that I will not use this science against God and his commandments, nor against the holy Roman and universal Church or its ministers, nor against justice and equity. So may God help me, and so may he save me at the last judgment. Then the preceptor shall read the following conjuration in the mystical tongue, and shall interpret it, and all the conjurations contained in this work, before the disciple, lest he suspect that there is anything diabolical, superstitious, or contrary to God, or that any compact with demons, implicit or explicit, is in any way secretly hidden there.

General conjuration to be spoken by the master before approaching the art.

Mesari cosmeniel archea sameor eritas. Dricho mosayr usio noes veso tureas. Abrithios naselion pyrno chyboyn ormon. Ceruali myrbeno lian saucaeo sayr. Rhy-

Book Two.

Rhymano caue iapion nospiel saseuo rhaony. Naty thirpolian ionayr chuleor nefris. Mistriona nayr dauosy tyuamo turmy. Pleon nomeato turi as bresne nasephon. Adion sayr catros chyrosny aschyon ermy. Otyel layr romays theory naias atreuo. Aliar measco trisna vscori iesaschor. Bios pailon rauemy sear astro penafon.

And after the master of this art has explained to his disciple the conjuration, order, and series of all the spirits, he shall reveal to him the most secret mysteries of this science, which are neither written nor to be written, forbidding him under the oath he has taken to reveal them to anyone as long as he lives, except to worthy persons sworn in the art, or to write them in any manner or for any reason. Then he shall teach him the natures, names, places, numbers, offices, and properties of all the spirits who are assigned to this art: how, when, and where work is to be done through them, and the remaining mysteries that pertain to the perfection of this art, concerning which nothing is to be written.

Here ends the second book of the Steganography of Johannes Trithemius, Abbot of Sponheim, on the twelfth day before the Kalends of May, in the year of the Lord 1500.

Here begins the third book of the Steganography of Johannes Trithemius, Abbot of Sponheim, addressed to the most serene prince, Lord Philip, Count Palatine of the Rhine, Duke of Bavaria, and Prince Elector of the Holy Empire.

Preface.

After, with the aid of our Lord Jesus Christ, Savior of faithful souls, we had completed the first two books of our art, in which we described our Steganography as best we could, we must join this third book to them, and link more marvelous things to marvelous discoveries. I found in a certain book of a certain ancient philosopher, who was called Menaistor, that it is possible, by a certain art, for us to make known the conception of our mind to a friend, however absent he may be, without hours, without words, without books, and without a messenger, most perfectly, most broadly, and most secretly. And since I was driven very vehemently by a desire to know, I began to wish to test the truth of the statements; and after many labors at last I found that very science proven by experience. Very great is

Preface.

The secret of this art is of such a kind, and wrapped in such great obscurities, that it is not easily accessible to anyone. For Menastor enveloped the mystery very obscurely and in few words, and he used such powers to keep it secret that after him no one has yet been found who has dared to make his discourse clearer by any instruction. But I, fearing that so marvelous a work, because of its excessive obscurity, might be despised by the unskilled, or at last burned in the fire, since I have long since tested it by many proofs, wished to commit it to writing in clearer letters, so that, with God's help, it might in some measure become accessible to learned men and to those most devoted to magical studies; and yet it should at all times remain hidden from unskilled Rapophagi, and in no way become known to their dull understanding.

But Menastor said: There are seven planets, over which seven angels preside, and under them are subject twenty-one spirits, through whom secrets are announced. Let us set out their names by means of a table.

Mansions of the spirits with the planets [unclear]. M.L.n.c.

Roth.

Floriel 1 | | | | | |

Nebiel 3 | | | | |

Sacniet 2 | | | |

Remasiel 1 | | | | |

Xmarona Tzatzraym 628 20. | 639 | Roth. Schw. R. S.

Preface.

These are the seven angels, according to the tradition of the ancient sages, each of whom guides the world for three hundred fifty-four years and four months in his order. Orifiel is the angel of Saturn, who from the beginning of creation governed the world for 354 years and 4 months. Afterwards Venus, then Jupiter, after him Mercury, and then Mars, afterwards the Moon, afterwards the Sun. Each is described as having held dominion over the world for 354 years and 4 months, with his angel written in the table common to him. And so the sages report that at the time of the flood Samael, the angel of Mars, served the authority of rule; Gabriel, however, the angel of the Moon, at the time of the confusion of tongues; Michael, the angel of the Sun, at the time of Israel's departure from Egypt. And indeed, if anyone gives credence to the aforesaid assertion, he will easily be able by himself, from the origin of the world down to his own age, to calculate the changes of times and the governance of the angels in the order prescribed. But we, pursuing those things that serve our purpose, do not doubt that under the seven aforesaid angels of the planets there are subject twenty-one other spirits, that is, three to each one, according to the instruction of this art of ours; through them we accomplish the effect of our intention. We shall observe the customary order of the planets, beginning from Saturn, the highest of all, down to the Moon, first writing down the operation of each principal angel, and then of those serving under them, and joining the chapters together in order.

Chapter.

164

Chapter I

On Orifiel, the first and supreme angel of Saturn, and on the operations that are performed through him.

Saturn, the highest and supreme of all the planets, slow in motion and by nature, cold because remote, difficult, heavy, from the point of its beginning 650 years up to the point of its first station, remaining in each sign for 30 months, is moved by its natural proper motion 626. Its first and supreme angel is called, according to the opinion of the ancients, Orifiel, who has under him three other principal spirits, namely Sadael, Poniel, and Morisiel, of whom we shall speak in their proper place and order.

Through this Orifiel, the great angel of Saturn, many different operations are performed in steganography. Through him we can make the secret of our mind known to a friend who knows the art, wherever he may be: by letters, if one wishes, or even without letters, and do many other marvelous things, which no one else understands who is unskilled in this science of ours. Therefore, anyone wishing to perform anything through this angel in steganography, especially on the day of Saturn, in these matters, business, and causes that pertain to Saturn, must first know its various and diverse motions. And first the various motion: pure, proper, mixed, direct, retrograde, and confused. And in all these he must know not only the general rules handed down by the astronomers, because although they are very useful for this science of ours, nevertheless they do not wholly suffice, but also the particular rules.

Therefore, once the tables and rules concerning the motions of the planets have been laid down as a foundation, which anyone working in this art must know completely, we have added special rules and tables of punctual motions throughout the individual chapters of this work; without observing them no one will be able to operate in this art. And note that the day of each planet is divided into four equal parts, of which the principal angel of that planet obtains the first, that is, three unequal hours; and his substitutes in order take the remaining three parts. For example: on the day of Saturn, Orifiel, its first angel, possesses the three unequal hours from sunrise, which are called the hours of the planets; Sadael, his first angel, possesses the second three; Pomiel, the second, holds the third; and Morisiel, the third angel of Orifiel, holds the last three hours. In the first three hours of the day both of Saturn and of the other stars, in matters appropriated to Saturn, one must operate through Orifiel; in the second, through Sadael; in the third, through Pomiel; and in the last three, through Morisiel. And all operations, according to the motion of Saturn, receive either a prosperous effect or a weak one. But now let us set down the punctual table.

Punctual table.

[table of numbers and unclear characters]

The order of the letters written in black [unclear].

Of Steganography.

When the mean motion of Saturn for the second day, degree, and hour has been learned from the common tables, know that it must first be carefully observed whether it is direct or retrograde; pure, proper, mixed, or confused. But you will not find this from the common tables. For that reason we have arranged the prescribed table, in which you will be able to find the point of the beginning and [end?] of its motion at any hour, the degrees being divided, with intervening [unclear], into particles of minutes. That is, each minute is to be divided into two, three, or four hourly parts, according to the proportion of the pure or confused motion, that is, with the conjunction or separation of the other planets observed. For it is impossible, either through the stars or through the spirits of the stars, for you to arrive at the effect of this art unless, with the knowledge of the punctual motion most diligently observed, you know how to order your operations precisely according to the proper qualities of the planets. For in different degrees, signs, days, hours, minutes, seconds, thirds, and fourths, the effects of the planets, with respect to this science, vary in different ways. For in each degree we have observed and found twenty-five different changes; hence it seemed necessary to us to divide each degree into just as many principal parts. This division, however, does not apply throughout all the degrees, but only in those in which the stars conducive to this art rise for us, with which the operation is performed for signifying to the absent everything that we wish, by the ministry of spirits, without letters, as we shall say. Therefore the first table of the division of the degrees of the motion of Saturn, which we have set forth above, serves perpetually for the first quarter of the day or night in those things which pertain to the operation of Saturn and its beginnings; the second, however, for the second three hours; the third for the third; the fourth for the fourth. Then we have added the punctual order of the motion of Saturn itself in the ascendant, namely when it shall have been in one of the first four signs, which are Aries, Taurus, Gemini, and Cancer. We shall also arrange a following table concerning the remaining eight signs.

[unclear]

Book [unclear].

First table.

9. R. S. X. 12. R.
10. ♄ } T.6. { ẅ } v. } 69 6;0 693 16 700 647 } 716 642 606 639 689 650 } 722 633 685 638 697 634 } 721 23 25 642 696 24 } R.714 641 679 633 K.691 642 } 24 650 682 S.648 } 724 642 22 644 682 643 } 710

21 ♄S. 700 T.S. 692 nꝑR. 691 663 21 673 681 668. 696 18 692 674 684 671 24 668 675 666 658.

[unclear] Table

170 Table of Steganography.

4. 7. 11. 15. m S. R. S. )-(R. ΩS. 673 20 } 668 } 710 } 672. 663 706 { 668 { 717 { 667 665 725 { 675 { 723 { 660 665 714 { 674 { 718 { 20 671 . 24 { 671 { 708 { 668
5. 717 { 21 { 721 { 675 633 709 { 671 { 714 { 673 { 19 } 667 { 24 } S. K. 664 722 { 664 { 715 { R.

667 { 671 { 19 664 { 664 { Ω Ω

16. Q̄R. 19. 22. 14. 17. 640 } S. } R. } H.S. } m p R. 642 } } w̄ } 694 } 675 635 } S. 707 } 697 } 696 } 666 23 } S. 714 } 692 } 699 } 659 647 } R. 722 } 684 } 696 { 19 642 } 12 } R. 24 } 689 { 672 635 } 709. } 700 } 19 { 657. { 721 } 691 { 691 { S.
17. } 718 } 691 { ΩS. † S. } 72 } 696 { Ω 639 } 684 { 69 S. 632 } 23 } 5. { 718 644 )-(R. } T.R. } 634 { ΩR. 633 } 724 { Ω 23 } R. 717 } 646 { 681 S. 632 . 17 } S. 635 { ΩS. 636 . 722 { Ω 635 . 717 { Ω 646 . 710 { Ω Ω

at the degree of Aries, point 641, [unclear] and 69, we have included the whole Zodiac in the second table. Then, in the same second table, we have arranged the motion of Saturn in any one of the twelve signs, for all the quarters of the day and night, down to the minutes, so that, at whatever hour, once the degree of the ascendant in which Saturn himself is has been known by us, the precise root of it may be able to appear clearly. But once the calculation of something has been completed, to which I do not know whether our age can ever attain, the table must be begun anew from the head of its beginning. In the third table we have reduced to proportion the sevenfold conjunction of Saturn with the other planets, which is unique; through it all 120 conjunctions are easily reduced to the point. In the same table the pure motion of all the planets is known through the punctual division of each beginning, progression, and elongation from the point in any motion, if the mean motion has first been perfectly obtained. For without knowledge of the mean motion it is impossible for anyone to be able to approach the practice of this science. Again, even if you understand the mean motion and likewise the true motion most perfectly, it will profit you nothing for knowledge of this science unless you understand fully the three prescribed tables for all the points of the divisions in the motions of the planets, taken equally from unequal degrees, minute by minute. But now let us proceed to the operation.

When, however, all these things have been known, and those things which we have said, and, with God’s help, are going to say, have been perfectly understood, when you wish to work in this most profound speculation, first of all you must know the rising, elevation, and setting of all the stars of the eighth sphere, through which the operation is made, and how far each is distant from another. The stars through which we operate for announcing any secret whatever to an absent person, whether by words or by writings and without a human messenger, are seven hundred in number. Their names, places, risings, settings, elevations, distances, approaches, and recessions we have described in a special book; it would be too laborious to repeat them here again by inserting them. Therefore, when the star has been observed in all respects as is proper, and when the point of the ascendant in which Saturn was at that same hour has been known, if the operation is made through him, consider most diligently the quality of its motion

LIBERTIUS.

[unclear] before you on the table or lectern. And concerning the conjuration appropriated to the Spirit through whom you work. Or, if you prefer to announce the secret entirely without writings, through the Spirit or without the Spirit, this is placed at your discretion. For it is an operation of the same kind to announce a secret to a friend with the Spirit or without the Spirit, a few things being altered, as we shall say in its place. Now we shall set out the difference of the operations of Saturn and of his Angels according to the four principal quarters, with the conjurations appropriated to each in order; these are to be used when you announce a secret through the Spirit.

On the first Angel of Saturn, who is principal, and is called Orifiel, who observes the first quarter of Saturn.

[unclear]

The first and principal angel of Saturn, as we have said in the preceding sections, is called Orifiel; he, with the other angels of the planets in his order, rules the sphere for 354 years and four months. He has the first part both in the day and in the night; and through him the operation is performed from sunrise in the day, and from sunset in the night, up to the third hour inclusive, in all things that pertain to Saturn, and on his day and night, as we have said. Therefore, when in the first quarter of Saturn you wish to announce something to one absent without words and without letters, then no Spirit of Saturn other than Orifiel is to be summoned by you, because through him you will be able to announce everything most perfectly. First consider in what sign this Saturn is, and in what degree, and whether he is direct or retrograde, and with what planets he is in conjunction. Let us set down an example of the first point: Behold, Saturn is now in the 25th degree of Taurus, on the 28th day of the month of April in the present year, which is the year of the Lord 1500. Now therefore let us multiply 25, and they become 600; let us divide these by the four equal quarters, and there will remain to each quarter 150. Let us complete all the degrees of Saturn in the sign of Taurus, and there will be 30. But let us multiply 3 by 25 in all, and they become 750. Let us cast off the four superfluous degrees from the middle of the third quarter, and 650 will remain. Now let us take the point of Saturn’s motion from the table for the present day and hour; and we shall be able to know what is the rising, elevation, and setting of the Angel Orifiel with Saturn in the first quarter. Once these are known, our operation will be easy.

Table.

S. R. S. R. R. S. Hour 1. Hour 2. Hour 3. degree. point. Hour 1. 640 635 22 25 634 632 642 X.646 S.647 X.646 23 646 3 2 648 640 650 644 639 Venus 5 R. S. R. Hour 2. Hour 3. 632 632 8 640 S. 640 633 640 Mars 24 632 639 650 646 Jupiter 632 640 626 .R+.

His

Book Three.

When these things have been most diligently considered, it is clear that Orifiel of Saturn is separated from Saturn by 25 degrees and 15 minutes; he is toward the east, distant from the first point of Saturn’s motion by 625 gradations, and from the end of the motion by 25 minutes. When these things are known, make an image out of wax, or paint on new paper the figure of Orifiel in the likeness of a bearded and naked man, standing upon a bull of varied color, holding in his right hand a book, and in his left a reed-pen. While you are making it, say: Let this image of great Orifiel be full, perfect, and fit to announce the secret of my mind to N., son of N., my friend, securely, faithfully, and completely. Amen. Write on the forehead your own name with ink tempered with oil of roses, and on the breast the name of your absent friend, saying: This is the image of N., son of N., to whom through Orifiel, angel of Saturn, the conception of my mind is announced. Amen. On the forehead of the image write Merion, and on the breast Troesda. Then join both images together, saying: In the name of the Father and of the Son and of the Holy Spirit. Amen. Hear, Orifiel, prince of the star of Saturn, and by the powers of almighty God I adjure you, listen: I command and order you, by the power of this image of yours, that you announce to N., son of N., this intention of mine (let the intention be explained) as quickly as possible, securely, secretly, and faithfully, omitting nothing of those things which I want him to know, and which I have entrusted to you. In the name of the Father and of the Son and of the Holy Spirit. Amen. Then wrap those images, thus fastened together, in a cloth washed with water of white [wine?], and put them in a movable vessel, which the wise call Indix pharnat alronda; cover it carefully above with shaved leather, and put it in the entrance of some closed dwelling, wherever you wish, for the space of 24 hours; and without any hesitation your desire will be perfectly fulfilled within those 24 hours. And your absent friend will know your intention in every form most perfectly, just as you spoke it over the image, however long it may have been; and whatever you wish him to know from you, he will know within those 24 hours perfectly and most secretly, so that no man will ever be able to perceive or know this for all eternity without your will or that of your friend. And it is a great secret, which none of the wise before us dared to commit to writing. But that friend of yours, if he wishes you to know anything from his affairs, can make you more certain through the same spirit within the same space of 24 hours, provided he is well perfected in this art. But you, when 24 hours have elapsed, take the images from the place in which they were put, and put them away, because at every time of Orifiel you can operate through them not only for that friend of yours, but for any others whatsoever, merely changing the name of that friend into the name of the person whom you wish to know something. And note that the images themselves need not be painted beautiful or elaborate; however simple they may be, it makes no difference, provided they have some proportionate likeness, so that they are recognized as images of men. But if anyone wishes and is able to paint them beautifully, it will not hinder, nor does it help.

Concerning the second angel of Saturn, who is the first under Orifiel and is called Sadael, presiding over the second quarter of Saturn.

The second angel of Saturn is called Sadael, who is appointed first under Orifiel in order, and has the second part after his prince, both by day and by night, in the works and times of Saturn: that is, the fourth, fifth, and sixth unequal hours. Therefore, when in these three hours you wish to announce something to an absent friend within twenty-four hours, without letters, without words, and without a messenger, do it in all respects and by the sign which we stated in the preceding operation; and observe the point of the second motion of Saturn in its degrees toward the sign in which that planet itself is moved, and what the motion is like, and where the spirit moving the star is, how far it has receded, and how far it is elevated from the center of its motion, however far it is distant from any point of the whole circle or sphere. To attain knowledge of these things, this is the table.

Have

Libertus.

R. S. R. S. R. S. Hour 54. hour 5. hour 6. hour 4. hour 5. hour 6. 669 { } 660 | 634 } 673 } 658 } 660 ♀ 675 { 671| } 24 | 663 } 667 } 651 ♂ { S. 661 | } } } { R. 666 | } } } { S. 659 | } } } { R. 658 | } } } { S. 675 | } } ♃

{ } 667| R. S. hour 4. hour 5. 658 { } 668 | R .• 660 { 663| } ♦ { S. 659| } } } { } 556| } } } { } 605| } } } { } 622| } } ♀ { } 632| } } ♂ { } 642| } }

When the place of the angel Sadael has been found from consideration of the fixed star at the point of Saturn’s motion, make two images, in the manner which we described in the preceding operation, of Orifiel, with the inscriptions, adjurations, and all the other individual things that were stated there. When these have been completed, place those images upon five little branches of the herb thrasnote, outside the house in a safe and secret place, and say over them:

In the name of the + Father and + the Son and + the Holy Spirit. Amen. Just as I have placed these two images of the angel Sadael and of N., son of N., my friend, joined together upon these five movable branches, so I command you, Sadael, by the power of Orifiel, your great prince, that without delay you convey to the knowledge of the aforesaid friend the secret of my mind which I have entrusted to you by explaining it.

When these words have been said, leave the images there for 24 hours; and what you wished will be done, and your friend will know, most perfectly and secretly, everything that you said over the images. Likewise, if you wish to know about someone absent, how he is faring, and his true condition within 24 hours, however far away he may be, you will be able to know it in this way.

And, with the constellation observed, through this art you will be able to know all things that are done in the world.

N.B. Concerning the third...

680 Steganography, Book III.

Concerning the third angel of Saturn, who is second under Orisiel and is called Pomiel, presiding over the third quarter of Saturn.

The third angel of Saturn is called Pomiel, who is second in order under Orisiel, the principal angel of Saturn. He presides over the seventh, eighth, and ninth Saturnine hours, both in the day and at night, in all matters that pertain to the operation of Saturn. Since he moves with his order among the fixed stars 25 degrees from the East, you will find his place, once his hours have been set out in tables, as follows.

S. R. S. R. R. hour 7. hour 8. hour 9. hour 7. hour 9.

S. G. R. hour 8. hour 7. hour 8.

End of the Third Book.

Key to the Steganography of Johannes Trithemius, Abbot of Spanheim.

To the Most Serene Prince Lord Philipp, Count Palatine of the Rhine, Duke of Bavaria, Elector of the Empire.

For sale at the shop of Johann Berner, bookseller of Frankfurt, in the year 1608. With privilege and the consent of the superiors.

Preface of Johannes Trithemius

It is the opinion of the wise that the ancient philosophers of art and nature, who had discovered secrets, concealed them by various methods and figures, so that they might not come to the knowledge of wicked men. The more learned among the Jews also confirm that Moses, the most famous leader of the Israelite people, in his description of the creation of heaven and earth, disclosed ineffable mysteries of secrets in simple words. Saint Jerome, most learned among our own, says that in the Apocalypse almost as many mysteries lie hidden as there are words. Moreover, the wise men of the Greeks, of no small esteem among their own people, who devoted their effort to writing fables, with most prudent reasoning handed down one thing to the unlearned and another to the wise in the course of a single narration. I cannot but admire these most zealous lovers of wisdom, and I do not fail to read them with whatever industry I can, so that, while I consider that they labored by lamplight more greatly than other men, I may, as best I can, fill the empty belly of my memory with certain crumbs, as it were, of knowledge falling from the table of the rich philosophers.

Nor, as I think, has this opinion altogether deceived me, since by the continual labor of reading I have learned many things that I did not know, and in various ways I have reserved an approach for my thoughts toward investigating greater secrets of things. Although, indeed, I am not of such great learning or industry that I would dare profess that I have grasped that secret method of the ancient sages which they used in concealing the majesty of philosophy, nevertheless I have devised certain methods, not to be despised, as it seems to me, of writing altogether secretly and without any suspicion, and of concealing whatever you wish. At the urging of the most serene prince, lord Philip, Count Palatine of the Rhine, Duke of Bavaria, and Prince-Elector of the Roman Empire, the wisest patron of philosophers, than whom no one seemed to me more worthy, I committed these methods to writing and gathered them into the following volume, not without enormous labor.

But lest this great secret come to the ears of the unlearned or of wicked men, whoever you may be as reader, I warn, ask, and adjure you by the ineffable name of God, JEHOVAH, and by the blood of our Lord Jesus Christ, savior of faithful souls, that you disclose this science of writing to no one unworthy, immodest, carnal, or maliciously old, since through it many things could be done among men: adulteries, fornications, conspiracies, murders, and betrayals, if, which may it not happen, it were made known. For just as a good and honorable man, as often as it is necessary, can safely and without any suspicion from anyone make known and express the secret of his will to another person who knows the art, for private or common advantage, so a perverse man, immodest and blinded by carnal love, can signify to a consenting person of his desire, however shamelessly, foully, and lustfully, his evil desire, by honorable, modest, and holy words, determining the place, time, and manner of meeting, as broadly as he can, without any suspicion. Nor will there henceforth be any security among married people, while a woman can very easily understand the evil will of her lover from the best writings, with her husband looking on and praising the most holy words, without any suspicion of evil; and whatever you wish your mistress to know, however ignorant she may be of Latin words, she can send back in reply, with her husband marveling and, as is possible, carrying the message. Indeed, if this science were to come to the knowledge of the commonwealth, the whole order would be disturbed, public trust would perish, letters, documents, all writings, and the very conversations of men would be turned into the gravest suspicion. No one now by letters, however

whenever thereafter no one would believe good, holy, and honorable men; no one would put trust in letters, however holy and chaste their words might be; it would always be thought that deceit, fraud, and evil deception lay hidden in the mouth, and men would become fearful about everything, no less suspicious of mutual conversations than of any letters whatever. But let someone object to me, saying: If you wanted this knowledge of yours to be hidden, why did you wish to commit it to writing? To him I say, if an answer must be given, that I neither ought nor could hide this knowledge from the most excellent prince, by means of which he may, if occasion arises, be able to free his dependants, of whose number I am one, from many dangers. For by means of this knowledge he can make known the conception of his mind to his own people, to whomever he wishes, secretly or openly, securely, without in the least fearing anyone's knowledge to the contrary. But whoever wishes to write anything by this art should diligently observe the methods, signs, and proportions of each thing; if he neglects to consider these, he himself will easily be able to forget what he has written. But now, with the Lord's help, let us proceed to the demonstration.

Method

The First Method of Writing Secretly is Carried Out by the Individual First Letters of Individual Words; Its Sign Is This: I.

The first, then, of the methods for writing secretly is such as this: when you wish to write something secretly to a friend, so that no one understands your intention except the one to whom you are writing, then take any Latin narrative you wish which need not be hidden, arranging all its words in such an order that the first letter of each word yields the word you wish, just as I shall teach you in the argument or example placed below. Yet this device is not sufficiently safe, because it could easily be detected by an industrious man, [unclear]. In reading, indeed, it is easy, but it is written with difficulty, because it is laborious always to have at hand words suitable to the proposition. Let us set down an example of this method, whose open text is Latin, but whose tenor, [unclear], is indicated as written in German, namely:

Example of the First Method.

[unclear]

Shining radiance of eternal blessedness, most excellent, King, governor and most mighty [unclear] of all who live virtuously, exalted and due refuge, virtue, unanimity, bond of all, joy of those who mourn, holy exultation of the sorrowful, strength of the weak, nourisher of the needy, and salvation of the afflicted, helper of the wretched, triumphator of the noble, administrator of graces, govern and rule the life of your servants, healing our infirmities, savior of all, glory of conquering souls, most brilliant light, refuge of the hungry, most kind lover of your servants, eternal rewarder of virtue, gentle glorifier of the souls serving you, [unclear] us, Lord, so that in morals

Key of Steganography

adorned with good morals, let us continually rejoice. True fortitude, strengthen us, that we may be made renewed by the brilliance of holiness. Help us, eternal God, redeemer. Free the lovers of your name; forgive sin for all; extinguish temptations for those who do harm; grant virtuous life and the love of righteousness to us as we pray, most high God, true giver of life to the weak, light of those who mourn; hear us, that we may deserve continually to maintain a just and upright life. Give us life, savior and most merciful king; be our glorifier. Zealous for truth, may we rejoice to be raised up to the eternal kingdom. Preserve the humble, pardon the new, destroy the harmful.

The Hidden Sense of the Above

Dear faithful one, you should be ready next Monday, as best you can, and wait for us around five at the Land Gate; there we shall appear with our equipment, etc. And so on, as much as you wish.

Precautions to Be Observed

But it must be observed that the aforesaid method, as we have said, is not sufficiently safe in serious matters, since as soon as any suspicion begins to arise about the letters, the secret can easily be detected by a clever person. Therefore the following methods are safer, as is clear. Likewise it must be observed, if by this or other methods you write to someone not sufficiently learned in the Latin language, that he should not divide the words, lest [unclear]. If you wish, you may use two points; I fill each word of your secret so that, when you have made a complete sentence of the outer text, you may make a little stroke thus, or the reverse, as you like. Yet it seems safer that neither points nor little strokes be made; and let the sign of a period, of whatever method, be placed not in the word of the secret, but rarely; place it neither over the first letter nor after the last, just as I did above in the hidden tenor: Dear fa[unclear]ithful one, etc.

Extension

Of Johannes Trithemius, Abbot of Sponheim

Extension of This First Method

The first method itself of writing secretly, like nearly all the others, can be varied with manifold diversity, so that a person who perfectly understands the aforesaid order of concealing may still be able to perceive only with difficulty other methods to be inferred from it. For anyone can vary this method, together with the others, for his own book: namely, so that the first line is conscious of the secret, the second not; or, if it is of such size, that one is not; and so consequently the concealer of secrets, as he wishes, is alternated in alternate lines, either whole or half, by descending from the beginning of his letters to the end, or by ascending from the end to the beginning. I add also that from either side, descending and ascending [unclear] another beside the sense of his hidden [unclear] can be varied by powers so many and so diverse that, in explaining them, there is need of an Oedipus. But my present purpose is to show first the simple methods of writing, and to give to those who are worthy and suitable to know many things an occasion by which they may be able elegantly to devise the greatest things from the smallest.

The Second Method, Prudently Varied by Alternate Words, Easy and Very Safe in Every Language

The second method of writing hidden things without suspicion is that the words of the narrative of the openly proposed text be varied by alternate position: namely, so that when the first letter of the first word bears witness to the hidden intention, the first letter of the following word is free from the duty of the secret office. Afterwards the third is not free from the ministry, the fourth remains idle, and so consequently the words, mixed always in alternate turns, serve the secret, while those suited to the public discourse withdraw in prudent order from the signification of hidden things. And this method, easy in every language of the world, contains [unclear] and seems to me sufficiently safe for announcing whatever secrets you wish. Its example is as follows.

Example of the Second Method

[unclear] sweetest Jesus, extreme salvation of the blessed spirits, and [unclear] created, pardon, and hear the groans of the poor; mitigate our tribulation; renew what is old. Heal the diseases of vices; grant virtues; receive exiles; and absolve the guilty. Good Jesus, mercifully forgive any offenses of ours,

The Key of Steganography

[unclear] ours, since we have sinned gravely and have often fallen away: sweetest Savior Jesus Christ, save us; be kind to those who pray, Jesus, and preserve us, your suppliant servants. We are men, most loving Jesus, transgressing the rule of justice; mercifully rescue us, you highest virtue, since our life, continually subject to unhappiness, is corrupted. Have mercy on us, Jesus Christ, most loving Savior; look upon the humility of faithful souls, and do not permit us any longer to wander in the mire of security, of a most destructive temptation, in love, as we, badly troubled, are tossed about; led away by faults, we hold our salvation in little esteem, soon to be called to the examination of reason. Kind Creator, be gracious to your servants, and free us as quickly as possible. The vanity of the world has deceived us, for we have abandoned the way of truth; rescue the sweetest light of souls, fixed in the mire, since you are our salvation, and in your name we shall be saved: unfailing joy and everlasting happiness, you are our life, the gladness of angels, the most perfect fellowship of the just, Creator, Savior of the human race. Most kind Jesus, hear us humble ones crying to you; free us from present and future shipwreck, that we may live without end. Would that you would look upon us, your wretched servants in exile, you who have redeemed us; we have loved your ways. Preserve us, almighty God, infinite majesty, boundless compassion; be our perpetual [protection?]. Amen.

The hidden tenor of the above.

Dear faithful one, the bearer of this letter has done something wrong; it is our command that you keep him imprisoned until our arrival, etc.

Example of a Latin Secret.

The lover of human salvation, who created all things, has enjoined obedience upon us: a commandment which we all are bound to obey and follow. The reward of holy obedience will be everlasting happiness for those who fear God. Let us strive to be summoned to Christ's obedience in all things, so that we may deserve to enter the eternal life promised to us with the angels through the mercy of God. Let us do penance while we can; the time of life is very brief; soon death will strike the unprepared, suddenly it will consume the negligent. [unclear] to send souls to judgment; brothers, do not delay in doing penance, for death will come swiftly to you, which no one of you can escape for long. Look upon those passing from your [unclear]; begin penance while you have time; why do you neglect it any longer? O death, most terrible of horrible things, how swiftly you consume us wretched ones. Your sojourn is very brief, subject to judgment; death subjects all from the soul. Hear us, most loving Christ, Savior, and be gracious to us who desire [unclear] through [unclear]; grant us fear and love of you, most kind Redeemer, pardon of sins to those who supplicate you. Nourishing Creator of the human race, hear us; grant us forgiveness of crimes. O most merciful Father, be merciful to us; help our weakness, most gentle one. Thus run mercifully to the aid of our weak souls, since we are yours. Most indulgent Father, grant rest to the souls of the faithful; deign to join with the angels those who fear God.

The hidden tenor of the above.

Tonight after twelve, I shall come to you near the gate which leads to the garden, where you will wait for me. See that everything is ready.

The third method is to use alternate words in such a way that the first is always without the meaning of the secret.

The third method of secret writing, as I have said, arises from the preceding one; in it the words serving the secret are varied in alternate turns as above. Yet this must be observed: that the first word of the narrative contribute nothing to the secret intention; and, likewise, the last word of the completed sentence at the end should be without a word of the secret, together with the following word, which should precede the beginning of the next word. And this method is very safe and is not easily detected by one ignorant of the art; and we shall set down an example of this kind.

Example of the third method.

O [unclear], we die, since all of us, mortal, together bring forth the guilt of general harm, and no one lives who will not die; we are all chosen for a short time. Baptism removes original sin [in natural things?]; daily penance must be performed. Death of the body remains before us, so that in humility we may fear God, who has rescued us from sinning; we have already lost [unclear], and by preserving [it] virtuously may live again in divine light. O Jesus, [unclear] from the heavens

[unclear]

Of Johannes Trithemius, Abbot of Sponheim.

two valid ones following in succession. For two nulls, only at the end of the word of the mystery, completed equally by two, are placed, as will be clear.

Example of the Fourth.

[unclear]

The Passion of Jesus Christ, giving life to the human race, whose life, innocently afflicted, freed us from every calamity, because [unclear] shall be saved in necessity; but [unclear] by the vicious, and the death of the good shall be abundant. Let us speak the praise of C. J., who redeemed our souls. Therefore let us give thanks to our most pious redeemer, who redeemed all who were subject to tyranny; all have praised his blessed name, and let us do penance for our excesses. Daily we shall hasten to live virtuously in love of the redeemer, whose fear cleanses the conscience, justifying us sweetly. Let us amend our life, lamenting with devotion, so that, turned to justice, we may deserve release from sins, persevering continually in charity and humility; we shall not fail.

Joh. Trith., Abb.

The secret tenor of the above.

I still want tonight, around two, to knock at the gate; wait for me and let me in, etc., and so for the rest.

The fifth mode proceeds with the first null through two signifying ones; it concludes each thing with an alternate null.

The fifth mode, not very dissimilar to the fourth, proceeds in the customary way with the first null through two signifying words. Each word of the secret, containing one null, is always enclosed, if they are equal, by two signifying words and one null; but if the matter is among unequal ones, a solitary signifying word will stand between two nulls. Let us also set down an example of this kind.

Example of the Fifth.

One who lives justly will attain happiness; no virtue will exalt elsewhere than humility alone, unless rashness shall condemn. If you seek happiness, hold fast the love of justice; and if you desire to attain true glory, always be a zealot of truth. Do not [unclear] falsehood; it corrupts chaste honesty, temperance,

The Key of Steganography

[unclear] dispels. Flee the vanity of the world, for it is very brief. Be a lover of Jesus Christ our most merciful savior. Cultivate the virtues, flee vices, beware [unclear], and keep holy humility in your heart. Love the savior of our souls, in whose love there is abiding, everlasting life. Despise joys that will suddenly pass away; love the future eternity of blessedness promised to us. Always beware the snares of the ancient enemy, the harm of whose poison humility easily overcomes. Be watchful, lest the savagery of the crafty enemy destroy you, since he himself is always watchful, and his most impious zeal is greatly to be feared. Love God cordially; he always remains. Love of the world is quickly consumed; dread, praise, and every crowd of things are suddenly ended. Evil zeal is the way of damnation. A proud man will suffer the deadly gnawing of worms; wretched and unhappy, he will never be freed. A proud man, worst of all, will burn without interruption and will never behold the glory of eternal happiness; he is cast outside with the demons, tortured, never to be freed. Alas for us proud men, to be condemned to eternal punishment; darkness and dread will fill you. O vanity of vanities, which eternal laments follow, to be despised, for you cloud reason. Johannes Trithemius.

The Hidden Content of the Above.

On next Friday at night about one o’clock, I will be at the ditch; and when it is time to storm the castle, then seize the Westerweller, etc.

The Sixth Method, after two nulls, always takes two significatives, whether they are words or are not.

The sixth method is that, with the first two being nulls to avoid suspicion, the two following in the order of the secret signify; and if by words of equal syllables they had completed the hidden word, that word itself is, in the usual way, closed off by two idle ones; if not, until the narration falls equally through two or more mysteries, where the nulls end some hidden word, presently what follows is begun from the significatives. Let us also offer an example of this mystery.

Sixth Example.

The sum,

The keys of the Steganography can all be varied with manifold diversity, according as it shall have seemed suitable to any diligent person for the concealment of his secret; but now let us set down below an example of this sort.

Seventh Example.

[unclear]

Unfailing light, blessedness of all the saints and creator [unclear], I.C. [unclear] of the universe and ruler, have mercy on us. We, weak, groaning, and thirsting for your mercy, ask you: grant us the strength to overcome the temptations of the Devil, so that, after hard labors for you, we may deserve rest. O sweetest Savior, I pray, look upon your humble servants and useless servants; be merciful to us, since we desire with all our longings to serve you. Make us have the favor of your love always burning within us. Give us the strong bond of brotherly charity. Jesus, almighty King of heaven, make us truly humble and vigorous despisers of worldly things, so that, always burning with love for you, we may love nothing here and regard nothing temporal as pleasant to us. O teacher of humility, most gentle Jesus, teach us to imitate your doctrine; for we are subject to various evils, intent on few goods. Save us, Lord, lest we perish. O supreme truth, give us life; sweet refuge of souls, be to us a tower of strength. For you are our strongest virtue; you are the salvation of my soul and the most healthful refreshment of my mind; you are the ineffable joy of the angels and the rest of all the faithful. You are the holy gladness of those who love you. You are the inextinguishable name of the citizens above. You are the giver of life to the dead and the most merciful sustainer of the frail. You, sweetest Jesus, help us, your frail servants, so that we may deserve to walk along the way of truth on the right path without offense. O most loving Lord Jesus, mitigate my very hard exile; and when the end of this life of mine begins to draw near, deign mercifully to come to our aid then, since [unclear], and fleeing far away all those who intend evils, they will soon be destroyed, since you are our protector. We ask by the virtue of your most noble death, sweetest one: do not despise your servants on the day of our departure, but may Jesus the Lord redeem and wash each of us with your blood, and may all [unclear] of our transgression graciously grant us, as we wait, the heavenly joys of the celestial homeland. Amen.

The hidden tenor of the above.

Dear faithful one, we have understood your business,

[unclear], very quietly, so that we may anticipate the enemy and strike them down.

The eighth method proceeds alternately by three empty words and the same number of significant words.

As the sixth does by two, so namely that any single mystical word of equal syllables completes the meaning of the open narrative in such a way that, when three empty places have been left, the following one begins not from [unclear], but from three significant words. If the word of the secret has unequal syllables, it will receive [unclear] into its company, until the syllables before the period in some way at last become equal.

Eighth example.

O almighty, eternal God, most kindly rewarder of justice, who willed your Son to become a participant in our race, that he might redeem those long placed in most wretched perdition, overflowing with goodness alone, assuming our form incorrupt from the flower of the virginal womb, as the holy Archangel Gabriel made known; which Virgin, destined to conceive by the most blessed Spirit, was to remain a virgin forever, free from crime, more eminent than all men and angels, bore the almighty King, God and man: the most holy and most reverend Virgin Mary, wholly ignorant of male companionship, giving birth without pain, and always remaining such, most high and immaculate. Holy virgin Mother of Jesus Christ, created by the power of God, known everywhere to the humble, filled with love toward other men, existing most worthy of all praise, and always remaining a virgin, [unclear] of the most blessed angels, whom then the Son admits with most generous favor in all things she has asked; and he venerates her as his most reverend mother, more excellent than all creatures, he who has never been accustomed to deny anything to one asking, but at once consents to her most holy will, granting all things, at last through the merits of this advocate of the poor. Therefore, venerating the very renowned merits of the most noble Virgin Mary, Lord Emperor of the universe, we pray that you pour the light of truth into us, wipe away the stains of sins, and truly bestow grace, especially at every time upon those who seek you; remove temptations; grant us, who beseech you, the power of conquering; clothe us with your love, chastity

18 Key of the Steganography.

chastity, obedience, temperance, kindness, abstinence, and the other virtues, with the tears of all, of devout [unclear], mercifully grant to us. Amen.

The hidden tenor of the aforesaid.

The bearer of this letter boasts of great art; but I do not think much of it. Test him well; do not trust him. Joh. Trith.

The ninth mode begins from three vacant ones, and proceeds singly through as many significants in alternating turns.

[unclear]

The ninth mode begins from three vacant ones with the eighth, and through as many significations alternately [unclear] concludes the individual mystical words before the period with an equal syllable, that is, it is concluded by three and three through as many idle ones; but the redundant ones, if two, are ended by two, and if one, by one similar vacant letter, in such a way, if you wish, that the following mystical word is always begun with three vacant ones. Of this let us set down the following example.

The ninth example.

Greeting and affection, most beloved and most singular friend, [bearer] of the present letters and more glorious, whom I ask you to receive humanely; he will set forth to you his necessity. Since I desire, as far as I can, to relieve here his old-time necessity and the defects pressing upon him, I should wish to be able to apply consolation to his misfortunes; but since, as is clearer than daylight to you, we are exhausted by heavy losses and, as is indicated, burdened by various debts, I am strongly confident in his zeal of piety, you who hold the force and bonds of friendship, that you would willingly show yourself humane to a friend, just as you have always been accustomed to be a helper of the needs of friends. And so I ask that you lend him, for a fixed term, two hundred florins, since he is placed in the greatest necessity, as he will inform you. I trust that you will restore all things with ready integrity after he has at last been moved by you. But if you do this, I give immortal thanks; act so that we may prove your sincere love toward us in the matter. What you do for him, I would have you know, is done for me; and I shall take care to give you immortal thanks for it. The friend himself, however, Eberhard, will restore it, namely

Johannes Trithemius, Abbot of Sponheim.

[unclear], namely a loan. For he will pay what he has promised; he knows how to keep it in steadfast firmness and not to deceive. Moreover, since you enjoy hearing new reports, I shall tell you marvels. I have brought up a dog called Eris, an enemy of peasants, so skilled in learning, instruction, and memory of all things that he seems to us to have put off the beast and put on a man. He understands Greek and knows Latin words; he humbly asks pardon for offenses; whatever I order, he does, when I nod to him with gestures; he faithfully guards what is entrusted to him; he rashly discloses secrets to no one; what are both imposed and entrusted to him he [unclear]. He loves himself as a zealous defender, plays excellently, and does other things easily marvellous, not incredible to those who know them. Farewell.

The hidden tenor of the above.

This man asks to borrow N. gulden from you; my advice is: leave him alone; he is utterly ruined and cannot pay.

The tenth method begins by means of four nulls, proceeds, and ends with meaningful and idle letters.

The tenth method begins from four idle letters. Through the same number of signs in order it proceeds after the likeness of the eighth in threes; that is to say, when the mystic word ends in a vowel, what follows is begun from the meaningful letters; but if it ends in meaningful letters, that is incorporated from four idle letters. But if fewer than four letters remain around the end, it can be concluded with the same number of idle letters, and also be omitted in the same number of meaningful letters. Let us set down an example of the tenth.

S.D. Since it is useful to know how to adorn a most honorable talent, and since we judge nothing more shameful to befall men than ignorance. The vanity of the world is always hostile to good and excellent talents, since it swallows a noble intellect in filth, clouds the mind, scatters memory, disturbs the senses, overthrows discipline, weakens the body, effeminates the spirit, and makes the citadel of religion and piety into woodland tales out of a man; it consumes all time in vain things, seeks the comfort of the flesh, and transgresses into destruction all the brightness of Catholic instruction; it does not revere God, it despises men, it forgets benefits, it is disturbed by the evils of conscience, it rejects eternal joys and venerates human glory, it feeds on vices, it is stained with filth and every kind of foulness,

The Key of Steganography

it thinks nothing of future things; stripped of eternal goods, it greedily loves only temporal things.

But you, best of friends, do not devote yourself to passing cares, but exalt the capacity of reasoning [unclear], and declare your intention by good morals; and, despising the world, so nobly adorn with letters your inner talent, which nature has given you, admonishing that what you show by outward possession, imitating the humble, you should truly exhibit in heart, since no one judges a gracious good to have been brought forth from a false heart; this is not said by the philosophers.

The hidden tenor of the above.

Today at one o'clock the pastor of Kirchberg has died; do not hurry so much with the handing over. Joh. Tr.

The eleventh method runs alternately through four, and concludes the word bound with meaningful letters by empty ones.

The eleventh method is always begun from four empty letters, and, proceeding alternately through the same number of meaningful letters, is ended in idle letters equal to the last meaningful letters. For all things to be concealed take their beginning from four idle letters, and however many meaningful letters you find remaining beyond four, know that so many empty letters must be appended at the end. Let an example of this be set down.

Example of the eleventh method.

S.D. I send you the oration that I delivered at the wedding of that same friend of mine: God, creator of all things, redeemer of the human race and best savior, consecrated even the use of marriage, lest the species itself perish. For we read that he also commanded marriage to the first man and said, Increase and multiply. He laid down the law for the preservation of humanity; and in the Gospel he deigned to sanctify weddings with miracles, those deserving well of God, preserving chastity. But it benefits men more who take up the modest zeal of their human state. Therefore you, who have taken up blessed wedlock according to our example and the command of the savior, who sometimes by miracles, but I by words, shall praise the institution of religion in honor of weddings. To you men, therefore, to whom we must announce weddings, and a great union of the young and religious [unclear]

Johannes Trithemius, Abbot of Sponheim

by which the human race is preserved: for if the practice of marriage had not existed, our whole race would have fallen and perished, with no one coming to its aid. But come, you who adorn fruitful marriages: let them be venerable by right conduct, by notable examples, by the concord of peace. First of all worship God, [unclear], always spend much money in alms for the poor, live virtuously, preserve justice, love beneficence, always speak praises to God, give alms from your own. Obey the commandments of God, do not abandon truth, honor the ministers of God, pay tithes to the churches, receive pilgrims as guests, free the innocent, feed the hungry, obey your elders, honorably love your neighbors, doing injury to absolutely no one; cultivate the Christian religion most devoutly; do not follow any vain errors that have been devised. Preserve the teaching of the Gospel, and live according to the commandments of God. Despise the pleasures of the flesh, show yourselves honorable and kindly, preserve purity of heart. Loving nothing [unclear]: remember what he commanded us in the holy Gospel, C. I., saying: [unclear] when at last we preserve chastity for God amid a voluptuous life and the soul in a muddy body. Purity of heart, however, must always be nourished by honorable, humble prayer, by which the mind is purified by prayers, and prayer most powerfully removes the remedy against temptations; and therefore the holy Apostle tells you that you must always be intent upon holy prayers, lest you fail through some temptation. Let us join you in marriage, so that, by his granting, you may preserve the offspring of your race, not so that you ought to flow away in harmful pleasures [unclear] the noble dignity of substance that is to come. And so know and keep in memory that you are travelers returning to the fatherland to which you have been called; for the life of this age is brief and quickly comes to an end. Therefore live in marriage in such a way that you do not at last happen to be excluded from the kingdom of God. Farewell.

The Hidden Tenor of the Aforesaid.

We have found a great secret treasure in the earth; come quickly and help lift it out. It is fully 100,000 guilders.

The twelfth method begins its narrative with five null letters, and, proceeding alternately through the same number of significant letters, joins them, just as in the tenth we showed that it must be done through four. Let us also devise the following example of this method.

Example XII.

S.D. I had lent you my book on the deeds of the Lombards, and the volume of Bede on the times; these I ask you to send back. For it befits a wise man to be [unclear] in those things which he has promised, [unclear] of the benefits [unclear]. The injustice of dealings is twofold, namely that of unworthiness and ingratitude. Lest you [unclear] yourself to be ungrateful, since you did not keep faith with what you promised, [unclear] you most gravely with the fault of levity. Our Gracius accuses you, because, though so often asked for the loan, you rashly refused to restore it to us according to the faith promised. Farewell.

The Hidden Tenor of the Aforesaid.

Do not trust this messenger; he likes to lie.

The Thirteenth Method.

It begins its narrative with five null letters and concludes the mystic word, through the same number of significant letters, [unclear] if they were of the same letter with the eleventh. Further, if there are fewer than five letters of the mystery, or if any remain after five, they must be concluded with as many null letters as the significant letters that immediately preceded them in number; but the mystic word, however many significant letters it has, is nevertheless begun from five null letters. Let us also devise the following example of this method.

Example XIII.

S.D. The greatest glory of nobles is philosophy, making ignorance a disgrace and the cause of all evils. For what is more beautiful than that men are found to have acted by letters and virtues, not only to attack barbarians with arms but also with learning, and, reporting the memory of their deeds, entrusted it to posterity? Yet, stirred by their example, you do not cease to unfold letters of humanity and the good arts, strenuous in arms, in study, thus all the ancients

Johannes Trithemius, Abbot of Sponheim.

Princes have most wisely been accustomed not to shut up riches to be kept in treasuries, but to apply them to the use of letters, judging this the most honorable path for those tending toward happiness: the benefit of letters, by which the commonwealth is made immortal. For indeed the knowledge of writings from [unclear] is called the burial of the living. It brings ignominious calamity upon human beings and makes them like beasts; true nobility, by contrast, is accustomed to make the soul splendid with learning and virtues. Infinite is the fruit of letters, which wins glory and holiness for our souls in heaven and shows itself immortal to those born of earth. Add that love of writing, since it extinguishes the fires of the flesh, harmful to the spirit, alone conferred on those ancient philosophers the finest memory and immortality of name among all posterity, always enclosed as venerable to human beings. Philosophy also makes those devoted to the studies of the ancestors glorious and splendid, lovers of tranquility, just, gentle, conquerors of the passions of the soul, most steadfast despisers of luxury and baseness. For these there is an easy ascent to God; holy exercises are an example of honorableness and a rule for every virtue; it shines forth in contemplation of heavenly things, sweetly raised up. They attain divine illumination, dear to God in honor, reverenced by men. Imitate these things, devote yourself to letters, confirm the happiness of life by upright works. Farewell. I, Johannes Trithemius, abbot, have written this.

The hidden tenor of the foregoing.

Those of Nuremberg have sent scouts out against you / in many forms / look out for yourself / etc.

Mode XIV. Between two nulls it encloses each mystical word with its signifying words.

Mode 14 always takes its beginning from a null and, duly proceeding in order through signifying matter by means of one null, encloses at the end the word to be hidden. Moreover, students in this art will be able not only to vary but also to enlarge the preceding thirteen modes, so that, beginning with those things at the various number where we ended the demonstration, they may ascend, up to whatever number they wish, by 7, 8, 9, 10, or more alternately, wherever they wish.

Example

24 Key of Steganography. Example XIV.

Apply yourself to letters with humble submission; be kind; most diligently beware ignorance. For teaching, celebrated by training, exalted in honorableness, learning distinguished by morals, is to be preferred to all honors. Knowledge immersed in vices has little worth, but diligent learning always makes a noble life, marked by virtues and adorned with examples of learning; adorned innocence is given esteem, since heavenly honor must be preserved by holy actions. Unfruitful knowledge will be subject to torments, but in elevated sciences friendly letters [unclear] with living virtues, and pleasures that are stained and to be overthrown; one must insist on exercises of virtues, or sweetnesses must be granted. Farewell from Sponheim, 7 Kalends of January, in the year of Christ 1498. Johannes Trithemius.

The hidden tenor of the foregoing.

I ask you, let me know how the matter stands, as you well know.

Mode XV. It begins from the unit that marks, and proceeds alternately up to the number eight.

Mode 15 sets one idle word before, adds another signifying word, then two alternates, three follow, and so up to eight; moreover from the group of eight through seven, then through six, and so consequently down to the unit, the descent is again made; and again, in the same way, ascent and descent to the unit, as often as will be necessary.

Example XV.

Most illustrious Prince, with humble subjection, greeting. Princes must rightly be instructed in good disciplines and with virtues and learning, and should justly hold and knowingly govern the commonwealth. For the most glorious authority of leaders is to apply themselves at once to arms and letters: to destroy the enemy in war, and by the arts of letters to adorn the mind, and to rule with courage and wisdom together. God, the most excellent illuminator of all hearts, has bestowed noble knowledge upon us, which I shall, to the best of my powers, care for by your grace. For it has a distinguished, bright ministry of understa-

John Trithemius, Abbot of Spanheim

[unclear] that all things are rightly to be hidden from human understanding, namely lest, by using them badly, they be subverted. You understand well enough that the secret of the divine art is to be revealed to benevolent princes, chaste, just, learned, and worthy men, so that they may be able to beware cunningly of men’s very grave errors, evil counsels, and the snares of the wicked, and may have power to disturb the efforts of enemies, who zealously disturb the commonwealth, and [unclear] in protecting affairs he may send letters securely in silence. Therefore, dearest and most honorable prince, since I, a man who loves knowledge, have known by kindness [unclear] to favor the best arts, I strove to present this knowledge, hidden from all, as clear to the sole [unclear], most beloved, who by great virtues surpasses all nobles, kings, and princes of our time [unclear], outstanding in religion, liberality, justice, and consequently in nobility, and admirable and conspicuous in literary learning. God has given us the grace of understanding; he has set forth various arts not uselessly. But [unclear] to carry out the matter with zeal and to apply ourselves to holy impulses, so that we may deserve to enter the happiness of life appointed for us after death; and knowledge will be a support to us. Amen. Farewell.

The hidden content of the aforesaid.

I beg your Grace: keep the art secret until the book is made; I have found still wondrous things for it.

Mode XVI. It agrees with the preceding mode in its procedure, but, on the contrary, always begins from the vacant words.

The third mode is opposed to the preceding one as regards the beginning, because that one begins its first narrative from significant words. This one, however, begins from idle words, so that the first word is always empty, but the second significant; and so an ascent is made from unity up to the octave, from which again there is a descent down to unity, and this as often as the proposed narrative is finished. Let us fashion the following example of this kind.

Example XVI.

One ascends to eternal life by virtues alone, since those given over to vices have by no means been judged worthy of the kingdom of God, and their pride has been repelled; they are zealous for the iniquity of demons, and they will always be disturbed by zeal [unclear], and the worms of impiety will gnaw them. Their consciences will never rest for eternity, but, blinded, they will be punished with the greatest torments, with everlasting oblivion. In hell there is no redemption, but perpetual weeping and unceasing groaning and a fire never to be extinguished. There are darkness and everlasting night, fear and very grievous misery, cold and chill; there will be no degree, for always to lack perpetual goods, to endure burning or cold or [zeal?], which is blameworthy. For carnal pleasure is very brief; in exchange for its object, wretched men are increased by the greatest miseries, [unclear]; but the salvation of our people remains continually [unclear]. Farewell.

The hidden content of the aforesaid.

When this man comes to you, put him in prison until my arrival, etc. And so with the rest as much as one pleases.

Mode XVII. It imitates the first mode through the individual words, the letters always being in the preceding one.

The seventeenth mode, after the pattern of the first, begins with the first letters through the individual words, but arranges the letters of the alphabet artfully, so that for a it takes b, for b it takes c, and so consequently up to the end of the alphabet; moreover, for z it takes A. And when you wish to write in such a mode, so that you may the more easily be able to follow the alphabet, consider its order by nature.

A b c d e f g h k l m n o p q r s t u x z.

b c d e f g h i k l m n o p q R S T U X Z A.

For A, b, the immediately following letter, is taken; for B, C; for D, D [unclear]; and so consequently, as is clear in the example.

Example XVII.

The majesty of the catholic [faith?], firmer than all things by holy deeds, has promised, with Christ’s favor, the happiness of eternal life to faithful men who hold the catholic faith. Christ, the more glorious almighty, bestows future life; no one of wicked works will have blessed life. A faithful man follows Christ by holding to virtue; he is declared by good works, and the catholic name of Christia-

[Preceding page illegible in the source.]

28. The Key of Steganography.

The hidden tenor of the above: [German] "Peter Kleipfeyel, the bearer of this letter, is a wicked rogue, full [drunk] day and night, a despiser of the name of God."

Modus XIX: after each single vacant [letter] it sets two significant [letters], with the letters transposed in the aforesaid manner. Modus 19: you premise one vacant [letter], to which it always subjoins two significant [letters] with the letters transposed at pleasure, so that always after one idle, transposed [letter], two significant and transposed [letters] follow. And this transposition can be varied as if to infinity, as we shall say in what follows; and of this modus let us set down the following example, in which we shall observe the transposition of letters said above, so that in place of any letter the one always immediately following it be taken.

Example XIX. [Latin cover-text, a moralizing passage on the catholic faith, as printed.]

The hidden tenor of the above: [German] "Dear faithful one, today about ten [o'clock] await us with four hundred horse at the gate."

Modus XX: with the letters of the significant [words] transposed, after each two vacant [letters] it sets as many significant. Modus 20: after two idle [letters] placed at the beginning, set always two significant [letters] with the letters transposed, in the same manner we said—namely, that for each [letter] the next immediately following be taken; but the empty words in the narration do not transpose a letter, as is said above—at least, if you wish; and of this [modus] too, in turn, let us set down the following example.

Example XX.

30. Key of Steganography. Method XXI. It uses alternating significant words, with the letters transposed into the second place.

Method 21 uses alternating words, of which the first is empty, the second indeed significant, the third again empty, the fourth by no means idle; and so on in succession down to the end of the proposed narrative. All the letters in the significant word are transposed into the second following place, so that for the letter A, c is to be taken; for c, e is to be taken; and so on in succession to the end of the alphabet. Further, for x, a is to be taken, but for z, b. The Greek y, however, is not necessary for us for an ordinary name, and therefore is to be omitted in all the following alphabets. But now let us set down an example of this kind.

Example XXI.

I should rejoice to answer your letters; so may Christ make me rejoice, and I would send the requested volumes, if at last I had had them. I have been zealous, I think, for my nearest and most serious hidden handlers lately with a good zeal, as the most exact philosophers had it; moreover I shall have for you thanks far from mortal, my sweetest brother, you who keep mutual glory inviolate. For in this familiar matter, which you seem to have attended to most diligently with grave modesty, I have plainly learned this: that I praise what has been done and shall have thanks that will never die. And therefore, complying with your requests, I should soon have wished to be, Christ knows, the things requested, if I had them. Here I have nowhere seen a Latin translation of Master Ficino; I confess I have read at Venice the beloved letter of Pico della Mirandola. Therefore do not take it hard that your petitions are so frustrated. The highest truth of your Christ conceals nothing in darkness, and, as examiner of hearts, that I could not oblige you. To hide the other best things, to scorn virtue and very many gains swiftly, at last you think true, to love Christ purely. I ask, see to it that you exist as a priest in works, and that the lover of Christ more truly love Christ purely, whom you are commanded to fear. He is preserved by zeal for souls, and sets nothing before Christ's commands, since he knows that the fear of God is the best zeal of the soul, the love of blessedness, God zealous by loving. For the true royal knowledge of the Savior, and the pious observance of the catholic faith, and increasing thanks to almighty God Jesus Christ, the more glorious giver of all good things, may confer on you loves of eternity, and inscribe you in the catalogue of faithful Christians. Farewell.

Tenor [unclear]

Johannes Trithemius, Abbot of Sponheim

31

The hidden tenor of the aforesaid.

Peter, printer of Fridburg, called Labsodel, likes to drink strong wine. He has been made Doctor of Fools at Sponheim.

Method XXII. With the transposition of letters already mentioned preserved, after two idle words he sets down the same number of significant ones.

Method 22 begins with idle things and at once adds two significant ones, and so, by means of two empty words and two significant words, it completes the whole open and hidden narrative in alternating turns. The first letters of all the significant words are placed in the third position, so that for a, d is to be taken; for b, e is to be taken; but for c, f; and so on in succession to the end, just as for the first letter of the alphabet A, x is to be taken; for b, [unclear]; and for z, c, as in secret matters the alphabet showing [unclear] their red visited black, hidden this time.

A d b c e f g h i k l m k p q r s x t z n a x ss z c.

But when you wish to write in the prescribed manner that follows, set the alphabet before you, and look carefully that you keep the prescribed order, lest you cause error for the reader and for yourself. But now let us set down an example, which proceeds by two alternating words.

Example XXII.

S D. Since I have known you to be a lover of the arts of humanity and of the devoted, and a cultivator of the Christian faith and the most benevolent patron of all philosophers, willingly, led by the wonderful pleasure of friendship, to oblige your requests, from books well known about ecclesiastical writers and catholic doctors, [unclear] for you to be exhorted, behold, I send it, so that you may have something with which to offend the mind. May you send back to me the codex from torments into books of foolishness concerning spirits, and the glorious work of [unclear] coming, which you have shuddered at in questions. I beseech Christ to adorn the eyes of our heart with the most holy zeal of his love, and to make us, freed from love of heavenly goods and from lowest desires, [unclear] to despise vain honors, so that in turn the lofty and also great secrets of the art may penetrate

32 Key of Steganography

that we may penetrate [unclear], and [unclear] a continual desire for glory, with the duty purified, whereby we may always adorn the Catholic faith with most honorable morals; by the virtue of humility may we become better every day, despise transitory things, and not seek to please men. You are a great and truer philosopher: let go of all things and you will find all things; and the discovery nearest to death, insofar as it offends the erring man. Farewell.

The hidden tenor of the aforesaid.

What I have given you to keep, you shall preserve and give to no one except to me alone.

Mode XXIII. With each letter shifted to the fourth, it proceeds by alternating turns or words.

Mode 23 always begins with one idle word, to which it immediately joins one significant word, and so proceeds with alternating words. In the meaning of these, the first letters are always transposed to the fourth, so that for a, e is taken; for b, f; for c, g; and so consequently as far as x, for which c is taken, as in the following alphabet we shall clearly show by example.

A e, b f, c g, d h, e i, s k, h l, i k, o l, p m, q n, r o, s p, d q, u l, r x, s z, t a, s b, x c, z d.

This mode, however, like all the others, will be capable of being varied in many ways: as it now uses alternate words, so let it use pairs, threes, or more. Then the sign of a mode of this kind is to be sought; and it must always be observed immovably for the others, since one should look not to the variety of the mode but to the order of the mystery.

Example XXIII.

S. D. Those matters which I set before myself to be solved, with Christ’s help I have resolved. I would like you to write back to me briefly what you make of it, what then has benefited me, your opinion, and the whole matter. Brother Gratius, and also a friend, recently reported to me that then, among our people, a young man had been restored to life, recounting every invocation of Christ from the dead, and telling of the wondrous and dreadful torments among the lower regions of wicked Christians: namely, of those who, by acting perversely, crucified Christ; those especially guilty who, though they had obtained the most kindly benefit of redemption, nevertheless always remained ungrateful to Christ and, utterly blinded, neglected future joys. Following the pleasures of the world, they were most bitterly [unclear] with daily and continual neglects gnawing at them: “We shall be condemned; we are justly tortured; deservedly do we suffer cruel things. Cruel as we are, we sought earthly and worldly things ambitiously; we neglected Christ’s commandment; we despised the humble; we loved iniquity; and we receive the repayment of eternal damnation. Alas for us unhappy ones, why did we deny Christ, why did we neglect the time of indulgence?” etc. The man raised up related that he had found many other wondrous things, etc. I cannot write them on this occasion, especially in a few letters. Farewell.

The hidden tenor of the aforesaid.

Tomorrow at nine o’clock take heed of me at the gate. There I will appear secretly and silently with 200 horses.

Mode XXIV. It takes all significant words, and transposes each letter to the fifth following.

Mode 24, after the likeness of the first, takes all the words of the proposed narrative as significant; but it transposes the first letter of each word to the fifth next following: that is to say, so that for a, f is taken; for b, g; for c, h; and so consequently, as we shall show in the second alphabet, where for the red letter the black one immediately placed above it is taken.

A f, b g, c h, d i, e k, f l, g m, h n, i o, k p, l q, r u, x z, s t, b v, c x, d z, e [unclear].

Therefore, whenever you wish to write or read in this mode, place this alphabet before you, easily indicating all the signs of each mode.

Example XXIV.

S. D. Setting the honor of benefactions before attentive services, and not provoking the insults of benefactors, remember, I beseech you, the holy charity of your brothers, the good zeal and honor of those brothers of yours who continually adorn our Catholic religion with holy works. But I pray, kind brother, that I may cast away fear. Double-tongued brothers, the hatred of being loved, quarrels, and disputes take goodness away by evil works. Be splendid every day to the good also; aspire also to fame; adorn the soul with holiness, justice, continence; and have zeal for the name [unclear].

Key of Steganography. Method XXXIII. Proceeding by alternate words like the preceding methods, it shifts the first significant letter to the fourteenth.

Method 33 begins the second narration with one idle word, and, like the preceding method, proceeds in turn by alternate words. For the first letter of each significant word it takes the letter following it in the fourteenth place, so that for A, p is taken; for b, q; for c, r; and so on according to the order of the following alphabet.

Alphabet. A-p, b-q, c-r, d-[s?], e-t, f-u, g-x, [unclear], i-a, k-b, l-c, m-d, n-e, [unclear], p-g, [unclear], r-i, s-k, [unclear], u-m, x-n, [unclear].

Tenor of the Secret. He is still new; test him first quite thoroughly before much is entrusted to him. He also likes to drink wine and is strange. This is the meaning of this secret.

Significant letters. Toaklefrzetmmmtikmrzazemfixpelommfctztsteazdmatomtilipmltiliaerblp mrzxtiemmstaemesakl mmfe carz

Example XXXIII.

Johannes Trithemius, to the holy nuns on the mountain once of Rupert, who adorn the Catholic faith with bright virginity: happiness. With continual zeal for most holy religion, for the sake of the aforementioned greatest king, we send a servant, requested by us for a long time, a great man, a man [unclear] in temporal matters. Johannes, known to your charities, zealous with fervor for the religion of the monastery of [Uleidorf?], for a long time abbot, and freely leaving a new abbacy, I approached therefore, just as I had committed to you the monastery of Limpurg, in which he served Christ, occupied with continual prayers and holy readings of the Scriptures, when he went down with the monks of the same place and took up the care of temporal affairs, and became procurator and cellarer. The abbot of Limpurg, changed in mind by his usual instability, finally consents to leave. I begged with the greatest urgency, and scarcely could obtain consent from him. Christ willing, he at last consents, though timidly, because he fears to serve nuns, since they are lightly changed. He fears not undeservedly; for, as experience has taught us, some nuns have given their stewards, for their beneficence, a reward not praiseworthy. A woman’s mind is suddenly changed to bitterness. Yet, Christ granting it, I trust that he will be useful to you. [unclear] Therefore, recognizing womanly changeableness, I admonish you to remember to be constant, receiving him in holy honor and sincere charity, putting aside every levity of womanly mind. Especially help us and recover the state of temporal affairs, collapsed in your monastery. It would be of benefit, with Christ our redeemer, the zealous lover of chastity, helping. Farewell, 7 Ides. Johannes Trithemius.

Of Johannes Trithemius, Abbot of Spanheim.

Method XXXIV. It similarly uses alternate words and shifts the first letter of each significant word to the fifteenth.

Method 34, like the preceding methods, begins with one idle word and proceeds similarly by alternate words, so that the first is idle, the second significant, the third again idle, the fourth in turn significant, and so on successively to the end of the proposed narration. Further, for the first letter of each significant word there is taken the letter which, in the following alphabetical order, comes after it in the fifteenth place, so that for A, q is taken; for b, r; for c, s; and so on, as is clear in the alphabet that follows.

Alphabet. A-q, b-r, c-s, d-t, e-u, f-x, g-z, h-a, i-b, k-c, l-d, m-e, n-f, o-g, p-h, q-i, r-k, s-l, t-m, u-n, x-o, z-p.

Hidden tenor. Tomorrow at 9 the bailiff will come and take the peasants’ cows; keep yours at home.

Significant letters. Eg kzuufuerfunfunkttukgehmeqfgceeufrutinfrqnkef thuenafueufrnahdwstubfatqa hue.

48. The Key of Steganography.

…[this modus] uses [the following], and the first significant [letter] of any word is changed into the 17th after it, so that for A is taken s, for b t, for c u, and so consequently up to the end of the proposed narration, as in the following alphabet. Alphabet. As, bt, cu, dx, ez, f[a], g[b], … (the cipher-alphabet pairs are partly garbled in the source) … sn, to, up, xq, zr. The tenor of the secret. [German] "Priest Heintz of Mandel has carried off one [woman] from St. Catharine's; if you find him, take him captive." This is the intention of the following mystery. [Enciphered line, as printed: "Kasac zgdorpih gshxxfcsxzdhzpihnufocsmdhx spihbze pcmoadhz…"]

Example XXXVI. [Latin cover-text, a moralizing passage on the catholic faith and good works, as printed.] …Johannes Trithemius wrote [this], the 4th [day before] the Ides of January, in the year 1500.

[Following page illegible in the source.]

48 Key of Steganography

... it uses [unclear], and the first [letter] of each meaningful word is changed into the seventeenth following after it, so that for A, s is taken, for b, t, for c, u, and so on in succession to the end of the proposed narrative, as in the following alphabet.

Alphabet. A s, b t, c u, d x, e z, f a, g b, h c, i d, k e, l f, m g, n h, o i, p k, q l, r m, s n, t o, u p, x q, z r.

Content of the Secret. Priest Heintz of Mandel has carried off one from St. Catherine's; if you find him, then take him captive.

This is the meaning of the following mystery. Kasac zgdorpih gshxxfcsxzdhzpihnufocsmdhx spihbze pcmoadhzznopdohnihdedchbzafshbz̄h.

Example 36. Catholic faith does not save [unless] it is supported by the ardor of the divine name. Believe also that zeal for the love of God is by no means entirely useless here for the redemption of the soul, for many people are now found boasting in the Catholic faith, but few are performing the works of the Christian faith. Without works faith dies; they believe a great deal, but very few observe God's commandments. O weak zeal of faith, which stronger unbelieving men could have by natural uprightness; the Gentiles who do not believe that the Savior of the world was made the Son of God and made man through zeal for human redemption will be tormented by the pains of hell. But they do not in the least adorn the Christian faith with most holy works, and, always entangled in sin, put [unclear] honors before eternal blessedness, staining the purity of faith with impious actions and depraved morals against obedience. But the lovers of God who have the right zeal of the Christian faith, setting nothing before Christ, will have him as an appeased judge, and he will give them everlasting honor. [Unclear], therefore, from these discourses, you who boast of faith: love God and you will have the reward of blessedness of those who are zealous for righteousness. If you love the vanity of the world against the honor of God, you will receive the reward of those who are zealous for iniquity: the horrors of hell. Johannes Trithemius wrote this on the fourth day before the Ides of January, in the year 1500.

Method

50 Key of the Steganography [unclear]; for with worthy morals, but with humility cast aside, of catholic tradition, you believe without love; I do not think you just and faithful. For indeed he who has faith but nevertheless neglects divine love is impious; concerning the see also he presumes in vain. He is a zealot of divine love who daily adorns the Christian faith with devout and good works, and who, supported by humility, loves God. Joh. Trith., 3 Ides of January, in the year 1500.

Mode XXXVIII. It uses alternating words in turn, and the first letter of the significant word is transferred to the 19th.

Mode 38 proceeds in turn by alternate words, in the manner of the preceding ones, whose first letter of the significant word is transferred in order to the 19th following, so that for capital A, u is taken; for b, x; for c, z; and so consecutively, as is clear in the alphabet written below. You will nevertheless also be able to vary this mode, by applying the signs not only alternately, but to each two, three, or four words, according to a pleasing measure, as you will be able.

Alphabet. A u. b x. c z. d a. e b. f e. g d. h e. i f. k g. l h. m i. n k. o l. p m. q n. r o. s p. t q. v r. x s. Z t.

Secret Intention. Know that Hans Schwerd speaks much evil of you in your absence, and yet before you behaves as though he were your very good friend.

Signifying Letters. R r f p b a u p e n k o p z e r r b o q r f b h r x b h r l k a f o o b a f k a b f k b i u x a a b p b r k k a k f i m q p f x a l z e n k e r o a f o u h p p b f b o b f k c o n p q d r a b o c o b r k a.

Example XXXVIII. The Father, King, and Maker of all things created the first man, Adam, to whom he joined a virgin wife in paradise, signifying the catholic Church joined to shepherds.

Mode

Of Johannes Trithemius, Abbot of Sponheim

Mode XXXIX. It also uses alternating words, and the first letter of the significant word is transferred to the 20th.

Mode 39 uses alternating words in turn, beginning from one vacant word, or after a preceding vacant one it appends one significant word, then again one vacant word and again a significant word, and so consecutively up to the end of the proposition. Furthermore, the first letter of each significant word is transposed to the 20th next following, so that for A, x is taken; for b, z; for c, a; and so consecutively, as is clear in the alphabet itself.

Alphabet. A x. b z. c a. d b. e c. f d. g e. h f. i g. k h. l i. m k. n l. o m. p n. q o. r p. s q. t r. v s. x t. z v.

Intention of the Secret. It is being written to you to come here; it is my advice that you do not do so. For the plan is to drown you, or to put you in eternal prison. Take care.

Signifying Letters. B g g s g p r e c g a s p e z c l f c p z f h m k o l g q r k g l p x r b s b c q q i g l g e s x l h a p x l a q a f i x e g g r b g a f u s s c p b p o l a h m b e p g l s s g e e e d e l e l g q u s g e r e l f s c h b g a f.

Example XXXIX. [unclear] O most gracious Jesus, I give thanks to your most holy loving-kindness, who by your blood reconciled the human race to your Father, hanging lifted up on the cross most pitiably, with body shattered, spirit sorrowful, face spat upon, and bearing our crimes; through the zeal of ineffable charity you healed our [unclear], you poured out the flourishing youth of your body for us by the harshest wounds, and gave life to man, dead, overcome by too much love; and, restoring catholic communion, you wished to die most laboriously. Therefore I give what thanks I can to you, my most dear Redeemer, groaning and weeping as I recall the memory of your passion, Christ the Savior.

Key of Steganography

remaining. O most gracious Jesus, save me by your accustomed goodness, and grant me, I beg, all my prayers, since you are my praise and my glory, gladdening me with holy joy. My redeemer, heal me. Sanctify me, Christ, true light. [unclear]. I bless you, creator of the world, most mighty king, Christ the savior, inextinguishable light; I beg you, purify my soul. Helper of all, enlighten me. Christ, exalted lover of the faithful seeking glory, look upon me; give the eternal joys of blessedness; give the most fervent fires of your love. Life, Jesus, savior of all the saints, savior of the world, most merciful Jesus, through the sorrow of your blessed and most bitter passion grant me the light of understanding and of your love, with humble and pure conscience to foretaste the rays of light. Have mercy on me, good Jesus, source of mercy, fountain of loving-kindness, and abyss of graces; pour into me the fullness of heavenly [unclear] and the most sweet and most pleasant taste of holy charity. Rescue me, examiner of all hearts, and give me, with purity, gladness and exultation in your praises, glorifying you, since by the pain of your wounds you have healed me. What shall I render to your charity, my redeemer? I suffer with you, weeping, and blessing your most blessed passion and the healed wounds of your body. O most gracious one, I give immortal thanks; look upon your servant. Amen. Joh. Trith.

Method XL. It uses alternate words, and transfers each first significant letter into the twenty-first.

Method 40, like the preceding ones, uses alternate words, empty and significant in the same place. The first letter of each significant word is transferred in order into the twenty-first, the next nearest following, which is the last of ours, so that for A, z is taken; for b, a; for c, b; and so consequently, as is clear in the alphabet of this fortieth method, which follows below. This method, however, like all the others, is varied into diverse other forms, so that it may use either single significant words, or alternate ones, or several.

Alphabet.

Az.ba.cb.dc.ed.fe.gf.hg.ih.ki.lk.ml.nm.on.po.q.porq.fr.tj.nt.xn.zz.

Signifying letters.

An bggh mstlamtisz qs lh mz mednpabgz f dah.

[unclear]

Of Johannes Trithemius, Abbot of Sponheim

diahcdqagthidmcqdethkhbgchbgrtbgdghmcdgadmaZildm.

Intention of the Secret.

Tonight around 9 wait for me at the barrier by the bridge; there I will look for you behind the trees.

Example LX.

[unclear]

Do penance, wretched people. Now, in a short time, you hardened ones will suffer the most grievous tribulations of our race from infidel men, and a most cruel death. The Turk, with a great army from Hungary, has attacked Christendom far and wide. Savage as beasts, the Turkish men [unclear] crossed the Danube, kindled as if by fire with zeal for impiety. Therefore let all men mourn, as those soon to die. Where is your zeal, most wretched Christians? Where your constancy and devotion? Far away, through wickedness, Christian kindness has [unclear]; [unclear] has abandoned the Catholic faith. Zeal and the fervor of divine love have gone far away; because of these things the enemies of the faith will kill and devour men like locusts. For we have heard how grievously the Turk, having invaded Hungary, Bohemia, and Poland, destroyed cities, and most shamefully violated infants, women, and gathered virgins, and consecrated women who out of zeal for God had preserved chastity, and horribly killed all Catholics whatsoever. Destroying all, his cruelty surpasses men and beasts. He will suddenly throw all Germany into disorder with his most warlike army unless a general defense of the princes resists without delay. Therefore, weeping, let us humble ourselves with the greatest contrition of souls, praying to God most earnestly that he convert us, mercifully forgiving [our sins?], freeing us from enemies who strive to hand our souls over to death. In the year of the Lord 1499, on the eleventh day before the Kalends of March.

Johannes Trithemius, Abbot of Sponheim.

G. 3 CAPL

54 Key of Steganography

Chapter II

On Other Methods of Writing Secretly, Which Are Contained Above.

In the preceding chapter of this first book, Most Serene Prince, forty methods of our art of Steganography were arranged in order. Although their abundance can suffice by itself for writing anything whatever secretly, nevertheless, in order that we may show students the way of [unclear] greater things, I think it worthwhile also to explain other little methods of writing by example. Therefore, just as in the preceding chapter, among the other twenty-two methods, we set down the last by transposition of the letters of the alphabet into the following ones in order, so now, according to one alphabet of twenty-two letters, necessary to us alone, let us, in each individual method, anticipate the significant letters into the preceding one. In this anticipation the first method of this chapter will agree with the last of the preceding chapter, the second with the penultimate, and so consequently down to the last of this chapter, which will be the first of the chapter, varying the method of the corresponding transposition.

The First Method of This Second Chapter Uses Individual Significant Letters, and Each Letter Is to Be Taken in One [word].

The first method of this second [chapter] uses individual significant words, and the first letter of any word whatsoever is immediately transferred into the preceding one. Thus this preceding first one is to be taken. But you must draw the alphabet in a circle, both in this method and in all the following ones in which letters are transposed, so that here z is taken for A, a for b, b for c, as is clear in the alphabet by the circle.

This method, however, like all the rest, can be varied in many ways: by alternate, double, triple, quadruple, or more [letters], at the writer’s pleasure, yet in such a way that suitable signs [are assigned] to each one; otherwise even he himself can easily forget what he has written, and no one will perceive his intention. Now, however, with the letters placed beneath, mark how much each letter is away, h2, which is the first in the alphabet of all languages; but now let us proceed to explain this method, with rather shorter sentences, as we seem to have used above.

Alphabet.

A z. b a c b d c e d f e g f h g i h k l k m l n m o n p o q p r q s t r s t u s y s x z x.

Intention of the Secret.

Wait for me tomorrow at nine with force.

Significant Letters.

Time passes. Z: i. d. t. z, q. s. i. l. h. m. d. n. q. w. l. t. la. mtm. l. b. s di s. z. k. s. i. follows.

Example of the First.

Time passes; let us strive for [zeal?], sincerely choosing light things humbly with our minds, gathering our daily errors. The time for gathering is at hand; let us cleanse the shadows of impulses, let us leave this age, fleeing the torpor of sloth; let us hold fast the zeal of Catholic holiness. Amen. Johannes Trithemius, abbot, wrote this on the sixth day before the Kalends of March, in the year of the Lord’s incarnation 1500.

The Second Method Uses Alternate Words, and the Letters of the Significant Words Are Transferred into the Second Preceding One.

The second method of this chapter, beginning with one vacant word, uses alternate words, the idle and the significant being set forth in the order of the narrative; and the first letter of each significant word is anticipated, transferred immediately into the second preceding one, so that x is taken for A, z for b, a for c, and so consequently, as is clear in the round table placed here, and in the plain alphabet which we have set down for the easier manner of writing. The red letters, however, are our customary alphabet, from which each of them, in this method of writing, being mystically superimposed upon the black [letter] in the round [table], is taken for the proposed narrative.

Alphabet[s]

XZ A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 1234567890 .I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. P Q R S T V U X Z A B C D E F G I K L M N O P R S T V U Z A B C D E G I K L M N P R S T V U 2345678

John Trithemius, Abbot of Sponheim.

Alphabet. Ax.bz.ca.db.ec.fd.ge.hf.gk.li.mk.nl.om.pr.qo.rs.sq.tr.vs.xtz.Zv.

Intention of the Mystery. I beg you, come to me at once; it is very urgent.

Signifying Letters. G.afz gbcpgafhm k.jmlqrsibxl vskg rg qbj eq etp mgr.

Example of the Second. Creator of the human race, God, look upon your servants. Govern them with zeal for righteousness, so that, living well, we may obtain the reward, the joy of the heavenly ones. Help us, frail and wretched human beings, and adorn us with holy morals; [unclear], we beseech you, illumine our minds with light, so that we may diligently call to mind your passion, with tears and good works. Jesus Christ, Savior, free us by the power of your shed blood. Ruler of Catholic unity, save your gravely afflicted people, whom long ago, dying on the cross, you redeemed by your most blessed shed blood. See how grievously the people is afflicted under the most cruel Turk. Free us wretches through the [love?] by which you redeemed us.

Amen. John Trithemius, Abbot, in the year of the Lord 1500.

The Third Method proceeds through individual signifying words, and the letters are transferred to the third preceding letter.

The third method of this second chapter proceeds through individual signifying words, as the first does, and the first letter of each word is transferred to the immediately third preceding letter. Thus for A, x is taken, which is third before it through z and [y?]; and so consequently, as is clear from the letters themselves and the numbers placed in the little wheel. This method can also be varied just as the others can, and not only by proceeding through individual signifying words, but also through alternate words, pairs, threes, fours, or more, at the pleasure of any writer.

Key of Steganography.

Alphabet. A u b c d e f g h i k l m n o p q r s t u v x y z A B C D E F G H I K L M N O P Q R S T U V X Y Z 1 . 2 . 3 . 4 . 5 . 6 . 7 . 8 . 9 . 10 . 11 . 12 . 13 . 14 . 15 . 16 . 17 . 18 . 19 . 20 . 21 . 22 .

Intention of the Secret. The bearer of this letter is a bad knave; do not trust him too much.

Signifying Letters. Xobkdlboafpxofbcopfpqbfklxbgkuxbkfogdbgorbfibzefb.

Example of the Third. Blessing the dearest, best, and most kindly defender of Catholics, we fittingly adore [unclear]; may [unclear] through Christ make every [unclear]. May he set good charity in the faithful, the peace of blessedness; may the Catholic faith rejoice in Christ with praise through good works. May Christ, the Catholic victor, daily and most devoutly bless good Catholics [unclear], since, more richly adorned with the belt of religion, [unclear] will possess the happiness of infinite blessedness, receiving the recompense of most radiant honor. John Trithemius, in the year of the Lord 1499, successfully.

The Fourth Method uses individual signifying words, but the letters are transferred to the fourth preceding letter.

The fourth method of this chapter proceeds in order through individual significations, after the fashion of the preceding one; but the letters of the hidden mystery, moved back, are transferred to the fourth immediately preceding letter, as is shown more clearly in the little wheel set below.

Alphabet. [unclear] A b c D e f g H J K L M N O P Q R S T U V W X Y [unclear] 1234567890 ijklm n o p q r s t u v w x y z a b c d e f g h i k l m n o p q r s t v w x y

Here first, for the first letter of the alphabet, A, [unclear] is to be taken, which is the fourth in the circle before it; for b, [unclear]; for c, [unclear]. And so consequently, as is clear in the little wheel. This method can also be varied with the others, by alternate words, pairs, or more; but, by proceeding as it were through individual signifying words, we can conceal many manifest secrets. For the sake of brevity it has pleased us to adopt this method.

60 Key of Steganography: Alphabet.

At.bu.cx.dz.ca.fb.gc.bd.ce.k.f.lg.mh.ni.ok.pl.qm.rn.so.tp.uq.xr.zs.

Intention of the Secret.

The parson of Bing has died on account of something; look after the parish. This is the secret intention of the following open narrative, according to this method.

Signifying Letters.

Zanldania q k i veice opdeipqh uaeioꝗanoxdae Zaigqe ritxd Zan ldennai.

Example IV.

Z. As we are about to praise the exalter of our souls, let us continually approach in divine love, desiring whatever useless slanders, empty vanities, eternal joys; behold, all things pass away except God and justice. Why do we love this life and desire to be plunged into destruction? Why do we lead ourselves away? Let us pray to Christ, the zealous guardian of devotion and of eternal love, with continual insistence. We are daily stained by grains and are driven by temptations. Most sweet Christ, grant us zeal for love of your sweetness, and let iniquity not harm our souls. Amen. Johannes Trithemius wrote this on the Kalends of March, in the year of the Lord 1500.

The fifth method uses individual signifying letters, and each letter is changed into the fifth before it.

The fifth method of this second chapter, like the preceding one, admits no empty words, but the mystery proceeds through each of the signifying words. Nor do I believe that anyone ignorant of this art can ever discover things hidden by these methods, since even for one who knows the art but is not well practiced it becomes difficult to penetrate everything. The letters hidden in all the words of the mystery run through to the fifth immediately preceding, so that for a is taken [unclear], which is in the circle of the alphabet.

The Fifth.

61

Q .R .S .T .U .X .Y .Z . A b c d e f g h i k l m n o p q r s t u v x y z 5 4 3 2 1 0 9 8 7 6 5 4 3 2 I K L M N O P Q R S T U V X Y Z

The fifth before it: for b, t; for c, v; and so consequently, as is clear in the little wheel. But whoever wishes to vary this method by alternate pairs, or more, since it is not easy for everyone in writing to proceed through each single letter, should not omit the signs appropriate to the method of each; otherwise he will easily fall into error and will provide nothing most usefully and knowingly to the reader.

Alphabet.

As bt cn dx ez fa go hc id ke lf mg nh oi pk ql rm sn to vp xq xr.

Intention of the Secret Mystery.

Tomorrow at six be ready and wait for me at the cross.

Signifying Letters.

G i m h p g t n z t h n d b z m p n o p h x p p s m n g d h f g v m p o r.

62 Key of Steganography: Example of the Fifth.

G. Standing by the grains of the mind, we humbly [unclear] your letters; new ones. Zealots of the Trinity, grant us honorable good zeal; evil zeal pursues, does not work. Most merciful Christ, we humbly ask, father, come to our aid. Alas, I am heavily burdened by grave diseases; O best redeemer, grant pardon to the wretched. Johannes Trithemius, abbot, set this down on the seventh day before the Kalends of March, in the year 1500.

The sixth method proceeds through all the signifying words, and each letter is placed in the sixth preceding.

The sixth method of this chapter also proceeds through all the signifying words after the fashion of the previous one, admitting no word that is wholly empty; and all the letters of the secret mystery are transposed backward, so that before A the sixth preceding in the little wheel is taken, which is r; for b, s; for c, t; for d, [unclear]; for e, x; for f, z; for g, A; and so consequently according to the order of the alphabet set down in the little wheel itself. By means of the number placed beneath the alphabet it can easily and without labor be written how far each letter stands from another, and how far it is in the order of each alphabet. Now the little wheel follows.

Johannes Trithemius, Abbot of Sponheim

Alphabet. Ar,b,f,c,t,d,v,e,x.fz.g,a,h,b,i,e.k.d.e.m.f.ng.o.h.pi.q,k.rl.s.m.in.to.xp.zq.

Intention of the Mystery. Do not take this monk into obedience; he is a wild Meyer.

Signifying Letters. Gengefuem xgfbgetuquoxbhlmfxfxlemnuxgoobexlfsa txl

Example VI. [unclear] The glorious, merciful one, our begetter, founder, and maker of the universe, making Christian memory of the deeds of Christ, claims it at no time with humbled knees. Wherefore we are struck dumb. Let us behold Christ carrying the wood on his shoulders, redeeming his servants by majesty. Christ, fixed to the wood, dies for us. O Christ crucified, best glorifier of all believers, hear those who bear burdens; O Christ, shining light, O Christ triumphant, free Christians. In the year of the Lord M.I.D.[unclear], on the Kalends of March, Johannes Trithemius, abbot, composed it.

The seventh method proceeds through all the significant letters, and the letters are transposed into the seventh preceding letter.

[unclear] The seventh method of this chapter admits no idle letter, but proceeds in the narration of the hidden mystery through the individual significant letters. But [unclear] all [letters?] of the secret mystery are transposed into the seventh letter immediately preceding each one. This method too can be varied in many ways, as we have taught in its place concerning the individual methods. All the letters of the words of the hidden mystery have thus suitably been transposed into the seventh preceding letter, so that for A, q is taken, which is seven places distant, counting backward from that place, as the number set beneath clearly shows; for b, r is taken; for c, s; and so on in order according to the sequence of the following wheel.

Alpha[unclear]

Key of Steganography

Plain Alphabet. Aq.b.r.c.f.dt.cv.fx.gz.ha.ib.ke.ld.me.nf.o.g.ph.q.i.mk.l.t.m.vn.xo.zp.

Intention of the Secret Mystery. T.b.l.b.l.m.x.q.l.m.q.u.b.f.c.u.s.c.e.q f.r.v.t.p.d.n.b.v.b.f.f.k.l.m.a.rv.f.b.f.t.s.v.e.x.v.d.t.v.s.q u.s.a.v.k.f.v.l.m.n.f t.l.n.a.m.s.v.b.f.s.b.v.p:f.l.m.

Example VII. The joy of temporal goods, with flattering and slippery evils, wearies Christian peace with mortal gladness and various wars. The flesh is the vanity of the age for the criminal; those who rashly hold cheap the blessedness of the future kingdom, given over to wickedness, good for nothing, [more savage?] than beasts, wretchedly do not seek the bright path of Catholic life. They swiftly flee good things; nevertheless they perceive all Christian things as false, and the devout will more swiftly hold them in the tranquility of life. The true Catholic, who will never endure changes, truly flees the gladness of the world, does nothing rashly, does not pursue gain, loves purity; you shine with nobility by virtue; mindful of future light, he esteems transitory goods as worthless. Johannes Trithemius.

Johannes Trithemius, Abbot of Sponheim

The eighth method proceeds through all the significant letters, and the letters are transposed into the eighth [preceding] letter.

M O R P Q T S U V X Y Z A B C D E F G H I K L M N O P Q R S T U V W X Y Z 1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25 .26 .27 .28 .29 .30 .31 .32 .33 .34 .35 .36 .37 .38 .39 .40 .41 .42 .43 .44 .45 .46 .47 .48 .49 .50 .51 .52 .53 .54 .55 .56 .57 .58 .59 .60 .61 .62 .63 .64 .65 .66 .67 .68 .69 .70 .71 .72 .73 .74 .75 .76 .77 .78 .79 .80 .81 .82 .83 .84 .85 .86 .87 .88 .89 .90 .91 .92 .93 .94 .95 .96 .97 .98 .99 .100

The eighth method, indeed, in this chapter, like the preceding one, makes use throughout of significant words in the narration of the mystery, and every letter in the hidden narration is transposed into the eighth preceding letter, so that for A, p is taken, which, counting backward, is eighth from that place, as is clear in the numbering wheel. For b, q is taken; for c, r; and so on in order through the whole alphabet. This method too is varied at the pleasure of anyone who knows the art, through alternate [words?], pairs, threes, fours, or more, as we shall say in its place.

Alphabet. Ap.bq.er.df.et.fu.gx.hz.i.a.kb.lo.md.ne.of.pg.qh.rj.sk.tl.w.m.xn.zo.

Intention of the Secret Mystery. Your enemies will come here tomorrow at nine, I

Key of Steganography [unclear], with ten horses; prepare yourself for that.

Signifying letters.

S .a. e. v. a.p.e.l.m.m.t.i.j.t.c.d.f.I.e.m.t.d.q.e.m.z.t.i.b.f. D.d.t.e.d.a.h.o.t.Z t.e.g.z.t.i.s.t.o.s.p.r.q.t.s.a.r.z.e.p.o.m.L.a. r.Z l.t.e.

Example VIII.

Savior of souls, eternal power of the Most High Father, hear the sorrows of the wretched; he mitigates the tribulation of the innocent. Succor those laboring under temptations, poverty, and the desolation of the frail. Jesus will extend your hand of defense, so that we may deserve to be cleansed, zealots of your justice. Most kindly Son of God, drive away the darkness of sins; sweet light of souls, at all times drive away rash zeal. Glorifier of those who are zealous for your justice, help those awaiting health from you; powerfully [unclear] of the persecuting [unclear], and we are [unclear], and the most holy ray of love: grant yourself to those entreating with zeal. O most gentle Jesus, lover of uprightness, examine the tears of your zealots. In the year of the Lord M.I.D., on the Kalends of March.

The ninth method uses all signifying words, and every letter is transferred to the ninth preceding one.

Alpha

The ninth method of this preceding chapter, in concealing the proposed mystery, directs the arrangement or order through all the signifying words, and admits absolutely no empty word. But all letters in the secret narration are transferred to the ninth preceding letter, so that for d one takes o, which is ninth in the order of the alphabet before it, as appears plainly both in the wheel and in the alphabet. For b one takes p; for e, q; and so following. This method, like all the others, can be varied into many others, not only by alternate words, pairs, or triplets, but also by other arrangements so diverse that infinite methods can be made from any one method.

Of Johannes Trithemius, Abbot of Sponheim

Plain alphabet.

A o b p c q d r e f g v h x i z k l m n o P s t u X Z A B C D E F G H I K L M N O P S T U V W X Y Z. Ao.bp.cq.dr.es.ft.gv.hx.ix.ka.lb.mc.nd.oc.pf.qg.rb.si.rk.vt.xm.zn.

Intention of the Secret.

The Saxons are gathering a great people; I do not know against whom it is directed; take care for yourself. This is the intention of the mystery.

Signifying letters.

R .z.s.i.o.w.i.s.d.l.s.h.i.s.o.c.j.b.s.d.z.d.v.h.e.z.i.l.a.b.q.a.d.z.k.l.b.j.z.i.z.q.x.u.t.li.f.d.z.i.v.s.x.i.s.x.s.r.z.q.x.s.u.h.

Example IX.

Zealot of religion, Savior Jesus, most gentle of all, receive those invoking you; [unclear] free the weak and humble servants; pardon the suppliants their crimes; make blessed [unclear] calm disturbances; grant true humility to those zealous for the Lord’s salvation.

We seek more readily the zeal and justice, eternal light of the blessed; may you deign to be present to those seeking, and grant the zeal of Catholic liberty to those supplicating; and the plots of [unclear], and whatever tares trouble the sails of Christianity: holy giver of light, discern the girdle of innocence, and gird on the holy bond of Christian justice for supplicating Christians. Redeem the zeal, as we are humble ones seeing Christ in you. In the year M.I.D.7, on the Kalends of March, Johannes Trithemius, Abbot of Sponheim.

The tenth method uses individual signifying words, and every letter is transferred to the tenth preceding one.

The tenth method of this chapter, in the manner of the preceding ones, uses individual signifying words in concealing the mystery, while no word at all is mixed in. But since it would be difficult, for the concealment of the intention or the congruity of the speech, to compose by individual words, you will be able, both in this and in almost all the other methods, to use alternate words, pairs, triplets, quadruplets, or even more. But since all letters are signifying, after the pattern of the preceding methods, in this tenth method they are taken by anticipation into the tenth preceding letter, so that for A one takes n, because in the order of the alphabet, according to the demonstration of the wheel, it is ten places before it; for b one takes o; for c, p; for d, q; and so consequently through the whole alphabet, as is clear to one looking at the middle circumference.

[unclear]

70. The Key of Steganography of Johannes Trithemius, Abbot of Sponheim.

The eleventh method, like the preceding one, uses single signifying [items], and the letters are advanced by eleven.

The eleventh method proceeds, in concealing the mystery, [like?] the preceding ones, with single so-called signifying entities, to which no idle one at all is to be mixed in. Furthermore, although all are immediately transposed into the eleventh preceding one, as is clearly apparent to one looking at the alphabet in the little wheel.

[unclear]

. END .

Threefold General Key to the Steganographic Books of Johannes Trithemius, Abbot of Sponheim: written by the author himself, and to be communicated to lovers of this art who will show gratitude and keep it secret.

At Darmstadt. Printed by Balthasar Hofmann, at the expense of Johannes Berner, bookseller of Frankfurt, in the year 1608. With privilege and the consent of superiors.

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Threefold General Key to the Steganographic Books of Johannes Trithemius, Abbot of Sponheim.

The general keys of our book, and the principal ones, are three; on them depends the variation of all the rest. And it consists in the permutation of vowels with consonants, as you will see in the following examples:

ab {a h} ek {ap} id [unclear] eq {ir} of {om} un {os ut} ug {u n}

This method of writing must evidently be understood as follows: where, in your secret sense, the vowel a happens to have to be written by you, you should put in place of a the consonant b, and conversely, if b happens to have to be written, you should write in place of b the vowel a; thus in the remaining modes also, which are for variation, namely for ag, for ef, for id, which, just as it is the middle one, so always remains fixed and will never be changed.

{a g} {a n} {a t} {c f} {e m} {e s} {i d} [unclear] {l i r} {o c} {o k} {u p} ub)

Now, by way of example, if the word Omnipotens is to be written, it is written in this way by the first mode: Fmndpftens; by the second, Moulpmkus; but by the third mode, thus: Smnrasuqno. Conversely, namely by the three later modes: by the first thus, Cmndptfns; by the second thus, Qmnruqasne. And thus we proceed in complete sentences.

Now from these six aforesaid modes the following rules are set up, according to which you will regulate yourself in reading our book. Any one of the following modes is varied by any one of the aforesaid rules. And you will observe their variation in many parts of our book, namely in the conjurations of demons, in which our secrets are hidden, and revealed by our rules to those who know the seals.

And, as an example for you, let the following sentence serve: just as it can be written by all the aforesaid rules, so it has pleased us to put it here by the first mode. “Have mercy, almighty God, on the souls of your servants, resting piously in you.” This sentence by the first becomes thus:

Mdscrec fmndpftens icgs bndmbags obmglfrgm tgfrgm dn te pdc reqgdesecntdgm

And since, because of the lack of vowels, no word signifying anything is given to you here for mixing into our book, among so many consonants we have followed above this rule of the example, namely by taking the aforesaid consonants:

Midosa coracir ocafati co iu sa

Of these letters only the first or initial one is significant for you; immediately after it follows one that is not significant, or is vacant, and so alternately, as the points marked above over the significant letters show you. Here below, for the sake of abbreviation, all variations of the rules will be shown by numbers; in these examples the sign

The General Key of Steganography

The sign 0, or the arithmetical [unclear], as often as it is set down, will indicate to you that many significant letters, and the number immediately following will signify that many significant letters.

The first mode is indicated thus: 10 10 10 10 10 10 10 10 etc. 01 01 01 01 01 01 01 etc. The second mode thus: 200 200 200 200 200 200 etc. The third thus: 001 001 001 001 001 001 etc. The fourth mode thus: 0001 0001 0001 0001 0001 0001 etc. The fifth mode thus: 1000 1000 1000 1000 1000 1000 etc. The sixth mode: 10000 10000 100 The eighth mode thus: 20000 20000 20

The second general key is one that is made in this way, namely that the writer goes before and the reader follows, as in this example: “Have mercy, almighty God, on the souls of your servants,” etc.; that is: lhrdqdqđ nlmbrpsdmr edtr zmhlzatr ezlknqlstnqtl, etc. Since these letters, joined in this way, would signify nothing, so likewise through the preceding eight examples or modes, as is contained in our book.

The third and last general key is made thus: if you wished to write, “Have mercy, God,” etc., as above, you will do as follows: you will count all the letters of your meaning, and, however many there are, into that many parts you will divide them; for example, if you wish to divide two by three, for one part of the whole sentence set above you will have 45 letters. Once divided, 22 will come to one part; one remains, which you will always attach at the end to the rest. You will write them in the similar way indicated below; afterwards you will vary them by the rules stated above.

Mainsiemraebuers osmanmiuplotreuns iducourfu. And this verse is divided by two; by 3, however, it is made thus: Mefinaffme dnrcleuors reau onmitmnu raopbrouutsm. By 4, however, thus: Mi auipnlfoio et mr reanenbmrs ut edfu oesu muar nsmu. And thus by dividing we proceed up to eight parts; afterwards, for making the letters signify something to the reader, with other vowels inserted, you will have this by the preceding eight rules, proceeding in our book, except that you examine each conjuration at the beginning through each of our [unclear], which will soon be clear to your industry with this key. Therefore we ask that, for the salvation of our soul, you be willing to say the Lord’s Prayer.

End.