Give unto me that wisdom that is constantly around Thy throne, and cast me not out from among Thy children. For I am Thy servant, and the son of Thy hand-maiden, a weak creature of a short existence, and too weak in understanding, in right, and in the law.

Send it down from Thy high heaven and from the throne of Thy glory so that it may abide with me and labour with me, that I may know and do the things that are pleasing unto Thee. For Thy wisdom knoweth and understandeth all things, and let it lead me in my works and protect me in its glory, and my labours will be acceptable unto Thee.

When I was yet in my youth I sought wisdom without fear in my prayer. I prayed for it in the temple, and will seek it to my end. My heart rejoiceth over it as when the young grapes ripen.

Thou art my Father, my God, and my Shepherd, who helpest me. Thy hand created and prepared me; teach me that I may learn Thy commandments; open my eyes that I may behold the wonders of Thy law.

Remember Lord, Thy covenant, and teach me what to say and think. Instruct me and so shall I live. Lord, show me Thy ways, lead me in Thy truth, and teach me. I am Thy servant, teach me that I may understand Thy evidence. Console me again with Thy help and let the happy spirit sustain me.

Thou lover of life, Thy immortal spirit is in all things. Teach me to work in a manner that is well pleasing unto Thee, for Thou art my God. Let Thy good spirit lead me in pleasant paths. With Thee is the living fountain and in Thy light we see the light.

Let my goings be established, and let no unrighteousness rule over me. Teach me wholesome manners and enlighten me, for I believe Thy commandments. Lead me in Thy truth and teach me, for Thou art the God who helps me, and I wait daily before Thee.

Let Thy countenance shine upon Thy servant and teach me to know Thy justice. Let me behold Thy glory, for Thou, Lord, art my light, and Thou wilt turn my darkness into day.

Wilt thou join Thyself with me in eternity, and trust me in righteousness and in judgement, in grace and mercy, yea, wilt Thou join me in faith, that I may know Thee, the Lord. Lord, let my complaints come before Thee, rescue me according to Thy word.

Show me Thy ways, oh, Lord, that I may walk in Thy truth. Keep my heart in singleness that I may fear Thy name. I will remember Thy name from childhood, therefore, all people will thank Thee forever and ever.

Amen.

1. Anima is in the head, per nemos, Spiritus is in the heart, and operates through the arteries; Corpus is the whole body with the veins; Genius, a spark of fire, is in the kidneys, and governs birth. He has four spiritual and strong working faculties, as facultates actiones, or spiritus, as his Animali, Vitalis, Naturalis, Genitions. The soul has inward senses, as sensum communene; in which faith takes hold as (fides) and other senses Intellectus in the brain.
2. Imaginatrix, the imagination is another soul-operation or phantasie, which draws a picture of power and accomplishes all things.
3. Rativtanatio repeats the Species on the mind on all causes and judgments, Scientia; if the soul will now turn to real reason, it will obtain a knowledge of all worldly wisdom.
4. Memoriatrix, the memory, retains all things which pertains to the faculties and operations of the spirit, to bring an experimentum et Sensus; through agitation of the nerves the increase of the human race is effected by God. The living spirit of the heart embraces within itself four virtues: Justitia, Temperantia, Prudentia, Fortitudo, and these lie in the arterial blood and connect the soul with the body. Appetitus Sensitivus; the natural spiritual action and power lies in the liver and arteries, and effect motion and attraction, support and subsistence; the proper spirit of strength and sap lies in the kidneys . . . to multiply through divine perfection.

The first is, when Moses concealed himself and spoke with God, when the fire burned in the forest without consuming it.

The second, as he spoke with the Creator on the mountain.

The third, when he divided the Red Sea, and passed through with the whole people of Israel, etc.

The fourth, when his staff was turned into a serpent which devoured the other serpents.

The fifth, are the names which were written on the forehead of Aaron.

The sixth, when he made a brazen serpent and burned the golden calf to divert pestilence from the Israelites.

The seventh, when manna fell in the wilderness and when water gushed from the rock.

The seven mighty names may be obtained at a favorable hour and place: Comiteijon, sede aij, throtomas, sasmagata bij ijl ijcos.

The four names of the Creator, Jva, Jona, eloij, Jeua. He who calls often upon God in faith and with fear, and carries with him the golden letters, will never want for an honorable subsistence and god clothing. The name which Adam uttered at the entrance to hell is mephenaij phaton. He who bears this name with him is unconquerable.

The name which God communicated to Moses on Mount Sanai, Hacedion, will put away all causes for sorrow.

The name which Josua prayed when the sun stood still, baahando, heltaloir, dealzhat, brings vengeance upon enemies.

The ten names of Sepiroth, I, Solomon, spoke in my prayer to God, and he gave me wisdom: ethor, Hoehaml, binach, baesed, Geburah, thipheret, nezath, hod Jehod malchut.

Now follow the ten names of god: Eseie, Jod teragrammaton, Tetragrammaton Saboth, elohim Sabaoth, Sadaij Adonaij nulech, all with ten letters. tetragrammaton Vedath have eight letters. Ehoie, the self-sexistence of God, Arerite Aser, ehele, the names of God of seven letters.

Eseh, used by Moses as the fire of God, Elion has five letters and they are all Hebrew characters.

Emeth, the true God, is God's seal. The explanation of the ten names of God and the ten Sephiroth, is given in Cornel Agrippa de occulta Philosophia, Lib. 3. Cap. 10.

But even if all things have their existence from God, the great First Cause, we should not despise other causes, according to changes in time, in the year, in the month, day and hour, neither should we regard these causes exclusively, and forget God, for in this manner heathen idolatry was insitituted. For this reason God does not regard time, because it robs him of his honor. For the heathens experienced that the heavenly spirits were not united with their bodies, as our souls are united with our bodies, but they could rejoice in the presence of God, and prepare their bodies without much labor to work with the lower creatures of God. They regarded the celestial spirits as gods, and conferred divine honors upon them. Very often the Jews turned away from God and worshipped the host of heaven, and therefore the wrath of God was kindled against them. But on account of the order of all things, God has set them before us as his instruments, and which we, on account of their honorable office, are to regard as the noblest creation of God, and that we should honor them, next to God, according to their station, not as gods but as creatures, which he has appointed as twelve princes over the twelve gates of heaven, that they may admit what they received from the divine name, transposed twelve times.

Ezekiel writes: "The laws of the twelve tribes of Israel were thus written, and God Tetragrammaton ruled over them. Thus it is written in Revelations, that the stones in our heavenly city are planted in the ground, or that the Church of Christ is represented by the twelve names of the Apostles, including twelve angels and of them the name of Jesus, who received all the power of the Father, so that the heavens will receive what the angels give to them according to the will of God. If then an Intelligentia is ascribed to each heaven, each star and department of heaven must have a distinct and seperate power and influence and, therefore, must also have a distinct Intelligentiam. Therefore, there are twelve princes of angels, who represent the twelve signs of the Zodiac, and thirty-six, who represent so meny Decuriis, and seventy-two angels, who represent so many Quinariis of heaven, of the seventy-two nations and languages of men. Likewise seven angels of the hosts for the seven heavens of the seven planets, to rule the world, etc. Also, four angels who represent the Triplicatibus of the twelve signs of the Zodiac and the four elements.

All of these have their names and signs which the philosophers used in their works, signs, images, clothes, mirrors, rings, cards, wax-figures, as if they had a sun-work before them, and they called them the names of the sun and his angels, and likewise of others, etc.

In the third place, they designated the lowest angels as servants. These they distributed over the world, and named them after the seven planets, and these have their special course after the four elements and after the four parts of the air and earth; of the daytime several Diurnos, several Nocturnos, several Merailianos, not that they are subordinate to the influence of the stars as the body which they represent, but that they are more nearly related to the star-body-kind-time than others, otherwise they might be everywhere, as each human being has three angels, for God has ordained that each human being shall have his good angel as a protector, who also strengthens the spirit and urges and exhorts us to what is good and commendable, that we may fly from what is fati malignatatem. And so every man has also an evil spirit, who controls the desires of the flesh and awakens the lusts of the heart; between these two angels there is a constant struggle for supremacy, and to whichever man gives the preference, he will receive the victory; and if the evil angel triumphs, then man becomes his servant; should the good angel prove the stronger, then he will cleanse the soul and save man from destruction. The angel and his impulses come from the stars. In the third place are the Genii of man who govern birth, and are joined to each perfection in man. These are recognized from the star which is the Lord of the births. The Chaldeans seek this Genium in the sun and moon. Astronomers would have the good Genium out of the eleventh house, which, on this account, they call bonum Genium. The evil one out of the sixth house. But each one will learn to know him through natural inclination, to which every one was inclined from his youth. On this account he is called the bith-angel, who is sent into the world by God. Of this the Psalmist says: "Thou hast made the spirit of man as a flame of fire." For experience teaches us, that the flame of fire and the spirit of birth may be separated without injury to man, that we can learn hidden things from him if he is good and true. But he is powerless over the members of birth. If however, a virgin or a companion becomes marriageable, he may be liberated from the glass, and our time of life will be extended.

Moreover, God has endowed man with a divine character, through the number Phahad; the left-hand sword of God, through which man becomes a curse to all creatures. And then again he has another character in the number of God, Hesed; the right and sceptre of God, through which he finds favor in the sight of God and all his creatures. An evil conscience is the judge of men, but a good conscience is his happiness. Therefore, through the other divine numbers, and through the angels and stars a man becomes impressed with signs and characters of conscience, which causes him to be happy at one time and unhappy at another.

On this account, if a man has committed murder, theft, or any other act which his conscience condemns, he can be brought to a confession of his guilt through persistent calling upon the name of God, for his conscience will then give him no rest until he returns what he has stolen, or until he has suffered the punishment due to his crime. Therefore, in the name of the Father, Son and Holy Spirit, take three small pieces of wood from the door-sill over which the thief passed in leaving the place where he committed the theft, place them within a wagon-wheel, and then through the hub of the wheel say the following words: "I pray thee, thou Holy Trinity, that thou mayest cause A, who stole from me B, a C, to have no rest or peace until he again restores that which he has stolen." Turn the wheel round three times and replace it again on the wagon. Nevertheless, all pious Christians, who have any regard for their future happiness, should carefully avoid all superstitious matters and should beware of using the holy name of God unworthily, holding it in the greatest reverence lest they bring upon themselves eternal punishment. If a man knows himself and realizes that he is created in the image and likeness of God, he will acknowledge God the Creator before all things, and afterward the word and all its creatures. From the high spirits, angels and the heavens, he has his portion, and from the elements, animals, vegetation and stones, he has within himself everything that he desires to obtain.

If a man knows how to appropriate the particular place, time, order, bulk, proportion and mental organization of anyone, he can attract and draw them, just as a magnet attracts iron: but he must first be prepared, just as the magnet must be fashioned by the file and charged with electricity. To this end the soul must first be purified, and dedicated to God through faith; a pure heart and constant joy in the spirit are requisites.He must possess love to God and his fellow-man, and then he may arrive united with God, and will once more be like him. it is not given to angels nor to any creature to unite with God, but only to man, and he may become his son; and when this takes place, so that he overcomes himself, he overcomes and can draw to him all other creatures and command their obedience.

But our spirit, word, and act, have no power in magic and knowledge, if they are not everywhere strengthened by the word of God, which we should hear often. We must pray to God without ceasing, live a sober, temperate, and unsustained life; we must live in a continual state of repentance, give alms and help the poor, for Christ has not said in vain: "Make unto you friends with the unrighteous Mammon, so that he will receive you into eternal habitations" that is; apply your wealth and abundance to the support of the poor, so that they may receive their daily bread from you and be satisfied. Christ says: "What ye have done unto the least of mine, that have ye also done unto me." These are the friends that will lead us to a divine abode in heaven, where we shall receive a thousandfold and life eternal. On the other hand there are others who will be rejected. For Christ also says: "I was hungry and thirsty and ye gave me no meat and drink, depart from me ye workers of iniquity, into outer darkness."

Therefore, by fasting, praying, giving alms, preparing the souls of the believing for the temple, we may become co-heirs of heavenly gifts, which the Most High will confer upon us in this life is we know how to use them properly.

Since all things have their life and being from God, so the proper name of everything was taken from the being of that thing, and all things derive an influence from the Creator if they have been appropriately named, for as God brings forth all things through the influence of heaven and the operation of the planets, even so the names of all things have been given in accordance with some quality of the thing named by him who counts the stars. And thus God led all creatures to Adam in order to have them named, and their names indicated some peculiar quality or part possessed by each. Therefore, each name that has a meaning shows by comparison with the heavenly influence an inherent qualification of the object, although it is frequently changed. When, however, both meanings of the name harmonize, then the will-power and natural power become identical. Moreover, the celestial office to which man is ordained by God, endows him with power to confer life, and tells him what to encourage, what to elevate, what to suppress in his cause Sphaera, and to perform wonderful works with full devotion toward God, etc.

This method of obtaining all kinds of things with peculiar power, in the twelve signs, is described in many kids of books. The seal of Hermetis teaches how the powers of the heavenly influence may be obtained under each sign in a crystal or gem; that they are constellated, and then, at each period of the twelve signs the appropriate character of each is divided into four parts, each of which is represented by an angel. Therefore, each of the twelve stories of the badge of office of Aaron (Solomonis) was constellated, and the Amorites possessed a constellated stone for each idol, and to this end they consecrated the book.

Further, King Solomon teaches a hidden Almadel or a Geometrical figure bearing upon the twelve signs of heaven, which he calls heights, and gives to each height seven or eight names of princes. There are also many other methods for seeking after the powers of heaven in the twelve signs, which for good reasons, must not be made known, because they are not mentioned in the Holy Scriptures and were kept secret.

Zaphiel (Saturn), Zadkiel (Jupiter), Camael (Mars), Raphael (Sun), Haniel (Venus), Michael (Mercury), Gabriel (Moon).

There are seven princes who stand continually before God, to whom are given the spirit-names of the planets. They are caled Sabathiel, Zedekiel, Madimiel, Semeliel, or Semishia, Noahel, Coahabiath or Cochabiel, Jareahel or Jevanael, for the planets are called for themselves:

Sabachay, through which God sends hunger and tribulation upon the earth.

Sodeck, through him come honor and favor, right and holiness of man.

Modym, through him wrath, hate, lies, and war.

Hamnia, from him comes light, and the power of distinguishing between time and life.

Noga, from him food and drink, love and consolation.

Cochab, from him proceeds all trade and commerce.

Lavahan, causes al things to increase and decrease.

I, Solomon, acknowledge that in the hours Sabachay Madym it is burdensome to labor, but in the hours Zadeck and Noga labor is light. During other hours labor is middling, sometimes good and occasionally bad.

Some writers, as for example, Cornelius Agrippa, Occult, Philos, Lib. 3, chap. xvi., call the seven regents of the world by other names, which are distributed among the powers of other stars as Orphiel, Zechariel, Samael, Michael, Anael, Raphael, Gabriel, and each of these rules the world three hundred and fifty-four years and four months. A few give the Angel-year at three-hundred and sixty-five years- as many years as there are days in one year. Others, one hundred and forty-five years, Apac, twenty-one Spiritu, Septem in Conspectu Dei Throni sunt quos reperi etima presider Planetis.

The names of the seven angels over the seven heavens must be uttered first, and afterward the names of those over the seven planets, over the seven days of the week, over the seven metals, over the seven colors, these must be uttered in the morning of each day of the week.

Oh, great exalted and adored God, from all eternity.

Oh, wise God, day and night I pray unto Thee, oh, most merciful God, that I may complete my work to-day, and that I may understand it perfectly, through our Lord Jesus Christ, Thou that livest and reignest, true God from eternity to eternity.

Oh, strong God, mighty and without end.

Oh, powerful and merciful God.

On Saturday call upon God in the words which he gave in Paradise in which is the name of God.

Oh, holy and merciful God of Israel, the highest terror and fear of Paradise, the Creator of heaven and earth (as before).

Quere hoc signum.

End of the First Division.