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Summa Sacre Magice, Part I

Updated: Sep 16, 2023

This is my English translation of the Ars Notoria prayers found in the Summa Sacrae Magicae of Berengarius Ganellus from University of Kassel, 4° Ms. astron. 3, book 4, f. 8-15. The Summa Sacrae Magicae is a 14th century handbook of magic.




/Book 4, Folio 8/


[Folios 1-7 of Book 4 are missing. What follows is the latter portion of the Sensus sit creator prayer. The Sensus sit creator prayer is the first prayer of the decem termini, a set of ten prayers. The Ars Notoria (Version A and Version B) appears to have lost this first prayer, only containing the latter nine prayers called the novem termini. The beginning and remaining portion of the Sensus sit creator prayer can be found at Halle, Universitats- und Landesbibliothek Sachsen-Anhalt, 14.B.36, f. 265-266v, 16th century. Here, the Summa Sacrae Magicae agrees with 14.B.36 on folios 266-266v.]


... and having commended before to guard your expanded work and your arcane [things], having completed and praised the excellent [things], which open to me, N., I serve as your son, just like how you command me, N., [your] illustrious name [commands,] [standing] before [or towards] me. Therefore, I commend your other angels for veritable things over arcane things who, having opened to us the secrets, the [exotic] treasures (gazae), and honors, and every good praise and good fame and that your spirit has opened out of every good thing. And you who fortifies . . ., and you who castigates . . . thenceforth, you send for them, and you place the true collection of writings (vera corpora), and you are not late with your orations when I cry out your name before you: Tiggas. Tazas. Haya. Adonay. Yana. Ayon. Aya. Hyhy. Vaha. Yah. Vaya. Va. Va. He. Ahu. Aua. Hya. U. Vey. Hay.


O God of Israel, forgive me, loving your name out of the blood and flesh of an animal. Open me, N., a son, N., your servant, to the door of life, the filled door,[1] and the door of abundance, and the door of goodness, and the door of the robbery of every evil, and the door to much lucre, and the door of indulgence, and the door of fear of the creator of the world. I return to every goodness, and I cry out before you, Tiggas, Tazays, Myr, Adonay.


O God of Israel, I name before you, your name, [which is] strong and firm, the very greatness, and the very full, the very secret creator of the world, El, Huy, I name these superior ones before you.


Here, you all [the plural form of "you" is given here] name N., "my son," my name over this . . ., which I, N., ask, after that [request], this is the very holy and the very honorable great name; they [???] are not a delay to all the angels withstanding evil, who they [i.e., the angels] must harm with the rivers of fire, according to when they must guard them [i.e., the doors to the secrets, treasures, honors, etc.], and they multiple it, and they open those, because he searches for his door.


And I cry out before you, Paghas, Vat, Gues, Yah, Yes, Saasa, Hopygaya, Baatyzya, Yaatygazya, Astarnya, you who are not late to my prayer, and you all [the plural form of "you" is given here] help me and give to me my petition, with your arcane things in this way, in order that it is [given] to my heart, and make abundant this very grace, and knowing about me, and you must have piety over me, and place me through the head (caput) [i.e., the source], and give me your mercy and your goodness, and perform piety by your presence in the eyes of those who will see me, because you are a secret and the concealer of all things made. There is no such lord like you, Tahggas, Tasasnya, Adonay.


O God of Israel, a powerful lord, and a lord of miracles which you are, Taggas, Tazas, Oya, Adonay.


O God of Israel, they themselves are humble to you, and kiss you (bassiare?), Taggas, Tasas, Aya, Adonay.


O God of Israel, we sing to you, and we want you, and we live in you and with your honor and with terror (pavore) to your name, Taggas, Tazas, Pya, Adonay.


O God of Israel, I bend myself towards you with joy and with psalms. Of the psaltery and with firm praise, Taghas, Tazas, Cya, Adonay.


O God of Israel, we are serving, singing, and wanting you because the very Cherubim themselves make the sign to your name, and they sing your name and to your honor, you who are Taghas, Thazas, Cahyha, Adonay.


O King of Israel, the Wheel (rota) responds to you, to your orders of equestrians (equitatus) [i.e., the orders of angels], Taghas, Thazas, Theya, Adonay.


O God of Israel, we give you song and [our] lives to be carried before the honorable seat towards the Lord, face to face. And the countenances and Cherubim themselves sanctify your name to your servants, Taghgas, Tazas, Scya, Adonay.


O King of Israel, the people (populi) are silent towards your name to your servants, they themselves are silent, in singing before you a new song, and you reign through the ages of ages. And I cry out and I say certain things in these [words of prayer] before (antea) through eternity, you who are Tagghas, Taazais, Taya, Adonay.


O God of Israel, Yahu, Aaya, Hy, Ho, Hy, Ho, Ho, Ho, Ho, Ho, Ho, A, Adonay, El, Yay, Heye, Y, A, Vel, Hy, Ha, Va, Hy, Ho, Ho, you who are blessed, Taghas, Sas, Manasez, Yasez, Manases, Adonay.


O God of Israel, king of arcane things, lord of absconded things, hear my entire prayer, I come before you with a certain [request], and [may you] fulfill my petitioning according to your decree, amen. The second prayer.


The prayer to the old arts is that second prayer of variable testimony; it is second [in rank]. At times, there was a certain one above [it].


/Book 4, Folio 9/


[Third prayer] Genma, Isceiziel, Adonay, etc.


[Fourth prayer in the old arts] Helyscemach, Hazaram, Hemel, Saduc, etc. [Its second part] Megal, Hamethor, Scemas, etc. [(Ars Notoria, section 7)]


[Fifth prayer] Bebareho, Mypeney, Aubesalombeno, etc. [Its second part] Megan, etc.


[Sixth prayer] Ceyce. To be taught below.

Dhehel, Ctemacholys, virtue, fortitude, authentic, [???], regulated and Belcebatay, etc.


[Seventh prayer] Theos, Megale, Patyr, Ymos, Ebrel, etc. [(Ars Notoria, section 10)]


[Eighth prayer] Manez, Cuel, Adonay, etc.


[Ninth prayer] Assaylemath, Rasay, Semath, Azath, etc. [Its second part] Gezamanay, Sabel, etc. [Its third part] Sathamat, Agymol, Namagal, etc. [compare against Ars Notoria, Version B, section 16 and variation 3, the Assaylemaht prayer]


[Tenth prayer] Bonychy, Adonay, Anycho, Aniel, etc. [Its second part] Adonay, Melakc, etc.


[Eleventh prayer] Lemath, Azach, Gessemon [or, Hazaylemath and its second part, Gelyor, and its third part Lemach, Sebauthe, etc.; compare against Ars Notoria, section 16].


[Twelfth prayer] Lemath, Lemath, etc. [i.e., Lemaac, Salmaac, etc. (Ars Notoria, section 22)] [Its second part] Theos, Pathyr, Behemnos, etc. [i.e., Theos Pater Vehemens (Ars Notoria, section 24)]


[Thirteenth prayer] Ben, My, Adonas, Enoetros, Enomis, Paghes, Anchor, Anchor, Banylos, etc. [Its second part] Elemynachor, Caudones, etc. [(Ars Notoria, Version B, section 29a-b)]


[Fourteenth prayer] Lamech, Ragna, etc. [Its second part] Semech, etc. [(Ars Notoria, section 34)]


[Fifteenth prayer] Hazatham, etc. [(Ars Notoria, Version B, 43)] [Its second part] Hyhelma, etc. [(Ars Notoria, Version A, section 43)]


[Sixteenth prayer] Agloros, etc. [(Ars Notoria, Version B, section 50)] [Its second part] Geherac, etc. [Its third part] Theyzehumechoman, etc.


[Seventeenth prayer] Megal, Agal, Iegal, etc. [(Ars Notoria, Version B, section 52)]


[Eighteenth prayer] Hamytlyahel, etc. [(Ars Notoria, Version B, section 54)] [Its second part] Padym, etc.


[Nineteenth prayer] Gemoth Gehel, etc. [(Ars Notoria, Version B, section 62)] [Its second part] Semoth Lamen, etc. [(Ars Notoria, Version B, section 69)]


/Book 4, Folio 14/


[Prayer 19, Gemoth Gehel, concludes with its list of voces magicae.]


The 20th prayer is that which is placed above, which was looking upon the seven [other prayers], namely that which begins Hanazay, Sazahozon, Hubysenehar, Guhehu, etc. [2]


The prayer to the old arts is a terminal prayer which has been placed above, which begins: Sensus sit creator,[3] which is the first pass or its terminus. And its second terminus begins, Genealogon, Renealogon, Tenealogon, etc. [4] And the same doctors [i.e., best teachers of magic] say there are 30 prayers of the art because they compute those 10 termini with the aforesaid 20, and thus, there are 30. And now having these, you have the complete mode of Solomon or the sanctifying ancient [art] all which is to be sanctified through the divine or primordial consecration since the office of those 30 General prayers is to sanctify the first thing about to sanctify. But each and every [prayer] has its own Name and it has its own special office.


The office of the first special prayer is to be heard. It is to be requested with a petition from the offices of the prayers from wherever [the operator is]. Thus, it is said with cleaninless, fasting, and having bathed and having devoted [with prayers of confession] through 3 days three times on any day. And it is to be called the prayer of the Seraph angels.


The second prayer is to be called the prayer of testimony. And it is efficacious to having a society of angels and stars and a fortitude over every spirit. And through it you will reach your entire affections and it is general to everything.


The third prayer is to be called the rectification of the soul. And the Shem ha-Mephorash establishes a benediction and strength over all virtuous things. And it is said with the psalm of David, Exurgat deus etc.[5]


The fourth prayer is called the light of life and it reforms the soul, the memory, and the intellect and it is the beginning of every mystery.


The fifth prayer is called the flight of temptation and it prevails against enemies and it remolds and reaffirms man into the trust of the creator.


The sixth and seventh are not one which is called the crown of intellect, and it gives the Holy Spirit, and it makes the intellect flower, and helps to establish virtues to diverse things.


The eighth is called the light of man and it binds demons and the Shem ha-Mephorash defends men. And it strengthens and refortifies all things made through the Shem ha-Mephorash.


The ninth is called the mirror of knowledge, and it prevails over acquiring the coronation and resplendor of knowing.


The tenth is called the tutor of man. And it prevails over compelling spirits of the air. And [the tutor] leads in the lover and it unites [with man]. And it has the force pursuing the penetrative and impressive spirit in every Shem ha-Mephorash. It has that holy strength in every work.


The eleventh is called the light of the soul, which gives the beatitude and extraordinary of intelligence through that you will accomplish all things which you want from the creator to make in the world and by the spirits.


The twelfth is called the gem of loquacity or the crown of the word which directs the


/Book 4, Folio 15, Chapter 5/


intellect and the tongue wonderfully, speaking and saying all rational things perfectly without corruption of the idiom and sentence.


The thirteenth is called the height of divine help through that true guide, and you will be directed in all actions and knowledge [by the angels] and through that you will have visions of knowledge and the support of angels, and you will have a secret prescience of the earth and cosmos.


The fourteenth is called the gem of the crown of the Lord who makes man strong, audacious, vivacious, and prudent in speaking and defending, and it makes him worthy and spiritual. And it protects him from all terrible things. And it makes every spirit to be subdued by him. And it gives a faculty in visions and the truth of knowledge made now(?) and the future.


The fifteenth is called divine powers, and that has the office of summoning and departing heavenly spirits for the purpose of working every grand thing which is to be made some, [i.e.] some force (vis) in making for the purpose of building or destroying kingdoms, laws, or evil sects by divine power.


The sixteenth is to be called the authority of the faithful. And this confirms the aforesaid prayer. And through it, you will be humble, favorable, and pleasing to the creator, and similarly, to the angels and everything in the world since it is a benediction of the faithful.


The seventeenth is called the mysteries of praise. Through this, the justice of God is to be had for the purpose of protecting and defending the just in judgment from every falsity and fraud. And it brings forth and departs the mercy of God.


The eighteenth is said to be the light over the darkness, in which it is the profundity and mystery of angels through which man socializes with the angels and it makes grace for men as their own plan is understood by them.


The nineteenth is called the grace of the Holy Spirit through which you will have integral perfection and the confirmation of every petition, and it is the light of the soul. And it strengthens man in virtue and the love of God. And that day it guards him from mortal sin, and it saves him in the volition of chastity and serves the Creator. And it makes all aerial [spirits] to tremble. And it saves souls from sins, a gift of the Creator.


The 20th which is called the prayer of the seven whose office is already said. From the terminal prayer similarly, how [and] by [what] manner we come from the terminal prayer to the more holy, modern [art] of Honorius.


[The fifth chapter continues under the subtitle, De Sacratione Honorica, running from f. 15-21.]


[1] i.e., a room filled with things behind the door.

[2] Ars Notoria, Version B, section 140. The Hanazay prayer belongs to the first figure of rhetoric according to the gloss of section 140 in Version B. Interestingly, section 140 points to the Gezomanai prayer which is said to belong to the second nota of rhetoric. Gezomanai has been identified as a General prayer that has been misplaced among Special prayers belonging to rhetoric in the Ars Notoria; it stands out as a General prayer on account of its voces magicae, the petition for memory and understanding, and the doubling assignment of two prayers to the second’s position for rhetoric (i.e., competing with the Unus magnus prayer). According to SSM, Gezomanai is the second part of the Assaylemath prayer. Another clue of redaction is right here in this passage which says Hanazay is the twentieth prayer placed over seven other prayers. It is not clear what those other seven prayers are since SSM does not present the original layout from which Ganell was copying from. From looking at the Ars Notoria, it is possible these other prayers may be those belonging to rhetoric, geometry, and arithmetic. [3] This prayer is missing.

[4] Ars Notoria (Version B), section 127a, which is considered the first terminus there. [5] Psalm 67 (Vulgate).


This digital edition by Matthias Castle, Copyright 2023. All rights reserved.

Please do not copy this text to your website, or for any purpose other than private use.


The image associated with the three-part blog entries about the Summa Sacre Magice is a folio from this very manuscript, which can be found here: https://orka.bibliothek.uni-kassel.de/viewer/image/1343812736802/215/

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