Containing a General Introduction to Trithemius’s Steganographia.


            Since it is the special purpose of my discourse to present an elucidation of that book called Steganographia which Trithemius has left composed in a series of obscure figures, I must now, guided b the law of method (see what is said near the end of the preceding Book), address myself to that undertaking. Wherein I shall so proceed that, while I perform the task which I have set myself, I shall at the same time, that I may keep even Steganography from wandering without the olive-pales of art, have most careful regard for the design which has guided me up to this point. In order, then, that the parts that here belong to the author may be distinguished from my own, I have had attached to the author’s words the signs of quotation ("). Let me, however, by way of introduction, prefix the following general remarks:

            In order to keep the untutored throng from approaching this art of hidden writing and actually to frighten it away by certain fanciful terrors, our most ingenious Abbot presented said art under the cloak of magic, a name generally hated and in bad repute. The suggestion was thus made that the subject was accomplished with the help of the infernal spirits, by dire incantations, in a strange jargon, rough and uncouth and devised, one might almost say, with direct intent to frighten. This aim our author has himself hinted at, in no doubtful way, in the two prefaces addressed to Philip, the Palatine Elector.(1) Let me add that by this system of obscure figures the author himself further contemplated a genuine intellectual puzzle for the benefit of the learned, who, when once they have grasped Ariadne’s trusty clew of thread, make this art their own. For under the name of spirits he jestingly refers to letters, by means of which information of some matter is conveyed to a second person hiddenly. He uses the name spirits either because letters are the

indices of our mind and spirit, conveying in exact and wonderful fashion (see above, Bk.I.c.1, and also Dou@@ in the preface to Annales Rerum a Prisc., Holland, etc.) our will to the one who is absent, whom our voice cannot reach, or because, among many letters, which, in the Transmission of an epistle treating of a subject different from the hidden thought, are employed for the purpose of hiding the method of concealment, those which, while ostensibly saying something else, reveal the secret to the second person, should be considered the spirit, life and soul, while the others, having no connection with the secret, should be looked upon as dead. Since, however, the above-mentioned Significant letters, or spirits, are in a complete epistle, hidden in many and wondrous ways, it results that these very letters, being rendered wholly destitute of force and effect, seem to stand in need of a superior virtue and spirit, the function of which is to give these life. Hence the author introduces over the letters, or rank-and-file spirits, leaders,—intermediates, and certain chief leaders thereof, or highest in command. The duty of those who are highest in command he makes to consist herein: to keep fixed ranks and posts, to have in charge, arranged in definite order, the rank-and-file spirits, and to use the intermediates as instruments wherewith to unclose to the faithful the mystery of the arrangement and @location of the letters. For this reason he has put these intermediate spirits in the incantatory formulas above referred to and has hidden them, as well as the others, in strange ways in the throng of mute satellites, that is, of letters signifying absolutely nothing. For, these formulas are composed of, and consist in, Significant letters and a number of mute, or Non-significant letters, and are nothing else than the law and index of the arrangement employed or to be employed in each Mode. When the formulas are repeated in proper and prescribed form, the afore-mentioned leading and supreme spirits are rendered pliant and disclose to the questioners their content. But knowledge comes to none except to him who is worthy, that is, to the zealous student of the cabala. By this one statement the author very clearly makes all things revert to himself, as to a sort of First Mover, and indicates that they must be learned from him alone, or the practised preceptor. He does this not without mystery, for he intimates that this art can never be so fully transmitted that the method of writing cannot be hidden by adepts when the thing has been agreed upon

between them. What our author further has to say in regard to the name, nature, quality, number, power, habitation, government, etc., of (more especially) the chief spirits, contributes, in part, to the explanation of the different Modes, and in part, while contributing nothing to the subject, simply serves to complicate the matter. Thus, to take a case of the former sort, the first spirit, Pamersiel, is called a severe spirit, not easily moved, untrustworthy, etc.; by which epithets the fact is declared that this first Mode of writing is extremely difficulty and not to be grasped by any common intellect, and that on occasion it easily betrays itself by its own simplicity; as the attentive reader will with pleasure observe for himself in the third chapter and elsewhere at random. With reference to the second case, to attempt to seek greater mysteries still is, as I once before in the Preface to this treatise warned the cautious reader, to misuse one’s time and to thrash beaten straw.

            These facts being thus prefaced and here once for all dismissed, it behooves us to know that our author has devised sixty-seven Modes of hidden writing, each one of which he has distinguished by a name of its own. These names, as being of skillful construction, I have prefixed to the respective Modes, since they may be retained and used with advantage. If the writer disregard them, he may himself easily forget the things which he has written, or by reason of the diversity which exists in the operations, fall into error along with the reader. To speak next of the formulas, in which I have said that there lurk the methods of the various Modes: if one would understand these, one must look to and consider the following rule, the theory of the formulas themselves not being brought down to the fixed rules and assigned its proper place until the seventh chapter of the following Book: “That, namely, in Trithemius’s formulas of conjuration the first and the last word are Non-significant and without force; the second word is Significant, but always in this way, that, beginning with the first letter, alternate letters are Non-significant and Idle; the third word is again Idle; finally, the Valid words being all filled out, Trithemius sometimes begins again with the Non-significant word and letter and continues by the same

sort of alternation to the end.” Finally, for the sake of greater clearness and that there may be nothing lacking to my exposition, I have attached to the formulas and their briefer interpretations explanations of the same (not of all, but as many as could be found), called by some keys, and registered in writing by the author himself in a Special Key. Having thus definitely fixed the Modes and explained such matters as relate to the principle peculiar to each Mode, I have next affixed examples, not, as was done by the author,–as, witness his principal treatise and the appended Special Key,–scattered here and there, but in one place, so that they may all be seen at a glance. In these examples, I think it advisable to mention, I have had more regard for the form in which the author has chosen to hide his thought than for the subject-matter, which is religious, and with respect to which he is at times seen to have had his human failing, such as was quite in keeping with the unjust fashion of the period. For this reason I have carefully retained his own words unchanged in so far as the plan of my undertaking would allow. And here, at the same time, I have thought it best to prefix in alphabetical order a catalogue of the names by which Trithemius has distinguished these Steganographic Modes; wherein I have attached to each name the number of the chapter and Mode indicating the place where the explanation of the same is given.

            Abasdarhon, c.12, m.17; Advachiel, c.15, m.9; Ambriel, c.15, m.3; Amenadiel, c.8, m.3; Ana묬 c.12, m.2; Armadiel, c.10, m.1; Aseliel, c.5, m.1; Asireil, c.7, m.2; Asmodel, c.15, m.2; Barchiel, c.15, m.8; Barchiel, c.15, m.12; Bariel, c.12, m.11; Barmiel, c.7, m.1; Barquiel, c.12, m.7; Baruchas, c.10, m.2; Barathiel, c.12, m.12; Buriel, c.9, m.1; Bydiel, c.11, m.2; Cabariel, c.6, m.4; Camuel, c.4, m.1; Carnesiel, c.8, m.1; Caspiel, c.8, m.2; Dardariel, c.8, m.4; Dorothiel, c.6, m.3; Emoniel, c.9, m.3; Gambiel, c.15, m.11; Gediel, c.6, m.1; Geradiel, c.11, m.1; Hamaliel, c.15, m.6; Hana묬 c.15, m.10; Hydriel, c.9, m.2; Jasguarim, c.13, m.1; Icosiel, c.9, m.4; Jefischa, c.12, m.16; Macariel, m.7, c.11; Malchida묬 c.15, m.1; Malgaras, c.7, m.3; Maseriel, c.6, m.2; Menadiel, c.11, m.6; Mendrion, c.12, m.19; Muriel, c.15, m.4; Narconiel, c.12, m.20; Oriel, c.12, m.10; Osmoda묬 c.12, m.8; Padiel, c.4, m.2; Pamersiel, c.3, m.1; Pamyel, c.12, m.21; Pyrichiel, c.11, m.4; Quabriel, c.12, m.9; Raysiel, c.7, m.5; Sabrathan, c.12, m.13; Samael, c.12, m.1; Samiel, c.12, m.6; Sarandiel, c.14, m.2; Sasquiel,

c.12, m.5; Serquanich, c.12, m.15; Soleviel, c.11, m.5; Symiel, c.7, m.6; Tartys, c.12, m.14; Vathmiel, c.12, m.4; Vequaniel, c.12, m.3; Verchiel, c.15, m.5; Uriel, c.11, m.3; Usiel, c.7, m.4; Zaazenach. c.12, m.18; Zuriel, c.15, m.7.




On the Steganographic Process in general, its three more general Modes,

together with their Subdivisions.


            In the last chapter of the preceding Book it was said that the Superinduction of Non-significant Letters is accomplished by the Preparation of Words which are of real speech, of false speech, or of speech artificially constructed. The Preparation of real speech is discussed in the present Book, the other methods being reserved for Book IV. Now this Preparation of real speech is a Mode of hiding steganographically words of secret intent, whereby, from the letters of the secret sentence and other Non-Significant letters variously intermingled, we construct connected speech, or discourse, containing a different meaning from the ostensible meaning. Thereby it often happens that this ostensible writing declares something quite different from the hidden writing, many times, in fact, a thing the exact opposite thereto. Thus, we frequently extol in the ostensible speech him whom in the secret and hidden speech we disparage to the uttermost, as can be seen below, c.6, m.3, ex.1; c.7, m.3; c.8, m.1; c.12, m.5, 9, 10, 14. It is an accident of the Construction of real speech that the subject may be treated either in a foreign tongue, as in Latin or some other tongue, or in the vernacular. Our present author, whose lead we are following, gives, it is true, his examples in Latin; but you should know that the method is the same in other languages. The Object of this Preparation, or Collection, is words, not only those that have a share in the secret, but also those that are wholly Non-significant and as respects the secret, not at all Consignificant. In fact, we may often employ several Non-significant words, occupying, in their turn, several lines. This matter is treated in its proper place, cc. 7, 13, 14, of this Book. The theory thereof is that under this method there is greater latitude for constructing speech and that to whose notice the secret is designed to escape may be more easily misled. The Adequate Object is those words alone that are Consignificant as respects some letter, or as respects

a syllable, or as respects all the letters. Coming now to the division of the subject, I say that Collection on the basis of the Adequate Object is either of those words that have the first or the last letter Significant, or of those that have either one syllable or the whole word Significant, while all else is Non-significant. That Collection, again, that pertains to the first letter, takes place by Direct process, by Inverse process, or by Oblique process. Preparation of Direct Process is in character Simple, or Newly-altered, or Foreign-clothed. The method that depends on Simple character makes use of no Non-significant words at all, or of single alternate Non-significant words, or of several Non-significant words variously arranged. That Preparation of words that makes use of no Non-significant words, but is made up of Consignificant words, will be considered in the next chapter. The other methods will also be taken up in order further on, each in its proper place. In this connection it should be known that, besides those Modes that I have so far given, there are certain others, in number twelve, together with their examples, found in some manuscript copies of Trithemius. These I frankly confess I do not understand. These Modes, as well as the confused jumble contained in the third “Book of Trithemius’s Steganographia, I have, following a plan of my own, appended to the other Modes, in the fifteenth and sixteenth chapters, near the end of the Book.





On Simple Preparation of Words, all Consignificant,

or the First Mode, called Pamersiel.


            This first Mode, as I intimated near the end of the preceding chapter, is formed of Consignificant words. By Consignificant words I mean those words which in so far as concerns their first letter, share in the secret. This Mode Trithemius has distinguished by the name Pamersiel; its law is hidden in this that follows:


            “Pamersiel Anoyr Madrisel Ebrasothean Abrulges Itrasbiel Nadres Ormenu Itules Rablon Hamorphiel”; i.e. Nim die ersten bugstaben de omni verbo.


            “Pamersiel Aves Chameron Murs Chadon Oshurmy Delmuson Thafloin Peano Charusta뼯u>r Melany Lyamunto Colchan Paroys Madyn Mo뼯u>rlay Bulre @insert symbol Atleor Don Melcove Peloyn Ibutsyl Meon Misbreath Alini Driaco Person Trysolnay Lemon Asosle Mydar Icoriel Pean Thalmo Asophiel Ilnotreon Baniel Otrimos Estevor Na뼯u>lma Besrona Thulaomor Froman Beldodrayn Bon Otalmesgo Merofas Elnathyn Bosramoth”; i.e. Usus sum tali cautela ut primae literae cuiuslibet dictionis secretam intentionem tuam reddant legenti.


            “Lamarton Anoyr Bulon Madrisel Traschon Ebrasothea Panthenon Nabrulges Camery Itrasbier Rubanthy Nadres Calmosy Ormenu Lan Ytules Demy Rabion Hamorphyn”; i.e. Nym die ersten bugstaben de omni verbo.


            Or it may be learned more explicitly from the author’s Special Key. The words are as follows: “When you wish to write something secretly to a friend in such a way that no one except the one to whom you write shall understand your meaning, then take whatever piece of narrative in the Latin tongue you please, of such sort that it need not be hidden. So arrange all the words of this piece that the initial letters of the successive words produce the word you wish, as I shall show you in the appended narrative, or example. This Mode, however, is not over-safe, for, as I have often experienced, it can easily be detected by an industrious worker. It is easy to read, but difficult to write, since always to have at hand words that fit the subject is a troublesome matter. Likewise, if you write, whether in this or any other Mode, to

one not well versed in the Latin tongue, you must be on your guard against not separating the words. In order, then, that such a one may not mistake the divisions, you may place, if you wish, a point after each completed word of your secret, and make a virgule after each completed expression of the outer context. It seems safer, however to use neither points nor virgules. Now this Mode, as is the case with nearly all the other Modes, admits of modifications in manifold variety; so that he who understands perfectly the above-mentioned method of concealment may hardly, if at all, be able to see through the other Modes to be derived from this. Thus, the first line may share in the secret, and the second line not, or if the latter share therein, the former may be excluded. And continuing thus, the hider of secrets may, following the method of his choice, make use of alternate lines, either of whole lines or of half lines, either starting from the beginning of his letters and descending to the end, or starting from the end and ascending to the beginning. Add to this that, beginning at either side and going by descending or ascending stages to the other side, he can hide his expressions in such a variety of Modes that it would require an Oedipus to unravel them.”




            “Lucidum jubar 漯u>tern格u>Beatitudinis, Excellentissime Rex, Gubernator et Tutor robustissime, universorum virtuose viventium, exulum refugium debitum, virtus, unanimitas, vinculum omnium, l洩tia lugentium, exultatio sancta tristium, virtus fragilium, nutritor egentium, salusque tribulatorum, miserorum adjutor, nobilium triumphator, administrator gratiarum, guberna et rege vitam servorum tuorum, sanans infirmitates nostras, salvator omnium, decus viventium animarum, lucidissimum lumen, esurientium refugium. Benignissime amator servorum tuorum, virtutum aeterne remunerator, mitis animarum glorificator, servientium tibi: Vivifica nos Domine, ut moribus bonis decorati, jugiter exultemus. Fortitudo vera, nos fortifica, ut hitore sanctitatis, efficiamur revocati. Adjuva nos Deus 津rne Redemptor: Libera amatores nominis tui, peccatum omnibus remitte: tentationes extingue


nocentibus: vitam virtuosam, amoremque rectitudinis tribue, exorantibus nobis. Deus altissime, vere vivificator infirmantium, lumen lugentium, exaudi nos, ut vitam justam, rectamque mereamur jugiter tenere. Vivifica nos Salvator et Rex misericordissime, glorificator esto, Zelantes veritatem, guadiamusque aeterni Regis sublimati, conserva humiles, indulge noxas, exterminaque nocentes”;


i.e. Lieber getr?u wollest uf nest M䮴ag gerusi sin so du aller hast vermagst vnd umb die f?nser an der Lantporten warten da willen wir vnserm gez?schinen.





On Simple Preparation of words, one Consignificant and one Non-significant alternately used, or Modes Camuel and Padiel.


            We have had the Mode in which no Non-significant words intervene. We must now consider the next class, in which one Non-significant word is introduced. This class embraces two methods, in that the Mode may be accomplished alternately or by the insertion of two or more Consignificant words. The first subdivision is as follows: either the first word is Non-significant and the second Significant, or, conversely, the first may have a Significant letter and the second not; and so on.




            The method of this Mode is as follows: “Camuel Aperoys Melim Mevomavial Casmoyn Cralty Busaco A뼵>li Lumarphotirion Theor Besamis Aneal Cabelonyr Thiamo Vesonthy”; i.e. Primum vacat alternatim.

            “Camuel Busarcha Menaton Ehatiel Meran Sayr Abasremon Naculi Pesarum Vadru Lasmon Enoti Chamabet Usear Lesponty Abrulmi Pen Sayr Thubarim Gonayr Asmon Friacha Rynon Otry @Hamerson Bucurmy Pedavellon”; i.e. Vacantes includent verbum significativum.

            “For, the first word of the narrative contributes nothing to the secret sense; and the same is true of the last word, when an expression, or word, of the secret has been finished. At the end, one word is Idle; together with the next word, which belonging to the next word of the secret, precedes its beginning.”



            “Omnes morimur, quoniam omnes h沥ditarium reatum, originalis nox栣ontraximus: nemoque vivit non moriturus in brevissimo tempore: Contraximus delictum originale, in Adam et Heva. Morimur autem morte corporis omnes homines, propter temeritatem Matris Ev栭iserabilem. Mortem vero Animae, Victor Mortis Jesus, nos liberando fugavit. O Jesu Xhriste crucifixe, respice humilitatem nostram: quoniam miseri sumus, infoelices, multisque tribulationibus vexamur. Ergo clementissime Rex Coelorum, petimus, @corcede nobis contritionem, venianque omnium peccatorum, propter humilitatem tuam eximiam, qua redemisti nos de inferni 漯u>rumnosis tenebris, noxisque passionibus. O beatitudo nostra, Jesu clementissime. O dulcissime amator innocentiae, quid retribuam tibi? Tu sanctus et innocens pro nobis pateris. Quo fugiemus, cum veneris ad rationis examen? Venies cum potestate reddere mercedem unicuique secundum conscientiam suam. Eruntque tibi nuda omnia: nec te aliquid latebit, cujus non habeas noticiam. Ergo viventes agite fratres pœnitentiam, destrictumque Dei Omnipotentis examen, operibus mesericordiae pr涥nite. Tergite fletibus crimina, et pauperum labores sublevantes, Deum vobis efficite placabilem. Quoniam benignus est, invocantibus eum: Ergo dum tempus est, qu沩te misericordiam ejus. Semper gratias agite ei, qui redemit vos Jesus Xhristus crucifixus, pro hominum salute, timentium Dominum”; i.e. Morn umb die achte wil ich mit CCCC Pherden bi dir sin f?cennach uf dem felde bi dem gericht.




            “Omnes morimur, quoniam omnes mortaliter reatum nox格u>generalis simul aedimus: Et nemo hic hominum vivit, non moriturus. Omnes brevi sepeliemur. Originale delictum Baptismus indulsit: quotidiana eget pœnitentia. Manet autem mors corporis, quatenus humiliati, Deum timeamus, qui eripuit nos:

Peccando vitam amisimus, virtuose conservando, iterum divino lumine vivemus. O Jesu Rex coelorum, respice humilitatem nostram: tua miseratione vivimus: Indulgentiam morte tua percipientes. Heu cur non cum humilitate collaudamus nostrum Creatorem, miseri! Qui peccata nostra, humilitate, proprio et sanguine redimens, bonis deviantes, vita 漯u>terna donavit, nihil merentes. Ecce bajulans crucem, Jesus moritur. O dulcissime Salvator Jesu, quid retribuam tinbi? Jesus sine peccato innocens, pro nobis moritur. Quid faciemus, cum venerit ad rationis examen, et condignam merce em reddet, suorum unicuique omnium commissorum operum: Eruntque ibi nuda omnia, nec transibit aliquid innumeratum: cujus est horrendum judicium. Ergo viventes, poenitentiam facite salutarem: quoniam districti judicii examen, nequamquam mutari potest. Terge fletibus crimina: Eleemosynis, pauperum lachrymas subleva: Deo semper esto adevotus: divina bonitas, crimina indulgentia superat. Ergo dum tempus est, pulsa misericordiam poenitendo. Esto gratusmorti ejus, qui redimit te. Invoca eum, cum sancta humilitate, casto timore suffultus.”; i.e. Morgen umb &c.




“Lator pr泥ntium, Frater Arnoldus Bostius, plura composuit admiranda volumina, de variis rebus, ut in Libro nostro, tibi dudum transmisso, inter alia multa, quae praenotavi de Eccleasticis Scriptoribus, reperies scriptum in fine, ubi fit mentio viventium. Hunc tantum virum, Religione et Artium venustate notabilem, tu格u>Sinceritati, Charissime fautor, commendo, et plurimum rogo, quatenus recipias ipsum, ea, qua omnes in amicitia nobis conjunctos, suscipere familiaritate consuevisti. Reserabit tibi arcana multa natur欍 teque conversatione dulcissima oblectare poterir, si volueris, Meum de Magicis Experimentis Codicem, quem habes, mihi oro quantocy curato remittere. Volumen Synesii de virtute Spirituum, mittam tibi mox cum mihi Experimenta mea remiseris: Cura te ipsum ut valeas, saepeque rescribito;” i.e. Papa vult imperium transferre in Francos; de hoc sum certus.




            The method of this Mode is as follows: “Padiel Aporsy Mesarpon Omevas Peludin Malpreaxo Condusen Ulearo Thersephi Bayl Merphon Paroys Gebuli Mayl Thomyon Eltathear Tamarson Acrymy Lon Peata Casmy Chertiel Medony Reabdo Lasonti Jacial Mal Tri Bulomeon Athyr Pathulmon Dheoma Pathormyn”; i.e. Primus apex verbi primi et tercy; et caetera dicat itidem. (1)

            “Padiel Ariel Venerbon Chio Tharson Phymarto Merphon Amprisco Ledabarim Elsophroy Mesarpon Ameorsy Paneryn Atle Pachumgel Thearan Beslonthy @Les @Gomadyn Triami @Mefarnothy”; i.e. Recipiat Apices primos alternatim. (1)'

            “For in this Mode, without suggesting that they are recording hidden facts, the words of the narration that is contained in the open context change their condition alternately. The first letter, namely, of the first word furnishes evidence for the secret sense, while the first letter of the following word is Idle as respects performance of the secret duty. After you have left the third word not Idle as respects service, the fourth remains Non-significant. And so continue, always letting words, turn and turn about, now serve the secret, and now, while fitting the open narrative, have, such their clever arrangement, no share in the revelation of the Hidden facts.”




            “Libera nos Jesu Xhriste 漯u>terne Salvator bonorum omnium, et indulge reorum delicta, gemitusque nostros exaudi, mitigans tempestates viciorum, renovansque conscientiae vetustatem, ad aeternam nos reducito Paradysum. Bone Jesu, remitte nobis exorantibus peccata nostra: quoniam graviter offendimus et saepe relapsi sumus. Dulcissime Salvator, infirmatates nostras sana quaesumus. Benignissimus esto, regantibus te, Jesu piissime, et nos famulos tuos supplicantes exaudi. Homines sumus, assiduis miseriis involuti, maximisque tempestatibus immersi. Erue nos tribulatorum consolator victoriosissime: quoniam vita nostra, assidua infœlicitates sepulta, corrumpitur. Miserere tantum Jesu, Clementissime Salvator, respice humilitatem te amantium, et non permittas demergi nos exules, in luto et terpitudine vitiorum. In amore saeculi hucusque torpentes jacuimus, vitiisque innodati, nostram parvipendimus salutem, futurique examinis, minime recordatis sumus. Benignissime Creator, esto propitius famulis tuis, et salva lachrymantes, quos decepit miserrima vanitas Mundi. Viam prohdolor veritatis negleximus omnes, sed libera nos luto infixos exulesque: quoniam Salvator noster, tu es Jesu; qui neminem despicis, gaudium indeficiens et sempiterna foelicitas sanitorum es: Spes nostra, Xhristianorum gloria, Angelorum lumen, remunerator invictorum martyrum, corona virginum, honestas Viduarum. Bone Jesu, exaudi nos humiles, clamantes ad te: Libera nos de praesenti exilio, concedens nobis gratiam, ut sine fine vivamus. Vivifica qu泵mus nos miseros servos tuos exules, quos redemisti, ut zelum justici格u>verum consequamur. Conserva nos Omnipotens Deus, majestas infinita, misericordia incercumscripta, 漯u>terna salus nobilium animorum”; i.e. Lieber getruer Brenger dis briefs hait etwas mishandelt ist unser befel du wollest in gefanglich behalden uf unser zucommen.




            “Libera nos Jesu dulcissime, extrema Salus beatorum Spirituum, et nostros reatus indulge, gemitusque pauperum exaudi, mitiga tribulationes nostras, renova nobis vetustatem, morbus vitiorum sana, virtutes tribue, exules suscipe, reosque absolve. Bone Jesu, remitte misericorditer excessus quoslibet nostros, quoniam graviter peccavimus et s氥 relapsi sumus. Dulcissime Salvator Jesu Xhriste, salva nos, benignus esto, rogantibus te: Imo tu etiam nos famulos tuos supplices conserva. Homines sumus amantissime Jesu, justici捊normam transgredientes, misericorditer erue nos, tu altissima virtus: quoniam vita nostra, assidu捊infelicitati subjecta corrumpitur. Miserere nostri Jesu Xhriste Salvator, respice humilitatem fidelium animarum, et ne permittas deutius nos errare, in luto securitatis, tentationis perniciosissimae. In amore sicuti male turbati versamur, vitiis dediti, nostram parumpendimus salutem, mox evocandi ad rationis examen. Benigne Creator, esto propitius famulis tuis, et ocyus libera nos, decepit nos vanitas Mundi: Viam nos veritatis deseruimus omnes, dulcissimumque lumen animarum: luto infixos erue: quoniam salus nostra tu es, in tuoque nomine salvabimur, gaudium indeficiens et semperterna foelicitas: Tu es nostra norma, Sanctorum gloria, Angelorum laetitia, societas justorum perfectissima, Creator Salvatorque humani generes. Benignissime Jesu, exaudi nos humiles, te acclamantes et libera nos, de praesenti et futuro naufragio periculoso: ut sine fine vivamus. Utinam respicias nos miserabiles servos tuos exultantes, qui redemisti nos, Zelati sumus vias tuas. Conserva nos Omnipotens Deus, Majestas infinita, miseratio incircumscripta: esto protectio nostra perpetua”; i.e. Lieber getruwer brenger &c.




            “Padiel Melion Parme Amiel Busayr Ilno Ma Venoga Pamelochin”; i.e. Ein Meynung.

            “Human栳alutis amator, universorum Creator maximus, nobis indixit obedientiam mandatorum, cui omnes tenemur obedire ex amore. Pr歩um vero obedientibus promisit, sempitern捊fœlicitatis tabernaculum possidere. Xhristi obedientiam inspiciamus, quam imitari curemus, ut ad 漯u>ternam fœlicitatem, nobis promissam ingredi mereamur: Angelorumque consociari mansionibus sempiternis. Agamus pœnitentiam dum possumus: tempus pr棩osum expendentes fructuouse. Caveamus ne imparatos Mors rapiat, quae concedere moram alicui recusat. Ideoque Fratres, agere poenitentiam non tardetis. Velociter enim ad vos, Mors veniet: quam nemo vestrum, diu evadere potest. Dies ergo vestros transeuntes conspicite, pœnitentiam inchoantes, quando tempus habitis. Appropinquat hora decedendi hinc. O Mors rerum terribilium teribilissima, quam velociter nos miseros consumis: Incolatumque nostrum brevissimum, multis injuriis plenum miseris facis esse cdudelem! Evigilemus miseri, Xhristo Jesu Salvatore nostro piissimo nos exhortante et contestante, ut turpes negligentias arguamus, et bonis operibus, justici捊vias solicite custodiamus. Alme Redemptor generis humani, exaudi nos, veniamque nobis tribue peccatorum. O Pater miericordi欠sis nobis propitius, in omnibus adversitatibus nostris. Sana Domine infirmas animas nostras: quoniam tui sumus: Pr泴a nobis afflictis vermiculis requiem sempiternae amonenitatis, quatenus te semper aspiciendo laudemus”; i.e. Hac nocte post XII. Veniam ad te circa ianuam quae ducit ad ortum; ibi me exspectabis. Age ut omnia sint parata.




            “Human栓alutis amator, qui creavit omnia, nobis indixit obidientiam mandatorum, cui omnes tenemur obedire et obsequi. Pr歩um sanctae obedientiae, erit semperterna felicitas, timentibus Deum. Xhristi obedientiam, in omnibus imitari studeamus, ut vitam 漯u>ternam promissam nobis, mereamur ingredi, cum Angelis, per misericordiam Dei. Agamus pœnitentiam, dum possumus. Tempus vit捊est brevissimum. Cito Mors imparatos offendit, repente negligentes consumet, judicique animas transmittet. In pœnitentia agenda, Fratres non tardetis. Velociter enim ad vos Mors veniet: quam nemo vestrum, diu evadere potest. Dies ergo vestros transeuntes conspicite poenitentiam inchoate, cum tempus habetis: ad quid diutius negligitis. O Mors, rerum horribilium terribilissima, quam velociter nos miseros consumis. Incolatus vester brevissimus est, judicioque obnoxius. Mores omnes examini submittet. Exaudi nos Xhriste piissime Salvator, nobisque poenitere cupientibus, esto propitius, concede nobis timorem et amorem tuum, benignissime Redemptor, indulgentiamque peccatorum, supplicantibus tribue. Alme Creator generis humani, exaudi nos, veniam nobis tribuens scelerum. O Pater misericordissime, esto nobis misericora: infirmitatem nostram adjuva clementissime: succurreque misericorditer infirmis animabus nostris quoniam tui sumus. Pater indulgentissime, animabus fidelium requiem concede, Angelisque conjunge, timentibusque te adessa digneris”; i.e. Hac nocte &c.



On Simple Preparation of Words, one Non-significant and several Con-

significant, or Mode Aseliel.


            After number three a multitude follows. So now in this second subdivision (see the fourth chapter of this book), we having emerged from the narrow lane of Pamersiel and driven past the cross-roads Camuel and Padiel, there opens up a field of broad expanse wherein to range. But before I come to the explanation of Aseliel, I must speak a few words further in illustration. For, the fact should not be overlooked that Camuel and Padiel are springs from which, in infinite number, other Modes, like rivulets, flow,—not only when one Non-significant word is combined with several Con-significant words, but also when several Non-significant words are combined with one or more Consignificant words. To illustrate this truth visibly, I have appended an outline-view of methods, arranged under two Orders, with five Classes in each Order and six processes in each Class. The bases leading the two Orders are Idle, Valid (o.), and Valid, Idle (.o).


1st Class 2nd Class 3rd Class 4th Class 5th Class
o. Camuel. oo. ooo. oooo. ooooo.
o..Aseliel. oo..Gediel. ooo.. oooo.. ooooo..
o... oo... ooo...Maseriel. oooo... ooooo...
o.... oo.... ooo.... oooo.... ooooo....
o..... oo..... ooo..... oooo..... ooooo.....Cabariel.
o...... oo...... ooo...... oooo...... ooooo......




1st Class 2nd Class 3rd Class 4th Class 5th Class
.o Padiel. ..o ...o ....o .....o
.oo ..oo ...oo ....oo .....oo
.oooo ..oooo ...oooo ....oooo .....oooo
.ooooo ..ooooo ...ooooo ....ooooo .....ooooo
.oooooo ..oooooo ...oooooo ....oooooo .....oooooo


            From each Order there follows thirty Modes. Our author has wholly omitted in the present discussion the thirty Modes which flow from Padiel, and gives us Padiel alone, which is the leader of the twenty-nine Modes which follow. He does this because, as he himself intimates in the Special Key, p. 14, where he explains the sixth Mode, or Gediel, those Modes that begin with an idle word, or with several such words, are less

open to suspicion. From the Order of Camuel, however, he has taken from the first Class the second Mode, called Aseliel, from the second Class the second Mode, called Gediel, from the third Class the third Mode, called Maseriel, from the fourth Class the fourth Mode, called Dorothiel, from the fifth Class the fifth Mode, called Cabariel, explained the method of each, and illustrated each by examples. But the fact which I have mentioned should not be overlooked, for, notwithstanding Trithemius, it has a hidden bearing on other Modes as well. Thus, Carnesiel, which is treated in the eighth chapter of this Book, is, if you take away the peculiarity of the introductory Non-significant line, simply the third Mode of the first Class of the Order of Camuel. So, in the same way Amenadiel, which is likewise described in the eighth chapter, becomes the fifth Mode of the third Class, and Demoriel, the description of which is also in the eighth chapter, becomes the sixth Mode of the next-mentioned Class,—to say nothing of those other Modes clothed in Scattering and Transposition, which are treated in the eleventh chapter, and are similarly connected with Modes and classes here defined. At present, however, only those Modes come up for treatment that are of simple character, that is, that have a single movement. Such movement the five Modes Aseliel, Gediel, Maseriel, Dorothiel and Cabariel are found to have. But now I will discuss Aseliel, which, as can be seen, has also attendants from the first Class of the second order.




            The law and method of this Mode appear from this that follows: “Aseliel Aproysi Melim Thulnear Casmoyn Mavear Burson Charny Demorphaon Theoma Asmeryn Diviel Casponti Vearly Basamis Ernoti Chavalarson”; i.e. Post unam vacantem duae valent.

            “Aseliel Murnea Casmodyn Bularcha Vadusina Ty Belron Diviel Arsephonti Si Panormys Orlevo Cadon Venoti Basramyn”; i.e. Una vacat duae solvent.


“For always this Mode has the first word of the apparent narrative Idle as respects the secret, and the next two words serving the secret. Sometimes, also, when the secret word is finished, there is added one Idle word; the result being, as is evident, that the first apparent word of the following secret word is Idle as respects the declaration of the secret. And thus two Idle words (but only at the end of a word of the secret) stand completed by two on either side.”




            “Mors Jesu Christi, genus humanum vivificavit, cujus vita innocenter afflicta, liberavit nos, ab omni calamitate. Ergo honoremus humilitatem ejus, in nobis resistendo tentationibus vitiorum, instandoque motibus bonorum operum. Xhristus Jesus, salvavit animas nostras. Gratias dicamus aeternas, nostro Redemptori piissimo: quoniam omnes reduxit ad tutas exuvias, cujus nomen, cum fervore laudemus omni tempore, praeoccupantes faciem sanctissimam ejus nostris orationibus: vivamus virtuose, in amore rectitudinis, abjicientes tumul mundalium negociorum, justiciae normam sequamur, viciis noxiis resistamus devotissime, lachrimisque negligentias abluamus, in maxima solicitudine, memores futuri judicii, cujus inaestimabilis horror, inferni poenis, @nequaquam inferior”; i.e. Ich wil noch hint umb XI an der Porten clopfen: wart min und lais mich in.





            “Passio Jesu Christi, genus humanum vivificans, cujus vita innocenter afflicta, liberavit nos, ab omni calamitate: Quoniam hujus humilitate salvabimur, in necessitate: sed turbabuntur viciosi: eritque merx bonorum copiosa. Xhristus Jesus, redemit animas nostras. Gratias dicamus ei, nostro Redemptori piissimo, qui omnes redemit, @qui tyrannidi erant subjecti: nomen cujus benedictum, laudaverunt omnes: et poenitentiam faciamus, de excessibus nostris, curemusque virtuose vivere, in amore Redemptoris, cujus timor mundat conscientiam, justificans nos. Emendemus vitam nostram, cum devotione lugentes, quatenus ad justiciam conversi, solutionem mereamur peccatorum, in charitate et humilitate, jugiter perseverantes, non deficiemus”; i.e. Ich wil noch, &c.



On Simple Preparation of Words, several Non-significant and one or more Consignificant, or Modes Gediel, Maseriel, Dorothiel and Cabariel.

            There follows a third class, in which several Non-significant words are brought into service. This class is accomplished in three ways. Two, three, or more Non-significant words may be joined to one Consignificant word, or two may be joined to two, three to three or more, or several Non-significant words may be joined in the reverse order to a like number of Valid words. But our author, omitting the other two methods, does but give, with accompanying explanations, some examples belonging to the last Mode,—the Mode, namely, wherein two, three, or four Valid words are joined respectively to the same number of Idle words. These methods I will now, following the lead of the author, take up in order.




            This Mode is as follows: “Gediel Asiel Modebar Mopiel Casmoyn Ro Chamurenu Proys Nasaron Atido Casmear Vearsy Maludym Vealchayn Demosar Otiel Masdurym Sodiviel Mesray Seor Amarlun Leveur Peale Netu Fabelron”; i.e. Semper post duas vacantes duae solvunt.

            “Gediel Aprois Camor Ety Moschoyn Divial Palorean Sermel Asparlon Crisphe Lamedon Edjur Cabosyn Arsy Thamerosyn”; i.e. Post duas recipe duas.

            “For after two Idle words, this Mode takes two Significant words, whether these form complete hidden words or not. It makes use of the two first Idle words to avert suspicion. And when the Significant words have, through words of equal syllables, filled out the hidden word, the hidden word is itself ended, as usual, by two Non-significant words. In other case, the narrative is continued through two or more hidden words until equality takes place. But when Idle words end a hidden word, the next hidden word begins with Significant words.




            “Summa humani generis nobilitas, summaque virtus est, Deum pure amare, ipsius gloriam quaerere, et eum rectitudine mentis adorare. Humilitas enim puri cordis, regnabit in coelis, patientia sublimabit. Sole mens hominis innocentis, Deum timentis diligentisque, ad nobilitatem veram constituetur. Deum ama: Mundum sperne: Saeculum inquitatum fuge: Ama religionem, fraternam charitatem, pacis vinculum, recteque conversantium unitatem. Xhristus in Evangelio monet: Non oportere nos solicitare, circa humanas curas superfluas. Habentes (inquit Sanctus Apostolus) necessaria tantum, simus contenti. Habeamus itaque Dei amorem et zelum justiciae: quoniam vere solidae divitiae sunt, puritas animi, simplicitas cordis, negligentia honoris, terreni, venustatis emundatio, morumque sanctorum institutio. Simus intenti, operibus bonis, ne vitia nos obruant: vivamus innocentes in omni rectitudine, tanquam crastino morituri: Deum amemus purissimo corde, servantes solicite mandata ejus, cum humilitate: Pro peccatis lugeamus, omni tempore piissimum Salvatorem depraecantes, quatenus nobis vitia remittat, sui amorem cordisque humilitatem infundat. Idcirco deseramus istius Mundi concupiscentias et vanos falsosque honores, obitum nostrum sedulo cogitantes. Vivere virtuose, proximum diligere, injuriam nulli facere, Deum timere, eleemosynas dare, famelicos reficere, bonos defendere, pravorum vitia redarguere, orationibus insistere, gloriam Mundi contemnere, lectionibusque incumbere, thesauri Xhristianorum sunt. Vana enim Gloria Mundi, repente ruitura est: fals栥tiam divitiae, quas brevi exspirantes relinquemus inviti. Sola Justicia, est nostra fœlicitas. In nostra humilitate sit gloriatio et divitiarum possessio, nobiscum omni tempore mansura, memoria mortis, timor Judicii, et nostrorum recordation peccatorum”; i.e. Gnediger Her is si dan das ir f?noch hint hie su Spanhem sin wirt das Schlos durch die von Winterburg mit verrederie ingenommen.




            “Summa humani generis nobilitas moritur. Virtus est, Deum pure amare, illius gloriam, in omnibus exquirere, res mundi contemnere. Humilitas enim in cœlo regnabit: innocentia etiam pura sublimabitur: sincera mens lumine illustrabitur, devotionis fervore remunerabitur: actionesque nostr欠divinis conformentur. Dei amor magna operari solet infirma contemnit, omnia respicit futura bona, fideliter vitia restringit, virtutibusque insistit. Christus in Evangelio dixit: Non opertere nos solicitari, circa humanas superfluas curas: Habentes, inquit Sanctus Apostolus, necessaria tantum, simus contenti. Habeamus itaque Dei amorem et zelum animarum, quibus vitam sempiternam, jucundamque foelicitatem, post anim栴erribilem exitum, nobis (humili conversatione tandem evadentes martem) comparare mereamur. Simus intenti operibus bonis, ne vitia nos obruant. Vivamus innocenter, in omni religione, tanquam Xhristiani morituri. Deum amemus super omnia, servientes sanctis mandatis ejus, cum humilitate eum colentes. Large omnia dat, supereuntibus sibi. Despiciamus igitur divitias varias, rutilantis fallacisque mundi: clades honoris patienter feramus: deseramus istius Mundi gloriam, et vanas frivolasque dignitates, omniaque nostrum propositum corrumpentia. Vivere virtuose, mandatis obedire, injuriam nulli facere, Deum timere, Eleemosynas dare, familiam regere, bonis favere, pravorum vitia redarguere, orationibus vacare, gloriam mundi contemnere, poenitentibus indulgere Thesauri sunt Xhristianorum. Vana enim gloria Mundi, repente raptimque falsae quoque erunt divitiae; quas brevi etiam relinquimus inviti. Sola innocentia est, mortales beatificans. In nobis nostra sit gloriatio et divitiarum possessio, nobiscum omni tempore permanaura: Mentis, Maximum ad Deum elevatio, nunquam est intermittenda”; i.e., Gnediger Her etc.




            The method of this Mode take from this that follows: “Maseriel Bulan Lamodyn Charnoty Carmephin Jabrun Care Sathroin Asulroy Bevesy Cadumin Turiel Busan Sevear Almos Ly Cadufel Ernoty Panier Jethar Care Pheory Bulan Thorty Paron Vemo Fabelronthy”; i.e. Vacantibus tribus tres valent; ita per totum.

            “Maseriel Onear Camerson Cohodor Messary Lyrno Balnaon Greal Lamedon. Odiel Pedarney Nador Janoza Vy Chamyrin”; i.e. Nach dryn gelden dry.

            “For in this Mode each hidden word of equal syllables so fills out the group of the open narrative that, if at the close there are three syllables in Idle places, the following hidden word begins, not with Non-significant words, but with three Significant words. But if the word of the secret is of unequal syllables, it will receive into companionship as many syllables as will serve to make the equality in some way before the period.”




            “Omnipotens sempiterne Deus, bonorum remunerator aequissime, qui Filium tuum, nostri generis esse participem voluisti, ut redimeret, Diabolica invidia nos miserrimos: qui sola benignitate redundans, forman nostram suscepit, incorruptam, ex flore virginalis uteri, Archangelo Sancto Gabriele insinuante, quod Virgo conceptura, beatissimo tuo Spiritu, 津rnum virgo permaneret, immunis criminis Hominibus, Angelicisque Spiritibus pr歩nentior. Genuit Regem Omnipotente, Deum et Hominem, santissima et reverendissima Virgo Maria, virilis consortii omnino pescia, sine dolore patiens, sine tristicia vagientem Deum, Hominemque, suscipiens, semper immaculata consistens, purissima, innocentissima, virtute humilitatis hominibus altior; Charitate plena, omni laude dignissima, et ab omnibus veneranda: Angelorum beatissima et semper laudanda: Imperatrix refulgentissima, nobilis, inclyta, vereque splendidissima: quam tuus Filius, in omnibus qu棵nque postulaverit, largissima dignatione admittit, eamque ut Matrem, reverenter veneratur, omnibus excellentiorem; qui nihil unquam expostulanti negare consuevit: sed repente sanctissim栶oluntati ejus consentit, omnia concedens hujus tandem pauperum Advocat栭eritis. Igitur nobilissim栖irginis Mari欠pr棬ara merita venerantes, oremus Luminis quoque Patrem ut Lumen veritatis nobis infundat, sordes criminum detergat, gratiam et maximam, omni tempere te requirentibus, veraciter impendat, tentationes suferat, virtutem vincendi exorantibus nobis concedat, amorem tranquillum nobis induat, castitatem obedientiam, humilitatem, temperantium, benignitatem abstinentiam, caeterasque virtutes, omnium lachrymis devotae exercitationes, nobis misericorditer largiatur.”; i.e. Brenger dis briefs gibt sich groser const us: Ich halde aber nit fil darvon versucht in woll und getruwet nit balde.




            This that follows will teach you the method of this Mode: “Dorothiel Cusifeor Madylon Busar Pamersy Chiar Janothym Beony Camersy Ulimeor Peathan Adial Cadumir Renear Thubria Cohagier Maslon Lodierno Fabelrusyn”; i.e. Vier vaciren vier darnach gelden.

            “Dorothiel Onear Chameron Ulyfeor Madusyn Peony Oriel Nayr Druse Movayr Pamerson Etro Dumeson Davoracaho Casmiel Hayrno Fabelrunthon”; i.e. Na vieren nim vier durch hin.(2)

“For, beginning with four Idle words and advancing in order through the same number of Significant words, the Mode ends in Significant and Non-significant words,—in this way, namely, that, when the hidden words ends in Non-significant words, the following hidden word begins with Significant words, but if the hidden word ends in Significant words, the next begins with the four Non-significant words. When less than four letters are left over at the end of the whole secret, the Mode may be completed and dismissed with a like number of Non-significant and Significant words.”




            “Significo Grati栖estr欠Princept Illustrissime, Conradum Hummel, beneficiatum Super altare Sancti Evangelist栊ohannis, defunctum esse, nocte pr津rita. Ne autem Gratia Vestra, vel uni ex imperitis vel indignis, quorum reor grandem numerum affuturum, (ut fieri solet). Altare dictum expectantium, utiliori viro reservandum, ex indeliberato concedat, oro: licet longe existam indignus, quam ut preces me欠in Nobilissimi Maximque Principis conspectu, ejusmode aliquod beneficium reportare, videantur dign欠quatenus, Gratia Vestra, pr泥ntium exhibitore repulsis indignioribus, Altare pr榡tum, concedere digetur: Quem cognovi optimus beneficiis dignum: quippe quem morum pulchritudine adornatum, scientia atque literis omnifariam eruditum, modestum, continentem, temperatum, amoreque Religionis, Grati栖estr欍 noverim esse placiturum, Eritque beneficiis exhibitis non ingratus, sed perpetui memor”; i.e. Ich biden ?nade wolle minm Bruder Jacob das Altar geben.




            “Cum scire utilis sit honestissimi ingenii, nil turpius hominibus contingere Ignorantia dicimus. Vanitas Mundi bonis egregiisque semper adversatur ingeniis: quoniam intellectum nobilem sordibus ingurgitat, mentem obnubilat, memoriam dissipat, sensus turbat, disciplinam effoeminat: prosternit corpus, debilitat animum, relgionis pietatisque arcom subvertit, fabulas ex homine facit: tempus omne rebus vanis consumit, carnis solatia qu沩t, omnemque nitorem Katholic栩nstitutionis, perdendo trasgreditur: Deum non reveretur, contemnit homines, beneficiorum obliviscitur, malis conscienti栰erturbatur, 津rna respicit gaudia, gloriamque veneratur humanam, vitiis pascitur, et sordibus, turpitudine omnifaria commaculatur: de futuris nil recogitat, bonis aeternis nudatus, sola temporalia cupide amat. Noli insistere transitoriis: exalta habilitatem rationis in te: intimum literis sic orna nobiliter tuum ingenium et moribus institutionem tuum declara: monens ut quod possessione exteriori monstras, humilis imitans, corde veraciter exibeas. Quonian nemo gratiosum existimat bonum, de corde falso prolatum, esse, nec dici philosophicum” i.e. Hint umb eins ist der Pastor von Kirchberg gestorben nit eyl so mit dem hingeben.





The method of this Mode is shown in this that follows: “Cabariel Onear Chameron Fruani Parnaton Fofiel Bryosi Nagreal Fabelronthyn Adiel Thortay Nofruan Pean Afefiel Chusy”; i.e. Na funffen gelden funffe.

            “Cabariel Afiar Paremon Chiltaon Amedyn Sayr Pemadon Chulty Movair Savepor Peathe Mal Primaston Dayr Pean Cothurmo Fabelrusyn Elsoty Chelmodyn” i.e. Facito sicut supradictum est.”

            “By beginning the narrative, namely, with five Idle words and advancing alternately through the same number of Significant words, and joining together.”




            “Commodaveram tibi Codicem meum, de gestis Longobardorum et Volumen Bed栤e Temporibus, qu栯ro remittas. Decet enim sapientem et maxime Christianum, fidem ubique servare promissam. Beneficiorum obvivisci, divinis et nostris @institutis humanis, maximum crimen perhibetur. Ne incurras tam execrabilem reatum. Misi mes volumina, ut restituas. Libros vero Graecos, tibi gratis donavi: Quorum intuitu, te merito et regratificantem nobis et fideliorem exhiberes”; i.e. Gleub desem Boden nit er l?rne.




            “Commodameram tibi Codicem meum, de gestis Longobardorum, et Volumen Bed栤e Temporibus, quae oro remittas. Decet enim sapientem esse muro in his, quae promisit, fortiorem. Beneficiorem oblivisco, duplex est negotiorum iniquitas: Indignitatis videlicet et Ingratitudinis. N栩ngratum te esse rearis, qui fidem non servasti promisam. Levitatis vitio gravissime te Grac浳 noster arguit, qui mutuum, totiens expostulatus, restituere nobis, juxta fidem promissem, temere contemsisti”; i.e. Gleub &c.




On Preparation of Words, Specially Modified by a kind of Deviation thereof,

or Modes Barmiel, Asiriel, Malgaras, Usiel, Raysiel and Symiel.


            We have had Simple Preparation. We come now to the second kind of Preparation, which differs from the former Simple kind by what may be called Alteration; see Chapter the Second of this Book. In Chapter the Sixth I have said that the Modes described as being formed of several Consignificant and Non-significant words have an unchanging and simple character. This feature fails in the present Modes, whenever a word of the secret context is finished. For then, as we shall see further on when we come to take up the individual Modes in order, an exception to the rule is introduced. For if, in the Mode Aseliel, which has, following a single Idle word, two Significant words standing together, the secret word ends with the first of the two Significant words, a Non-significant word is added immediately. Thus it happens that sometimes two Non-significant words are made to intervene, one filling out the Consignificant word and the other preceding the following hidden word; and this process is contrary to the rule of the fifth Class.  But let us hear Trithemius himself on this matter.




            Here the Deviation takes place when, contrary to the above-mentioned rule, there remains, after the completion of a secret word made in the first of two Significant words, a single Significant letter.

            The method of this Mode is shown by this that follows; “Barmiel Buras Melo Charnotiel Malapos Veno Masphian Albryon Chasmia Pelvo Morophon Apluer Charmia Noty Mesron Alraco Caspiel Alnio Chorben Ovear Ascrea Cralnoty Carephon Elcsor Bumely Nesitoan Armi Tu Faron”; i.e. Vacante una binae valent arcano, vacante constat.

            “Barmiel Any Casleon Arcohy Bulesan Eris Casray Mola벍 Pessaro Duys Annale Go벮o Mesrue Grealo Cusere Drolnoz Parle Cuferety Basriel Aflyr Maraphe Neaslo Carnos Erneo Demerosenotis Any Carpodyn”; i.e. Nach eim ledigen gelden zwey; finale non.

            “For, the first being Idle, the Mode advances through two Significant words and ends each hidden word with another Idle word. For, two Significant words of equal syllables are closed by one Idle word, but the last Significant word of unequal syllables will stand alone between two Idle words.”


Example of Barmiel.


            “Juste vivendo fœlicitatem consequemur. Soli namque exaltandi humiles, soli temerari contemnandi. Si fœlicitatem requiris, 津rnam justiciam, et altissimam gloriam consequeris. Ferventissimus zelator veritatis esto, et non amaveris mendacium, corrumpens honestatem, animique temperantiam dissolvens: fuge vanitatem mundi, quoniam brevissima est. Amator esto justiciae, et neminem supplantes injuste. Cole virtutes, vitia fuge, justici栬ibertatem tuere, omnem insolentiam cave, semper humilis esto.  Salvatorem animarum nostrarum dilige: qui diligit eum, nequaquam morietur infoeliciter. Contemne gloriam repente transitoriam: Ama beatitudinem sanctorum, 津rnaliter non corrumpendam: fuge sollicite insidias hostis nostri antiqui, quem vincet, nunquam intermittenda devotionis humilitas. Esto vigilans, ut carnis ardore non vincaris, viriliter justici捊semitas defende, rectitudinisque zelum, intrepida perseverantia tenendum memineris. Gloriam inanem semper fuge, tanquam venenum. Paradysi Dei amœ nitatem contemplare, semper manentem. Gaudia s棵li cito transeunt: Hodie l洵s, cras omnibus spoliatus emoritur. Fuge zelem vitiosum amaritudinis: fuge superbi栴umorem: quoniam utriusque reatum, perpetuis malis esse obnoxium non ignoras. Omnis superbus odibilis Deo: moriens sine intermissione crucruciandus, nunquam gaudio consolabitur.  Quid denique exspectabunt Superbi, nisi lamentum? Ergo vae vobis elati, aeterno supplicio digni, tenebrisque et horroribus reservati sempiternis. O vanitas vanitatum mundi, exterminatrix luminis animarum, deceptrix exulum, inferni reseratrix perniciosissima ; i.e. Uf nest Frytag zu nacht umb eins wil ich an dem graben syn und wan is zyt ist das Schlos zu St? so sing den Westerwelder.




            “Juste viventes, fœlicitatem consequentur: Et nulla exaltabit Virtus cardinalis, humilitatem pr津r: Sola temeritas contemnabit. Si fœlicitatis requiris amorem, justiciam tene, et altissimam gloriam consequeris. Semper zelator veritatis esto: Et noli amare mendacium: Corrumpit honestatem pudicam, temperantiam dissolvit. Fuge vanitatem Mundi, quoniam brevissima est. Amator esto Jesu Xhristi, nostri Salvatoris clementissimi. Cole virtutes, vitia fuge, innocentiam libenter cave, et in corde sanctam humilitatem custodi. Salvatoren animarum nostrarum dilige: cujus dilectio est vita manens perpetua. Contemne gaudia repente transitura: ama beatitudinis futur栦ternitatem, nobis promissimam. Cave insidias hostis noxii pessimique, cujus veneninocumentum, facile devincit humilitas. Esto vigilans, ut s涩tia Arguti non perimat:  quoniam ipse semper vigilat, cujus zelus impiissimus, vehementer timendus cavendusque. Cordialiter Deum ama, ipse semper manet. Amor s棵li cito consumitur: Honor, laus, c津raque omnia, subito terminantur. Malus zelus, via damnationis. Homo superbia tumidus, mortalium vermium remorsum patietur: miser et infœlix nunquam liberaliter. Homo superbus omnis pessimus, ardebit sine intermissione, et nunquam gloriam fœlicitatis 津rn栣onspiciet: cum Dœmonibus extra projicietur, nunquam liberandus. Ergo v栶obis superbis, 津rno supplicio damnandis, tenebrae et horror replebit vos. O vanitas vanitatum, quam aeterna lamenta sequunter: Despicienda es, quoniam rationem obnublias”; i.e. Uf nechst Frytag, etc.




            The Deviation takes place here contrary to the rule of the Mode Gediel, where two Idle words only precede and intervene. It takes place on the basis of the finished hidden word. Thus, if the hidden word ends with the first Consignificant word, three Idle words are made to intervene; if with the second, four.

            The method of this Mode seeks from this that follows: “Asiriel Aphorsy Lamodyn To Carmephyn Drubal Asutroy Sody Baruchon Usefer Palormy Thulnear Asmeron Chorne Madusyn Colevii Busarethon Duys Marpheli Thubra Nasaron Venear Fabelronthi”; i.e. Post duas suae, et una conduditur una.

            “Asiriel Onear Camor Zaveviel Gamersothyn Janoz Alnay Bulumer Palorson Irgiel Lamedon Ludiel Caparosyn Navi Asparlon Nadiel Bulevor Janos Pes Ontas Chamon Elyr Mearsu Nosy Thamerosyn”; i.e. Na zwein zwey gelden und eins na eins.


            “For, the Mode begins with two Idle words; and it ends each secret word of equal syllables with two Significant and two Idle words; but, the syllables being unequal, it ends the hidden word with one Significant word, and the other a Non-significant word.”




            “Jesu Xhriste, lumen indeficiens, omnium sanctorum, 津rna beatitudo. Creator Universitatis et Rector miserere nobis. Nos infirmi, gementes et flentes, misericordiam tuam rogamus: Largire nobis virtutem vincendi tentationes Diaboli, ut evictis pr泥ntibus malis, requiem consequamur. O Salvator dulcissime Jesu, remitte peccata, exorantibus te. Tu栥nim sumus, clementissime Pater, creatur栨umiles; respice nos miseros, inutilesque famulos, quoniam tibi famulari, totis desideriis optamus. Fac nos habere amoris tui fervorem benignum et jugiter in nobis ardentem. Da nobis veras virtutum operationes, observantiam justici欠rectitudinisque inseparabilem amorem: fac nos veraciter esse humiles, mundaliumque rerum strenuous contemptores: quatenus tuo amore semper ardentes, nihil diligamus terrenum, nihil 泴imemus nobis temporale jocundum. O Pr棥ptor humilitatis Jesu Xhriste, doce nos tuam imitari doctrinam. Sumus prohdolor vitiis multis involuti, paucis bonis intenti. Salva nos Jesu Xhriste, ne pereamus. O summa veritas, vivifica nos, refugium animarum refrigerantissimum: esto nobis turris fortitudinis. Tu enim vivificator noster es. Tu salus es animarum, mentisque renovator dulcissimus. Tu ineffabile gaudium Angelorum, animorumque fidelium requies saluberrima. Tu beatitudo Sanctorum te amantium: Tu inextinguibile lumen civium supernorum: Tu mortuorum vivificator, fragilitatem nostram respice. Jesu Xhriste dulcissimo, adjuva nos fragiles servos tuos, quatenus per viam veritatis, sine offensione incedentes, requiem consequamur 津rnam. O piissime Domine Jesu, mitiga labores exilii nostri:  Et cum finis istius vit欠cœperit approquinquare, nobis misericorditer subvenire tunc digneris: quoniam Partes, faciem virtutis tu欠magnifice rutilantem cernent: fugientque procul omnium malorum provocatores Diaboli, mortis 津rnae Principes, s涩ssimi nostri persecutores. Rogamus per virtutem nobilissim栍ortis tu欠dulcissime Jesu, non despicias nos inutiles servos, in die exitus nostri, quos redimere voluisti sanguine tuo. Lava excessus nostros, quatenus intrare gaudia patri栣œlestis, expectantibus nos Angelis mereamur”; i.e. Lieber getruwer die Schrifft haben wir verstanden: hint umb IX. Wart unser gar stil uf das wir die fiant furcommen und nider leigen.




            The method of the Deviation is the same, contrary to the rule of Maseriel,—except that there sometimes four words are made to intervene, when namely, the end of the secret word falls on the first of the Consignificant words; sometimes five, when the end of the secret word falls on the second of the Consignificant words; and sometimes six, when the end of the secret word falls on the last Consignificant word. This feature is peculiar to this Mode and to the three Modes that follow.

            Observe the following: “Malgaras Ador Chameso Bylvemy Mareso Podyr Cadumir Aviel Casmiote Dy Pleoryn Viordi Eare Viorba Chameron Vesy Thuriel Ulnavy Bevesy Mevo Chasmironty Naor Ernyso Choyno Barmo Calevodnyr Barso Tiubra Sol”; i.e. Dry umb drue, duo duobus, unum uno concluditur.

            “Malgaras apro Chameron Asoty Mesari Throes Zameda Sogreal Paredon Adre Caphoron Onatyr Tyrno Beosy Chamaron Phorsy Mellon Tedrumarsy Dumafo Diuser Casmiel Elthurny Peson Alproys Fabelronty Stiurno Pan Almo Nador”; i.e. Post tres gelden tres, post duas du欠et una post unam.


            As who should say: “This Mode begins with three Idle words, and, alternately running through the same number of Significant words, it ends each hidden word before a period.  It ends a word of equal syllables, that is, a word of three syllables corresponding to three, by the same number of Non-significant words. Syllables in excess of this number it ends, in the case of two such by two Non-significant words, and, similarly, in the case of one such by one Non-significant word. The next hidden word it always begins with three Idle words.”




            “Salve ut plurimum dilectissime et singularissime amico: Pr泥ntium Lator ex Ruremunda oriundus, valde in amicos nostros beneficu et gloriosus, (Quem ut humaniter excipias, rogo) tibi necessitatem suam exponet. Qui cum mihi veteri olim necessitudine semper fuerit conjunctus pro viribus meis, dulcissimum judicarem, relevare benificiisque cumulare illum.  Et utinam possem consolationem colamitatibus ejus impendere. Sed cum sim gravibus (ut luce tibi clarius constat) damnis exhaustus, non possum meo, uti et ipsius satisfacere zelo, ut quidem optarem.  Tu autem qui es necessariis temporalibus abundans amico te laetum exhibeas, humanumque: quemadmodum consuevisti te exhibere necessitatum amicorum patronum. Rogo itaque mutua illi, sub termino certo, ducentos florenos: quia constitutus est, maxima in necessitate, sicuti te docebit. Confido quod omnia restituet alacri integtitate, ubi monitus abs te fuerit.  Quod si feceris, gratias agam nunquam intermorituras, tibique in gravioribus astabo.  Age, ut amorem sincerum in nos tuum, effectu comprobemus. Quod illi feceris, mihi volo scias factum, nec minus ipsum gratissimum tibi obligaveris. Firmiter crede, termino elapso, restituet integerrime omnia. Consuevit enim promissa inviolabiliter servare, tectaque: pr梥reque se constantem. C津rum cum novos gaudeas audire rumores, scribam tibi miranda.  Enutrivi catellum, qui vocatur Eris, rusticorum inimicum, tanta eruditione, doctrina, omniumque rerum memoria vigentem, ut bestiam exuisse nonnullis, hominemque induisse videatur: Graeca Latinque intelligit verba: novit delictorum suorum veniam petere: Quicquid jussero facit, meque annuente gestibus, secreta hominum pandit. Tanta eum morum disciplina imbutum cerneres, ut multis doctiorem hominibus 泴imares. Jussus fenestram aperit, naturamque ingenio transcendens, prohibiturus cibaria reponit. Onus sibi impositum bajulat, exhiberi zelosum defensorem mei se, amat: Ludit egregie, mirandaque facit, prorsus nescientibus incredibilia”; i.e. Deser begert von dir CC gulden zu entlehen: Ist min rait gang sin m?r ist gar verdorben un mag dich nit bezalen.




            The Deviation takes place as before, if the hidden word ends in the first, second, or third Consignificant word,—but in this case, in reverse direction. For if the ending of the secret word occupies three Consignificant words, then the like number of words are Idle, along with the four following Non-significant words; if it occupies two, then two are Idle, with the four if it occupies one word, then one is Idle, with four.

            The law of this Mode is obtained from this that follows: “Usiel Barnothel Chameron Briosi Sthrubal Brionear Caron Sotronthy Egypia Odiel Chelorsy Mear Chadusy Notiel Ornych Turbelsy Paneras Thortay Pean Adresmo Boma Arnotiel Chelmodyn Drusar Loy Sodiviel Carson Eltra렍yre Motiel Meseraim Venear Dublearsy Mavear Melusyron Charty Uloan Ulneas Fabelmerusyn;” i.e. Ante bis binas totidem, ante tres totidem ante duas duae, et ante unam vacat una.

            “Usiel Asoyr Paremon Cruato Madusyn Savepy Mavayr Realdo Chameron Ilco Paneras Thurmo Pean Elsoty Fabelrusyn Iltras Charson Frimasto Chelmodyn”; i.e. Sicut supra dictum est, ita fiat.


            “For this Mode always begins with four Idle words, and, advancing alternately through the same number of Significant words, it ends in Idle words which are equal in number to the last Significant words. For, all words, for the purpose of concealment, make their beginning with the four Idle words; and as many as are the Significant letters that you find exceeding four, know that there must be placed alongside these the same number of Idle words.”



 - Sir Francis Bacon's New Advancement of Learning