[P. 413]. “My verie name.” Cf. App. II, p. 60, § 22, though I know not that this phrase is there explained, we may conjecture from it that we have, while alive, spiritual “names after a Magical manner”, whatever that may mean.
[P. 414]. “ffalaur” (Diagram). If one were really wanted, a most excellent example—whether we look to Scot’s other uses of this word, or to the names of the other three spirits in the diagram—that “ff” was merely “F”.
[P. 416]. “Ps. xxii and li.” Prayer Book numbers and version.
[P. 418]. “Are written in this booke.” It is clear, therefore, that Scot took this experiment of Bealphares, and in all probability from ch. 8 inclusive to this one, from some conjuring book, not improbably T. R.’s.
[P. 419]. “In throno.” Neither this nor its English equivalent is to be found in any of these conjurations. In p. 417 we have, “which conteinest the throne of heaven”; but unless the true translation be “which are conteined in the throne of the heavens”, this cannot be “in throno”. On the whole, I think that it refers to some conjuration not copied by Scot, thus strengthening the supposition set forth under Extracts from Wier II, and p. 418.
——— “Then say In throno.” I feel by no means content with the change of “then” to “thou”. “And” may be an = “if”, but I do not remember an instance of Scot’s use of “and” in this sense. Or this “and” may be an accidental insertion by the printer, when after “throno” we might understand [adding] “that thou depart”, etc.; and this, I suspect, is the sense intended, whatever the emendation may be.
[P. 421]. “Ch. xv.” The making of the holy water is the Latin form of that Englished from the Missal at p. 445. Hence, I presume, the blessing of the salt is from the same.
[P. 423]. “In such a place N.” There being no (,) N. seems here to be used for any place, as it has been used for any man or spirit. So “this N.”, p. 424, refers to a bond or document. In pp. 425-6, where “N.” occurs four times, it can, so far as I can see, mean nothing else but the place, the crystal or other matter, in which the spirit is to appear. In p. 428, we have also “to your N.”, explained just afterwards as “into your christall stone, glasse”, etc. And in p. 429, “anie N.” = gold, silver, etc. “N.” was therefore a general indefinite, not used, as now, for a man only; still, its most likely etymon seems to be the initial of “Nomen”.
——— “On thy booke.” In 424 we have “by the holie contents in this booke”, and “kisse the booke”. From these, and from the statements in the additions to the third edition that the conjuror is to consecrate and take a Bible with him, I presume, that one is here meant to be used.
[P. 425]. “Other bond.” That, I presume, which follows on this page.