From this description it will be seen that the work has a good deal to do with the so-called Notory Art. Moreover, in the manuscript copy said to have belonged to Ben Jonson the word _Theurgia_ is written on the fly-leaves before the beginning and after the close of the text. This calls to mind the passage in _The City of God_[903] where Augustine speaks of “incantations and formulae composed by an art of depraved curiosity which they either call magic or by the more detestable name _goetia_ or by the honorable title _theurgia._ For they try to distinguish between these arts and condemn some men, whom the populace calls _malefici_, as devoted to illicit arts, for these, they say, are concerned with _goetia_; but others they want to make out praiseworthy as being engaged in theurgy. But they are both entangled in the deceptive rites of demons who masquerade under the names of angels.” [Sidenote: Character of its contents.] The text is full of the names of spirits, prayers in strange words, supposedly derived from Hebrew or Chaldaic, and other gibberish. Series of letters and figures often occur and names inscribed in stars, hexagons, and circles. An English translation in a fifteenth century manuscript[904] is adorned with pictures of rows of spirits dressed like monks in robes and caps but with angelic wings. The text does not seem to be complete in any of the manuscripts that I have examined,[905] but Sloane 3854 of the fourteenth century contains an apparently complete table of contents. The chapter headings, anyway, are more intelligible than the jargon of the text. The first chapter deals with the composition of the great name of God which contains 72 letters. The second is about the divine vision and by the time it is finished we are nearly two-thirds through the space allotted to the _Liber juratus_ in one manuscript. The third chapter is on knowledge of the divine power, the fourth on absolution from sin, the fifth deals with mortal sin, the sixth with the redemption of souls from purgatory. With this the “first work” of the collection of Honorius ends. The opening chapters of the second work discuss the heavens, the angels found in each heaven and at the four points of the compass, their names and powers, seals and virtues, and invocation. Chapters 14 and 15 tell how to get your wish from any angel or to acquire the sciences. Chapter 16 tells how to learn the hour of one’s death, and chapter 17 how to know all things, past, present, or future. It was perhaps these chapters that William of Auvergne had in mind when, in censuring works on divination by inspection of mirrors, sword-blades, and human nails to discover stolen articles and other hidden things, he added that “from this pest of curiosity proceeded that accursed and execrable work called _Liber sacratus_.”[906] That work next returns for three chapters to the stars and planets and their virtues and influence. Chapter 21 then instructs how to turn day into night or night into