day. Next spirits are further considered, those of air and those of fire, their names and their superior spirits, their powers, virtues, and seals. Attention is then given to the four elements and bodies composed thereof, to herbs and plants, and to human nature, after which aquatic and terrestrial spirits are discussed. The future life is then considered and the 33rd chapter, which is the last one of the “second work,” deals with “the consecration of this book.” [Sidenote: The third “work.”] The “third work,” which extends from chapter 34 to 87 inclusive, treats of the control of spirits by words, by seals, by tables, and by shutting them up. It tells how to provoke thunder and lightning, storms, snow, ice, rain, or dew; how to produce flowers and fruit; how to become invisible; how to wage war and to make an indestructible castle, how to destroy a town by means of mirrors; how to sow discord or concord, how to open closed doors, to catch thieves, fish, and animals, and to produce varied apparitions. [Sidenote: The fourth and fifth “works.”] The fourth work deals with similar marvels but it is stated that two of its chapters, namely, 91 on the apparition of dead bodies which speak and seem to be resuscitated, and 92 on the apparent creation of animals from earth, will be omitted as contrary to the will of God. The fifth work or book, which seems to coincide with the 93rd and last chapter of Honorius, is in reality divided into five chapters, which return to themes similar to those of the first work. [Sidenote: How to operate with spirits.] To illustrate further the character of the work a few particular passages may be noticed. We are told that there are three ways of operating by means of spirits: the pagan, Jewish, and Christian. The pagans sacrificed to spirits of earth and air but did not really constrain them. The spirits only pretended to be coerced in order to encourage such idolatrous practices. “Whoever wishes to operate by such experiments” (mark the word!), “deserts the Lord God.” As for the Jews, they get along only so-so, and “do in no wise work to obtain the vision of the deity.” Only a Christian, therefore, can operate successfully in such visions. “And although three kinds of men work at this art of magic, one should not think that there is any evil included in this name of _magus_, for a _magus per se_ is called a philosopher in Greek, a scribe in Hebrew, and a sage in Latin.”[907] [Sidenote: The seal of the living God.]